THE holy BIBLE faithfully TRANSLATED INTO ENGLISH, out OF THE authentical LATIN.  
Diligently conferred with the Hebrew, Greek, and other Editions in divers languages.  
With arguments of the books, and Chapters: ANNOTATIONS. TABLES: and other helps, for better understanding of the text: for discovery of corruptions in some late translations: and for clearing CONTROVERSIES in Religion.  
BY THE ENGLISH COLLEGE OF Douai.  
Haurietis aquas in gaudio de fontibus salvatoris.  Isaiae. 12. 
You shall draw waters in joy out of the saviours fountains.  
Printed at Douai by Laurence KELLAM, at the sign of the holy lamb.  
M. DC. IX.   

APPROBATIO.  
NOs infrascripti, in alma Duacensi universitate Sacrae Theologiae Doctores & Professores, hanc Anglicanam Veteris Testamenti translationem, quam tres diversi eius nationis eruditissimi Theologi, non solum fidelem, sed propter diversa quae ei sunt adiuncta, valde utilem fidei Catholicae propagandae ac tuendae, & bonis moribus promovendis, sunt testati: quorum testimonia ipsorum syngraphis munita vidimus; cuius item Translationis, & Annotationum auctores nobis de fidei integritate, & eruditionis praestantia probè sunt noti: his rebus adducti & nixi, fructuose ewlgari posse censuimus. Duaci. 8. Novembris. 1609.  


GVILIELMUS ESTIVS Sacrae Theologiae Doctor, & in Academia Duacensi Professor.  
BARTHOLOMAEUS Petrus Sacrae Theologiae Doctor, & in vniversitate Duacensi Professor.  
GEORGIUS Colvenerius S. Theologiae Doctor, & eiusdem in Academia Duacena Professor.     

TO THE RIGHT well-beloved ENGLISH READER grace. AND glory IN Jesus CHRIST EVERLASTING.  
AT LAST through God's goodness (most dearly beloved) we send you here the greater part of the Old Testament: as long since you received the New; faithfully translated into English. The residue is in hand to be finished: and your desire thereof shall not now (God prospering our 
The cause of delay in setting forth this English Bible.  intention) be long frustrate. As for the impediments, which hitherto have hindered this work, they all proceeded (as many do know) of one general cause, our poor estate in banishment. Wherein expecting better means, greater difficulties rather ensued. Nevertheless you will hereby the more perceive our fervent good will, ever to serve you, in that we have brought forth this Tome, in these hardest times, of above forty years, since this College was most happily begun. Wherefore we nothing doubt, but you 
Anno. 1568.  our dearest, for whom we have dedicated our lives, will both pardon the long delay, which we could not well prevent, and accept now this fruit of our labours, with like good affection, as we acknowledge them due, and offer the same unto you.  
If any demand, why it is now allowed to have the holy 
Why & how it is allowed to have holy Scriptures in vulgar tongues.  Scriptures in vulgar tongues, which generally is not permitted, but in the three sacred only: for further declaration of this, & other like points we remit you to the Preface, before the New Testament. Only here, as by an Epitome, we shall repeat the sum of all, that is there more largely discussed. To this first question therefore we answer, that both just reason, & highest authority of the Church, judge it not absolutely necessary, nor always convenient, that 
Scriptures being hard are not to be read of al.  holy Scriptures should be in vulgar tongues. For being as they are, hard to be understood, even by the learned, reason doth dictate to reasonable men, that they were not written, nor ordained to be read indifferently of all men. Experience also teacheth, that through ignorance, joined often with 
Many take harm by reading holi● Scriptures.  pride and presumption, many reading Scriptures have erred grossly, by misunderstanding God's word. Which though it be most pure in itself, yet the sense being adulterated 
lib. de Prescrip.  is as perilous (saith Tertullian) as the stile corrupted. S. Ambrose observeth: that where the text is true, the Arrians interpretation 
lib. 2, ad Gratian. c. 1. Tract. 18 in joan.  hath errors. S. Augustin also teacheth, that here sies and perverse doctrines entangling souls, and throwing them down headlong into the depth, do not otherwise spring up, but when good (or true) Scriptures are not well (and truly) understood, and when that which in them is not well understood, is also rashly & boldly avouched. For the same cause, S. Jerom utterly disallowed, 
Epist. 103. c. 6.  that all sorts of men & women, old & young, presumed to read: & talk of the Scriptures: whereas no articene, no tradesman dare presume to teach any faculty, which he hath not first learned. seeing therefore that dangers, & hurts happen in many, the careful chief pastors in God's Church, have always 
Reading. of Scriptures moderated.  moderated the reading of holy Scriptures, according to persons, times, and other circumstances; prohibiting some, and permitting some, to have and read them, in their mother tongue. So S. Crysostom translated the psalms & some other parts of holy Scriptures for the Armenians, 
Scriptures translated into divers tongues.  when he was there in banishment. The Slavonians 
Bibl. Sanct. lib. 4.  and Goths say they have the Bible in their languages. It was translated into Italian by an Archbishop of Genua. Into French in the time of king Charles the fift: especially because the waldensian heretics had corruptly translated it, to maintain their errors. We had some parts in English 
Lib. 1. Hist. c. 47 Linwod lib. 1.  translated by Venerable Bede: as Malmesburie witnesseth. And Thomas Arundel Archbishop of Canturburie in a council holden at Oxford, straictly ordained, that no heretical translation set forth by wicliffe, and his complices, nor any other vulgar Edition should be suffered, till it were approved by the ordinary of the Diocese: alleging S. leroms judgement of the difficulty & danger in translating holy Scriptures out of one tongue into an other. And therefore it must needs be much more dangerous, when ignorant people read also corrupted translations. Now since Luther, and his followers have pretended, that the Catholic 
A calumnious suggestion of Lutherans.  Roman faith and doctrine, should be contrary to Gods written word, & that the Scriptures were not suffered in vulgar languages, lest the people should see the truth, & withal these new masters corruptly turning the Scriptures into divers tongues, as might best serve their own opinions: against this false suggestion, and practise, Catholic pastors have, for one especial remedy, set forth true and sincere Translations in most languages of the Latin Church. But so, that people must read them with licence of their spiritual superior, as in former times they were in like sort limited. Such also of the laity, yea & of the meaner learned clergy, as were permitted to read holy Scriptures, did not presume to interpret hard places, nor high Mysteries, much less to dispute and contend, but leaving the discussion thereof to the more learned, searched rather, 
What part of Scriptures be most convenient for vulgar readers.  and noted the godly and imitable examples of good life, and so learned more humility, obedience, hatred of sin, fear of God, zeal of Religion, and other virtues. And thus holy Scriptures may be rightly used in any tongue, to teach, to argue, to correct, to instruct in justice, that the man of 
● Tim 3.  God may be perfect, and (as S. Paul addeth) instructed to every good work, when men labour rather to be doers of Gods 
●ac. 1.  will & word, than readers or hearers only, deceiving themselves.  
But here an other question may be proposed: Why we 
Why we translate the old Latin text.  translate the Latin text, rather than the Hebrew, or Greek, which Protestants prefer, as the fountain tongues, wherein holy Scriptures were first written? To this we answer, that if in deed those first pure Editions were now 
More pure than the Hebrew or Greek now extant.  extant, or if such as be extant, were more pure than the Latin, we would also prefer such fountains before the rivers, in whatsoever they should be found to disagree. But the ancient best learned Fathers, & Doctors of the Church, 
Tertullian li. 5. count Martion S. Ambrose. li. 3 deSpirit. San. c. 11 S. Jeron: li. 1. con. Jovinian.  do much complain, and testify to us, that both the Hebrew and Greek Editions are foully corrupted by Jews, and heretics, since the Latin was truly translated out of them, whiles they were more pure. And that the same Latin hath been far better conserved from corruptions. So that the old Vulgate Latin Edition hath been preferred, and used for most authentical above a thousand and three hundred years. For by this very term S. Jerom calleth that Version the vulgate or common, which he conferred with 
in 49. Isaiae.  the Hebrew of the old Testament, and with the Greek of the New; which he also purged from faults committed by writers, rather amending then translating it. Though in 
li. 20. c. 24 mora. Epist. dedicat. ad Leandr. li. 2. Doct Christ. c. 14. lib. 6. Etymol. c. 5. & li. 1 de divin office c. 12.  regard of this amending, S. Gregory calleth it the new version of S. Jerom: who nevertheless in an other place calleth the self same, the old Latin Edition, judging it most worthy to be followed. S. Augustin calleth it the Italian. S. Isidorus witnesseth 
Received by all Churches.  that S. Jerom; version was received and approved by all Christian Churches. Sophronius also a most learned man, 
Turned into Greek.  seeing S. jeroms Edition so much esteemed, not only of the Latins, but also of the Grecians, turned the Psalter & prophets, out of the same Latin into Greek. Of latter times what shall we need to recite other most learned men? S. Bede S. Anselme, S. Bernard, S. Thomas, S. Bonaventure, & the rest? Who all uniformly allege this only text as authentical. In so much that all other Latin Editions, which S. Jerom 
Prefat. in joshua.  saith were in his time almost innumerable, are as it were fallen out of all divines hands, and grown out of credit 
All others grown out of use. S. Ierom excelled all other Doctors in translating & expounding holy Scriptures.  and use. If moreover we consider S. jeroms learning, p●etie, diligence, and sincerity, together with the commodities he had of best copies, in all languages then extant, and of other learned men, with whom he conferred: and if we so conare the same with the best means that hath been since, surely no man of indifferent judgement, will match any other Edition with S. jeroms: but easily acknowledge with the whole Church God's particular providence in this great Doctor, as well for expounding, as most especially for the 
His Edition free from. Partiality.  true text and Edition of holy Scriptures. Neither do we flee unto this old Latin text, for more advantage. For besides that it is free from partiality, as being most ancient of all Latin copies, and long before the particular controversies of these days began; the Hebrew also & the Greek when they are truly translated, yea and Erasmus his Latin, in sundry places, prove more plainly the Catholic Roman 
Preferred before all other Editions by Beza.  doctrine, than this which we rely upon. So that 
Luc. 22. v. 20. Prefat. Novi. Testam. Anno. 1556. Luc. 1. v. 1.  Beza & his followers take also exception against the Greek, when Catholics allege it against them. Yea the same Beza preferreth the old Latin Version before all others, & freely testifieth, that the old Interpreter translated religiously. What then do our countrymen, that refuse this 
None yet in England allowed for sufficient.  Latin, but deprive themselves of the best, and yet all this while, have set forth none, that is allowed by all Protestants, for good or sufficient.  
How well this is done the learned may judge, when by mature conference, they shall have made trial thereof. And if 
What is done in this Edition  any thing be mistaken, we will (as still we promise) gladly 
Preface before the new Testam.  correct it. Those that translated it about thirty years since, were well known to the world, to have been excellent in the tongues, sincere men, and great divines. Only one 
divers readings resolved upon, & none leift in the margin.  thing we have done touching the text, whereof we are especially to give notice. That whereas heretofore in the best Latin Editions, there remained many places differing in words, some also in sense, as in long process of time, the writers erred in their copies; now lately by the care & diligence of the Church, those divers readings were maturely, and judiciously examined, and conferred with sundry the best written and printed books, & so resolved upon, that all which before were leift in the margin, are either restored into the text, or else omitted; so that now none such remain in the margin. For which cause, we have again conferred this English translation, and conformed 
They touched not present controversies.  it to the most perfect Latin Edition. Where yet by the way we must give the vulgar reader to understand, that very few or none of the former varieties, touched controversies of this time. So that this Recognition is no way suspicious of partialtie, but is merely done for the more secure conservation of the true text; and more ease, and satisfaction of such, as otherwise should have remained more doubtful.  
Now for the strictness observed in translating some 
Why some words are not translated into vulgar English.  words, or rather the not translating of some, which is in more danger to be disliked, we doubt not but the discrete learned reader, deeply weighing and considering the importance of sacred words, and how easily the translator may miss the sense of the holy Ghost, will hold that which is here done for reasonable and necessary. We have also the example of the Latin, and Greek, where some words 
Some Hebrew words not translated into Latin, nor Greek.  are not translated, but left in Hebrew, as they were first spoken & written; which seeing they could not, or were not convenient to be translated into Latin or Greek, how much less could they, or was it reason to turn them into English? S. Augustin also yieldeth à reason, exemplifying in the 
li 2 Doct. Christ. cap. 11.  words Amen and Alleluia, for the more sacred authority thereof. 
More authority in sacred tongues.  which doubtless is the cause why some names of solemn feasts, Sacrifices, & other holy things are reserved in sacred tongues, Hebrew, Greek, or Latin. again for necessity, English not having à name, or sufficient term, we either keep the word, as we find it, or only turn it to our English 
Some words can not be turned into English:  termination, because it would otherwise require many words in English, to signify one word of an other tongue. In which cases, we commonly put the explication in the margin. Briefly our apology is easy against English Protestants; because they also reserve some words in 
Protestants leave some words untranslated.  the original tongues, not translated into English: as Sabbath, Ephod, Pentecost, Proselyte, and some others. The sense whereof is in deed as soon learned, as if they were turned so near as is possible into English. And why then may we not say Prepuce, Phase or Pasch, Azimes, breads of Proposition, Holocaust, and the like? rather then as Protestants translate them: foreskin, passover, The feast of sweet breads, show breads, Burnt offerings: etc. By which terms, whether they be truly translated into English or no, we will pass over. Sure it is an English man is still to seek, what they mean, as if they remained in Hebrew, or Greek. It more importeth, that nothing be wittingly and falsely translated, for advantage of doctrine in matter of faith. Wherein as we dare boldly avouch the sincerity of this Translation, and that nothing is here either untruly, or obscurely done of purpose, in favour of Catholic Roman Religion: so we can not but complain, and challenge English Protestants, 
Corruptions in Protestants Translations of holy Scriptures.  for corrupting the text, contrary to the Hebrew, & Greek, which they profess to translate, for the more show, and maintaining of their peculiar opinions against Catholics. As is proved in the Discovery of manifold corruptions. For example we shall put the reader in memory of one or two. Gen. 4. v. 7. whereas (God speaking to Cain) the Hebrew words in Grammatical construction may be translated either thus: Unto thee also pertaineth the lust thereof, & thou shalt have dominion over IT: or thus; Also unto thee HIS desire 
Of purpose against Catholic doctrine  shall be subject, & thou shalt rule over HIM: though the coherence of the text requireth the former, & in the bible's printed 1552. and. 1577. Protestants did so translate it: yet in the year 1579. and 1603. they translate it the other way, 
Against▪ free wil  rather saying, that Abel was subject to Cain, and that Cain by God's ordinance, had dominion over his brother Abel, than that concupiscence or lust of sin is subject to man's will, or that man hath power of free will, to resist (by God's grace) tentation of sin. But as we hear in a new Edition (which we have not yet seen) they translate it almost as in the 
Against Melchisedechs' sacrifice.  first in like sort Gen. 14. v. 18. The Hebrew particle VAV, which S. Jerom, and all antiquity translated ENIM (FOR) Protestants will by no means admit it, because (besides other arguments) we prove thereby Melchisedechs' Sacrifice. And yet themselves translate the same, as S. Jerom doth, Gen. 20. v. 3. saying: FOR she is a man's wife. etc. 
And against holy Images.  again Gen. 31. v. 19 the English Bibles. 1552. and 1577. translate Theraphim, IMAGES. Which the Edition of 1603▪ correcting, translateth idols. And the marginal Annotation well proveth, that it ought to be so translated.  
With this than we will conclude most dear (we speak 
This Edition dedicated to all that understand English.  to you all, that understand our tongue, whether you be of contrary opinions in faith, or of mundane fear participate with an other Congregation; or profess with us the same Catholic Religion) to you all we present this work: daily beseeching God almighty, the divine wisdom, Eternal goodness, to create, illuminate, and replenish your spirits, with his Grace, that you may attain eternal glory. Every one in his measure, in those many Mansions, prepared and promised by our saviour in his father's house. Not only to those which first received, & followed his divine doctrine, but to all that should afterwards believe in him, & keep the same precepts. For there is one God, one also mediator of God and men: Man Christ Jesus. Who gave himself a Redemption for al. whereby appeareth his will, that all should be saved. Why then are not all saved? The Apostle addeth: that they must first come to the knowledge 
Christ redeemed all, but all are not saved.  of the truth. Because without faith it is impossible to please God. This ground work therefore of our creation in Christ 
True faith first necessary.  by true faith, S. Paul laboured most seriously by word and writing, to establish in the hearts of all men. In this he confirmed the Romans by his Epistle, commending their faith, as already received, and renowned in the whole world. He preached the same faith to many Nations. Amongst others to the learned Athenians. Where it seemed to some, as absurd, as strange; in so much that they scornfully called him aword-sower, and Preacher of new gods. But S. Augustin 
Act. 17. v. 18. Ser. 42. de Sanct.  alloweth the term for good, which was reproachfully spoken of the ignorant. And so distinguishing between Reapers, and Sowers in God's Church, he teacheth, that 
The twelve Apostles were first Reapers, before they were Sowers▪ S. Paul at first a sour, or seminary Apostle.  whereas the other Apostles reaped in the Jews, that which their patriarchs and prophets had sown; S. Paul sowed the seed of Christian Religion in the Gentiles. And so in respect of the Israelites, to whom they were first sent, calleth the other Apostles Messores, Reapers, and S. Paul, being specially sent to the Gentiles, Seminatorem a sour, or seminary Apostle. Which two sorts of God's workmen are still in the Church, with distinct offices of Pastoral cures, and Apostolical missions; the one for perpetual government of 
Pastoral cures and Apostolical missions.  Catholic countries: the other for conversion of such, as either have not received Christian Religion, or are relapsed. As at this time in our country, for the divers sorts of pretended religions, these divers spiritual works are necessary, to teach and feed all britain people. Because some in error of opinions preach an other Gospel, whereas in verity 
New doctrine is falsely called the Gospel.  there is no other Gospel. They preach in deed new doctrines, 
S. Aug. de v●●lit crede 1. c. Mat. 15.  which can not save. Others follow them believing falsehood. But when the blind lead the blind (not the one 
The seduced, & externally conformable are punished with the authors of iniquity.  only, but) both fall into the ditch. Others conform themselves, in external show, fearing them that can punish, and kill the body. But our Lord will bring such as decline into (unjust) 
Psalmo. 124.  obligations, with them that work iniquity. The relics and small flock of Catholics in our country, have great sadness, and sorrow of hart; not so much for our own affliction, for that is comfortable, but for you our brethren, and kinsmen in flesh and blood. Wishing with our own temporal damage whatsoever, your salvation. Now 
-. Cor. 6.  is the acceptable time, now are the days of salvation, the 
Grace in the new Testament more abundant then in the old.  time of Grace by Christ, whose days many Kings & prophets desired to see: they saw them (in spirit) and rejoiced. 
Luc. 10.  But we are made partakers of Christ, and his Mysteries; so that ourselves neglect not his heavenly riches: if we receive & keep the beginning of his substance, firm unto the end; that is, the true Catholic faith; building thereon good works by his grace; without which we can not think a good thought, by which we can do all things necessary to salvation. But if we hold not fast this ground, all the building faileth. Or if confessing to know God in words, we 
Tit. 1.  deny him in deeds, committing works of darkness; 
Both wicked works, and omission of good works are damnable.  or omitting works of mercy, when we may do them to 
Mat. 25.  our distressed neighbours; brifly if we have not charity, the 
1. Cor. ●3.  form and perfection of all virtues, all is lost, and nothing worth. But if we build upon firm ground, gold, silver, and precious stones, such building shall abide, and make 
1. Pet. 1.  our vocation sure by good works. as S. Peter speaketh. These (saith S. Paul) are the heirs of God, coheir of 
Innumerable saved by Christ.  Christ. Neither is the number of Christ's blessed children 
Apoc. 7.  counted, as of the Jews, an hundred forty four thousand, of every tribe of Israel twelve thousand signed; but a most great multitude of Catholic Christians, which no man can number, of all nations, and tribes, and peoples, and tongues, standing before the throne of the lamb, clothed in white robes, and palms (of triumph) in their hands: having overcome temptations in the virtuous race of good life. Much more those which also endure persecution for 
They are more happy that suffer persecution for the truth.  the truths sake, shall receive most copious great rewards in heaven. For albeit the passions of this time (in themselves) are not 
* worthy, or comparable in dignity.  condign, to the glory to come, that shall be revealed in us: yet our tribulation, which presently is momentany, 
2. Cor. 4.  and light, worketh (through grace) above measure exceedingly an eternal weight of glory. What shall we therefore meditate of the especial prerogative of English Catholics at this time? For to you it is given for Christ, not only that you believe in him, but also that you suffer for 
English Catholics most happy in this age.  him. A little now, if you must be made pensive in divers 
1. Pet. 1.  temptations, that the probation of your faith, much more precious than gold, which is proved by the fire, may be found unto praise, and glory, and honour, in the revelation of Jesus Christ. Many of you have sustained the spoil of your goods with joy, knowing that you have a better and a permanent substance. Others have been deprived of your children, fathers, mothers, brothers, sisters, and nearest friends, in ready resolution also, some with sentence of death, to lose your own lives. Others have had trial of reproaches, mockeries, and stripes. Others of bands, prisons, and banishmentes. The innumerable renowned late English martyrs, & Confessors, whose happy souls 
The due praise of martyrs, and other glorious saints exceedeth mortal tongues.  for confessing true faith before men, are now most glorious in heaven, we pass here with silence; because their due praise, requiring longer discourse, yea rather Angels, than English tongues, far surpasseth the reach of our conceits. And so we leave it to your devout meditation. They now secure for themselves, and solicitous for us their dearest clientes, incessantly (we are well assured) intercede before Christ's divine majesty, for our happy consummation, with the conversion of our whole country. To you therefore (dearest friends mortal) we direct this speech: admonishing ourselves & you, in the Apostles words, that for so much as we have not yet resisted temptations to (last) 
Patience necessary to the end of man's life.  blood (and death itself) patience is still necessary for us, that doing the will of God, we may receive the promise. So we repine not in tribulation, but ever love them that hate us, pitying their case, and rejoicing in our own. For neither can we see during this life, how much good they 
Persecution profitable.  do us; nor know how many of them shall be (as we heartily desire they all may be) saved: our Lord and saviour having paid the same price by his death, for them and for us. love all therefore, pray for al. Do not lose your confidence, which hath a great remuneration. For yet a little, and a very little while, he that is to come, will come, and he will not slack. Now the just liveth by faith, believing with 
Rom 10. Heb. 10.  hart to justice, and confessing with mouth to salvation. But 
Confession of faith before men necessary to salvation.  he that withdraweth himself shall not please Christ's soul. Attend to your salvation, dearest countrymen. You that are far of, draw near, put on Christ. And you that are within Christ's fold, keep your standing, persevere in him to the end. His grace dwell and remain in you, that glorious crowns may be given you.  
AMEN.  
From the English College in Douai, the octaves of all saints. 1609. The God of patience and comfort give you to be of one mind, one towards another in Jesus Christ; that of one mind, with one mouth you may glorify God.   

THE sum AND PARTITION OF THE holy BIBLE.  
With a brife note of the Canonical and apocryphal books.  
By the uniform consent of all learned divines, the holy Bible, 
S. jerom. Epist. ad Paulin. de omnib S. Scipt. libris. S. Aug. prefat in specul. li. 2. de doct christ. Ca 9 li. i de Gen. contra Manich. Ca 4. li. de catechiz rudib. c. 3. & 4. l. 2. qq. su per Exod q. 73. li. 15. cont. Faust. Manich. cap. 2. li 18. civit. ca 54. de vera relig. c. 27. li. 4. cont. Faust. Ca 2. S. Greg. ho. 6. in Ezech. I.  
How the holy Scriptures contain all knowledge neceslarie to salvation. The old and the new Testament show the same God, Christ, Church and other Mysteries of Religion. The old more obscurely, with less helps. The new more expressly and yieldeth more grace.  or written word of God, containeth Expressed orimplied, all things that man is to believe, to observe, & to avoid, for obtaining of eternal salvation. That is, all matters of faith & manners, by which we may know and serve God, and so be spiritually joined with him, in this life, & in eternity. For both the old & new Testament propose and testify unto us, one and the same God, the same Christ, the same Church, and other Mysteries of our belief, not differing in substance, but in manner of uttering; the old more obscurely in figures and prophecies foretelling those things, which the New declareth (in great part) as done and performed. Whereupon saith S. Augustin: In the Old Testament the New lieth hidden: & in the New the Old lieth open. And touching their names, wherein appareth difference, the one (saith the same Doctor) is called the old Testament, either because it propofeth promises of temporal things (wherewith our old corruptness is alured) Or in respect of the New, by which it is fulfilled, and in some part abolished. The other is called the New, because by it man is renewed, and hath promise of eternal life: Which shall never wax old nor decay. Likewise S. Gregory the great testifieth this conformity, and correspondence between the Old and New Testament, affirming that the same is signified by the prophet Esccbiels' vision of an hcele, which had four faces, or appearance of four while, the shape whereof was, as it were, a wheel in the mids of a wheel. What is this saith he, nisi quod in Testamenti veteris litera Testamentum nowm latuit per Allegoriam? but that in the letter of the old Testament, the New lay hidden by an allegory? 
In both Testaments, are four sorts of books.   
And as the same is the sum and subject of both Testaments: so both are divided (for the more principal parts thereof) into four sorts of books: Legal, Historical, Sapiential, & Prophetical. The Legal books of the old Testament are the five books of Moses; Genesis, Exodus, leviticus, 
Legal.  Numeri, & Deuteronomie; whereto answer in the new Testament, the four Gospels of S. Matthew, S. mark, S. Luke, & S. John. Historical books of the old Testament, are the books of joshua, judges, 
Historical.  Ruth, four books of Kings, two of Paralipomenon, Esdras with Nehemias, Tobias, Judith, Hester, Job, & two of the Maccabees; unto which, in the new Testament, answer the acts of the Apostles. 
Sapiential.  Sapiential, of the old Testament, are the proverbs, Ecclesiastes, Canticles, book of wisdom, & Ecclesiasticus; and of like sort are in the new Testament, the Epistles of S. Paul & of other Apostles. Prophetical 
Prophetical  books are David's Psalter (which is also Sapiential, yea like wise Legal and Historical) the books of Isaias, Jeremias with Baruch, Ezechiel, Daniel, the twelve less prophets, Osea, Joel, Amos, Abdias, Jonas, Michaeas, Nahum, Abacuc, Sophonias, Aggaeus, Zacharias, Malachias. And in the new Testament, the apocalypse of S. John the Apostle.  
All these books are undoubtedly Canonical, as the Authores cited in 
All these books recited are Canonical, and of infallible truth.  
Cone. Carth. An. Dni 419. Conc. Laodic cap. 59 Florent Instruct. Armen. decret. 7. Trident Sess. 4. S. Atha. in Synop. S. Aug. li. 2. doct Christ c. 8 Isider. li. 6. Elymol c. I. & alibi. Nicep. li. li. 4. cap. 15. Euseb li. 5. c. 8.  the inner margin testify. And consequently all, and all the parts thereof; are of infallible truth. For otherwise as S. Augustin teacheth, if any part were false, or doubtful, all were uncertain. once admittiug falsehood (saith he, Epist, 8. ad Jeroni) in such sovereign authority, no parcel of these books should remain, which any way should seem hard to manners, or incredible to believe, but it might by this most pernicious rule be turned to an officious fiction of the author. That is: If any error could be committed by the authores of Scriptures, either through ignorance, oblivion, or any other human frailty, what soever were produced, exception might be taken, and question made, whether the author had e●red, or no? True it is, that some of these books (as we shall particularly 
Apocryphal of two sorts. 1. Not declared canonical. 2. Rejected as erroneous.  discuss in their places) were sometimes doubted of by some Catholics, and called Apochrypal, in that sense, as the word properly signifieth hidden, or not apparent. So S. Jerom (in his Prologue before the Latin Bible) calleth divers books apocryphal, being not so evident, whether they were divine scripture, because they were not in the Jews Canon, nor at first in the church's Canon, but were never rejected, as false or erroneous. In which sense the Prayer of Manasses, the third book of Esdras, and third of Maccabees are yet called apocryphal. As for the fourth of Esdras, and fourth of Maccabees there is more doubt. But divers others, as the book ascribed to Enoch, the Gospels of S. Andrew, S. Thomas, S. Bartholomew, and the like recited by S. Gelasius (Decreto de libris Ecclesiasticis dist. 15. Can. Sancta Romana) S. Innocentius the first (Epist. 3.) S. Jerom, Ep ad Laetam, S. Augustin li. 15. cap. 23. de civit. Dei. Origen homis. 2. in Cantica. are in a worse sense called apocryphal, & are rejected as containing manifest errors, or feigned by heretics. Neither can a Christian 
The holy Ghost declareth by the Church which books are divine Scriptures.  catholic he otherwise assured, Which books are divine and Canonical Scriptures, but by declaration of the Catholic Church, which without interruption 
Mat. 28. Joan. 14. 16. Act. 2. 20 1. Tim. 3.  succeedeth the Apostles, to whom our saviour promised, and sent the holy Ghost, to teach all truth. For if in any thing more than others, assuredly one chief and most necessary point is, to know and declare, which books are Gods holy Word: being of most singular importance.  

THE sum OF THE OLD TESTAment, as it is distinguished from the new.  
Not withstanding the subject, & general argument of both Testaments 
The old and new Testament differ in time. In manner of uttering. Variety of Precepss. Promises. Means.  is one & the same in substance, as is already said, yet they differ in time, in manner of uttering of Mysteries, in variety of precepts, & promises, also in means to observe the things exacted, & to attain to the end proposed, 
Temo. 3. quest. 10 Algasiae.  In regard whereof S. Jerome saith: Lex Moysi & omne vetus instrumentum elementa mundi intelliguntur, quibus quasi elementis, & Religionis exordijs Deum discimus. The law of Moses and all the old Testament are understood the elements of the world, by which, as by first rudiments & beginnings, we learn to know God. For that in it we have first the Law of nature: and asterwards a law written, with promises of temporal rewards; as long life, land flowiug with milk & honey, & the like; but it brought nothing 
Heb. 7. 9 10. Gal. 4.  to perfection, as S. Paul saith, when gifts & hosts were offered, which could not according to conscience, make the observer perfect. For the helps of that time, were but infirma & egena elementa: weak & poor elements. Likewise in general, touching the punishments 
The old Testament containeth figures of the new. A continual visible Church from the beginning of the world to Christ. The same Mystical body, but different in state. Divided into six ages. The first age continued. 1656. years.  that sometimes happened to the people of the old Testament, when they transgressed, the same Apostle affirmeth, that all the same chanced to 
1. Cor. 10  them in figure, & are written for our correption, upon whom the ends of the world are come. so that the old Testament, or Law was 
Gal. 3:  but our pedagogue in Christ. Yet it setteth forth to us the whole course of God's Church, for the space of four thousand years, that is, from the beginning of the world until Christ our redeemer. which divines divide into six ages, wherein was variety & change of her state, three under the Law of nature, and three others under the written Law. The seventh & last age being this time of grace (wherein we now are) from Christ, to the day of general judgement: as the world was made in six days, and in the seventh God is said to have rested, and therefore sanctified it, in other sort, than the former six. The eight will be after the Resurrection, during for all eternity.  
Which six ages of the ancient Church, & old Testament, are thus distributed. 
Gen. 1.  The first from the Creation to noah's flood, containing the space of 1656. years. The second from the flood to the going of Abraham out of his country, 
The second 368. or 398. The third. about. 4●0.  
Gen. 8. Gen 12. Genebrard Chronolog. S. Aug. li. 15. c. 8. civit. Gal. 3. Exo. 16. 3. Reg. 6. 3 Reg. 7. 1. Esdiae 1.  368. or counting Cainan (Gen. 11. juxta 72. & Luc. 3.) 398. years. The third from Abraham his going forth of his country, to the parting of the children of Israel out of Egypt. Whichsome count to have continued 720. years, others (whom we follow) but 430. And thus far in the law of nature before the written law. The fourth age dured, 480. years, from 
The fourth 480.  the delivery of the children of Israel forth of Egypt, to the foundation of the Temple in Jerusalem. The fifth age was from the foundation of the Temple, to 
The fifth 4●0. The sixth, near 640. All the time from the creation to Christ above. 4000 years.  the captivity & transmigration of the Jews into Babylon, about 430. years. And the sixth age dured about 640. years, from the captivity of Babylon to Christ. In all which times God was acknowledged and rightly served, by a continual visible Church, with true Religion; the same & no other, which now that Church holdeth, that is called and known by she name of Catholic. As we intent, by God's assistance, to show by brief Annotations, concerning divers particular points now in controversy, as the holy Text giveth occasion. And especially by way of Recapitulation after every one of the six ages, when we come to those passages in the history, where the same are ended.  

OF Moses THE author OF THE five first books.  
Moyses' (so called because he was taken from the water, as the name 
MOSES. signifieth, taken from the water.  
Exod. 6. N●m. 26. 1. Par. 6. Joseph li. 2 Antiq. cap. 9 S. Aug▪ ser. 88 de temp. S. Greg. oratio. in laudem Basilij magni. S. Aug. li. 18. civit. c. 39  signifieth) was borne in Egypt, the son of Amram, the son of Caath, the son of Levi the Patriarch, and so of jacob, Isaac, and Abraham. His marvelous delivery from drowning, his education, excellent form, singular wisdom, heroical virtues, rare dexterity in all affairs, & whole life most admirable, are gathered out of holy Scriptures, by S. Gregory Bishop of Nissen, into a brief sum, most worthy to be read, but to large for this place. He was borne about the year of the world two thousand 
The excellency of Moses  four hundred, long before all profane writers, yea before many of the Painimes false gods, as S. Augustin declareth in divers places of his most excellent book entitled of the city of God. He lived in this world 120. years▪ Of which 40. were in pharao's court, as the adopted son of pharao's daughter: forty in banishment from Egypt in Madian: and forty more he governed the people of Israel. His singular praises are also briefly touched in the last chapter of Deuteromie, added by joshua. and in the book of 
Deut. 34. Eccli 45. Glos. ord  Ecclesi●sticus. He died in the desert, and was buried in the va●le of Moab, so 
His sepulchre not known ●o any man.  secretly that no mortal man knew his sepulchre, lest the Jews, who were very prone to idolatry, should have adored his body with divine honour, for the greatness and multitude of his miracles, and for the singular estimation, they had of him for the same.     



THE argument OF THE book OF GENESIS.  
THIS first book of holy Sripture, called Genesis, which signifieth 
Genesis written by Moses always authentical. So known by Tradition, confirmed by Christ. Alleged also by the Apostles. Religion revealed to special persons, and so observed by Traditions.  birth or beginning, was written by Moses, when he was designed by God, to instruct & rule the children of Israel. As also the other four books following. The Author and authority of all which five books, were ever acknowledged by the faithful, both of the old and new Testament: and so accounted and esteemed by tradition, till Christ and his Apostles: who also 
Mat. 19 Heb. 11. Jacob. 2. 1. Pet. 2. 2. Pet. 2.  confirmed them by their testimonies, and allegations of the same, as of holy Scriptures. From the creation until Moses writ (which was above two thousand and four hundred years) the Church exercised Religion by revelations made to certain patriarchs, and by Traditions from man to man, without any Scriptures or Law written. But the peculiar people of God being more visibly separated from other nations, & many errors abunding in the 
S. Aug. quest. vet & novi Testam. cap. 3.  world, God would for correction & confutation thereof, have his will made fu●●her known to his children, and so remain amongst them in written 
Why Scripture was written. What Moses' specially showeth in this book.  record, by his faithful servant and Prophet Moses. Who therefore declareth the Author and beginning of all things, that is, How all creatures were made by God, and of him have their being, and by him only are conserved. He teacheth expressly that there is one only God, against those that imagined and brought into the fantasies of men many gods. That the whole or universal substance of heaven and earth, with their ornaments and accidents, were made in time; against those that thought the first foundation thereof had ever been. That God doth govern the same; against those that say, all is ruled by destiny or by the stars, and not by the continual providence of God. That God is a rewarder of the good, and a punisher of evil; which sinners seem either not to know, or grossly to forget. And that God created all for man's use and benefit, which should make us grateful. Wherefore 
Man most particularly described: The right line from Adam to Noe.  holy Moses more particularly describeth the beginning of man; what he was at first; how he fell; how all mankind is come of one man: deducing the genealogy of Adam, especially to Noe. Then how men being more and more defiled upon the earth, with wicked, especially carnal sins, were by God's just wrath drowned with an universal flood.  
Again how a few reserved persons multiplied the world a new. But this of spring also falling into many sins, especially idolatry and spiritual fornication, as those of the first age did to carnal offences, God still conserved some faithful & true servants▪ Of which Moses specially pursueth 
The principal patriarchs from Noah to the 12. sons of I●cael.  the line of Noah by Sem his first begotten son. Then describeth the particular 
Gen. 10.  vocations, lives, manners, notable sayings, and noble facts, with sincere religion of Abraham, Isaac, Jacob, Joseph, & other holy patriarchs: who lived before the written la. Likewise upon what occasion, & in what mane●, Jacob otherwise called Israel, with all his progeny, descended from the Land of Canaan into Egypt, and were there entertained. So this book 
This book divided into eight parts.  containeth the history of two thousand three hundred & odd years. And it may be divided into eight parts. The first containeth the Creation of 
1.  heaven and Earth, & other Creatures, and lastly of Man chap. 1. & 2. The second part is of the transgression & fall of man, & his casting out of 
2.  Paradise, of multiplication of m●n, and of sin, though still some were just, of the general flood, that drowned all except eight persons, & few other living creatures of the earth. from the third chap. to the 8. The third part is 
3.  of the new increase, & multiplication of the same. from the 8. chap. to the 11. The fourth, of the confusion of tongues, & the division of nations. in 
4. 5.  the 11. chap. The fift relateth abraham's going forth of his country, God's promise, that in his seed all Nations should be blessed, & the commandment of Circumcision, from the 12. chap. to the 21. The sixth part recounteth the 
6.  progeny, and other blessings, especially the great virtues of Abraham, Isaac, and Ia●ob. from the 21. chap. to the 37. The seventh part reporteth the felling 
7.  of Joseph into Egypt, and his advancement there. from the 37. chap. to the 46. The eight and last part is of Jacob, and his progenies going into 
8.  Egypt, their entertainment there, and of jacob's, and finally of joseph's death. in the five last cahpters.   

The signification of the marks here used, for direction of the reader.  

The numbers in the arguments of chapters point to the verse, where the matter mentioned beginneth.  
This form of cross [†] in the text, showeth the beginning of every verse.  
The numbers in the inner margin over against the cross, show the number of verses in the same chapter.  
This mark▪ signifieth that there followeth an Annotation after the chapter, upon the word, or words, whereto it is adjoined. The number also of the same verse is prefixed to the Annotation.  
These four pricks:: show that there is an Annotation in the margin, upon that place. And when many occur, the first answereth to the first mark, the second to the second, and so forth. In like manner the citations of places in the inner margin, are applied to the authores alleged.  
But when there be more such marginal annotations, then may easily be applied, we use the letters of the alphabet for direction.  
This form of a star [*] in the text or annotations, pointeth to the explication of some word or words, in the margin.  
Sometimes we put the Concordance of other Scriptures in the inner margin of the text.  
We have also noted in the margin, when the books of holy Scripture (or parts thereof) are read in the church's service. For their sakes, that desire to re●d the same, in order of the Ecclesiastical Office.    

THE book OF GENESIS, IN HEBREW BERESITH.  

CHAP. 1. God createth heaven and earth, and all things therein; distinguishing and 
The first part. Of the creation of all things.  bewtyfying the same; 26. last of all the sixth day he createth man: to whom he subiecteth all corporal things of this inferior world. 
The Church readeth this book in her Office from Septuagesima till Passion Sunday. Also this first chapter & beginning of the second on Easter Eve before mass.   
N▪ THE beginning GOD created heaven and earth. † And the earth was 
Act. 14, 15. 17, 24. Psalm. 32, 6. 135, 5. Eccli. 10, 1. ●eb. 11, 3.  void & vacant, and darkness was upon the face of the depth: and▪ the spirit of God moved over the waters. † And God said: Be light made. And light was made. † And God saw the light that it was good: & he divided the light from the darkness. † And he called the light, Day, and the darkness, Night: and there was evening & morning, that made one day. † God also said: Be 
:: The firmament is all the space from the earth to the hieghest stars. the lowest part divideth between the waters on the earth and the waters in the air. S. Aug. li. II. de Gen. ad lit. c. 4  a firmament made amidst the waters: and let it divide between waters & waters. † And God made a firmament, and divided 
job. 38. Jer. 10, 13.  the waters, that were under the firmament, from those, that were above the firmament. And it was so done. † And God called the firmament, 
:: Likewise heaven is all the space above the earth. in whose lowest part are birds and waters, in the higher part stars. the hieghest is the Empyrial heaven. Esa. 66.  heaven: and there was evening & morning that made the second day. † God also said: Let the waters that are under the heaven, be gathered together into one place: and let the dry land appear. And it was so done. † And God called the dry land, Earth: and the gathering of waters together, he called Seas. And God saw that it was good. † And said: Let the earth shootforth green herbs, and such as may seed, & fruit trees yielding fruit after his kind, such as may have seed in itself upon the earth. And it was so done. † And the earth brought forth green herb, such as seedeth according to his kind, & tree that beareth fruit, having seed each one according to his kind. And God saw that it was good. † And there was evening & morning that made the third day. † again God said: Be there lights made in the firmament of heaven, to divide the day & the night, and let them be 
:: The lights made the first day, are disposed the fourth day in their proper courses for more distinction of times. S. Dionys. Ca 4. de diuin▪ nom. S. Tho. p. 1. q. 67. a. 4. & q. 70. a. 2.  for signs & seasons, and days and years: † to shine in the firmament of heaven, & to give light upon the earth. And it was so done. † And God made▪ two 
:: The sun & moon: for though the moon be the least visible star except Mercury, yet it giveth more light on the earth by reason it is nearer, and so Moses speaketh according to the vulgar capacity and use of things. S. Aug. li. 2. de Gen. ad lit. Ca 16.  great lights: a greater light, to govern the day: and a lesser light to govern the night: and stars. † And he set them in the firmament of heaven, to shine upon the earth. † and to govern the day & the night, and to divide the light & the darkness. And God saw that it was good. † And there was evening and morning that made the fourth day. † God also said: Let the waters bring forth creeping creature having life, and flying foul, over the earth under the firmament of heaven. † And God created huge Whales, and all living & moving creature, that the waters brought forth, according to each sort, & all foul according to their kind. And God saw that it was good. † And he “ blessed them saying: Increase and multiply, and replenish the waters of the sea: and let the birds be multiplied upon the earth. † And there was evening & morning that made the fifth day. † God said moreover: Let the earth bring forth living creature, in his kind, cattle, & such as creep, & beasts of the earth according to their kinds: and it was so done. † And God made the beasts of the earth according to their kinds, and cattle, & all that creepeth on the earth in his kind.  
And God saw that it was good, † and he said “ Let us make Man to our image, & likeness: and let him have dominion 
Col. 3, 10.  over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and all creeping creature, that moveth upon the earth. † And God created man, to his own image: to the image of God he created him, male & 
Mat. 19, 4.  female he created them. † And God blessed them, and saith: “ Increase and multiply, & replenish the earth, and subdue it, and rule over the fishes of the sea, and fowls of the air, & all living creatures, that move upon the earth. † And God said: Behold I have given you all manner of herb that seedeth upon the earth, and all trees that have in themselves seed of their own kind, to be your meat: † and to all beasts of the earth, and to every foul of the air, & to all that move upon the earth, and wherein there is life, that they may have to feed upon. And it was so done. † And God saw all things that he had made, and 
:: every creature in nature is good, but all considered together make the whole world perfect▪ most apt to man's use and god's glory. S. Aug. li. 1 de Gen. cont. Manich. ca 21.  they were very good. And there was evening & morning that made the sixth day.  

ANNOTATIONS. CHAP. 1.  
1. In the beginning.] Holy Moses telleth what was done in the beginning 
The Church had only Traditions & no Scripture above 2400. years.  of the world, and so forward even till his own time, writing above two thousand and four hundredth years after the beginning. All which being incomprehensible by humane wit or discourse, he knew partly by revelations from God, for he had the gift of prophecy in most excellent sort: partly by Traditions from his elders, who learned of their fathers. For until that time the Church had only Traditions of such things, as were revealed to special men, whereby we see the great authority of Traditions, before there were Scriptures. 
Traditions necessary for three causes.  And since Scriptures were written they are also necessary, for three special reasons. First for that we are only assured by Tradition of the Church, that those books are in deed holy Scriptures, which are so accounted, and not by 
1  the Scripture itself, for that were to prove the same by the same, until we be assured of some part, that proveth some other parts. And this made S. Augustin to say plainly, that he could not believe the Gospel, except the Church told him 
●●●. Epist. ●und. c. ●5  which is the Gospel. Secondly holy Scriptures being once known to be the 
2  word of God, and so of most eminent authority of all writings in the world, 
Scripture of most eminent authority.  as S. Augustin S. Jerome, & all other Fathers agree, yet for the true understanding of the same, both the Scripture itself, and the ancient Fathers remit us to the Church, namely to those in the Church, that are appointed by God's ordinance, in the high place that he hath chosen. Which were the High Priests in the old Testament, as appeareth: Deut. 17. Mat. 23. Joan. 11. And in the new Testament, S. Peter and his Successors for whom Christ prayed that his faith should not fail: and therefore commanded him to confirm his brethren Luc. 22. Thirdly for things not expressed in particular in holy Scripture, the Scripture 
Luc. 10, 16. Act. 15, 28. 2. Thess. 2. Origen. super. Gen. c. 1. Aug. li. 2. de Gen. count Manich. ca 2.  and Fathers do likewise remit us to Traditions, and to the judgement 
●  and testimony of the Church. Christ saying to his Apostles: he that heareth you heareth me. The Apostles doubted not to say: It seemed good to the holy Ghost and to us. And S. Paul willed the Thessalonians to hold the traditions, which they had learned, whether it were by word, or by his Epistle.  
1. In the beginning God made heaven and earth.] All writers ancient and later 
Scriptures hard.  find such difficulties in these first chapters, that some otherwise very learned have thought it not possible to understand the same according to the proper and usual signification of the words, as the letter may seem to sound, but expound all allegorically, as that by the waters above the firmament should be understood the blessed Angels, by the waters under the firmament wicked spitites, and the like. So did Origen and divers that follow him therein. Yea S. Augustin in his books upon Genesis against the Manichees, written shortly after his conversion, when he could not find as he desired a good and probable sense agreeable to the words, in their proper signification, expounded them mystically, but afterwards in his other books de Genesi ad literam, 
lib. 1. c. 18. & lib. 8. c. 2.  he gratfully acknowledgeth that God had given him further sight therein, and that now he supposed he could interpret all according to the proper signification of the words▪ yet so that he durst not nor would not addict himself to one sense, but that he was ready to embrace an other, lest by sticking to his own judgement he might fail. So likewise S. Basil, S. Chrisostom, 
Bas. ho. 9 in Genes. Chrisost. epist. 44. Amb. & Beda in examen. Jeron. Epistol. ad Eustoch. Gen. 1. v. 3. & 14. Exo. 20, 5. & 18, v. 20. Joan. 8, 25. Rom. ●.  S. Ambrose, S. Jerome, S. Bede, and other greatest Doctors found & confessed great difficulties in these first chapters, which they with much study endeavoured to explicate. And therefore it is a wonder to see our Protestants & Puritans hold this Paradox, that Scriptures are easy to be understood. Whereas both by testimony of those that have in deed studied & laboured in them, and by a 
why Scriptures are hard.  little due consideration, the contrary is most evident. For whosoever will look into the holy Scriptures, shall find that some times in show one place seemeth contrary to an other; some times the letter & phrase are obscure & ambiguous; 
Three spiritual senses besides the Literal.  some times the sentences unperfect. Again many speeches are prophetical, many parabolical, metaphorical, and uttered under other tropes and figures, and that in the literal sense. Moreover there are three spiritual senses besides the literal, very frequent in holy Scripture. Allegorical pertaining to Christ and the Church; Moral pertaining to manners; and Anagogical 
Allegorical Moral. Anagogical.  pertaining to the next life. As this word Jerusalem literally signifieth the head city of Jewrie: Morally the soul of man: Allegorically the Church militant: and Anagogically the Church triumphant. And sometimes this (and the like of others) metaphorically in the literal sense signifieth the Church militant, and not the city of Jewrie, as in the 12. chapter to the Hebrews: and some 
●  times the Church triumphant, as in the 21. of the apocalypse.  
2. The spirit of God.] In the Hebrew it is signified, that the spirit of God was on the waters to make them fertile, for that fishes and birds were to be procreated thereof; the word is merahepheth, incubabat, sat upon, to produce fruit (saith S. Jerom) from the waters, as a hen by her heat, produceth 
jeron. Epistol. 8●. ad Ocea. Tert. d● Baptis.  life in the eggs. And the same S. Jerom, and before him Tertullian teach, that this was a figure of baptism, which consisteth of water and the holy Ghost. 
A figure of baptism.  For as water in the beginning of the world received a certain vital virtue of the holy Ghost to produce living creatures: so also baptism receiveth virtue of the same holy Ghost to procreate new men. Whereupon Tertullian calleth 
Christians called fishes.  Christians fishes, because they are gotten from the waters, and thence have their first spiritual life. Let it not therefore seem strange (saith he) that in baptism Waters give life.  
16. Two great lights, and stars.] Here occurreth an other example of the hardness of holy Scripture. For if the two great lights (towit the sun & the moon) and also the stars, were made the fourth day, and not before, as it m●y seem by the words in this place, than what was that light, and in what 
Light being an accident remained without subject, by the judgement of some learned Fathers.  subject was it, that was made the first day? S. Basil, S. Gregory Nazianzen, Theodoret, and some others, writing upon this place do think that the light, which was made the first day, remained though an accident without his subject till the fourth day. And albeit most other Doctors rather think that the substance of the sun & moon, & of other planets and stars were created the first day, and the fourth day set in that order and course which now they keep, with more distinction for signs and seasons, and days and years: yet it is clear that the foresaid ancient Doctors judged it possible, that accidents may remain without their subject. which a sacramentary will be loath to grant, 
The accidents of bread and wine can remain by God's power without their subjects. Ten prerogatives of man in his creation. 1. made like to God. 2. The mystery of the B. Trinity insinuated in his creation. 3. produced by God himself.  lest it might be proved possible, as both these & all other Catholic Doctors believed and taught, that the accidents of bread and wine remain in the blessed Sacrament of the Eucharist without their subjects. Which Protestants deny.  
26. Let us make man to our Image.] For better consideration of God's bounty towards us, and stirring ourselves to gratitude towards him, we may here note ten prerogatives bestowed on us, by our Lord & maker in our creation above all other earthly creatures. First, whereas God by an imperial word of commandment made other creatures, Fiat lux, Fiat firmamentum: Be there light: Be there a firmament: intending to make man, he proceedeth familiarly, by way, as it were, of consultation, and as to his own use and service to make man saying: Let us make man to our image and likeness, that is to say, a reasonable creature with understanding and free will, which beasts have not. Secondly, in this work God first insinuateth the high mystery of the B. Trinity, or plurality of Persons in one God (because man is to believe the same) signifying the plurality of Persons by the words Let us make, and to our: and the unity in substance, by the words Image and likeness, the first in the plural number, the later in the singular. Thirdly, other creatures were produced by the waters and earth, Let the waters bring forth (fish and soul) Let the earth bring forth (grass and cattles, & other beasts) but God brought forth man, not by the earth, though of the earth, nor by water, nor by heaven, nor by Angels, but by himself, giving him a reasonable soul, not sensual only as to beasts, and the same not produced of any creature, but created immediately of nothing. Fourthly, God 
4. placed in paradise. 5. Lord of all earthly creatures. 6. innocency.  gave man Paradise a most pleasant place to dwell in. Fiftly, God gave man dominion and imperial authority over alliving creatures under heaven. Sixtly, man was created in that innocency of life, and integrity of all virtues, that his mind was wholly subject to God, his sense to reason, his body to his spirit, and all other living creatures obedient to him: even the terrible Lions, the cruel tigers, the huge Elephants, and the wildest birds. Seuently, God 
7. excellent knowledge.  brought them all to man, as to do him homage, and to take their names of him. Which by his excellent knowledge he gave them conformable to their natures. Eightly, God gave man in some sort an immortal body, that if he had 
8. power to live ever. 9 gift of prophecy.  kept God's commandment, he had lived long and pleasantly in this world, and so should have been translated to eternal life without dying. Ninthly, God did not only adorn man with all natural knowledge, and supernatural virtues, but also with the gift of prophecy. Whereby the knew that Eve was a bone of his bones, and flesh of his flesh, though being a sleep he knew not when 
10. God conversed familiarly with man.  she was made. Tenthly (which was the chief benefit of all) God conversed familiarly with man, and that in shape of man, which was a token of his marvelous great love to man, and a singular incitment of him to love God. read more, if you please, of the dignity of man, and the benefits of God towards him in his creation, in S. Bernard upon the 99 Psalm. And upon the 61. chapter of Esaie.  
28. Increase and multiply.] Whether this be a commandment or no, at least 
God's blessing always effectual.  it is a blessing, for so the words before convince, God blessed them and said: Increase and multiply. He said the same also to brute creatures, which are not capable of a precept, but by this were made fertile. Whereby we see that god's 
Especially in the holy Eucharist.  blessing always worketh some real effect: as of fertility in this and other places, of multiplication of the loaves and fishes, Joan 6. And some real effect Christ's blessing must needs work also in the blessed Sacrament. Mat. 26. Which can be no other but changing bread and wine into his body & blood, seeing himself expressly sayeth: This is my body▪ this is my blood.  
And though God's blessing in this place, be also a precept, yet it is not to all men for ever, but for the propagation of mankind, which being long since 
Not all men & ●emen commanded to marry.  abundantly propagared, the obligation of the precept ceaseth the cause ceasing. So S. Cyprian, S. Jerome, S. Augustin, and other Fathers expound this place. And confirm the same by the text, for immediately God signifying to what end he spoke, saith: and replenish the earth. Which benig replenished, Gods will is therein fulfilled.    

CHAP. II. The work of six days being finished, God rested the seventh day & blessed it. 8. Then placing man in paradise (planted with beautiful & sweet trees, & witered with four rivers) 16. comandeth him not to eat of the tree of knowledge of good & evil. 18. & form a woman of a rib of Adam. 
God createth not new kinds of creatures, yet still worketh. Io. 5, 17. conserving & governing all things and creatch souls, grace, and glory of the same kind S. Aug. li, 4 de Gen. adlit. ●. 12.   
THE heavens therefore & the earth were fully finished, and all the furniture of them. † And the seventh day 
Exod. 20, 11. Deut. 5, 14. Heb. 4, 4.  God ended his work which he had made: & 
:: man's soul is immediately created by God not produced of other substance as the souls of beasts and plants are.  rested “ the seventh day, from all work that he had done. † And he blessed the seventh day and sanctified it: because in it he had ceased from all his work which God created to make.  
† These are the generations of heaven & earth, when they were created in the day, when our Lord God made the heaven, and the earth. † And every plant of the filled, before it shotup in the earth. And every herb of the ground before it sprang: for our Lord God had not rained upon the earth: and man was not to till the earth: † But a spring rose out of the earth, watering all the overmost part of the earth. † Our Lord God therefore form man of the slime of the earch: and:: breathed into his face the breath oflife, & man 
1. Cor. 15, 45,  became a living soul.  
† And our Lord God had 
:: Whether this paradise be now extant is uncertain, though it be certain that Enoch and Elias are yet living in earth S. Aug. li. 2. cont. Pelagi. c. 23. See Perereus. li. 3. q. 5. & li. 7. q. ultima.  planted a Paradise of pleasure from the beginning: wherein he placed man whom he had form. † And our Lord God brought forth of the ground all manner of trees, fair to behold: and pleasant to eat of: the tree of life also in the middle of Paradise: and the tree of knowledge of good & evil. † And a river issued out of the place of pleasure to water Paradise, which from thence is divided into four heads. † The name of the one is Phison: that is it which compasseth all the land of Hevilath, where gold groweth. † And the gold of that land is very good: there is sound bdelium, & the stone onyx. † And the name of the second river is Gehon: that is it which compasseth all the land of Ethiopia. † And the name of the third river is Tigris: that same passeth along by the Assyrians. And the fourth river, the same is Euphrates.  
† Our Lord God therefore took man, & put him in the Paradise of pleasure, to work, & keep it. † And he commanded him saying: Of every tree of Paradise eat thou: † But “ of the tree of knowledge of good & evil eat thou not. For in what day soever thou shalt eat of it, “ thou shalt die the death. † Our Lord God also said: It is not good for man to be alone: let us make him a help like unto himself. † Our Lord God therefore having form of clay all beasts of the earth, and fowls of the air, brought them to Adam that he might see what to call them: for all that Adam called any living creature, the same is his name.  
† And Adam called all beasts by their names, and all fowls of the air, and all cattle of the filled: but unto Adam there was not found an helper like himself. † Our Lord God 
Mat. 19, 5. Mar. 10, 7. 1. Cor. 6 16. Eph. 5, 31.  therefore cast a dead sleep upon Adam: and when he was fast a sleep, he took one of his ribs, & filled up flesh for it. † And our Lord God 
:: As we say brick is made of earth, and a house is built of brick: so Adam was made of earth and Eve built of a rib of Adam. And that of one rib, as if God should build a house of one brick, or as in deed he fed. 5000. men with five loaves. Chris. ho. 15. S. Aug. Tract. 24. in joan. S. Tho. p. 1. q. 92. a. 3.  built the rib which he took of Adam into a woman: and brought her to Adam. † And Adam said: This now, is bone of my bones, and flesh of my flesh: she shall be called woman, because she was taken out of man. † wherefore man shall leave his father & mother, & shall cleave to his wife, & they shall be 
:: Not three, nor four, nor more. for then two were changed to an other number. S. jer. li. 1. cont. Lovi.  two in one flesh. † And they were both naked; to wit Adam & his wife: and were not ashamed.  

ANNOTATIONS. CHAP. II.  
2. The seventh day.] All creatures benig made in their kinds in six days, complete and perfect, God not needing (as men often do in their works) to perfect, poolish, or amend the same, rested the seventh day: and therefore the natural perfection of God's works is attributed to the seventh day, and the supernatural 
Observation of holy days by God's institution.  perfecting of men in eternal life, after the Resurrection, is attributed to the eight day. as S. Augustin and other fathers teach. And for this 
●● Psal. 6. & 11.  cause God blessed and sanctified the seventh day. and after we have in the Decalogue, or ten commandments, that this day all should rest and abstain from works, yea and keep it festival, occupying themselves in spiritual exercises service and special worship of God, as the Jews did even till Christ's, and his Apostles time, praying and hearing the word of God read and expounded in 
Act. 13, 14. levit. 23.  the sabbath day. Whereby we see that distinction of days pertaineth to Religion, 
Observation of festival days is religious, not judaical, nor heathenish.  the people of God thus observing the sabbath in memory of the Creation, & divers other feasts in memory of other benefits. And we now keep the Sunday holy, in memory of Christ's Resurrection, and other feasts in gratful remembrance of other Mysteries of Christ's nativity, the coming of the holy Ghost, and the like. Yea also feasts of his blessed Mother, and other saints, for the benefits received from Christ by them, and for more honour to Christ in them. So this Catholic observation of feasts is neither judaical (which also in the law was good but now is abrogated) nor heathenish, for we honour not Jupiter, nor Juno, noranie false god or goddess, but our Lord God Creator & redeemer, & for his sake, his best servants. Whereof 
Honour of saints is to the greater honour of Christ.  see the Annotations in the English new Testament. 4. chap. to the Galathians. 
Hon●●▪ in 40. Martyr's.  whereto we here only add these words of S. Basil. Which may serve for a general answer to the most common objection. Honour servorum redundat in commun●m Domin●m. The honour of the servants redoundeth to the common Lord, or Master. So, saith he, the honour of saints is the honour of Christ their Lord and ours.  
17. Of the tree of knowledge.] Besides the law of nature, by which Man was 
Why a particular positive law besides the general laws of God & nature, was given to man. first reason.  bound to direct all his actions according to the rule of reason; and besides the supernatural divine law, by which he was bound to believe, and trust in God, and to love him above all things, having received the gifts of faith, hope, and charity: God gave him an other particular law, that he should not eat of the tree of knowledge of good and evil. And that for two special reasons, which S. Augustin 
lib. 8. de Gen. ad lit. c. 11. Psal. 15.  noteth upon this place. First, that God might declare himself to be Lord of man. Which was absolutely necessary for man, and nothing at all profitable to God, who needeth not our service, but we without his dominion should utterly fall to nothing. Nec enim ipso non creante, etc. For he not creating us, neither could we have been, no● he not conserving us, could we remain, nor he not governing us, could we live rightly. Wherefore he only is our true Lord, whom not for his, but for our 
●. reason.  own profit and salvation we serve. The other reason was, that God might give man matter wherein to exercise the virtue of obedience, and to show himself a subject of God. Which could not be so properly and effectually declared by keeping other laws, nor the enormity of disobedience appear so evidently▪ as by fulfilling of Gods will commanding him, or by doing his own will, moved to the contrary, in a thing of itself indifferent, & only made unlawful, because it was forbid. But let us hear S. Augustins own words. 
The sin of disobedience.  Nec potuit melius aut diligentius cō●end●ri quantum malum sit sola inobedientia, etc. Neither could it (saith this great Doctor) be better, nor more exactly signified how bad a thing sole disobedience is, then where a man became guilty of iniquity, because he touched that thing contrary to prohibition, which if he, not forbidden, had touched, he had not sinned at al. For he that saith, for example sake, Touch not this herb, supposing it is poysenful, and doth forewarn 
joined with damage to him that disobeyeth.  one of death, if he touch it, death assuredly falleth on the contemner of the precept: yea though no man had prohibited, and he had touched, for he should die because the same thing bereaveth him of health and life, whether it had been forbidden him or no. Also when one forbiddeth that thing 
joined with damage of him that forbiddeth.  to be touched, which would not in deed prejudice him that toucheth, but him that forbiddeth, as if one take an others money, being forbid by him▪ whose the money is, it is a sin in him that is forbidden, because it is injury to him that forbiddeth. But when that thing is touched which neither should hurt him that toucheth, nor any other, if it were not forbid, wherefore is it prohibited, but that the proper goodness of obedience, and the evil of disobedience might appear? Thus S. Augustin showeth, that disobedience is a sin, because it is against a precept, though otherwise the thing that is done were not evil. And 
True obedience is blind and prompt.  amongst other good notes, teacheth that true obedience inquireth not, wherefore a thing is commanded, but leaving that to the Superior, promptly doth that is appointed.  
17. Of the tree eat thou not.] This example of our first parent's transgression 
Not meat, but the disobedience hurteth him that transgresseth the precept of abstinence. Laws in things indifferent bind in conscience. Temporal punishment due after sin is remitted. Death due to all for Original sin. Yea to infants who have no other sin. Also other penalties insticted upon infants.  showeth, how frivolous an answer it is to say; that breaking of commanded fasts, or eating meats forbidden can not hurt us, the meat being good 
Math. 9, Luc. 10. S. Epiph. in compen. f●dei Cat. S. Aug. epist. 80.  and wholesome: for so the fruit of the tree was good, and should have hurt no man, if it had not been forbidden. Even so all meats of their own nature are good, yet the precept of fasting (foretold by our saviour in general, and determined by his Church in particular) and so of any other like law, though it be in things otherwise indifferent, proceeding from lawful Superiors, bindeth the subjects in conscience. And the transgression is properly disobedience, what other sin soever may also be mixed therewith.  
17. Thou shalt die the death.] Against the new doctrine, denying that after 
Calvin l. 3. inst. c. 4 parag. 31. & 32.  sin is remitted, any temporal punishment remaineth for the same, this place declareth that death (whereof God forewarned Adam, if he should eat of the fruit forbidden) remained due, and was at last inflicted upon him, for his sin, which was presently remitted upon his repentance.  
Again for so much as we are all subject to death, it proveth that we were all 
Rom. 5.  guilty of this sin, by which death came upon all men, as S. Paul teacheth. Else God should punish us without our fault, which is unpossible that his goodness should do. Especially it appeareth in infants, who dying before they come to 
lib. 13. de civit. c 6. lib. 2. de pec. mer. & remis. c. 34. Gen. 17. Joan. 3. S. Greg. li. 4. Moral. c. 2.  use of reason, can never commit other sin. for though they were circumcised, or had Sacrifice offered, or other remedy used for them before Christ, or baptized since Christ: yet they suffer (as S. Augustin noteth) both death and many other penalties, of sickness, cold, heat, hunger, and the like, which can neither be to them matter of merit (as to others it may be) nor profit them for avoiding of other sins, seeing they die in their infancy. Yea moreover if they died without circumcision, or other remedy of those former times, their souls perished from their people; and now without baptism can never enter into the kingdom of heaven, which could not stand with God's justice, if they were not guilty of sin.    

CHAP. III. By the craft of the devil speaking in a serpent, our first parents transgressed 
The second part. Of the fall of man, and propagation of man and of sin.  God's commandment. 7. who being ashamed would hide themselves. 9 but are reproved by God. 14. and besides other particular punishements (yet with promise of a redeemer) are cast out of Paradise.  
BUT 
:: serpent's most crafty to escape harm, when they hurt men: so is the devil.  the serpent also was more subtle than all the beasts of the earth, which our Lord God had made. Which said to the woman:▪ Why hath God commanded you, that you should not eat of every tree of Paradise? † To whom the woman answered: Of the fruit of the trees that are in paradise, we do eat: † but of the fruit of the tree which is in the mids of paradise, God hath commanded us that we should not eat: and that we should not touch it, lest perhaps we die. † And the serpent said to the woman: No you shall not die the death. † For God doth know that in 
2. Cor. 11. 3.  what day soever you shall eat thereof, your eyes shall be opened: and you shall be as gods, knowing good & evil.  
† The woman therefore saw that the tree was good to eat, and fair to the eyes, and delectable to behold: and she took of the fruit thereof, and did eat, and gave to her 
Eccl. 25. 1. Tim. 2, 14.  husband, who did eat. † And the eyes of them both were opened: and when they 
:: After sin they were ashamed, not before S. Chris.  perceived themselves to be naked, they sowed together leaves of a fig tree, and made themselves aprons.  
† And hearing the voice of our Lord God walking in paradise at the after none air: Adam hid himself and so did his wife from the face of our Lord God, amidst the trees of paradise. † And our Lord God called Adam, and said to him: Where art thou? † Who said: I heard thy voice in paradise: and I feared, because I was naked, and I hid me. † To whom he said: And who hath told thee that thou wast naked, but that thou hast eaten of the tree▪ whereof I commanded thee that thou shouldest not eat? † And Adam said: The woman, which thou gavest me to be my fellow companion, gave me of the tree, and I did eat.  
† And our Lord God said to the woman: Why hast thou done this? who answered: The serpent deceived me, & I did eat. † And our Lord God said to the serpent: Because thou hast done this thing, 
:: all this curse pertaineth to the devil that spoke in the serpent. S▪ Aug, l. 2. de Gen. ad lit. cap. 36. S. Beda in hunc locum.  accursed art thou among all catle, & beasts of the earth: upon thy breast shalt thou go, & 
:: earthly or worldly and carnal men S. Greg. in Psal. 101.  earth▪ shalt thou eat all the days of thy life. † I will put enmyties between thee & the woman, and thy seed and the seed of her▪▪ she shall bruise thy head in pieces, & thou shalt lie in wait 
:: Though good men resist temptations at the first assaults, and so bruise the serpent's head, yet he ●●●●o●eth still to deceive especially in the end of man's life▪ signified by the ●eele. S Gre. in cap. 1. Job.  of her heel. † To the woman also he said: I will multiply thy travails, and thy child bearinges: in travail shalt thou bring forth children, and thou shalt be under thy husband's power, and he shall have dominion over 
1. Cor. 14.  thee. † And to Adam he said: Because thou hast heard the voice of thy wife, and hast eaten of the tree, whereof I commanded thee, that thou shouldest not eat, cursed is the earth in thy work: with 
:: all men travel one way or other: & such as suffer wides to overgrow (in their souls) shall after this life either sustain the fire of purgatory or eternal pain. S. Aug. li 2. c. 20▪ de Gen. con. Man.  much toiling shalt thou eat thereof all the days of thy life. † thorns and thistles shall it bring forth to thee, & thou shalt eat the herbs of the earth. † In the sweat of thy face shalt thou eat bread, till thou return to earth, of which thou wast taken: because▪ dust thou art, and into dust thou shalt return.  
† And Adam called the name of his wife, Eve: for because 
:: She was mother rather of all the dying: but in figure of our B. Lady who is mother of Christ, life itself, she is called mother of the living. S. Epiph. her. 78.  she was mother of all the living. † Our Lord God also made for Adam and his wife garments of skins, and clothed them. † And said: lo Adam is become as it were one of us, knowing good & evil: now therefore▪ lest perhaps he reach forth his hand, and take also of the tree of life, & eat, and live for ever. † And our Lord God sent him out of the paradise of pleasure, to work the earth of which he was taken. † And he cast out Adam: and▪ placed before the paradise of pleasure Cherubins, & a flaming, and a turning sword, for to keep the way of the tree of life.  

ANNOTATIONS. CHAP. III  
1 Why hath God? [Here we may see how sin came first amongst men. For 
Sin entered among men by the envy & craft of the devil, man consenting to his suggestions. Eve first sinned in thought, then in words last in deeds.  the devil envying man's happy state tempted Eve the weaker person, beginning 
Cap. 2. 24. Joan. 8, 44. S. Aug. lib. 14. decivit. c. 11. Rupert. li. de Trinit. & operibus eius c. 4.  with a question, thereby to allure her into conference, and by such a question as might bring her into suspicion of God's affection towards man, saying: Why hath God commanded you, that you should not eat of every tree of paradise? insinuating by these words, and withal internally suggesting, that God dealt hardly with them, abridging their liberty without cause. And when he had got so much of her, that she was displeased with the precept, which she showed by adding of her own (to make it seem more grievous) that they were forbidden to touch the tree: and again by reporting the punishment as doubtful, saying: lest perhaps we die, than the tempter avouched boldly, and falsely, that they should not die, and charged God to be envious of the benefit they should get by eating of that tree, saying their eyes should be opened, and they should be as gods, knowing good and evil. upon which persuasion, and liking also she had to the fruit, she did take and eat, and persuaded Adam also to eat. And forthwith 
Bad sequels of sin.  they saw that they would not have seen, knew evil which they had better 
Lib. de vera Religione c. 14. Lib. 1. Retract. c. 13.  not to have known, were ashamed, and endeavoured to cover, and hide themselves. Even thus the devil dealeth with men ever since, assaulting the weaker persons, and weaker part, as the flesh and sensuality, and by them setteth upon 
No sin can be without free-will.  the stronger and superior part, to get consent of free-will, without which there is no sin. According to that famous saying of S. Augustin: Pe●atum adeo est voluntarium, ut nullo modo sit peccatum, si non voluntarium. Sin is so voluntary, that in no wise it can be sin, if it be not voluntary. wherefore it was no sin in Eve to 
Concupiscence no sin, but the effect, and occasion of sin. Also occasion of merit.  be tempted by the serpent, which she could not avoid, nor in Adam to be tempted by Eve, but they sinned when they consented to the evil suggestions. And 
S Aug. lib. 1. de nupt. & con. c. 23. Gal. 5. 2 Tim. 2.  now in the regenerate, though concupiscence remain, which is the effect of sin past, & occasion of sin in those that yield again to temptations, yet is it not sin, but punishment of sin, and matter of exercise in the just, and if we resist, of merit: and therefore S. Paul exhorteth us, to wall in the spirit, and the lusts of the flesh we shall not accomplish. And in an other place showeth, that he which fighteth lawfully, shall be crowned.  
15. She shall bruise] Protestant's will not admit this reading, ipsa conteret, she 
The Latin text defended against Kemnisius and other Protestants. See Card. Bellarmin. li. 2. c. 12. de verbo Dei. Both readings veld the same sense.  shall bruise, lest our Blessed Lady should be said any way to bruise the serpent's head. And Kemnisius amongst others saith, that all ancient Fathers read, ipsum, not, ipsa. But he is convinced of lying by Claudius Marius' Victor. lib. 1. in Gen. Alcimus Auitus lib. 3. carm. c. 6. S. Chrisostom bom. 17. in Genes. S. Ambrose lib de fuga saeculi cap. 7. S. Augustin lib. 2. de Genesi contra Manichaeos', cap. 18 & lib. 11. de Genesi ad literam cap. 26. S. Gregory lib. 1. Moralium cap. 38. And after them S. Bede, Eucherius, Rabanus, Rupertus, Strabus, and Lira upon this place, S. Bernard sir 2. super Misus est. And many others, who read ipsa as the Latin text now hath.  
But whether we read, She shall bruise, or, her seed, that is her son Christ, shall bruise the serpent's head, we attribute no more, nor no less to Christ, nor to our Lady by the one reading, then by the other: for by the text, I will put enmities between thee and the woman, between thy seed, and her seed. It is clear, that this enmity and battle pertained to the woman and her seed on the one party, and to this devil, that spoke by the serpent, and all the wicked, on the other party, and that the victory should happen to mankind. Which being captive by Adam's sin, occasioned by a woman, should be redeemed, both 
As Adam was the cause, and ●●e an occasion of man's captivity: so Christ is the true cause and his mother an occasion of our restoration.  sexes, though in far different sort, concurring thereto. And so it is most true, that Christ by his own proper power, and his blessed mother by her most immediate cooperating to his Incarnation (and consequently to other mysteries) did bruise the serpent's head, break and vanquish his power. 
* S ●●eneus li 3. c. 33. & lib. 5. circa med, S. Epiph, Haer. 78. S. Jeron. ep 22. add Eustoch. S. Aug. (or S. Fulgent) ser. 18 de Sanctis. de fide & Symb. de Agone Christiano. Ser. 2. super Missus est.  As many ancient Fathers do excellently discourse: namely S. Bernard, writing upon these words in the apocalypse. cap. 12. A great sign appeared in heaven, a woman clothed with the sun: Albeit (saith he) by one man and one woman we were greatly damaged: yet (God be thanked) by one man and one woman all losses are repaired, and that not without great increase of graces. For the benefit doth far exceed the loss. Our merciful father giving us for a terrestrial Adam Christ our redeemer, & for old Eve Gods own mother. Moreover 
Our B. Lady resisted all evil suggestions.  as the same S. Bernard showeth, this blessed Virgin in singular sort bruised the serpent's head, in that she quite vanquished all manner suggestions of the wicked serpent, never yielding to, not taking delight in any evil moved by him.  
19 Dust thou art] By these words Adam was admonished to humble himself, considering the matter whereof his body was made, and into which he 
job 42. isaiah. 58. jerem. 6. Jonae. 3. Mat. 11.  should be resolved again. Whereupon it came to be a ceremony amongst penitents, 
The ceremony of ashes, on Ashwenesday.  to cast ashes on their heads. As appeareth in holy Scriptures for which cause the Church now also useth this ceremony the first day of Lent, putting ashes on her children's heads: willing them to remember, that dust they are, and to dust they shall return, to move us by this meditation to more serious penance.  
22. ●●st perhaps] Notwithstanding God's eternal decree in disposing all 
God's providence concurreth with man's free wil  things, and his omnipotency which nothing can resist, yet he produceth good, and either avoideth or disposeth of evil which he suffereth, by ordinary means, as appeareth Act. 27, v. 31. and that because man hath free will, with 
de great. & liber. arb. c. 6. de corrept. & great. ad art. falso impoes.  which God concurreth, & destroyeth not nor forceth. as S. Augustin teacheth.  
24. Placed Cherubins] Man being cast out of paradise, the same is defended 
Paradise defended by Angels and by fire & sword. God destroyeth not nature  with double guard. with Angels, that are watchful, wise, and potent; and with fire and sword, most terrible armour to man. whereby again we see, that God useth ordinary means in his providence, as the ministry of Angels & human terror, and would neither destroy the tree, nor deprive it of the virtue to prolong life, nor bereave man of free-will, by which he might desire to return: but conserving nature in all creatures, preventeth inconveniences otherwise. 
Good Angels hinder devils of their desires.   
These Angels also hinder the devil, that he can not enter paradise, lest he 
S. Aug. lib. 11. de Gen ad lit. c. 40.  should take of the fruit of the tree, and give it to men to prolong their lives, and thereby draw them to his service.    

CHAP. four Wicked Cain killeth holy Abel. 9 whose blood crieth for revenge. 11. Cain a cursed vagabond, 17. hath much issue. 25 Adam also hath Seth, and Seth Enos.  
AND Adam knew Eve his wife: who conceived and brought forth Cain, saying: I have gotten a man through God. † And again she brought forth his brother Abel. And Abel was a shepherd, & Cain a husbandman. † And it befell after many days that Cain “ offered of the fruits of the earth gifts to our Lord. † Abel also 
:: A figure of the lamb that was slain from the beginning of the world. Apoc. 13, v. 8.  offered 
Heb. 11.  of the first begotten of his flock, and of their fat: and our Lord “ had respect to Abel, & to his gifts. † But to Cain, and to his gifts he had not respect: & Cain was exceeding angry, and his countenance abated. † And our Lord said to him: Why art thou angry? and why is thy countenance fallen? † If thou do well, “ shalt thou not receive again: but if thou dost ill, shall not thy sin forth with be present at the door? but the lust thereof shall be “ under thee, and thou shalt have dominion over it.  
† And Cain said to Abel his brother: Let us go forth abroad. And when they were in the filled, Cain rose up against his brother Abel, and slew him. † And our Lord said to 
Sap. 10.  Cain: Where is Abel thy brother? Who answered: I know 
●. 10. 3.  not: am I my brother's keeper? † And he said to him: What hast thou done? 
:: Wilful murder is one of the sins that cry to God for revenge.  the voice of thy brother's blood crieth to me out of, the earth. † Now therefore cursed shalt thou be upon the earth, which hath opened her mouth, & received the blood of thy brother at thy hand. † When thou shalt till it, it shall not yield to thee her fruit: a roag and vagabond shalt thou be upon the earth. † And Cain said to our Lord: mine iniquity is greater, then that I may deserve pardon. † lo thou dost cast me out this day from the face of the earth, and from thy face shall I be hid, and I shall be a vagabond & fugitive on the earth: every one therefore that findeth me, shall kill me. † And our Lord said to him: No, it shall not so be: but whosoever shall kill Cain, shallbe punished seven fold. And our Lord put a mark on Cain, that whosoever found him should not kill him.  
† And “ Cain went forth from the face of our Lord, and dwelled as a fugitive on the earth at the east side of Eden. † And Cain knew his wife, who conceived, and brought forth Enoch: And 
:: By the increase of Abraham's seed (by the line only of Isaac and Jacob, besides the issues of Ishmael and Esau) in little more than 400. years to above six hundredth thousand men able to bear arms (Num. 1.) it appeareth that Cain's progeny in as many years might suffice to people a city, yea a whole country. S. Aug. l. 15 civit. c. 8.  he built a city, & called the name thereof by the name of his son, Enoch. † moreover Enoch be got Irad, and Irad begat Maviael, and Maviael begat Mathusael, and Mathusael begat Lamech. † Who took 
:: This Lamech of cain's issue, is the first that is noted in Scripture, to have taken two wives.  two wives, the name of the one was Ada, and the name of the other Sella. † And Ada brought forth Jabel, who was the father of them that dwell in tents, and of herdsmen. † And his brother's name was Jubal: he was the father of them that sing on harp & organs. † Sella also brought forth Tubalcain, who was a hammerer & worker in all work of brass & iron. And the sister of Tubalcain was Noema. † And Lamech said to his wives Ada and Sella: hear my voice ye wives of Lamech, hearken to my talk: for▪ I have slain a man to the wounding of myself, and a stripeling to mine own dry blow brewsing. † sevenfould vengeance shall be taken of Cain: but of Lamech seventy times▪ seven fold.  
† Adam also knew his wife again: and she brought forth a son, and called his name Seth, saying: God hath given me other seed for Abel, whom Cain slew. † But to Seth also was borne a son, whom he called Enos, this man▪ began to invocate the name of our Lord.  

ANNOTATIONS. CHAP. IIII  
3. Offered gifts] Either God himself taught Adam, and he his children, or else they knew by instinct of nature, that Sacrifice must be offered to God, to acknowledge thereby his supreme dominion over man, and man's due subjection to his divine majesty. And that not only in internal affection, which 
External Sacrifice due to God in every Law.  (as S. Augustin, and all Catholic Doctors teach) is principally required, but 
Lib 10. de civit.  also in external things, because we consist of body, and not only of soul, and have, by God's goodness, the use of corporal things. As here we see example 
●. 5. levit. 1 Dan 12. Mal. 1. Luc. 22.  in the law of nature: and the same was ordained by written precept in the law of Moses: the prophets▪ also foretold, that external Sacrifice should be offered in the law of grace, and new Testament, to wit, the same which Christ instituted, and left in his Church, to continue to the end of the world. Moreover this homage of offering Sacrifice is so peculiar to God only, that albeit 
Sacrifice due to God only, and to no creature.  many other exterior rites and services are used both to God & men, as to be bare head, to be we, to kneel, & the li●e before them, either of great humility 
Lib. 10. civit. cap. 4. Aristot. li. 2 Meta his. ●tl i●. 9 Polit. 7. c. 8.  (saith S. Augustin) or of pestiferous flattery, to such as are homines colendi, venerandi, si autem eye multum additur, & adorandi: men to be worshipped, reverenced and of much be given them, adored (for this term of adoring is also applied to men in holy Scriptures Gen. 23. v 7. 27. v. 29.) yet Sacrifice is due to God only, and to no creature how excellent so ever. In so much (saith the same Doctor) that as all nations found it necessary to offer Sacrifice, so none durst sacrifice to any nisi et, quem Deum autscivit, aut putavit, aut finxit: but to him whom they either knew, or thought, or feigned to be God.  
4. Hadre●tect to Abel [Both Cain and Abel did well in offering external Sacrifice, but they differed much in sincerity and manner of choosing or dividing 
To. 3. q. 4. Quaest Hebraie. Lib 15. civit c. 7. Mala. 1. Hebr. 11. levit. 9 Judic. 6. 2. Par. 7. 3. Reg 18. 2. Mac 1  their oblations, touching God's part and their own, as S. Justinus Martyr, 
Abel's Sacrifice declared acceptable, & not cain's, by some external sign.  S. Hierom, S. Augustin and others teach. For Abel offered of the best things, of the first begotten of his flock, and of their sat. And therefore God respected and approved it. But to Cain and to his gifts he had not respect, because he wanted sincere devotion. Which difference of God's acceptance appeared doubtless, as S. Hieromand S. Augustin supposed, by some external sign, otherwise Cain had not understood it. Most like it was by fire sent from God, which inflamed and consumed Abel's Sacrifice, & not cain's. As we read of divers other Sacrifices in holy Scriptures.  
7. Shalt thou not receive:] Reward of good works, and punishment of evil are 
Reward and punishment according to our works.  clearly proved by this place. God saying to Gain: If thou dost well, shalt thou not receive again? what else but well for well doing? as Abel received consolation of his Sacrifice well offered. but if thou dost ill, shall not thy sin be present forth with at the door? afflicting thy conscience; and not suffering thy mind to be in quiet, for remorse of thy wicked fact, and fear of just judgement. For hence it came that cain's countenance fell, and his stomach boiled with anger: punishment so beginning even in this life; & much more in the next world our saviour will render (as himself saith) to every man according to his works: which 
Mat. 16. Rom. 2.  the Apostle expresseth more distinctly, eternal life, or wrath & indignation.  
7▪ Under thee [This Text so plainly showeth free-will in man, also after his 
free-will in man also after his fall. Heretical translation.  fall, that the English Protestans to avoid so clear a truth, for these words, the lust there of (to wit of sin) shall be under thee, and thou halt have dominion over it, corruptly translate in some of their Bibles thus: unto thee his desire shall be 
Bible 1579.  sub●ect, and thou shalt rule over him. As if God had said, that Abel should be under ●ain. As the fantastical Manichees perverted the sense, whose absurdity S. Augustin controlleth maintaining the true construction of the words, 
●b. 15. c. 7. civit.  Tu dominabe● is illius; nunquid fratris? absit. Cuius igitur nisi pecuati? Thou shalt rule over: What, over thy brother? Not so. Over what then but sin? In other English Editions, namely in the last, which we suppose they will stand to, it is better, but yet obscure thus, Unto thee shall be the desire thereof, and thou shalt have rule of it. Let us therefore examine the sense, and if S. Jerome, the great scripture Doctor 
Quaest. Hebraic. in Gen.  did rightly understand it, God did speak to this effect to Cain: Because thou hast free-will, I warn thee, that sin have not dominion over thee, but thou over sin. 
The Hebrew also & Greeke text prove free-will in Cain.  The Hebrew hath thus: ad te appetitus eius, et tu dominaberis in eum, or, ei. Unto thee the appetite thereof, and thou shalt rule over it. Thargum Hierosolomitanum concludeth God's speech to Cain thus: Into thy hand I have given power of thy concupiscence, and have thou dominion thereof: whether thou wilt to good or to evil. The Greek hath thus: To thee is the conversion thereof, and thou shalt bear rule over it: to wit, appetite, lust, concupiscence is under thy wil Finally, all antiquity universality 
free-will testified by antiquity, universality, and consent of learned & reasonable persons. Luther abhor red the name of free-will.  
S. Augustin. li. de v●ra Rel. ca 14.  and uniform consent of Christian Doctors, and other learned Philosophers, and reasonable men hold it for certain and an evident truth, that man yea a sinner hath sreewil. Yet Luther, the father of Protestants, so abhorred this truth, that he could not abide the very word, nor vouchsafe (when he writ against it) to title his beastly book, Contra liberum arbitrium, Against free-will: but, De servo arbitrio. Of servile arbitrament. And denieth that man is in aniwise free to choose, to resolve, or determine, but in all things servile, tied, constrained, and compelled to whatsoever he doth, saith, or thinketh. Further, that man in all his actions is like to a hackney, that is, forced to go whither the rider will have him. And knowing the whole world against him, shameth not to confess, that he setteth them all at nought in respect of himself, concluding thus: 
lib. de servo arbitrio.  I have not (saith he) conferred with any in this book, but I have affirmed, and I do affirm. Neither will I that any man judge hereof, but I counsel all to obey, or yield to mine 
Calvin also misliketh the word free-will.  opinion. Calvin also for his part, conspireth in this heresy with Luther, but more faintly rather wisheth, then imagineth that men be so mad as to flee 
lib. 2. c. 2. par. 8. lib. 2. adverse. Jovinian.  from the name of free-will. I (saith Calvin) neither myself would use this word, and would wish others, if they as●e me counsel, to abstain from it. But we will be 
Where is necessity there is nether reward not punishment due.  bold to oppose S. Hieromes reason against Luther, Calvin, all Manichees, and others that deny free-will. God made us (saith he) with free-will, neither are we drawn by necessity to virtues nor to viees; otherwise where is necessity, there is neither damnation nor crown.  
16. Cain went forth] It is a mark of heretics to make breach, and go 
1. Joan. 2. Tract. de Zelo & livore.  forth of the Church. And commonly it cometh of envy. Some run into heresies 
Going forth of the Church a mark of heretics.  and schisms (saith S. Cyprian) when they envy Bishops, whilst one either complaineth that himself was not rather ordained, or disdaineth to suffer an other above him. Hereupon he kicketh, hereupon he rebelleth. Envy moved Cain to kill his brother, because his 
1. Joan. 3.  own works were wicked and rejected: and his brothers just, and esteemed. So going forth became obstinate, obdurate, and desperate in his sin, and being reprobate of God, began a wicked city, opposite to the city of God. wherefore Moses, as S. Augustin noteth, intending to describe, and show the 
lib. de Pastore. c. 8. etc. 20.  perpetual continuance of God's city, the true Church, from Adam, which he doth by the line of Seth to Noah, and so forward to his own time, would not omit to tell also the progeny of Cain, even to the flood, wherein all his offspring was finally drowned and destroyed, that the true city of God might appear more distinct, more conspicuous, & more renowned. And that in deed the same only (and not any broken and interrupted companies or conventicles) might be known to be the true Church of God.  
23. I have slain] So hard and obscure is this place, that S. Hierom required 
Scripture hard  
Tom. 3. ad 1. quaest. Damas●.  by S. Damasus Pope to expoundit, dareth not affirm any one sense for certain, but proposing divers, which the text may seem to bear; wisheth the Pope (who was also very learned) to examine all more at large: putting him in mind that Origen writ his twelfth and thirteenth books upon this only place. The most probable exposition seemeth to be gathered out of the Hebrews 
A probable sense according to the Hebrews Tradition.  Tradition, that this Lamech of the issue of Cain (for there was an other Lamech of Seths' progeny) much addicted to hunting, and his eyes decaying, used in that excercise the direction of a young man his nephew, the son of Tubalcain. Who seeing something move in bushes, supposing it to be a wild beast, willed his grandfather to shoot at the same: which he did, and struck the mark with a deadly wound, and approaching to take the pray, found it to be old Cain. Whereupon sore amazed, afflicted, and moved with great passion, did so beat the young man, for his ill direction, that he also died of the dry blows. After both which mishaps, and his passion at last calmed, Lamech lamenteth as the text saith, that he had killed a man and stripling, towit, the one with a wound, the other with dry blows, for which he feared sevenfold punishment more than Cain suffered for kill Abel. Nevertheless 
S. Chris. ho. 20. in Gen.  S. Hierom & other Fathers think it probable, that Lamech killing the one of ignorance, the other in passion, was not so severely punished as he feared. And so they understand the rest of this passage, that sevenfold vengeance was taken of Cain, by prolongation of his miserable life till his seventh generation, when 
Lib. 1. Antiq. ca 2. Origen in Gen. Luc. 3.  one of his own issue slew him, and an other of the same lineage with him. And Lamech was punished seventy sevenfold when his seventy seven children (for so many he had, as Josephus writeth) and all their offspring perished in the flood. Mystically by seventy seven may be signified that the sin of mankind 
Mystical sense  should be punished and expiated in Christ our redeemer. who was borne in the seventy seventh generation from Adam.  
26. Began to invocate.] Seth was a most holy man, and so brought up his 
Suidas vocabulo Seth. Joseph. l. 1. Ant●. S. Aug. epist. 99 ad Euod.  children, that they were called the sons of God. Gen. 6. Adam also and Eve were penitent, and became great confessors, and are now saints. And so it can not be doubted but amongst other spiritual exercises they prayed and invocated God. And therefore that which is here said: He (towit Enos) bagane or (as the Hebrew hath) then was begun, to invocate the name of our Lord, can not 
Public prayer besides Sacrifice in the Church of God.  be understood of private, but of some public prayer of many meeting together, & observing some rites & set form in peculiar place dedicated to divine service, the Church being now grown to a competent multitude. And that besides Sacrifice, which was also before, as appeareth both by Cain & Abel.    

CHAP. v The progeny of Adam, & number of their years (with the death of the rest, & translation of Enoch) in the line of Seth, to Noah & his three sons.  
THIS is the book of the generation of Adam. In the 
Sap. 2, 24. Eccli. 17, 1.  day, when God created man, to the likeness of God made he him. † Male and female created he them; and blessed them: and called their name Adam, in the day when they were created. † And Adam lived a hundred and thirty years; and begat to his own image and likeness, and called his name Seth. † And the days of Adam, after he begat Seth, came to eight hundred years: and he “ begat sons and daughters. † And all the time that Adam lived, came to nine hundred and thirty years, “ and he died. † Seth also lived a hundred five years, and begat Enos. † And Seth lived after he begat Enos, eight hundred and seven years, and begat sons and daughters. † And all the days of Seth came to nine hundred & twelve years, and he died. † And Enos lived ninety years, and begat Cainan. † After Whose birth he lived eight hundred & fifteen years, and begat sons and daughters. † And all the days of Enos came to nine hundred and five years, and he died. † Cainan also lived seventy years, & begat Malaleel. † And Cainan lived after he begat Malaleel, eight hundred & forty years, and begat sons & daughters. † And all the days of Cainan came to nine hundred and ten years, and he died. † And Malaleel lived sixty five years, and begat Iared. † And Malaleel lived after he begat Iared, eight hundred and thirty years, and begat sons and daughters. † And all the days of Malaleel came to eight hundred eighteen five years, & he died. † And Iared lived a hundred sixty two years, and begat Enoch. † And Iared lived after he begat Enoch eight hundred years, and begat sons and daughters. † And all the days of Iared came to nine hundred sixty two years, & he died. † moreover Enoch lived sixty five years, & begat Mathusala. † And Enoch 
:: This Hebrew phrase walked with God, signifieth that he lived well & pleased God.  walked with God: & lived after he begat Mathusala, three hundred years, and begat sons and daughters. † And all the days of Enoch came to three hundred sixty five years. † And he walked with God, and “ was seen no more: because God 
:: The seventy two Interpreters say, God translated him And so doth S. Paul. Heb. 11.  took him. † Mathusala also lived a hundred eighty seven years, & begat Lamech. † And Mathusala lived, after he begat Lamech, seven hundred eighty two years, and begat sons and daughters. † And all the days of Mathusala came to 
:: This is the longest life of all here recited But if we consider that Adam was as strong of body, the first day he was ere ated, as these others were at the age of 60. years (before which, none are said no have begot children) and so subsract 60. years from Mathusala, than Adam lived in man's state longer than he by 21. years.  nine hundred sixty nine years, & he died. † And Lamech lived a hundred eighty two years, and begat a son: † and he called his name Noah, saying: This son shall comfort us from the works & labours of our hands on the earth, which our Lord cursed: † And Lamech lived▪ after he begat Noah, five hundred ninety five years, and begat sons and daughters. † And all the days of Lamech came to seven hundred seventy seven years, and he died. And 
a The second prophecy before Male on Easter Eue.  no when he was five hundred years old, begat Sem, Cham, and Japhat.  

ANNOTATIONS. CHAP. V.  
4. Begat sons and daughters.] Moses' in this genealogy reciteth not always 
S. Aug. li. 15. civit. c. 20.  
The continual succession of God's Church, and interruption of other communities.  the first begotten, nor the whole progeny by their names (for then he should have repeated Cain and Abel, and have named many others) but those only by whom the Church of God continued, signifying the rest in general, whose succession was cut of by the flood.  
5. And he died.] By this god's word is verified saying, that Adam should die, if he should eat of the forbidden tree. And the devil is proved a liar, saying, they should not die. It is also most true that Adam died that day in which 
How man died the day that he sinned.  he did eat. For he began that very day to decline to death; and so doth all mankind ever since, as truly said the woman of Thecua to king David: we do all 
2. R. 14.  die, and as waters that return not, we fall down on the earth. And what else (saith S. Gregory) is this daily decaying of our corruption, but a linger death? And 
ho. 37. in Euangel. Psal. 89. S. Ireneus li. 5. adver. Heret. Cicero li. de Senec. & q 1. Tuscul.  none of all these that lived longest reaching to a thousand years (which with God is as one day) man died in that day in which he transgressed.  
Morally ancient Fathers here note, that albeit the life of the patriarchs seemeth 
All time is short in respect of eternity.  long to us, yet if we compare the same to eternity it is nothing. Neither by the judgement of Philosophers may aniething be counted long, that hath an end: as Tully bringing Cato wisely disputing, showeth the longest life to be but a short moment. Whereby again we may see what loss we sustain by sin: seeing if sin had not been, we should all have been translated from earth to heaven, and never have died.  
24. Was seen no more.] That Enoch and Elias are yet alive is a constant 
Enoch & Elias yet▪ living in body.  known truth, in the hearts and mouths of the faithful, saith S. Augustin in his first book, de peccat. merit & remiss. c. 3. and confirmeth the same in divers 
li. 20. civit. c 29. lib. 2. de gratia Christi c. 23. tract. 4. in joan.  other places. And it is testified by very many both Greek and Latin Doctors. S. Ireneus li. 5. S. Justinus Martyr, q. 85. ad Orthodoxos. S. Hippolytus li. de Antichristo. S. Damascen, li. 4. de Orthodoxafide. S. Hierom. epist. 61. ad Pamach. c. 11. S. Ambrose in Psalm. 45. S. Chrysostom. ho. 21. in Gen. ho. 58. in Mat. ho. 4. in epist. 2. ad Thess. ho. 22. in ep. ad Heb. S. Greg. li. 14. Moral. c. 11, ho. 12. in Ezech. S. Prosp. li. vlt. de promis. S. Bede in c. 9 Marc. 
Manifest Scripture that Elias yet liveth, and shall be slain & an other with him▪ Likewise that Enoch did not see death.  Theophilact and O●cumenius in cap. 17. Mat. and others innumerable. Touching Elias it is manifest in Scriptures, that he shall come, & preach, & be 
Malac. 4 Apo. 11.  slain with an other witness of Christ, before the terrible day of judgement. Of Enoch Moses here maketh the matter more than probable, saying of every one of the rest, he died, only of Enoch saith not so, but that he appeared, or 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eccli. 44 Heb. 11.  was seen no more. For which the seventy two interpreters say, And he was not found, for God translated him. Which can not signify death, but transporting, or removing to an other place. Whereto agreeth the author of Ecclesiasticus, saying: Enoch pleased God, and was translated. But most clearly S. Paul saith. Enoch was translated, that he should not see death. and he was not found for God translated him. With what plainer words can any man declare, that a 
These Scriptures speak of temporal not of spiritual death.  special person were not dead, then to say: He was translated, or conveyed away, that he should not see death? Neither is it a reasonable evasion to interpret this of spiritual death. For so Adam being eternally saved (as S. Irenaeus li. 3. c. 34. Epiphan. con. haeresim 46. S. Agu●●in epist. 99 ad Euodium, and others teach, and the whole Church believeth) was preserved from that death, and so undoubtedly were Seth, and Enos being most holy. and the rest here recounted, as is most probable. Nevertheless for further confutation of the contrary 
ho. 21. in Gen. lib. 1. de pec. mer. c. 2. & 3. l. 9 de Gen. ad lit. c. 6. S. Tho. in c. 11. ad Hebreos.  opinion of Protestants, the reader may also observe the judgement of S. Chrisostom, who affirmeth that Though it be not a matter of faith, whether Enoch 
The Fathers prove by the scriptures that Enoch is not dead.  be now in Paradise from whence Adam and Eve were expelled, or in some other pleasant place: Dicunt tamen sacrae Scriprurae quod Deus transtulit eum, & quod viventem transtulit eum, quod mortem ipse non sit expertus. The holy Scriptures say that God translated him, and that he translated him alive, that he felt not (or hath not experienced) death. And S. Augustin as expressly saith. Non mortuus, sed viws translatus est. He (to wit Enoch) is translated, not dead but alive. Yea he teacheth how his life is sustained thus many thousand years upon earth. And showeth moreover that both Enoch and Elias shall die. For seeing Enoch and Elias (saith he) are dead in Adam, and carrying the offspring of death in their flesh, to pay that debt, are to return to this life (of common conversation) and to pay this debt which so long is deferred.  
divers reasons are also alleged, why God would reserve these two alive. 
Causes why Enoch & Elias are reserved alive.  
S. Chris. ho. 21. in Gen. et in 2. Thes. 2 Theodor. q. 45. in Gen. Aretas, in 11. Apoc. S. Greg. lib. 14. Moral. c. v●●. & ho. 12 in Ezech. Eccl. 44. Mala. 4. Eccl. 48.  First to show by example, that as their mortal bodies are long conserved from corrupting or decaying, in like sort Adam and Eve and all others not sinning, should have been conserved, and according to God's promise, never have died, 
1  but after some good time translated to heaven, and endued with immortality. 
2  Secondly to give us an argument of immortality, which is promised after the general Resurrection. For seeing God doth preserve some mortal, so long from all infirmity, we may assuredly believe that he will give immortal & eternal life of booby and soul to his saints, after they have paid the debt of death, and 
3  are risen again. Thirdly these two (one of the law of nature, the other of the law of Moses) are preserved alive, to come amongst men again towards 
See D. Sand. lib. 8. c. 35. de Monar. Eccl. And F. Pererius in c. 12. Danielis.  the end of the world, to teach, testify, and defend the true faith and doctrine of Christ, against Antichrist, when he shall most violently oppugn & persecute the Church. Of Enoch it is said in the book of Ecclesiasticus, that he was translated, ut det gentibus poenitenntiam, that he give repentance to the nations, by his preaching, & reducing the deceived from Antichrist. And of Elias Malachi prophicieth, that he shall come before the great and terrible day of our Lord, and shall turn the hart of the fathers (that is the people of the Jews) to the sons (the Christians) and of the sons (the deceived Christians) to the fathers, the ancient true Catholics.    

CHAP. vi man's sins cause of the deluge. 4. Giants were then upon the earth. 8. No being just was commanded to build the ark, 18. wherein he with seven persons more, and the seed of other living things were saved.  
AND after that men began to be multiplied upon the 
The professors of true religion were called the sons of God▪ the followers of errors the sons of men.  earth, & had procreation of daughters: † The:: sons of God seeing the daughters of men, that they were fair, took to themselves wives out of all, which they had chosen And God said: My spirit shall not remain in man for ever, because he is flesh: & his days shall be an hundred & twenty years. † And▪ Giants were upon the earth in those days. For after the sons of God did company with the daughters of men, and they brought forth children, these be the mighty of the old world, famous men. † And God seeing the malice of men was much on the earth: and that all the cogitation of their hart was bend to evil at all times, † it 
:: God who is immutable, & subject to no passion, yet by the enormity of sins seemeth provoked to wrath, and to repent that he had made man. S. Amb. li. de Noah & arca. c. 4.  repent him that he had made man on the earth. And touched inwardly with sorrow of hart, † I will, saith he: clean take away man, whom I have created, from the face of the earth; from man even to beasts, from that which creepeth even unto the fowls of the air. for it repenteth me that I have made them.  
† But Noah found grace before our Lord: † These are the generations of no:▪ Noah was a just and perfect man in 
Eccl. 44, 17.  
:: In all generations God reserved some just. Much more in the law of Grace.  his generations, he did walk with God. † And he begat three sons, Sem, Cham, & Japheth. † And the earth was corrupted before God, and was replenished with iniquity. † And when God had perceived that the earth was corrupted (for all flesh had corrupted his way upon the earth) † he said to Noah: The end of all flesh is come before me, the earth is replenished with iniquity from the face of them, & I will destroy them with the earth. † Make thee an ark of timber plank: cabinets shalt thou make in the ark, and shalt pitch it within, and without with bitume. † And thus shalt thou make it. The length of the ark shall be three hundred▪ cubitts: fifty cubitts the breadth, and thirty cubitts the height of it. † Thou shalt make a window in the ark, and in a cubit finish the top of it: and the door of the ark thou shalt set at the side below, middle chambers, and third lofts shalt thou make in it. † Behold I will bring the waters of a great flood upon the earth, that I may destroy all flesh, wherein there is breath of life under heaven. All things that are in the earth, shall be consumed: † and I will establish my covenant with thee: and thou shalt enter into the ark, thou and thy sons, and thy wife, and the wives of thy sons with thee. † And of all living creatures of all flesh, thou shalt bring pairs into the ark, that they may live with thee, of the male sex, and the female. † Of fowls according to their kind, and of beasts in their kind, & of all that creepeth on the earth according to their kind: pairs of all sorts shall enter in with thee, that they may live. † Thou shalt take therefore with thee of all meats, that may be eaten, and thou shalt lay them up with thee: and they shall be meat for thee and them. † Noah therefore 
:: A right example of a just maa.  did 
Heb. 11.  all things, which God commanded him.  

ANNOTATIONS. CHAP. vi  
2. Sons of God.] The progeny of Seth, professing true faith & Religion, 
Sons of God and sons of men was then such a distinction, as now Catholics and heretics.  were called the sons of God: and those of cain's issue and congregation, 
lib. 15. c. 23. civit. De vera relig. c. 7. con. epist. sund. c. 4 Trac. 32. in joan.  following erroneous and wicked opinions, were called the sons of men. Which were then the distinctive terms of true and false Religion, as afterwards were the terms of Jews and Gentiles: after Christ, Christians and pagans: and lastly true and false Christians are distinguished, by the names of Catholics and heretics. As S. Augustin teacheth, in his questions upon Genesis, & other places. Which is confirmed by the like judgement of S. Ciril Alexandrinus li. 9 adverse. Julianum. S. Ambrose li. de Noah & arca. c. 4. S. Pacianus epist. ad Symphorianum. Theodoret. & many others upon this place.  
3 An hundred and twenty years.] Man's life was not here shortened to an 
Philo. Josephus. Lactant. Rupert. Tostatus.  hundred and twenty years, as some have misunderstood this place. For after 
This warning and expectation of repentance showeth free-will in man.  this divers lived much longer, as appeareth in the genealogy of Sem to Abram in the 11. chapter of Genesis. And Abraham lived. 175. years (c. 25.) Isaac 180. (c. 35.) Jacob 147. (c. 47.) and Joiadas borne 1500. years after, lived 130. years (2. Par. 24.) But 120. years were granted before the flood for that generation to repent in, as the Chaldee Edition expresseth more plainly: Terminus dabitur ei centum viginti annorum si sort convertatur. The term of an hundred and twenty years shall be given them, if perhaps they may convert. And so S. Chrisostom. S. Hierom. and S. Augustin expound this Scripture. Yet whether God cut of 20. of these years, and brought the flood after a 100 (for Noah had his sons when he was 500 years old, & the flood came in the 600. year of his age) or that this warning was given twenty years before 
ho. 22. in Gen. Tradit. Heb. lib. 15. c. 24. civit.  any of his sons were borne, is not so easily decided by the holy Doctors. 
Scriptures not easy.  How easy soever Protestants say all Scriptures are. Though under correction of better judgement, it seemeth more probable, that Moses by anticipation joineth the birth of noah's sons (when he was 500 years old) to the rest of the genealogy of the first patriarchs, in the former chapter, and then telleth of this admonition, given 20. years before their birth. And so God expected the people's repentance the whole time of 120. years prescribed.  
4. Grants were upon the earth.] Some have thought that these giants were 
Erroneous opinions concerning these giants.  not men, nor begotten by men, but that either devils, which fell at first from heaven, or other Angels alured with concupiscence, begat them of the daughters of Cain. Philo Judeus in his book de Gigantibus, writeth that those whom Moses here called Augels, the Philosophers called Genios'. Qui sunt animalia aë●ea, which are living creatures with airy bodies Josephus (li. 1. Antiq.) saith that Angels begat these giants. Tertullian also li. de habitu muliebri) holdeth the same error, and divers more otherwise good authors. But S. Ciril of Alexandria (li. 9 adver. Julian) S. Chrisostom (homil 22. in 
The principal doctors prove that they were men, and begotten of men First reason  Gen) S. Ambrose de Noah & arca. c. 4.) S. Augustin (li. 15. c. 23. de civit) S. Hierom (Tradit. Hebraic) and other most principal Doctors teach it to be untrue, yea unpossible, that these giants should have been begotten by any other creatures then by men. For that Angels and devils are mere spirits without all natural bodies. And if they had airy bodies (as they have not) yet they could not have such generation. For the power or force to engender belongeth 
2  to the vegatative soul, whose proper operations are to tuine nutriment into the substance of the subject wherein it is, and to engender new issue or offspring from the same, as Aristotle showeth (li. 2. de anima, textu. 24.) And in what bodies soever there is vegetative soul, it must needs be, that the same was engendered, and must some times decay and die, and so devils should be mortal. Moreover if they could have generation together with 
3  mankind, than such issue should be a distinct species both from man and devil, as a mule differeth both from horse and ass. Again, if spirits had abused women 
4  in assumpted bodies, and shape of men, yet they did not take them to 
5  wives as the Scripture saith they did, who begat these giants. Finally the holy Scripture here expressly calleth the giant's men. These be the mighty ones, famous men. The modesty of Scripture terming them famous, whom our common 
Giants most monstruous in body and in mind.  phrase would call infamous being more monstrous in wickedness of mind, then in hugeness of body. For they were most insolent, lascivious, covetous, cruel, and in all kind of vices most impious.  
5. All the coigtation bend to evil.] Luther (in his 21. article condemned by Leo the tenth) would prove by these words, and the like following, All siesh 
Luther's argument that all men's works are sins.  had corrupted his way upon earth, that all works of men are sins For (saith he) seeing the hearts of all men are bend always to evil, and all human actions proceed from the hart, it must needs be that the hart as the fountain being corrupt, the streams also issuing from the same must be corrupted. Again all flesh having corrupted his way upon earth, there is not any just man (saith he) nor any man without sin: and with Protestants all sins are mortal. But heretics arguments are like to that the poets feign of Sisyphus labouring to 
Heretics like to Sisyphus.  earie a great stone to the top of an high hill, which when he hath brought almost to the height, it still falleth from him, & tumbleth again to the bottom. Even so their arguments that make greatest show of proving their opinions, 
The sins before the flood very grievous in four respects,  are nothing but vain traveling, when they come to be tried by the true sense of holy Scripture. In this place Moses describeth the enormity of sin that reigned in the world before the flood, for which God sent that destruction. For it was heinous in deed, and that especially in four respects. First the malice and wickedness was general, which is signified by those words, all flesh hath 
1  corrupted his way upon earth. Secondly it was great malice, signified by the words 
2  much, and, all the cogitations of their hart is bend to evil. For they committed all manner of wickedness in haughtiness of pride, in all lasciviousness of the flesh, in all cruelty of robbing, sacking, & murdering, in all impiety, against God & man. 
3  Thirdly, it was of long continuance, and daily iterated. For Cain once fallen into damnable sin never repent, and all his progeny was exceeding wicked and after that Adam and Seth were dead, and Enoch translated, many of the faithful fell to the wicked sort, and became worse and worse omni tempore, always, or every day. Fourthly they were obstinate and obdurate, not repenting 
4  when Noah built the ark, and preached justice (as S. Peter testifieth) and therefore 
2. Pet. 2.  God saved him and his family, bringing in the deluge upon the world of the impious. all which maketh nothing at all for Luther. For although the malice of man, and corruption of flesh, was then very genaral, great, of long continuance, 
Luther's argugument answered.  & obstinate, yet was it not so universal, but that God himself excepted Noah, saying to him I have found thee just in my sight in this generation, whereby it is clear that these general terms, all cogitation and all flesh, have exceptions. As likewise other as general propositions in this same chapter, concerning the punishment threatened, comprehend not absolutely all, and every one, but almost all, very few excepted. I will clean take away, or destroy man whom I have created, from the face of the earth. The end of all flesh is come before me. again, that I may destroy all flesh wherein is breath of life under heaven. These are very general speeches, that all should be destroyed, and yet eight persons of mankind, that had the same natural flesh, and amongst other living creatures, that had breath, divers pairs were saved alive. So that this place (nor any other in holy Scripture) will not 
Ezech. ●. Luc. 1 & 2. Apoc. 22.  prove that Protestants paradox, that all men's actions are mortal sins, or that no man in this life is or can be just: but many scriptures tell us plainly that some men were just, as Noah, Job, Daniel, Zacharias, Elisabeth, Simeon and others Of no see more in the next annotation.  
9 Noah was a just and perfect man] hear Noah is not only called just, but also 
Noah just and perfect.  perfect. The hebrew word tamim of the verb tamam (which signifieth to finish or accomplish) showeth that Noah was a perfect or complete man doing all that he was commanded, and performing the offices of all virtues that pertained to him; and that not in a vulgar and mean sort, but in a high degree, & heroical manner, as sundry ancient Fathers have gathered upon this place. We shall cite some few of their sayings for example. S. Hierom (Tradit. Hebraic. in Gen.) distinguishing between consummate justice (of the next life) & justice of this generation (or transitory life) saith: Noah the just man was perfect in his generations: Noah did walk with God: that is, did follow his steps. S. August. (li. 15. civit. c. 26.) saith the like, that No was called just in his generation, towit, not as the citizens of God's city are to be perfected in that immortality, in which they shall be equal to Angels, but as they may be perfect in this pilgrimage. And in his book de perfectione contra Caelestium. he describeth him to be a perfect man, that runneth 
Who is perfect in this life.  without blame towards perfection, void of damnable sins, and is not negligent to cleanse venial sins, by alms, prayers, and other good works. S. Ambrose also testifieth, (li. de no & arca c. 4.) that albeit the world was very wicked, yet some were just, saying: By the grace (or favour) which no sound, is showed that other nens offence doth not obscure the just man, who is praised, not by the nobility of his birth, but by the merit of his justice and perfection. S. Chrisost. most largely (ho. 23. in Gen) setteth forth the justice and perfection of Noe. Where after he hath showed that no deserved in deed the name of a man, because he by flying vices, and following virtues conserved the image of man, when others like beasts were led away and ruled by their wicked lusts, proceedeth thus in his commendation. Behold (saith he) an other kind of praise: Noah is called, just, which denomination comprehendeth all virtue. For this name just we use to pronounce of them, that exercise all manner of virtue. And that you may learn, how he arrived to the very top which was then also required of our nature, the Scripture saith, he was just, being perfect in his generation. He petformed what things soever it behoveth one to do that embraceth virtue, for such a one is perfect, he intermitted nothing, he halted in nothing, he did not well in this thing, and sinned in that thing, but was perfect in every virtue, which was requisite for him to have. Moreover to make also this just man more conspicuous to us in regard of the time, and by comparing him with others, the Scripture saith, he was perfect in his generation: in that time, in that perverse generation, which declined unto evil, which would not so much as pretend any resemblance of virtue. In that generation therefore, in those times, that just man not only pretended, but arrived to that height of virtue, that he became perfect, and in all things absolute. And that which I said before, to do well amongst the enemies of virtue, amongst them that forbidden virtue, doth always testify a greater poised of virtue, so by this occasion the just man got greater praises. Neither doth divine Scripture here make an end of praising him, but further showeth the excellency of his virtue, and that he 
Diuin● calcuio.  was approved by Gods own censure, for besides saying: He was perfect in his generation, it addeth, that No pleased God. So great was the renown of his virtue, that he deserved to be praised of God. For no pleased God saith the Scripture, that you may know that he was approved of God. He pleased that eye, that can not be deceived, by his good works. Thus far S. Chrisostom and much more to the same effect. S. Gregory the great in his fifth book of Morales, and 36. chapter upon the third chapter of Job, recounting certain principal patriarchs among the rest saith: Noah for that he pleased God's examination was saved aliu●in the unclean world. and after a large catalogue of other just men in confirmation of this doctrine, that some were just in the law of nature concludeth thus: Neither is it to be believed (saith he) that only so many were just before the la was received, as Moses contracteth in his most brief description.  
15. Three hundred cubits] Apelles an old heretic, scholar of Marcian, but after 
Appelles' an old heretic, that denied Christ to have true flesh.  leaving him, and amongst other new coined heresies, rejecting the Law & the prophets, would by this place impugn Moses, saying it was unpossible that in so small room, as was the ark by this description, the designed pairs of all kinds of beasts, foul, & serpents, should be contained, with the eight persons, and all their provision of meat for a whole year. Whereupon he concludeth that this narration (which he calleth a fable) hath no probability, nor possibility to be true. To whom & all such calumniators it may be answered, 
A general answer to all calumniators of wise and learned men.  that Moses even in an heretics own conceit, if malice obscured not his sense, must needs be thought wise enough, if he had been disposed to fain fables, to frame them probable, or possible, especially when he pretended not to signific a miracle, in the smallness of the room to receive so much, as he reporteth. Origen to answer him supposeth a cubit here mentioned, to have contained 
origen's opinion of long cubits not probable.  six ordinary cubits: and so doubtless the ark might easily contain all 
●o 2. in 6. Gen.  things that are here spoken of, for so it were like to a great city. But this opinion neither hath good warrant, that ever the Egyptians (of whom he supposeth Moses might have learned it) or any other nation used such long cubits, neither can this measure of a cubit, be agreeable to Moses' meaning, who no 
Moses' in other places can not be understood to speak of o long cubits.  doubt speaketh of the like cubits here, as he doth in other places. And in Exodus he describeth an Altar to be made five cubits long, five broad, and 
Exod. 27.  three in height. Which would be by origen's measure (evetie cubit containing six ordinary cubits, that is nine foot at least) in length, and likewise in breadth 45. foot, and 27. foot in height. Again (Deut. 3.) Moses telleth of an iron bed of Og King of Basan, that was nine cubits long, & four broad. Which make according to origen's measure of a cubit, fourscore and one foot in length, and in breadth 36. foot: which in deed have no probability. And therefore S. Augustin and other Doctors, supposing that Moses in all 
l. 15. civit c. 27.  these books, written for instruction of the same people, whom he brought forth of Egypt, speaketh of one sort of cubits, do likewise judge that he meaneth ordinary & known cubits, which contain a foot & a half every cubit, as vitrvuius Agricola and others do prove, or a foot and three quarters of a foot, which is the greatest cubit, that seemeth to be mentioned in holy Scripture, called a man's cubit, or cubit of a man's hand. And so the ark 
Deu. ●.  was at least in length 450. foot, in breadth 75. in height 45. or at most in length 525. foot, in breadth 87. and a half: in height 52. and a half. And either of these capacities was sufficient to receive all the things here mentioned, considering the lofts & partions, that were in the whole ark.    

CHAP. VII. Noah with his family, and pairs of all kinds of beasts and fowls, being entered into the ark, 12. it raineth forty days and forty nights. 21. All men and other living creatures on the earth, without the ark, are destroyed.  
AND our Lord said to him: Get thee in, thou and all thy house into the ark: for I have seen thee just 
:: Noah was just not only by the estimation of men, but in deed and before God.  in my sight in this generation. † Of all beasts that are 
:: observation of clean and uncleanne beasts by tradition, before the law of Moses.  clean, thou shalt take seven, and seven, male & female: † but of the beasts that are unclean two and two, male & female. Yea and of the fowls also of the air seven & ●eauen, male and female: that seed may be saved upon the face of the whole earth. † For yet a while, and after seven days, I will rain upon the earth forty days and forty nights: and I will clean destroy all substance, that I have made, from the face of the earth. † Noah therefore did all things, which our Lord had commanded him. † And he was six hundred years old, when the waters of the flood flowed over the earth. † And Noah entered and his sons, his wife and the wives of 
Mat. 24. Luc▪ 17.  of his sons with him into the ark, because of the waters of the flood. † Of beasts also the clean and the unclean, & of fowls, and of all that moveth upon the earth; † two & two went to Noah into the ark, male and female, as our Lord had commanded Noe. † And after the seven days were passed, the waters of the flood flowed over the earth. † In the six hundred year of the life of Noah, in the second month, in the seavententh day of the month, all the fountains of the 
:: The Hebrew word Thehom signifieth a gulf of water, from whence new fountains sprang, more abundantly than ever since or before.  great depth were broken up, and 
:: Arubbah signifieth great pipes or windows, by which water fell down in great abundance from the air, here called heaven, S. Hier. quest. Heb. S. Epiph, ad Io. Hierosolom. S. Chr. 〈◊〉. 25. in Gen.  the flood gates of heaven were opened: † and the rain fell upon the earth forty days and forty nights. † In the very point of that day entered Noah, and Sem, and Cham, & Japheth his sons: and his wife, and the three wives of his sons with them into the ark: † they and every beast according to their kind, and all cattle in their kind, and all that moveth upon the earth according to their kind, and all foul according to their kind, all birds, and all that fly † went to Noah into the ark, two and two of all flesh, wherein there was breath of life. † And such as entered in, male and female of all flesh did enter in, as God had commanded him: and our Lord▪ shut him in on the out side. † And the flood gr●w forty days upon the earth: and the waters increased, and lifted up the ark on high from the earth. † For they overflowed exceedingly: and filled all on the face of the earth: moreover the ark fleeted upon the waters. † And the waters prevailed out of measure upon the earth: and all the hiegh mountains under the whole heaven were covered. † fifteen cubits higher was the water above the mountains, which it covered. † And all flesh was consumed that moved upon the earth, of foul, of cattle, of beasts, and of all creepers, that creep upon the earth: all men, † and all things, wherein there is breath of life on the earth, died. † And he clean destroyed all substance, that was upon the 
Sap. 10. 4. ●cl. 39  earth, from man even to beast, as well it that creepeth, as the fowls of the air: and they were destroyed from of the earth:▪ but only Noah remained, and they that were with him in the ark. † And the waters held on above the earth 
1. Pet. 3.  an hundred fifty days.  

ANNOTATIONS. CHAP. VII.  
16. Shut him in] God who by his only will could in a moment have drowned all the rest of the world, saving whom he pleased, not needing in any thing the help of his creatures, yet would use both natural, & supernatural means, 
God useth both natural and supernatural means, as secondary causes, in producing, conserving, governing, punishing, & in rewarding his creatures.  as the labour of Noah to build the ark, new fountains springing, and the heavens pouring down water forty days together, afterwards the wind to dry up the earh, and because the door being great (for Elephants● to enter in) and was to be firmed without (as S. Ambrose noteth) for better enduring the 
li. de Noah & area, c. 15.  forcible waters, could not commodiously be closed by Noah, our Lord (by the ministry of Angels) shut him in on the out side, to teach us by all this, and the like disposition of things, that albeit his divine omnipotency can do what he will all alone, yet he will have his creatures to concur and cooperate as secondary causes, sometimes naturally, sometimes supernaturally, or miraculously, as it pleaseth his goodness to impert to them power and virtue.  
23. But only no] As there is not any thing in all the old Testament, from the creation of the world till the coming of Christ, more notable, more admirable, or of greater importance, than this history of the general flood; so was there nothing (though all, or most chanced to them in figure) that ever more 
Al or most things in the old Testament be in figure of the new, & no figure more exact than the flood of Noe.  
1. Cor. 10  aptly, more lively, or more exactly prefigured Christ and his Church, with the rest of all mankind, than did Noah and the ark, & the drowning of the rest of the world in that deluge. Which S. Augustin declareth in many places, but 
Ep. 95. l. 5. de Baptis c. 28. de unitate Eccles. Ca 5. In Psal. 103. & 131 Ser. 69. de tempore. 1. Pet. 3. Mat. 24. Luc. 17.  most especially and of purpose in his twelfth book against Faustus the Manichee, from the 14. chapter to the 22. and in his fifteenth book of the city of God, in the two last chapters: where he showeth at large both the certainty of the history, and that as certainly it was a figure of things in the new Testament, and withal the great congruity between the figure & the things figured. The same did Origen explicate (homil 2. in Gen.) S. Gregory (homil 12. in 
How the Doctors apply the figure to the things figured  Ezech.) Rupertus (li. 4. comment. in Gen. c. 71. & sequent.) and divers other ancient Doctors, confirming their expositions by S. Peter's testimony, saying: In the ark a few, that is eight souls (or persons) were saved (from drowning) by water, whereunto baptism being of the like form now saveth you also. And by our saviours words saying: As in the days of no▪ so shall also the coming of the son of man be. In sum the Doctors teach, that no signifying rest was a figure 
Noah signified Christ. The ark the Church.  of Christ, the very rest of man's soul. Whom who soever followeth shall find rest for their souls. The ark signifieth the Church, the form thereof being six times so long as broad, and ten times so long as hiegh, resembleth the proportion of man's body, lying prone or prostrate. The door in the side representeth the wound in Christ's side, from whence flowed the holy Sacraments, 
Entrance into the Church by baptism. Virtue of Sacraments cometh from Christ's Passion Doctors and pastors in the Church.  by which the faithful enter into the Church, and are sanctified. The timber whereof the ark is made, & the water bearing it up, signified the cross of Christ and baptism. For as Noah (saith S. Augustin) with his, was delivered by 
li. 12. de Baptis. c. 14.  the water and the wood, so the family of Christ, by baptism signed with Christ's Passion on the cross. Likewise the squarnes of the timber which both sustained the burden of all contained in the ark, and resisted the boisterous waves of the flood beating without, did signify such men in the Church, as be constant & stand firmly in all sorts of temptations: especially godly & learned Doctors and Pastors, who by word and example uphold and confirm the faithful people in all afflictions within, and withstand and convince all heretics, and other Infidels that oppugn the Church without. Again the hiegher & lower rooms with the middle chambers & third lofts, & other distinctions of cabinets, and 
Variety of states and orders in the Church  partitions, and all sorts of living creatures clean and unclean, received therein, did signify the varieties of all states & functions, and diversity of manners and merits in the Church, in which are persons of all degrees, clergy and 
Good and evil in the Church perpetuity o● the Church.  laity, Potentates, Princes, subjects, good and evil. The most strong kind of glue called bitumen, signified the permanent or everlasting stability, and unseparable connexion of the Church, by the grace and continual assistance of the holy Ghost conserving the same. The consummation of the ark in one cubit signified the unity of the same Church, which is one in all times, and places. 
Unity of the Church.  Neither would God almighty have many arks, for Noah and his sons or other creatures, nor many chief rulers (though he would that of them should come many Nations) but one only ark, and one chief governor thereof, and that all without the same should corporally die, to signify that all 
One chief governor in the Church  which die without the Church do perish, and are eternally damned. Whereupon 
Epist. 57 ad Damasum.  S. Hierom, amongst other Fathers, showeth that all within the Church, that communicate with the Sea apostolic (wherein S. Damasus sat then governor) are as those in the ark of Noah, and all schismatics, heretics 
No salvation out of the Church.  and other Infidels are in like case, with the rest of the world, that were drowned with the flood.   
The end of the first age.   

A brief REMONSTRANCE OF THE STATE OF THE church, AND FACE OF Religion, in the first age of the world. From the creation to noah's flood: the space of 1656. years.  
HERE according to our purpose mentioned before, we will briefly recite certain principal points of Religion, taught and observed in the first age. In which the foundations of the true manner of serving God (that should be continued to the end of the world) were laid, and prospered in some, as appeareth in these seven first chapters of Genesis. But first of all, we shall in two words repeat (as it is clearly gathered in the same holy Scripture) the state of man before, and immediately after his fall, being the subject to whom all this pertaineth.  
After therefore that God had created other things, both in heaven and 
Man made to God's image, and in happy state.  earth, last of all he made Man, to his own image and likeness, with understanding and free-will, therein like to Angels, and superior to all other creatures, and so made him Lord and master of all earthly things. Neither were these the greatest benesits which God bestowed on man: for his divine goodness ind●ed also this his reasonable creature, with innocency & original justice, whereby all things were most rightly ordered within him, and about him. 
Man obeyed God, and all earthly creatures obeyed man.  His mind, will, and reason were obedient to God; his senses & inferior part of his soul were subject to reason; his flesh and body obeyed the spirit; and all earthly creatures obeyed him. God also adorned man with excellent knowledge, both natural and supernatural. And albeit his body was of corruptible substance, yet the same, and all his posterity, if they had not sinned, should have been conserved, and without dying, have been translated 
Man placed in Paradise.  to everlasting life. Thus man was placed in Paradise, and E●● there made of a rib of his side, to be his mate and unseparable companion, as man and wife joined in marriage, with God's blessing, for increase and multiplication. As appeareth in the two first chapters of this book.  
But God having made man right, he entangled himself (●● holy 
Eccle. 7, 30 sap. 2. 24.  
Man sell by yielding to temptations.  Scripture speaketh) with infinite questions. For the devil envying man's felicity in●●gled our mother E●e with questions and lies, and then by her, first seduced and deceived, alured also Adam to the transgression of God's commandment. And so they lost original justice, which Adam had received for himself and all mankind: and all proceeding from them by natural propagation are borne the children of wrath, in original sin contracted from 
Original sin.  Adam, slaves of the devil, not only subject to temporal death, but also are excluded for ever from heavenly bliss and glory: except by Christ's redemption particularly applied, they be restored to grace & justice in this life.  
And touching Adam and Eve, whose sin was not original but actual, 
Adam and Eve, were penitent.  directly committed by themselves, God's mercy so reclaimed them by new grace, that they despaired not (as Cain, and some orhers did afterwards) but with hope of remission were sorry and penitent, and accordingly received penance, and redemption. For God brought Adam from his sin (as 
Sap, 10.  holy writ testifieth) and the same is collected of Eve, God showing the like signs of his provident mercy towards them both, of which we shall by and by note some for example.  
Now let us see the more principal points of faith and Religion professed and observed by the Church of God before noah's flood. First they believed in 
Faith in one God.  one Eternal and Omnipotent God, who made the whole world and all things therein of nothing. which is easily confessed of all that are not plain Atheists, and may be proved against them by reason. And therefore Adam and other patriarchs could not err in this Article, nor others be ignorant thereof, except they were very wicked.  
The mystery also of the Blessed trinity, three divine Persons in one God, 
The blessed trinity.  though far above the reach of man's reason, yet was believed more expressly by som●, more implied by others, and conserved from age to age by tradition, at least amongst the chief heads and leaders. Whereupon Moses afterwards insinuated the same great mystery, by divers words and phrase●, writing of God and his works. The two words God created if they be rightly considered import so much. For the word Elohim, God, in the plural number, signifieth plurality of Persons (for many Gods it can not signify, seeing there is but one God) and the verb bara, created, in the singular number signifieth one God in nature and substance, albeit three Persons. For whatsoever 
Though the B. Trinity work jointly in all creatures, yet divers works are attributed to distinct Persons.  God doth in creatures, is the work of the whole trinity: though holy Scriptures do oftentimes appropriate some work to one divine Person, some to another. which also proveth distinction of Persons in God. So the words God created heaven and earth signify the Father, to whom power is 
Gen. ●.  attributed. In the beginning, signify the son, to whom wisdom is appropriated, and the words, The spirit of God moved over the waters, signify the holy Ghost, by whose bountiful goodness, the waters were made fruitful. Likewise Gods own words: Let us make man signify the plurality of Persons, and Image and likeness in the singular number, signify one God.  
Men also knew by faith many things pertaining to themselves. As that the body was made of the slime of the earth: the soul not produced of any thing formerly existing, but created immediately of nothing and naturally 
By faith the state of man past & present was known.  immortal: that the soul of Adam was endued with grace and justice: that he fell from that happy state, by yielding to tentation, and breaking God's commandment of abstinence: that for the same sin Adam and Eve were cast forth of Paradise, and all mankind subject to death, and other calamities.  
For remedy against sin, & restoration to grace, they believed in Christ 
Belief in Christ to come.  promised to be borne of the woman's seed, who by his death should conquer the wicked serpent, deliver man from captivity, and restore him to spiritual life. And this is the cause of the perpetual enmity between the woman (especially the most blessed Virgin Mother, of whom Christ took flesh) and the serpent, and between her seed, the spiritual children of Christ, and the serpent's seed, the whole company of the wicked. Of this battle and conquest Targhum Hierosolimitanum thus speaketh. There shall be remedy and 
Remedy for men but none for Angels that fel. Heb. 2, 16.  health to the children of women, but to thee, o serpent, there shall be no medicine, yea they shall tread thee under their feet, in the latter days, by the power of Christ their King. Likewise Gods familiar conversation with divers men in man's shape (Gen. 2. 3. 4. 6. and 7. was a sign of Christ's incarnation And The Sacrifices immolated did prefigurate his death, in respect whereof it is said in the apocalypse, The Lamb● was 
Apoc. 13. 8.  slain from the beginniing of the world. But more expressly S. Paul testifieth, that Abel, Enoch, and no believed in Christ, naming them for example of the first age, and others of other times, and in the end concludeth, that many more being approved by the same faith, received not the 
Heb. 11.  promise (to wit in their life time) God providing that they without 
None admitted into heaven before Christ.  others (of the new Law) should not be consummate, that is, not admitted into heavenly joys & fruition of God, until the way of eternal glory were opened by our Lord's Passion and ascension.  
Neither did the true servants of God, in those first days, only believe in hart, but they also professed their saith, & Religion by external Rites, namely 
External Sacrifice.  in offering of Sacrifice (the most special homage & service to God) which is clearly testified, cha. 4. as well bloody in figure of Christ's Passion, as unbloody in figure of the holy Eucharist. Also the accepting of the one rightly offered by Abel, & rejecting the other not done sincerely by Cair, was declared by external signs, which Cain disdaining and envying his brother's good work, knowing his own to be nought, of mere malice killed his brother.  
Besides Sacrifice they had also other Rites in public Assemblies, praying 
Public prayer with other Rites.  and invocating the name of our Lord, in more solemn manner, from Enos time and so forward, according to that is recorded of him, in the end of the fourth chapter. for doubtless Adam, Abel, and Seth did also pray and call upon God, and therefore it was some addition or increase of solemnity in the service of God, which is referred to Enos,  
They had moreover other ceremonies: of the seventh day particularly blessed 
Ceremonial observations. Feasts. Abstinence. Clean & unclean Places dedicated to prayer.  
Gen. 2. 3.  and sanctified by God, kept holy by Adam and other patriarchs as Abben Ezra witnesseth in his commentaries upon the ten commandments. Of abstaining 
Gen. 29. Gen. 9, Gen. 7, 2. Gen. 4. 26.  from meats, for it seemeth the more godly sort did eat no flesh, before the flood, which was after permitted. Observation of clean and unclean beasts for Sacrifice. Of peculiar places dedicated to religious uses where people met together to pray. Likewise divers other things in the first age were figures of Christ's Sacraments: the spirit of God giving power to the waters, 
Figures of Christ's Sacraments. Baptism marriage.  
Gen. 1.  (as Tertullian S. Hierom and others expound it) and the flood of Noah, by S. Peter's testimony, were figures of baptism. Marriage instituted in Paradise, is 
1. Pet▪ ●.  the very pattern of holy matrimony, a Sacrament in the Church of Christ, where one man and one wife are on lie lawful, and not more at once in any wise, Christ reforming that which in Moses' law was tolerated (for hardness 
Mat▪ 19  of men's hearts, and for avoiding murder, to put away one wife, and take an other) to this first institution as it was in the beginning, two in one flesh, 
Gen. 2, 24  not three nor more. The repentance of Adam and Eve was a perfect and examplare 
Penance.  figure of the Sacrament of Penance. First they were ashamed, covering their nakedness, and hiding themselves, which showed their grief and 
Contrition.  
Gen. 3.  sorrow for the sin committed Secondly they confessed their fault, and by what means it happened. For God examining Adam, he answered truly 
Confession.  and simply saying: The woman which thou gavest me, to be my companion, gave me of the tree and I did eat. likewise Eve confessed sincerely, saying: The serpent deceived me, and I did eat. Thirdly God gave them penance (besides death before threatened and other penalties 
Satisfaction.  annexed) that Eve should in pain and travel bring forth her children; and Adam should eat his bread, in the sweat of his face. And withal cast them forth of Paradise. But not forth of his favour, as appeared by his making them garments of skins, granting them and their posterity, 
From hence is taken the ceremony of ashes, on Ashwene day.  the rest of the earth to live and labour in, especially to serve him, and do penance, with admonition to remember, that of dust man was made, and into dust he shall return. All which were signs of love, and that finally he would bring them, and many more to eternal salvation.  
The first borne and heads of families were Priests all the time of the law of nature, until the law being changed, God took Priests only of the stock of 
Priesthood.  Aaron, and the rest of the Levites to assist them in that function, Aaron & 
Priesthood & Law stand & change together.  
N●m ●. 10, 12. 45.  his sons thou shalt appoint, saith our Lord, over the service of Priesthood, for I have taken the Levites of the children of Israel for every first borne. And ●. Paul teacheth, that changing of Priesthood and changing of the law go always together, showing evidently that every lawful community or commonwealth under God, hath external Priesthood. So that if there had been no distinct order of external Priesthood in the law of nature, or now were none in the law of grace (as Protestants say there is 
Latherli. de abroganda Missa.  not) there were no law at al. See more of this point in the Annotations, chap. 7. ad Hebre. Here we only observe that Abel, Seth, Enos, and other patriarchs were priests, and exercised priestly functions: yea Cain also was a Priest (though a bad one) and offered Sacrifice.  
But external offices or ministery, without a well disposed mind, and sincere virtues producing Good works, did never justify any man. And 
Good work necessary.  therefore cain's Sacrifice, offered with a perverse mind, was not respected by 
Gen. 4.  God, as Abel's was: whereupon he becoming worse, and more malicious, God sharply reproved his anger and envy, conceived without just cause, saying: If thou dost well, shalt thou not receive again: but if thou dost ill, shall not thy sin forwith be present at the door? clearly showing that every one shall receive according to his works.  
This place also evidently showeth free-will, yea in a wicked man. For this 
free-will.  expostulation had never been uttered, by our most reasonable Lord, and Master, if Cain had been deprived of free-will. For he might have excused himself, and must needs have been holden excused, if he had been forced to do as he did. But God charged him as inexcusable, and as one that knew, or aught to know, that he had free-will. And doth further inculcate, that he had, and should have power, and free-will over his concupiscence, to correct the same, if he would, saying: The lust thereof shall be under thee, and thou shalt have domion over it. So that no sinner, be he never so 
●●. de ser●● arbit. li 2. Instit. ca 2. par. 8. Gen. 3.  wicked, much less a just man, lacketh free-will. yet Luther abhorreth the very word, and Calvin wisheth it out of the world.  
Temporal punishment is proved to be due for sin remitted, by that 
Temporal pain due for sin remitted.  both death, and other penalties are inflicted, by God's justice upon men, after justification, and by the particular punishments laid upon Adam and Eve, confessing their faults.  
Purgatory is also proved by the same justice of God. For when any dieth 
Purgatory.  penitent, and yet have not madeful satisfaction, they must suffer for that remaineth after death, and be purged, before they can enter into rest. which remnant of debt our B. saviour calleth The last farthing, and saith, it must 
Mat. 5.  be paid. The Jews also at this day hold the doctrine of purgatory by tradition. And consequently they Pray for souls departed, not only to God, 
Prayer for the dead. And to saints.  but also to the ancient patriarchs (which likewise showeth Invocation of saints) in these words: Ye fathers which sleep in Hebron, 
Offici● pro defunctis.  open to him the gates of Eden. that is of Paradise, which was planted in Eden. And Hebron is the place where Adam was buried, and his sepulchre 
sepulchres of patriarchs religiously conserved  religiously conserved in the time of joshua, above 1500 years after his 
joshua 14. Gen. 23.  death. The same is the place which Abraham bought, and there buried Sara: where also himself, and Isaac, and Jacob were buried: and to which finally the bodies of the twelve sons of Jacob were translated from Sichem. As Josephus 
li. 2 Antiquit  writeth. And sichem also was specially honoured, because such persons had been buried there, as S. Hierom witnesseth, of his own knowledge 
Epist. ad Pamach.  in his time.  
Again by religious care of burying the dead in this first age, Enoch 
Enoch translated alive.  was more certainly known to be Translated alive, and not to be dead. For the seventy Interpreters, and S. Paul say He was not found, which 
Gen ●. Heb. 11.  importeth that they sought diligently for him, and that his body could not be found, for God translated him.  
By all which we see mutual offices, and communion of good works amongst 
Communion of saints.  good men alive and dead, which is called Communion of saints. And herein Angels lacked not their offices. For God set Cherubins to keep 
ministery of Angels.  
Gen. 3. 24.  the gate of Paradise, that neither man should enter, being justly expelled for sin, nor devils, as S. Augustin noteth; left they should take fruit of 
li. 11 d● Gen ad lit. c. 40.  the tree of life, and giving it to men, allure them to more sin. And now saints being exalted to angel's glory, have like honourable offices towards 
Honour of saints.  other men, as Angels have. Yea the blood of Abel unjustly shed by Cain, 
Gen. 6.  and justly to be revenged by God, showeth the peculiar honour, which God bestoweth upon his Saints, for their virtues and merits in this life, & especially 
Psal. 11●.  in their death. For Precious in the sight of our Lord, is the death of his saints.  
Hence also is proved, that seeing in this life the good are afflicted, and 
General judgement.  the bad oftentimes prosper temporally, there must needs be an other Court of exact justice, and an other Reaconing day, wherein every one shall receive, according as they have done good or evil. which was sufficiently intimated by Gods discussing, and manifesting Abel's and cain's deserts, which were hidden before, and in part rewarding them accordingly, yet reserving the full reward of the one, and punishment of the other to the next world. Of the judge and his sentence Enoch (alleged by S. Jude the 
judge of the world.  
Epist. Judae. v. 14.  Apostle) proficied clearly, saying: Behold our Lord cometh in his holy thousands, to do judgement against all, and to reprove all the impions, of all the works of their impiety, whereby they have done impiously, and of all the hard things which impious sinners have spoken against him. Thus holy Enoch preached touching the wicked, which thought there was no judgement to come, nor judge to be feared.  
At this judgement all shall appear in body and soul returning to life. For that All men shall rise from death is proved, by the immortality of 
Resurrection.  man's soul, which God did not make nor produce of corruptible matter, but immediately Breathed into his face the breath of life, and man became 
Gen. 2. 7.  a living soul. so the soul being immortal, and having a natural inclination to the body, man's natural perfection requireth the conjunction of body and soul. for neither soul nor body separated is a man, but both joined in one subsistence are a man, in so much that mankind should perish, except the bodies shall rise again, and live with the souls. And then shall the bodies be qualified according to the state of the souls, happy or miserable for ever.  
Of Eternal life the translation of Enoch is a figure. For seeing God preserveth 
Gen. 5.  
Everlasting life.  his corruptible body so long, from death and infirmity, it is a token and manifest sign, that by the same power of God, the bodies of men shall 
The blessed in eternal joy.  at last day, after that all men are once dead, rise again, and remain with the souls for ever. The good in Eternal joy: the wicked in Eternal pain. 
The wicked in eadles pain.  Both signified by the custody of the gate of Paradise by Angels; who for 
Gen. 3. 24.  ever keep out these, that are still defiled with sin, and so they depart into fire everlasting, and admit the innocent and just into the kingdom of heaven, which is everlasting joy and perfect felicity.  
Thus we see the face and brief sum of Religion, in the beginning of 
Church ever visible. Succession of patriarchs.  the world, till the flood: and the state of the Church, which was always Visible, consisting of men good and bad, with a continual Succession of Rulers, as well spiritual as temporal. For the first borne were both priests and Princes in every family. And amongst the same one ever chief of al. From 
One supreme head of the Church.  which rank Cain was excluded, or rather excluded himself, by Going 
Gen. 4, 16. Gen 5.  forth from the face of our Lord. whereupon holy Moses r●●teth this Monarchical succession of one chief, and Supreme Head, from Adam by the line of Seth, Enos, Cainan, Malaleel, Iared, Enoch. Mathusala, Lamech, and Noe. nevertheless he setteth down also the progeny 
Gen. 4, 17. S. Aug. li. de Pastore. c. 8. &. 20.  of Cain, the first beginner of a worldly, schismatical, and heretical conventicle, opposite to the city of God. He denied God's providence (as 
cain's negative doctrine.  Thargum Hierosolomitanum testifieth) protesting to Abel, That there was no justice nor judge, nor other world than this, no reward for virtue, nor punishment for sin, and so desperately he killed Abel. of these negative principles proceeded other like detestable opinions, and most wicked life, savage and barbarous cruelty, and all kind of impiety. And in process of time albeit many 
True faith still remained in many. Some also just and perfect.  remained in true faith, and unity of the Church, yet by conversation with such miscreants, especially by occasion of marriages between the 
Gen. 6.  faithful and infidels, almost the whole world was corrupted in manners. But Noah was just and perfect. In punishment therefore of so great and enormous 
Interruption of heretical synagogues.  sins, God sent the general flood, whereby all cain's progeny, and all other infidels were wholly destroyed and extinguished, and the true Church notably purged; only just Noah and his family reserved. By whom the same 
Continuance of the Church  true Church was continued, and the world again replenished with men.   

CHAP. VIII. The waters diminishing by little and little, 6. Noah sendeth forth a crow, 8. 
The second age of the world.  after him a dove, thrice: 18. last goeth forth with all that were with him in the ark. 20. erecteth an Altar, and offereth Sacrifice.  
AND God remembered Noah, and all the beasts, and all the 
The third part of this book. Of the newincrease & multiplication of the world.  cattle, which were with him in the ark, and brought a wind upon the earth, and the waters decreased. † And the sountaines of the depth, and the flood gates of heaven, were shut up: and the rain from heaven was stayed. † And the waters returned from the earth going & coming: and they began to decrease after a hundred fifty days. † And the ark rested the seventh month, the seven & twentieth day of the month upon the mountains of Armenia. † But the waters for all that were going and decreasing until the tenth month: for in the tenth month, the first day of the month, the tops of the mountains appeared. † And after that forty days were passed, no opening the window of the ark, which he had made, let forth a crow: † which went forth, and did 
:: The crow returned not into the ark, but (as appeareth by the He brew text) going and returning rested upon the ark.  not return, till the waters were dried upon the earth. † He sent forth also a dove after him, to see if the waters were ceased yet upon the face of the earth. † Which finding not where her foot might rest, returned to him into the ark: for the waters were upon the whole earth: and he stretched forth his hand, and caught her and brought her into the ark. † And having expected yet seven more days, again he let forth a dove out of the ark. † But she came to him at eventide, carrying a bough of an olive tree, that had green leaves in her mouth. Noah therefore understood that the waters were ceased upon the earth. † And he expected yet nevertheless other seven days: and he sent forth a dove, which returned not any more unto him. † therefore in the sixth hundred and one year, the first month, the first day of the month the waters were clean diminished upon the earth: and no opening the roof of the ark, looked, and saw that the face of the earth was dried. † In 
:: They entered into the ark the 17. day, the second month of the other year: so they remained there 12. months and ten days.  the second month, the seven & twentyth day of the month the earth was dried. † And God spoke to Noah, saying: † go forth of the ark, thou & thy wife, thy sons and the wives of thy sons with thee. † all cattle, that are with thee of all flesh, as well in souls, as in beasts, & all creepers, that creep upon the earth, bring out with thee, & go ye upon the earth: increase and multiply upon it. † Noah therefore went forth, and his sons: his wife, and the wives of his sons with him. † Yea and all cattle, beasts, and creepers that creep upon the earth, according to their kind, went forth out of the ark. † And Noah▪ built an Altar to our Lord: and taking of all cattle and fowls that were clean, offered Holocausts upon the Altar. † And our Lord smelled a sweet savour, and said: I will no more curse the earth for men: for the sense and cogitation of man's hart are prone to evil from their youth: I will no more therefore strike every living soul as I have done. † all the days of the earth, 
:: In the whole year of the flood was no sowing nor reaping, nor pleasant variety of times, but all desolate & miserable: hence forth God promiseth more seasonable times S. Amb. two. de▪ Noah & Arca. c. 23.  seedtime and harvest, cold and heat, summer and winter, night and day shall not rest.  

ANNOTATIONS. CHAP. VIII.  
20. Built an Altar] Noah without express commandment, and without 
noah's sacrifice many ways commendable.  delay, offereth Sacrifice to God, for the benefit received, in his, and his family's conferuation, with the other living creatures, in that general deluge of the world, Well knowing (saith S. Ambrose) That to be true thanksgiving, which 
Li. de Noah & Arca c 22.  
1. Voluntary, 2. Speedy.  is presented, not commanded: therefore he made no delay. For the virtue of a gratful mind excludeth doubtful deliberation, and he that expecteth, till the debt of thanks be exacted, is an ungratful person. For more solemnity, he dedicated an apt and 
3. Solemn.  permanent place, for this peculiar divine service, Building an Altar to our Lord. The Hebrew word Mizbeach (of the verb Zabach, to kill, or make sacrifice) 
Heb. 13, 10.  and the Greek Thysiasterion, signify an Altar to sacrifice on, not a common table for meat. He offered of the clean and best things because pure and 
4. Pure.  devout Sacrifice is due to God. moreover it was large and bountiful, for he 
5. Bountiful.  offered of all the kinds of clean beasts and fowls. Finally he offered them in Holocaustes, where all was burned and consumed in the honour of God. How 
6. Holocaust.  gratful all this was to God, Moses signifieth saying: Our Lord smelled a sweet 
levit. 1. Psal. 50. isaiah 1. Amos. 5. ●●al. 1. Iust. Mar. li 3. q. 4. S. Hiero. ●. Heb.  
Sacrifice is pleasant to God: not for the external things but for the sincere mind.  savour. not that either any sweet corporal savour could of itself delight God, who is the most spiritual substance, or that the burning of flesh, bones, and bowels of beasts could yield sweet savour; but the deuou● mind declared by such external duty greatly pleased God. For God requireth both, but specially a sincere hart. As not only divine Scriptures, and holy Fathers, but also moral Philosophers teach us. It were a greu us thing (saith Plato writing of sacrifices) If God had respect railier to the gifts, and sacrifices of men, then to their mind. lib. perites' proseuches.    

CHAP. IX. God reneweth the blessing of multiplication, 3. alloweth the eating of flesh, but not of blood. 8. promiseth never again to destroy the world by water 22. Chamsaw, and reported his father's nakedness, which Sem and Japheth covered. 24. For which he his cursed, and they are blessed.  
AND God blessed Noah and his sons. And he said to them: 
:: Of this commandment, or rather blessing see the Annotations. chap. ●. v. ●8.  Increase, & multiply, and replenish the earth. † And your terror and dread be it upon all the beasts of the earth, and upon all the fowls of the air, with all that move upon the earth: all the fishes of the sea are delivered to your hand. † And “ all that moveth, and liveth shall be yours for meat: even as the green herbs have I delivered all to you. † saving that “ flesh with blood you shall not eat. † For I will require the blood of your souls at the hands of all beasts: 
Levit 17.  and at the hand of man, at the hand of eech man, and of his brother, will I require the soul of man. † Who soever shall sheed man's blood, his blood shall be ●hed: for to the image of God man was made. † But increase you and multiply, and go upon the earth, and fill it.  
† Thus also said God to Noah, and to his sons with him: † Behold I will establish my covenant with you, and with your seed after you: † and with every living soul, that is with you, as well in all fowls as in cattle & beasts of the earth that are come forth out of the ark, and in all beasts of the earth. † I will establish my covenant with you, and all flesh shall be no more destroyed with the waters of a flood, neither shall there be from henceforth a flood to waste the earth. † And God said: This is the sign of the covenant which I give between me and you, and between every living soul, that is with you, for perpetual generations: † 
:: The rainbow was before, but was not a sign, as God saith henceforth it should be, for men to remember his promise. Severianus in Gen. S. Tho. Quod●●b. 3. a. 30.  my bow will I set in the clouds, and it shall be the sign of a covenant between me and between the earth. † And when I shall cover the element with clouds, my bow shall appear in the clouds: † and I shall remember my covenant with you, and with every living soul that beareth flesh: and there shall no more be waters of a flood, to destroy all flesh. † And my bow shall be in the clouds, and I shall see it, and I shall remember the everlasting covenant, that was made between God and every living soul of all flesh which is upon the earth. † And God said to Noah: This shall be the sign of the covenant, which I established, between me & all flesh of the earth. † The sons therefore of Noah, that came out of the ark, were Sem, Cham, and Japhet: and Cham he is the father of Chanaan. † These three are the sons of no: and 
:: By this it is clear that Noah had no more children after the flood. S. Chrisost. b●. 29. in Gen.  of these was all mankind spread over the whole earth.  
† And no a husbandman began to till the ground, and planted a vineyard. † And drinking of the wine was made “ drunk, and naked in his tabernacle. † Which when Cham the father of Chanaan, had seen, to wit that his father's privities were bare, he told it to his two brethren abroad. † But in deed Sem and Japheth put a cloak upon their shoulders, and going backward, covered the privities of their father: and their faces were turned away, and they saw not their father's privities. † And no awaking from the wine, when he had learned what his younger son had done to him, † he said: “ Cursed be Chanaan, a servant of servants shall he be unto his brethren. † And he said: Blessed 
Apoc. 13. 8.  be the Lord God of Sem, Chanaan be his servant. † “ God enlarge Japheth, and dwell he in the tabernacles of Sem, and Chanaan be his servant. † And Noah lived after the flood three hundred fifty years. † And all his days were in the 
Heb. 11.  whole nine hundred fifty years: and he died.  

ANNOTATIONS. CHAP. IX.  
3 Al that moveth] S. Justinus Martyr, S. Chrisostom, and other ancient 
Ad. q. 119. Ho. 27. in Gen.  
Voluntary abstinence without commandment.  Doctors prove, that flesh was lawful to be eaten before the flood: but being not necessary, because men were stronger, and other things also of more force, the better sort which were of Seths' race abstained from it. But after the flood flesh being more necessary, God altereth that custom of abstinence, with this limitation and commandment, that they shall not eat blood.  
4. Flesh with blood] Though this positive precept, of not eating blood, served well to make men more abhor manslaughter (which is forbid by the 
Abstinence from blood some times commanded not alwaeys.  law of nature, and the revenge thereof here and in other places severely threatened) yet it was specially given both immediately after the flood, and in the law of Moses (with many the like) to exercise men in obedience. And the 
Levit 17.  same was renewed, for a time, by the Apostles, to appease a controversy in the primitive Church. For that the Jews converted to Christ, having been 
Act. 15  long accustomed to this observation, could not endure to see it broken, by themselves, or other Christians, and being no great burden, for the Gentiles, it was decreed that all should keep it. And so peace was made nevertheless it was abolished when the cause ceased. As S. Augustin declareth against Faustus 
li: 32. ●. 13.  the Manichee. Sach is the authority of the Church to decree, and again to disannul an observation of a thing of itself indifferent.  
21. Dru●e] Noah sinned not, by the common judgement of ancient Fathers, 
Noah sinned not in drunkenness:  
S. Chrisost ho. 29. S. Theod. q. 65. S. Amb. 6. 30. de Noah & Arca. Li. 72. 6. 24. cont. Faust.  in that he was overcome with wine, because he knew not the force thereof, having drunk only water all his life before. But this external rebuke, and worldly disgrace happened to Noah, in figure of Christ naked on the cross. As S. Cyprian (Epist. 63. ad Coecilium) S. Augustin (li. 16. de civit. c. 2. 
No a figure of Christ Sem and Japhet a figure of the Church, Chamof Insidels.  & li. 12. contra Faustum Manicheum. c. 23. &. 24) Eucherius, Repertus and others (upon this place) do teach. And likewise that Sem and Japheth were a figure of the Church consisting of Jews and Gentiles, and Cham of heretics, and other Infidels, that deride the infirmities, which our saviour sustained. Go to now (ye Manichees, saith S. Augustin) object calumnies to the ancient holy Scriptures, do so, ye children of Cham, to whom naked flesh seemeth vile, by which yourselves were begotten. For neither could ye by any means have been called Christians, except Christ's as he was foretold by the prophets, had come into the world, had drunk that cup of his vineyard, which could not pass from him, had slept in his passion, as in drunkenness of folly (which is wiser than men) and so the infirmity of mortal flesh (which is stronger than men) had become naked, by the secret counsel of God, which infirmity unless the WORD OF GOD had taken upon him, the very name Christian, whereof ye also glory, had not been at all in the earth.  
25. Cursed be Chanaan] Why Chanaan the son is cursed, and not his 
Why Chanaan is cursed rather then Cham.  father Cham, divers yield divers reasons. S. Theodoretus reporteth out of the 
q. 57 l● Geu.  Hebrew Doctors, that Chanaan a boy first saw his grandfathers nakedness, and told the same to his father, and so they both derided that they should have covered, Cham's other sons not offending, and therefore not his whole progeny but only Chanaan & his posterity were here cursed by Noe. S. Chrisostome 
ho. 29.  supposeth that for so much as God had blessed Noah & his three sons coming forth of the ark, he could not presume to curse any of those, whom God had blessed, therefore cursed Chanaan who in wickedness was like to his father. S. Gregory bringeth this, for example of wicked men, escaping punishment 
Sins punished in the posterity.  in this life, and are punished in the next, and in their posterity, following their vices. What meaneth it (saith he) that Chamsinning, Chanaan his son 
Li. 26. Moral. c. 18.  had sentence of revenge, but that the sins of the reprobate prosper here in this life unrevenged, and are punished afterwards? And clear it is that Chanaans' most wicked 
The effect of blessing and cursing.  posterity were subdued in the end, and most of them destroyed by the children of Israel (who were of Sem) under the conduct of joshua, according to 
Act. 13. Rom. 11. Ep hes. 2. Tradit Hebra. Li. 16. civit. c. 2. Li 12 c. 24. cont Eaust. Li 4. c. 38. in Gen.  noah's prophetical blessing of Sem, and cursing of Chanaan.  
27. God enlarge] This blessing of Japheth was literaly fulfilled, when (according 
japheths' blessing. Literal Mystical.  to his name, which signifieth Latitude or enlargement) his plentiful issue possessed most ample countries, both in the Continent, and islands. But mystically it had effect (As S. Hierom. S. Augustin. Rupertus and others expeund it) when the Apostles, being Jews of the race of Sem, first builded the Christian Church, wherein the most part of that nation refused to dwell, contemning Christ's Gospel & grace, and the fullness of Gentiles entered in, and were made inheritors. Finally Chanaan is servant to both Sem and Japheth, in 
How heretics serve Catholics.  that heretics being under the jurisdiction of the Church, gathered of Jews and Gentiles, serve to stur up Catholics diligence to more exact knowledge of all truth; and their patience to more merit and glory.    

CHAP. X. The genealogy of noah's children, by whom the World was increased again, after the flood.  
THESE are the generations of the sons of Noah, Sem, Cham, and Japheth: and children were borne to them after the flood. † The children of Japheth: Gomer, and Magog, and Madai, and Javan, and Thubal, and Mosoch, and Thiras. † moreover the children of Gomer: Ascenez and Riphath and Thogorma. † And the sons of Javan: Elisa and Tharsis, the Cetims and the Dodanims. † Of these were divided the isles of Nations in their countries, each one according to his tongue and their families in their nations. † And the sons of Cham: Chus, and Mesraim, and Phut, and Chanaan. † And the sons of Chus: Saba, and Hevila, & Sabatha, and Regma, & Sabathaca. The sons of Regma: Saba, and Dadan. † moreover Chus begat “ Nemrod: he began to be mighty in the earth, † and he was a valiant hunter 
:: That is in his sight who can not be deceived.  before our Lord. thereof rose a proverb: As it were Nemrod the valiant hunter before our Lord. † And the beginning of his kingdom was Babylon, and Arach, and Achad, and Chalanne in the land of Sennaar. † Out of that land came forth “ Assur, and builded Ninive, and the streets of the city, and Chale. † Resen also between Ninive and Chale: this is the great city. † But Mesraim also begat the Ludims, & the Anamims, & the Laabims, the Nephthuims, † and the Phetrusims, and the Casluims: of whom came forth the Philistims & the Caphtorims. † And Canaan begat Sidon his first begotten, Hethaeus, † and Jebusaeus, and Amorrhaeus, and Gergesaeus, † hevaeus and Aracaeus: Sinaeus ', † and Aradius, Samaraeus, and Hamathaeus: and afterwards were spread the people of the Chananits. † And the limits of Chanaan were from Sidon as we come to Gerara even to Gaza, until thou enter to Sodoma & Gomorrha, and Adama, & Seboim even to Lesa. † These are the children of Cham in their kindreds, and tongues, and generations & lands, and nations. † Of Sem also 
:: Hence S. Augustin gathereth that the people of Israel were called Hebrews of this Heber. l. 16. c. 3. civit.  father of all the children of Herber, the elder brother of Japheth were borne. † The children of Sem: Aelam and Assur, and Arphaxad, and Lud, and Aram. † The children of Aram: us, and Hul, and Gether, and Mes. † And Arphaxad also begat Sale, of whom was borne Heber. † And to Heber were borne two sons: the name of the one was Phaleg, 
:: Heber having a son borne when the tongues were divided called him Phaleg, which signifieth division S. Aug. li. 16. c. 11. civit  because that in his days was the earth divided: and his brother's name was Jectan. † The which Jectan begat ●lmodad, and Saleph, and Asarmoth, jare, † and Aduram, and Vzal, and Decla, † and Ebal, and Abimael, Saba, † and Ophir, and Hevila, and Jobab. All these were the children of Jectan. † And their dwelling was from Messa as we go on as far as Sephar a mountain in the east. † These are the children of Sem according to their kindred and tongues, and countries in their nations. † These are the families of Noah, according to their peoples & nations. Of these were 〈◊〉 the nations divided on the earth after the flood.  

ANNOTATIONS. CHAP. X.  
8. Nemrod.] To this Nemrod the son of Chus, first builder and king of 
Nemrod king of Babylon, a su●tle & cruel giant.  
Li. 1. c. 4. Antiqi●. l. Antiq. Chalda. ●i. 1. c. 2. in Osee. li. 16 c. 3. 4. & 17. civit. Berosus Annian. li. 4. c. 5. Eusebius in chron. & ali●.  Babylon, Josephus, S. Epiphanius, S. Hierom, S. Augustin, and generally all ancient writers ascribe the first tyranny, and first setting up of an earthly city opposite to the city of God after the flood. He was a Valiant, or rather a Viol●nt hunter a giant hunter (saith S. Augustin, according to the seventy Interpreters) who by falsehood and force brought many under his dominion. For he stirred up pride (saith Josephus) and contempt of God in men, avoching that they were not beholding to God for present felicity, but to their own virtue; 
An arch-heretic.  and so supposing men would fall from God to him, if he offered himself a leader, and helper against a new flood, by little and little drew all to tyranny. He was otherwise called Saturnus, and was at length amongst others accounted a god. After him his son Belus Jupiter (as most authors affirm) reigned 65 years. And then succeeded Ninus the first king of the Assyrians.  
11. Assur builded Ninive] Here is great difficulty, and much dispute amongst writers, who this Assuris. Briefly, we may either say with Josephus, and S. Augustin, that Assur the son of Sem built a city, which afterwards 
Assur, son ●f Sem, or 〈◊〉 king of Assyrians.  Ninus of Cham's race enlarged, enriched, and changing the name called it 
li. 1. Antiq. c. 4. Li. 16. c. 3. civit. Euseb. in chron.  Ninum: or else that this word Assur here signifieth (as. 4. Reg. 15. Psal. 82. Esaiae 10. & 31.) the king of Assyrians, to wit Ninus the son of Belus, who as all histories Greek and barbarous report (saith S Hierom) was the first that reigned over all Asia, & among the Assyrians built Ninum a city of his own name, which the Hebrews call Ninive. He set up the monarchy of the Assyrians, called the golden kingdom, which stood 1240. years. And made his father Belus to be honoured for a god. To whom the babylonians, as Pliny testifieth, 
jud. 19 Num. 25. 4. Reg. 1. 3. Reg. 〈◊〉.  first erected statuas, altars, & temples. Of this Belus or Bel of Babylon were 
First false gods.  also derived other false gods, as Belial the god of Libertines, or without yoke, Beelphegor god of the Moabites, Beelzebub of the Acharonites, Baal in Samaria, Baalim amongst the Philistims: and the like in other nations.  
32. The Nations] How many Nations and tongues were in the world immediately after the tower of Babylon, is more commonly supposed, then clearly 
The common opinion o 〈…〉 tongues is not clear in Scripture. Yet this number of nations and tongues may be probably gathered in this and other places of Genesis.  showed by old or late writers. Only it seemeth certain and evident, that there were just as many tongues as Nations But to find precisly (as the common opinion holdeth) 72, is hard. For in this chapter (where they would count this number) are not mentioned so many. Nevertheless if we add certain that began distinct Nations afterwards, till Jacob with his children went into Egypt (in whom only the Hebrew Nation and Tongue continued to Christ's time, the number will come right. Of Japheth were borne 7. sons 
S. Aug. 16. c. 3. civit.  chief of Nations. Again of Gomer (besides his supposed successor, who can not be counted beginner of an other distinct nation) came 2. other heads. Likewise of Javan (besides his first son) rose 3. more nations. Of Cham by his first son Chus were 6. nephews princes of nations. Again of Regma (besides his successor) came one more. And Nemrod besides his kingdom of Babylon, raised up other 6. By his second son Mesraim came 8. nations, Chams third son Phut made only one nation. And Chanaan his sons made 11. more. Of Sem (last mentioned for better connecting the main history, and succession of the Church) came the chief and principal Nation 
The Hebrews chief of these nations.  the Hebrews, descending from him by Arphaxad, Sale, Heber, and so directly to Jacob. Of Sem also were borne 4. other sons beginners of nation's. Again of Aram (besides his first son) were 3. fathers of nations. Likewise of Heber (besides the Hebrews descending by Phaleg) were borne to his other son Jectan 13. heads of nations. These are all that are named in this place: to wit, of Japheth, 12. of Cham 33. and of Sem 21. which make in all 66. whereunto if 
Gen. 24. 19 17. 25, 6. 25, 23.  we adjoin Nachor (Abraham's brother) Moab, and Ammon (Lot's sons) also Ishmael (Abraham's eldest son) and his issue by Cetura, and finally Esau (jacob's brother) who made 6. more distinct nations, the whole number is 72. This probable collection, with the rest, we submit to better judgement.    

CHAP. XI. God hindereth the vain purpose of building a hiegh tower, 7. by confounding 
The fourth part of this book. Of the division of tongues and nations.  men's tongues. 9 whereof it is called Babel. 10. The genealogy of Sem to Abram.  
AND the earth was of one tongue, and all one speech. † And when they removed from the east, they found a plain in the land of Sennaar, and dwelled in it. † And eech one said to his neighbour: Come, let us make brick, and bake them with fire. And they had brick in steed of stone, and bitume in steed of mortar: † and they said: Come, “ let us make us a city and a tower, the top whereof may reach to heaven: and let us renown our name before we be dispersed into all lands. † And our Lord descended to see the city and the tower, which the children of Adam builded, † and he said: Behold, it is one people, and one tongue is to all: and they have begun to do this, neither will they leave of from their determinations, till they accomplish them indeed. † Come ye therefore, “ let us go down, and there confound their tongue, that none may hear is neighbour's voice. † And so our Lord dispersed them from that place into all lands, and they ceased to build the city. † And therefore the name thereof was called Babel, 
:: He that speaketh so confusedly that he is not understood is said to babble.  because there the tongue of the whole earth was confounded: and from thence our Lord dispersed them upon the face of all countries.  
† These are 
:: Moses' here showeth the succession of patriarchs, from Sem to Abraham, as he did before from Adam to Noe. S. Aug. li. 16. c. 10. ci.  the generations of Sem: Sem was an hundred years old when he begat Arphaxad, two years after the flood. † And Sem lived after he begat Arphaxad, five hundred years: and begat sons and daughters. † moreover Arphaxad lived thirty five years, and “ begat Sale. † And Arphaxad lived after he begat Sale, three hundred three years: and begat sons and daughters. † Sale also lived thirty years, and begat Heber. † And Sale lived after he begat Heber, four hundred three years: and begat sons and daughters. † And Heber lived thirty four years, and begat Phaleg. † And Heber lived after he begat Phaleg, four hundred thirty years: and begat sons and daughters. † Phaleg also lived thirty years, and begat Reu. † And Phaleg lived after he begat Reu, two hundred nine years, and begat sons and daughters. † And Reu lived thirty two years, and begat Sarug. † Reu lived also after he begat Sarug, two hundred seven years: and begat sons & daughters. † And Sarug lived thirty years, and begat Nachor. † And Sarug lived after he begat Nachor, two hundred years: and begat sons and daughters. † And Nachor lived nine and twenty years, and begat there. † And Nachor lived after he begot there, an hundred and nintene years: and begat sons and daughters. † And there lived seventy years, and begat Abram and Nachor, and Aran. † And these are the generations of there: there begat Abram, Nachor, & Aran. moreover Aran begat Lot. † And Aran died before there his father, in the land of his nativity in 
:: Vr a city, or territory of Chaldea. 70. Interpret. and Josephus li. 1. Antiq.  Vr of the Chaldees. † And Abram & Nachor married wives: the name of Abram his wife was Sarai: and the name of Nachor his Wife, Melcha the daughter of Aran the father of Melcha, and the father of Jescha. † And Sarai was barren, neither had she children. † there therefore:: took Abram his son, and 
Abram was commanded to go forth of Chaldea, as appeareth Act. 7. v. 4. Though this journey is here ascribed to there as the principal person.  Lot the son of Aran, his son, & Sarai his daughter in law, the wife of Abram his son, and brought them out of Vr of the Chaldees, for to go into the land of Chanaan: and they came as far as Haran, and dwelled there. † And the days of there came to two hundred five years, and died in Haran.  

ANNOTATIONS. CHAP. XI.  
4. Let us make] Here we may see in Nemrod the common causes of heresies, 
Pride is cause offchisme and heresy. False pretences deceive the simple.  and the manner of Hertikes ptoceding. For he having a subtle proud, and aspiring mind, first detracted from God, persuading men (as is noted before) not to depend upon God's providence, and finding some others of like humour, they conspired together, and drew more followers, by bearing the simpler 
S. Chris. ho. 30. in Gen. Cassian. Collat 4. c. 12.  sort in hand (for it was unpossible wise men should believe it) that they would make a tower of defence against a new flood, if God should think to 
Heretics prosper for a time, but are confounded in the end. Ministry of Angels.  drown the world again. But their principal intention was to make themselves great and strong for the present, and famous to posterity. All which God overthrew neither suffering them to build up their imagined castle of strength nor to be praised for their work, but made them infamous to the world's end.  
7. Let v● confound] God in dissipating this vain work of men, would use 
Li de t●fus. ling. ho. 11. in Numer. li. 16. c. 6 civit. li. 2. Moral. in. c 1. Iob.  the ministery of Angels. As not only Philo Judeus, and Origen, but also S. Augustin, S. Gregory, and other fathers expound these words, Come, let us descend, and confound their tongue. Where they also note Gods singular wisdom, 
God turneth the offence of men to good. Two miracles In privation of one tongue and giving a new.  mercy, and justice, so punishing the offence, that he turneth it to his own glory, and the profit of all men: showing his power and sovereign majesty by two great miracles. First by so suddenly and utterly depriving all those builders, of their usual tongue, that presently they could neither speak it, nor understand it. Secondly, by giving divers distinct languages to several sorts or families, which they immediately understood, and spoke most promptly, as if they had long before learned and used the same. But to no man was given more than one language. And so, to the more commodity of all mankind, they were forced to part into sundry coasts of the earth, which they inhabited and replenished 
Division among evil men is profitable.  with distinct Nations, having the same Angels their spiritual patrons and Protectors, which had severally changed their language. In particular, 
Li. 34. Moral. in. c. 41. job. ho. 11. in Gen. l. 16. c. 11 & li. 18. c. 39 ci. S. Aug. li. 6. c. 4. civit.  it was profitable to the good who being before oppressed by the united power of many wicked, were relieved (as S. Gregory teacheth) when their persecutors were divided. These good were the family of Heber, as S. Chtisostom, 
The member offending is punished.  and S. Augustin prove. For seeing the change of tongues was inflicted for punishment, it appeareth that Heber and his family were innocent of the vain attempt, whose tongue was not changed, but remained the same, and of 
Heber and his family consented not to the building of Babel.  him was called the Hebrew tongue for distinction sake after there were many tongues, which before had no distinct name being the only tongue of all men. Again touching the offenders (who were punished in their tongues, that they could not be understood commanding one an other, because they would not understand God justly commanding them all) they also reaped this profit, that they were forced to leave of that bad work, and withal to seek more ample habitations, who If they had there more increased in number and streingth, would without doubt (saith S. Chrisostom) have attempted worse things. And infinite 
Ho. 30. in Gen. S. Greg. ho 30 in ●●an.  manslaughter would have been committed, amongst so many for possession of that one city & tower. Finally the father's note that as God wrought 
Gift of tongues most profitable to the Church.  here much good by division of tongues: so he wrought much more by communion of tongues, given to the Apostles, thereby enabling them together one Church of all Tongues and Nations.  
12. Begat Sale] Here is an intricate difficulty. For the Hebrew and Latin text, both here and in Palalippomenon, saying Arphaxad begat Sale, the 72. 
Scriptures hard  
1. Par. 1.  Interpreters and S. Luke place Cainan between them, as son of Arphaxad, 
Iuc. 3. v. 36. Li. 16. c. 10. civit.  and father of Sale. Eusebius also in his Chronicle, with most Greek Doctors, and S. Augustin, count Cainan in this genealogy of Sem. whereupon many do number him in this rank, and suppose that Moses' omitted him for some 
Some think Moses omitted Cainan for a mystery.  mystery, and yet writeth truly, that Arphaxad begat Sale, not his proper son, but his sons son: as S. Matthew saith, Joram begat Ozias, who 
Mat. 1.  was his nephews nephew. But against this solution it is replied, that then Arphaxad should have been a grandfather at 35. years of age: which were strange in those days, how soever it is now. And a greater difficulty, or rather absurdity must also be granted, that Arphaxad begat both Cainan 
Refutation.  at the age of 35. years, according to the 72. Interpreters, and that Sale was also begotten the same year, according to the Hebrew, being both true. Which inconvenience is not in the genealogy written by S. Matthew. Others therefore according to the Hebrew and Latin text, with most Latin Doctors, omit Cainan in this place, and Paralipomenon, namely with S. Hierom, 
Others conjecture Cainan should not be in the text of the 70.  
Quest. Hebra.  who diligently examining and reconciling varieties, between the Hebrew and the Greek, maketh no mention at all of this difference. Which maketh some to conjecture, that in S. hierom's time Cainan was not in the Greek copies, at least not in those that he had, and held for the best. And at this day some have him not. Which may be admitted for a probable answer touching 
Editio quedam vaticana  the Hebrew and Greek of the old Testament. But for so much as all 
But never any Catholic (nor heretic before Beza) put Cainan out of S. Luke's Gospel.  copies, both Greek & Latin, also S. hierom's Edition of S. Luke's Gospel have Cainan, the difficulty still remaineth between Moses and S. Luke. How then shall this doubt be solved▪ we can not solve it. And no marvel. For venerable Bede could not. Whose words are these: S. Luke useth rather the Greek 
Prefat. comment. in Acta. Apost.  testimonies then the Hebrew: whereof happeneth that I much marvel at, and for dullness of wit, being stricken with great admirrtion, I can not thoroughly scan, seeing in the Hebrew verity are founed only ten generations from the flood unto Abraham, by what means S. Luke, who (the holy Ghost governing 
A memorable sentence of S. Beda.  his pen) could in no sort write false, would rather set down eleven generations in the Gospel, Cainan adjoined according to the seventy Interpreters. Thus writeth S. Beda, reverently admiring that he could not understand. For being assured that the holy Ghost governed the pens both of Moses and S. Luke, and that he is not contrary to himself, it must needs be 
Beza sacrilegiously proud.  true which each of them writeth, though other learned men can not reach the profoundness of some difficulties that occur. And therefore Beza was extreme saucy to dash Cainan out of S. Luke's Gospel, and that wittingly and most impudently saying, in his Annotations: Non dubitavimus expungere: We doubted 
The heretical English Editions differ in this point.  not to put it out. The former English Editions, otherwise corrupt in many 
1552 1577.  places, have Cainan in the text of S. Luke's Gospel, but their latter translator are in this point pure Bezites.   
The end of the second age.   

THE CONTINVANCE OF THE church AND RELIGION, IN THE SECOND AGE OF THE WORLD. From noah's flood to Abraham's going forth of his country. The space of 368. years.  
NO MAN can well doubt nor will deny, that the same Church continued all the second age which was in the first, considering that no 
Noah and Sem lived in Abraham's time.  lived above 50. years after the birth of Abraham, and sem 150. more: and that these three, and some others of that time are renowned in holy scripture, for sincere professors of true Religion. But for more manifestation of their faith, and that the Church was then very conspicuous, we shall repeat certain 
Articles of Religion professed in the second age.  principal points of Religion professed and practised all that time, by a continual known visible company united in one mystical body: though in the mean while, the wicked sprung and grew in number and worldly force, much oppressing yet never suppressing the good.  
First just Noah coming forth of the ark with his family, professed his religious 
Gen. 8.  
One God. External Sacrifice Priesthood altars. Christ. Cross. The B. Trinity. Redeemer.  mind to One God almighty, supreme Lord of all, by Offering external voluntary, speedy, pure, solemn, and bountiful Sacrifice of Holocaustes, as a Priest upon an Altar. After which most gratful office, God 
Gen. 9  making a covenant with him and his seed, never again to destroy the world by water, confirmed the same by the sign of the rainbow, which represented the second Person of the B. Trinity, the Son of God, Christ our Lord to be borne The son of man, & extended upon the Cross: in whom 
Heb. 11.  Noah believing was instituted heir of the justice, which is by faith in our redeemer.  
We have here again God's operative blessing, with the effect of increase 
Gen. 9  
God's blessing operative. Father's blessing & cursing  and multiplication, the issue of Noah by his three sons, in short time making many Nations. By the way also we have an example of father's solemn 
●. 9 v. 25.  Blessing and Cursing their children. The effects whereof succeeded afterwards accordingly. Likewise in this age was given a particular precept Not 
●. 9 v. 4. ●. 9 v. 20  
Abstinence from blood. Clean, and unclean.  to eat blood. And Noah observed distinction of clean beasts, offering Sacrifice in them only, as before the flood, he was commanded to take more of them into the ark, then of the unclean.  
In that so ample mention is made of sin and wickedness, there is no 
●. 10, 10. ●. 11. 2. Pet. 2.  
Penance preached and inflicted.  doubt, but Noah, the preacher of justice, admonished and exhorted sinners to Repentance: yea he Punished Cham & Chanaan, by his curse in their posterity. And God himself threatened to exact the blood of man unjustly 
●. 9 5. ●. 11.  shed. In the mean time Inflicted also some punishment upon the builders of Babel, by confounding their tongues. And that by the ministery 
ministery of Angels.  of Angels.  
Which punishment in part, and threats of more import a General Resurrection, and judgement, where all things shall be exactly discussed 
Resurrection judgement. Eternal joy, and pain.  and judged. And then will follow Eternal life to the good: and Everlasting pain to the damned.  
All these points of Religion (and others mentioned in the former age, and no doubt taught by Noah & his sons) show clearly a Visible Church, 
Church visible Good and bad in the Church  consisting of good and bad. No remaining the same man as before the flood; 
Cap. 8. & 9 c. 10, 21.  Sem and Japheth are commended and blessed for well doing; Chamblamed, & cursed in his posterity: yet neither he nor any of his sons or daughters fell into heresy, or other infidelity, for any thing that appeareth in Scripture, or other authentical testimony. Heber also and his family are particularly commended by Moses, as the right followers, and the spiritual children of Sem (who had innumerable other carnal children) as those that were innocent touching the presumptuous building of others, who for the 
Ho. 3●, in Gen. li. 16. c 11. & li. 18. c. 39 civit.  same fault lost their old tongue, which the family of Heber kept. As S. Chrisostom and S. Augustin do prove. Again, divers of this family falling afterwards 
Always some good.  by little and little to other nations, the Family of there, saith the same S. Augustin (li. 16. c. 12.) albeit not all, or not always, yet ever some of them, and Abraham continually, with Sem, Heber, Phaleg, & 
L. 5. c. 35. Moral in 3. Job.  many others, not mentioned by Moses in his brief description (as S. Gregory doubteth not to suppose) were just, and kept the true faith, and undefiled Religion.  
But Nemrod Cham's nephew, and son of Chus described for a valiant 
Nemrod an arch-heretic.  hunter, a violent giant, and tyrant, was an archheretic, a deviser and 
joseph li. 1. c. 4. Antiq.  teacher of false doctrine, against God and true faith. By sutletie and tyranny he induced many of liking or of fear to follow him, and so in schism he maintained heresy, That men were not beholding to God, but to 
His proud heresy.  themselves, for temporal prosperity.  
Whereof began a new & cruel confederacy, against the city of God, & the second great Sect of Infidels. For barbarism being the first, begun by 
The first Sect of Infidels was barbarism before the flood. The second Scythisme.  Cain and ended by the flood: The second mother of all sects beginning 
Li. de heresibus  after the flood (as S. Epiphanius writeth) was Scythisme: so called of the Scythians a most cruel people. Who according to Nimrod's heresy (not thinking themselves beholding to God for temporal happiness, but to their own forces) tyrannised over the weaker, and many wicked banning together extremely oppressed the more peaceable, especially the Church and true servants 
Cruelty.  of God. And this was one special cause of building Babylon, besides their ambitious desire of perpetual fame, and their bearing the simple in hand of a defence against a new flood, to make it in deed, a strong hold for tyrants to offend others, and to defend themselves. Wherefore God (who before destroyed all Infidels by the flood) confounded these builders by dividing their tongues, and so forced them to break, and part into many countries.  
Thus mankind being divided upon the earth, opinions also were multiplied 
Untruths are unconstant.  concerning Religion. For shortly the persuasion of men's trusting in themselves, and in other mortal men appeared absurd, even the strongest feeling adversities, or failing sometimes of their purposes, saw there was need of supernal help, and that earthly things depended much upon divine will and power. But having forsaken God almighty, the only maker and conserver of all, they began to imagine and serve false gods, both famous dead men, which had prospered in this world, and divers other things, by which they received commodity, or feared damage.  
Hence therefore rose the third principal Sect called Grecisme, beginning 
The third Sect was Grecisme.  also in this second age, as the same S. Epiphanius writeth. For Ninus the first king of the Assyrian great monarchy, brought to pass that his father Belus 
Idolatry.  Jupiter was esteemed and worshipped for the only great God by the Assyrians. To him the Babylonians erected first Temples altars and Statuas. Nemrod also by the name of Saturnus, as the progenitor of Belus, and first great 
Satur d●●rum.  King or Tyrant of Babylon, was accounted a god, and the father of gods. 
Dinastae were those that reigned in Egypt by force and policy: & after were great gods, and little gods.  About this time likewise began the Dinastae among the Egyptians, and not sowner, as they vainly brag to have been before the flood: yea much longer then in deed the world hath been. Moreover the Chaldees worshipped the fire. Others the sun, the moon, and innumerable other feaned gods. Against all which (and likewise against all heresies) are two special arguments. First that they were not from the beginning, as the true God, and all truths are known and received by continual Tradition, but brought in 
Idolatry and heresy are confuted, by that they begin disorderly; and are at dissension in their imagined Religions.  afterwards by men, and commonly by ill men. Secondly they are not accepted and esteemed for gods, or truths, in all places, but with great diversity and distension, one sort allowing that others despice, as holy Athanasius notably writeth in his oration against Idols in these words. Quot sunt gentes totidem deorum genera confinguntur etc. How many nations (saith he) so many kinds of gods are feaned. Also the same country, the same city dissenteth within itself in superstition of Idols. The Phoenicians certes acknowledge not the Egyptians gods, neither do the Egyptians adore the same Idols with the Phoenicians: Nor the Scythians receive the gods of the Persians, nor the Persians of the Scythians: The Pelasgies refuse the Thracian gods, the Thracians know not the Thebians. The Indians are against the Arabians, the Arabians against the Aethiophians: and in like sort the Aethiopians differ in their religious affairs from the Arabians. The Syrians worship not the gods of the Cilicians, and the nations of Capadocia besides all these have gods of other names. The Bithinians also fea●ed divers gods, the Armenians again divers from them. What need we many words? Those that are in the continent honour other gods from the Iland-people. In brief each city and eke village not knowing the gods of their neighbours, setteth forth their own, & esteemeth them only in place of gods. Thus far S. Athanasius. Name we like countries, provinces, cities, and towns 
Luther's progenies differ as much in opinions of Religion, as Painimes do in their false gods.  in these parts of Europe, where Luther's scholars have set their feet, consider the form of Religion, and opinions which they hold, and we shall see as unorderly beginnings, and as horrible dissensions in heresies (which S. Hierom calleth the Idols of the New Testament) as the ancient fathers have 
in. c. 11. O●ee.  descried in paganism. For Lutherans or Protestants having no lawful generation, but proceeding of bastard's race, upstartes of unknown progeny, are no less at discords among themselves, only all agreeing against Catholics, like syncretisantes against their common enemies, or Herod, Pilate, & the Jews against Christ. And in England alone are divers sects without 
Sects in England divers from Luther, and eech one from the rest.  possible means to agree in one. For albeit the civil state endeavoureth prudently and seriously to bring all to uniformity, at least in public show, yet they are but like many faces under one hood, every sort keeping their own opinions; yea almost every preacher and mean scholar (to say nothing of artificers and common ministers) arrogating to be his own judge, contemneth to stand to Luther or Calvin, to Geneva or parliament, to convocation or Synod of their own, but to his own only understanding, and interpretation of 
Proud and contentious spirits are hardly persuaded to the truth.  holy Scripture. Nor yet to that always; for when he is pressed with that he once said, he will forget it, or eat his own word, if he have not written it, or that you have ready witness against him, so hard it is to make a deceived Protestant or Puritan confess that he is convinced, except by very pregnant means you can first cast out of him, or bind fast the spirit of presumption, dissension 
unlearned Catholics believe the same saith in all points with the learned.  and contention: whereas the simpliest catholic in the world hath the self same faith in all points, with the whole Church, in which he remaineth, and upon whose judgement he dependeth.  
To return therefore, from whence we are not unnecessarily digressed, we 
li. 16. c. 10. civit.  conclude with S. Augustin; When Moses had showed the beginning and progress of Nimrod's earthly city, leaving it in Babylon, that is confusion, as needles to prosecute it further, he returneth to declare the pertual succession of the city of God, the Church, as before the flood from Adam 
The succession. of patriarchs from Noah to Abraham.  to Noah, by the line of Seth, so after the flood from the same Noah, by the line of Sem, Arphaxad, Sale, Heber, Phaleg, Reu, Sarug, Nachor, there, and Abraham. The rest of Sems' children, and all the progenies of lapheth and Cham, as not pertaining to this purpose, omitted, so connecting those in order of generations, by whom the succession is directly brought to Abraham, Prince of the elected people, a most special Patriarch, to whom new 
Abraham a principal Patriarch.  and great promises are made of multiplication of his seed, and possession of the land of Chanaan, but especially of Christ our redeemer, and the same many ways confirmed, as will appear in the next age.   

CHAP. XII. Abram commanded by God to leave his country, with promise to be blessed 
The beginning of the third age.  in his seed, 5. taking his wife Sarai, and his nephew Lot, 6. wandereth in the land of Chanaan, 7. erecteth an Altar in Sichem, 8. an other in Bethel. 10. Thence by occasion of famine passeth into Egypt. 14. where 
The fifth part of this book. Of Abraham's leaving his country, God's blessing of his seed, & commandment of Circumcision.  his wife (called his sister) is taken into the King's house, 19 but untouched is restored to him.  
AND our Lord said to Abram: go forth of thy country, 
Act. 7.  and out of thy kindred, and out of thy father's house, and come into a land, which I will show thee. † And I will make thee into a great nation, and I will bless thee, and magnify thy name, and thou shalt be blessed. † I will bless them and bless thee, and curse them that curse thee, and 
:: In Christ borne of Abrahames seed all nations are blessed. Gal. 3.  IN THEE shall all the kindreds of the earth be blessed. 
Heb. 11.  † Abram therefore went out as our Lord had commanded him, and with him went Lot: seventy five years old was Abram when he went forth out of Haran. † And he took Sarai his wife, and Lot his brother's son, and all the substance which they had possessed, and the souls which they had gotten in Haran: and went forth to go into the land of Chanaan. And when they were come into it, † Abram passed through the country unto the place Sichem, as far as the noble vale: and the Cananite was at that time in the country. † And our Lord appeared to Abram, and said to him: To thy seed will I give this land. Who builded there 
:: Abram dedicated Altars to God especially in those places where he received promises, or benefits. S. Chrisost. ho. 31. in Gen.  an altar to our Lord, that had appeared to him. † And marching on from thence to a mountain, that was on the east side of Bethel, there he pitched his tent, having Bethel on the west, and Hay on the east: he builded there also an altar to our Lord, and called upon his name. † And Abram went forward going, and proceeding on to the south. † And there came a famine in the country: and Abram descended into Egypt, to be as a pilgrim there: for the famine was very sore in the land. † And when he was near to enter into Egypt, he said to Sarai his wife: I know that thou art a fair woman: † and that when the Egyptians shall see thee, they will say: She is his wife: and they will till me, and reserve thee. †▪ Say therefore, I pray thee, that thou art my sister: that I may be well used for thee, and that my soul may live for thy sake.  
† When Abram therefore was entered into Egypt, the Egyptians saw the woman that she was passing beautiful. † And the princes told Pharaoh, and praised her to him: and the woman was taken into the house of Pharaoh. † And they used Abram well for her sake. And he had sheep and oxen and he asses, and men servants, and maid servants, and she asses, and camels. † But our Lord 
:: God by corporal affliction hindered Pharaoh and his men from doing violence to Sarai S. Chrisost: ho. 32. in Gen.  scourged Pharaoh with very sore plagues, and his house for Sarai Abraham's wife. † And Pharaoh called Abram, and said to him: What is this that thou hast done to me? Why didst thou not tell me that she was thy wife? † For what cause didst thou say, she was thy sister, that I might take her to my wife? Now therefore there is thy wife, take her, and go thy ways. † And Pharaoh gave certain men commandment in the behalf of Abram: and they conducted him, and his wife, and all that he had.  

ANNOTATIONS. CHAP. XII.  
13. Say therefore] Abraham concealed that Sarai was his wife, and lied not 
Gen. 13.  in saying, she was his sister: as he also called Lot his brother, being his brother's 
Men are bond to do their lawful endeavours, and to commit the test to God.  son, and she his brother's daughter. Whereby he prevented danger of his own life, using such lawful means as lay in him, committing his wives 
li. 16. ●. 19 civit. & q. 16. in Gen.  chastity to God's protection, which himself could not provide for. In which case if he had not done his own endeavour, he had rather tempted God (saith S Augustin) then trusted in God. And so God preserved her, though she was in Pharaoh his house. v. 17.    

CHAP. XIII. Abram & Lot return from Egypt into Chanaan, 6. and being rich separate themselves, 10, Lot choosing the country about Jordain, Abram dwelleth in Chanaan. 14. where again God promiseth him that land, and multiplication of his seed. 18. And he erected an other Altar to God.  
ABRAM therefore ascended out of Egypt, he and his wife, and all that he had, and Lot with him to the south coast. † And he was very rich in possession of gold and silver. † And he returned by the way, that he came, from the south unto Bethel, even to the place where before he had pitched a tabernacle between Bethel and Hay: † in the place of the altar which he had made before, and there he called upon the name of our Lord.  
† But Lot also that was with Abram, had flocks of s●eepe, and herds of beasts, and tents. † neither was the land able to receive them, for to dwell together: for their substance was much, and they could not dwell together. † whereupon also there arose strife amongst the herdsmen of Abram and of Lot. And that time the Chananite and the Pherisite dwelled in that country. † Abram therefore said to Lot: Let there be no brawl I beseech thee between me and thee, and between my herdsmen, and thy herdsmen: for we be 
:: four sorts of brethren inholie writ: ge●man brothers, as Jacob and Esau: of kindred, as Abraham and Lot: of the same nation, as the Jews and Samaritans: in Religion as all Catholics.  brethren. † Behold the whole land is before thee: go apart from me, I pray thee: if thou wilt go to the left hand, I will take the right: if thou choose the right hand, I will pass to the left.  
† Lot therefore lifting up his eyes, saw all the country about Jordaine, which was watered through out before that our Lord subverted Sodom and Gomorre, as the paradise of our Lord, and like as Egypt as men come unto Segor. † And Lot chose unto him the country about Jordaine, and he departed from the East: and they were separated either brother from the other. † Abram dwelled in the land of Chanaan: and Lot abode in the towns, that were about Jordaine, and dwelled in Sodom. † And the men of Sodom were very wicked, and sinners before the face of our Lord out of measure. † And our Lord said to Abram, after that Lot was separated from him: life up thine eyes, and look from the place, wherein thou now art, to the north and south, to the east and west. † all the land, which thou seest, will I give to thee, & to thy seed for ever. † And I will make 
:: Not the children of the flesh but the children of promiss are the seed. Rom. 9 and are innumerable. Apoc. ●. ●. 9  thy seed as the dust of the earth: if any man be able to number the dust of the earth, thy seed also shall he be able to number. † Arise and walk through the land in the length, and in the breath thereof: for I will give it to thee. † Abram therefore removing his tent, came, and dwelled beside the vale of Mambre, which is in Hebron: and he builded there an altar to our Lord.   

CHAP. XIIII. The king of Sodom with other four kings are overcome in battle, by four others: 12. where Lot is taken 14. but Abram with 318. persons prosecuting and overcoming the victorers, 16. rescued Lot, with all the captives and pray. 18. Melchisedech King and Priest blessed Abram, 20. Abram paid tithes to him. 21. and rendered the spoil to the king of Sodom.  
AND it came to pass in that time, that Amraphel the king of Sennaar, and Arioch the king of Pontus, and Chodorlahomor king of the Elamyts, and Thadal the king of nations † made war against Barra the king of Sodom, and against Bersa the king of Gomorra, and against Sennaab the king of Adama, and against Semebar the king of Seboim, and against the king of Bala, the same is Segor. † all these came together into the Woodland vale, which now is the salt sea. † For they had served Chodorlamor twelve years, and the thirteenth year they revolted from him. † therefore in the fourteenth year came Chodorlahomor, and the king that were with him: and they stroke Raphaim in Astaroth-carnaim, and Susim with them, and Emim in Savee of Cariathaim, † and the Corrheans in the mountains of Seir, even to the Champion country of Pharan, which is in the wilderness. † And they returned, and came as far as the fountain of Misphat, the same is Cades: and they struck all the country of the Ameleichites, and of the Amorheans, that dwell in Assasonthamar. † And they went forth the king of Sodom, and the king of Gomorra, and the king of Adama, and the king of Seboim, moreover also the king of Bala, which is Segor: and they set themselves against them in battle array in the Woodland vale: † to wit against Chodorlahomor king of the Elamites, and Chadal king of nations, and Amraphel king of Sennaar, and Arioch king of Pontus: four kings against five. † But the Woodland vale had many pits of bitume. Therefore the king of Sodom, and of Gomorra turned their backs, and were overthrown there: and they that remained fled to the mountain. † And they took all the substance of the Sodomites, and Gomorrheans, and took all kind of victuales, and went their way: † and Lot also and his substance, the son of Abraham's brother, who dwelled in Sodom. † And behold one, that had escaped, told Abram the Hebrew, that dwelled in the vale of Mambre, the Amorrean brother of Eschol, and the brother of Aner: for these had made a league with Abram. † Which when Abram had heard, to wit, that his brother Lot was taken, he numbered of the servants borne in his house, well appointed three hundred and eighteen: and pursued them unto Dan. † And dividing his company, he ran upon them in the night: and struck them, and pursued them unto Hoba, which is on the left hand of Damascus. † And he brought back all the substance, and Lot his brother with his substance, the women also and the people. † And the king of Sodom went forth to meet them, after he returned from the slaughter of Chodorlahomor, and of the Kings that were with him in the vale Savee, which is the King's vale. † But “ Melchesidech the king of Salem, “ bringing forth bread and wine, for he was the Priest of God most high, † “ blessed him, and said: Blessed be Abram to God the highest, which created heaven and earth: † and blessed be God the highest, by whose protection, the enemies are in thy hands. And “ he gave him the tithes of al. † And the king of Sodom said to Abram: give me the souls, and the rest take to thee. † Who answered him: I lift up my hand to my Lord God most hiegh possessor of heaven and earth, † that from the very woofe-thread unto the shoe latchet, I will not take of all that are thine: 
:: Abraham enriched by God, would take no more of man, but his soldiers sustenance. The proper hire of spiritual work men, S. Chrisost in Gen.  lest thou say: I have enriched Abram: † except such things, as the young men have eaten, and the shares of the men, that came with me, Aner, Eschol, and Mambre: these shall take their shares.  

ANNOTATIONS. CHAP. XIIII.  
18. Melchisedech] S. Hierom being earnestly requested by Euagrius, to 
Tomo 3. prope initium.  
Old heresies concerning Melchisedech.  give his judgement touching Melchisedech, whom a nameless author had endeavoured to prove to be the holy Ghost, plainly confuteth that error: as also an other error of Origen and Didymus saying, he was an Angel. Likewise S. Epiphanius (heresi 55. & 76) relateth and condemneth a third error, of some that thought him to be the son of God. These two Fathers, and S. Augustin (li. de heresibus her. 34.) and divers others, whom S. Hierom allegeth prove evidently, that he was a very man, a Priest and a king, yea the hiegh Priest (at least of that countric) Superior to Abraham, and a figure of Christ. Besides these heresies the same S. Hierom relateth two probable opinions. The Jews rabbins generally hold that Melchisedech was Sem the son of Noah 
A probable opinion that Sem and Melchisedech was all one.  from whom Abraham and all the Hebrews descended. Which they seem rather to affirm, as loath to confess that any man, of other nation than their own, should have been greater and more excellent than Abraham in spiritual causes, then for any reason they do, or can allege. Yet many especially latter writers as Liranus, Tostatus, Genebrardus and others do embrace this opinion as most probable. Though S. Hierom seemeth only to have added 
Ep. ad evag.  the Hebrews opinion (as he saith) because he would intimate all to his friend, when he had first cited graver authores, S. S. Ireneus, Hippolytus, Eusebius 
More probable that Melchisedech was a Chananite.  Cesariensis, Eusebius Emissenus, Apolinarius, and Eustathius, all agreeably affirming that Melchisedech was a Chananite, king of Salem, which was afterwards called Jerusalem. To this opinion agreeth Philo judaeus continually speaking of him, as of a stranger to the Jews nation. Josephus also a Jew writeth plainly (li. 7. de bello judaico. c. 18.) that he was of Chanaan, and Prince of the Chananites. Also S. Dionysius Ariopagita, (celest Hier. c. 9) S. Epiphanius (her. 55. & 67) Theoderetus (q. 63. in Gen.) and Suidas, are of the same mind, and many other christitian Doctors. Who confirm their assertion by that 
Heb. 7. v. 6.  S. Paul saith to the Hebrews: He whose generation is not numbered among them, 
Proved: by S. Paul's words.  took tithes of Abraham. For what else can S. Paul mean, but that Melchisedechs' kindred and people, was divers from the kindred, and people of the Jews? which he could not say of Sem, from whom Abraham & all Jews descended: as it can not be said, that Adam and Noah are of divers genetation from any people that now liveth, because we all come of them. Of this difficulty (not pettaining to any controversy of our time) the studious may see more in F. Pererius his commentaries upon this. 14. chap. of Genesis. disp. 3.  
18. Bringing forth] Seing the Royal Prophet David, and S. Paul say Christ 
Psal. 109 Heb. 7.  is a Priest for ever according to the order of Melchisedech, we demand of Protestants, 
Christ is a Priest according to the order of Melchisedech.  if Christ fulfilled not Melchisedechs' figurative Sacrifice offered in bread and wine, by offering his own body and blood at his last supper in forms of bread & wine, and by instituting the same to be offered by his Priests till the end of the world, what other figurative sacrifice of Melchisedech they can find performed by Christ, by which it may appear that he is a Priest for ever according to that order? Calvin (li. 4. Instit. c. 18. para 2.) Kemnisius (par. 2. exam. pag. 740. &. 747) Peter martyr (in 1. Cor. 5.) and most English Protestant's grant that Melchisedech was a Priest, and that the peculiar function 
Why the Protestants have ministers and no Priests  of a Priest is to offer Sacrifice, wherefore they having no sacrifice will have only ministers and no Priests, but they deny that Melchisedech offered Sacrifice in bread and wine. Whereupon we join issue with them to prove that he did. and that by this place amongst others of holy Scripture.  
Kemnisius complaineth that the Latin text hath Obtulit for Protulit, Offered, for Brought forth. And to disprove the same, he allegeth the Hebrew, Chaldee, Greek, and S. Cyprian. But Catholics more justly complain of him, for lying. For all Latin Editions have Proferens, bringing forth. The question therefore 
The state of the controversy.  in controversy is, to what end and use Melchisedech brought forth bread and wine? Calvin and Kemnisius say it was only to refresh or feed Abraham and his men, and not for sacrifice. which their bare saying is without reason, for that there was store of victuals in the pray (v. 11.) and they had eaten thereof. 
v. 24. S. Chris. ho. 36. in Gen.  moreover the Hebrew word Hotsi, brought forth, is a word pertaining to Sacrifice, as in the 6. chap of judges. (v. 18. and 19) and importeth that the bread and wine were first offered in Sacrifice, and then doubtless they did participate: though they wanted not other fufficient corporal food. Again the words following For he was the Priest of God most hiegh, can have no other sense, but that he did the function of a Priest in the bread & wine which he brought, 
Melchisedech offered sacrifice in bread and wine.  otherwise if the only cause of bringing that provision had been to relieve the camp with victuals, the reason would rather have been yielded, because he was a bountiful King, a liberal Prince, a special friend to Abraham, as in deed he was, but none of these reasons, or the like fitted this purpose so well, nor touched the cause of bringing forth bread and wine, as to signify that he was a Priest, whose office is to offer Sacrifice.  
Here again some Protestants take exception against the Latin text, that the 
The latin text justified by other places, yea by Protestants translations  causual conjunction Enim, for, is not agreeable to the Hebrew, but should be the copulative Et, and, which is a mere wrangling. For the learned know well enough, that the Hebtew particle is better expressed in such places, by Enim or, quia, for or because, then by &. And so the English Bible printed in the year of our Lord. 1552. readeth: Melchisedech king of Salem brought forth bread and wine: for he was the Priest of the most hieghest God. The latter Editions also in like places have not the copulative And, but some other word as the sense requireth. Gen. 20. v. 3. Thou art but a dead man, for the woman's sake which thou hast taken: for she is a man's wife. where the Hebrew phrase is, And she is married to a husband. Gen. 30. v. 27. they read thus: For I have proved that the Lord hath blessed me for thy sake, where precisly construing the Hebrew they should say, I divined (or conjectured) and the Lord blessed me for thy sake. Likewise Esaie, 64. v. 5. they read: But lo, thou hast been angry, for we offended, the Hebrew is thus. Lo thou art angry, and we have sinned In the same place, they translate, Yet shall we be saved, which the Hebrew expresseth by the copulative, And we shall be saved. So when they think it convenient, they translate the Hebrew particle, For, that, yet, which strictly signifieth And.  
Now let us also see the original in this place. In the Hebrew it is thus: 
The Hebrew text showeth that Melchisedec did the office of a Priest in bread and wine.  VMALCHI TSEDEC MELEC CHALEM HOTSI LECHEM VAIAIIN. VEHV COHEN LEEL ELION. VAIE VARECHEHV, etc. In English word for word thus: And Melchisedech king of Salem brought forth bread and wine. And he the priest to God most hiegh. And he blessed him, etc. where albeit the causual word For, is not expressed, yet these words, And he the priest, further declaring that besides the office and dignity of a King (which was said before) Melchisedec was also a Priest, must needs signify that he did something about the bread and wine belonging to a priest's office. And what that something 
The proper office of a Priest is to offer Sacrifice.  was, perhaps the university of Cambridge will testify, whose late professor of divinity teacheth plainly, that Melchisedech offered Sacrifice, and was therein a figure of Christ (Pag. 6. Reprehen) Sacerdotes (saith he) ij vere & proprie 
Guiliel. whitak. contra Gregor. Martin.  sunt, qui sacrificia faciunt; qualis fuit Aaron, & Aaronis silij, & Melchisedechus, & quem illi adumbrabant, Christus. Priests truly and properly are they, that offer sacrifices, such as was Aaron, and the sons of Aaron, and Melchisedech, and Christ, whom they prefigured. If then both Aaron & Melchisedech were truly and properly Priests, because they offered sacrifices (according to this Professors definition) and both were figures of Christ, it must needs be granted that as Christ fulfilled the figure of Aaron's bloody sacrifices, in offering himself upon the cross: so he also fulfilled the figure as well of unbloody sacrifices of Aaron, as especially of Melchisedechs' Sacrifice in some other besides that on the cross, seeing the prophet David and S. Paul say, Christ is a Priest (not according to Aaron's order, for that was to have an end, but) For ever according to the order of Melchisedech. And what other Sacrifice did our saviour offer to remain perpetual, but of his own body & blood in unbloody manner, under the forms 
Christ still exerciceth the office of Priesthood according to the order of Melchisedech by the ministery of Priests.  of bread and wine, with commandment to his Apostles and Priests to do the same till the end of the world? Let the indifferent reader weigh it well. And whosoever is not very proud will for his better instruction, or confirmation, esteem the uniform judgement of many, ancient, godly, and learned father's writing upon this place. We will only recite their words, without other deduction for brevity sake.  
S. Clemens Alexandrinus (li 4. Strom. versus finem). writeth thus: Melchisedech king of Salem, Priest of God most hiegh, gave wine & bread santified nutriment in type of the Eucharist.  
S. Cyprian (Epist 63. ad Caecilium) Christ is Priest for ever according to the 
The ancient fathers prove that Melchisedech offered Sacrifice in bread & wine in figure of Christ, and of other Priests of the new Testament.  order of Melchisedech, which order is this coming from that Sacrifice, and thence descending, that Melchisedech was Priest of God most hiegh, that he offered bread & wine, that he blessed Abraham. For who is more a Priest of God most hiegh, than our Lord Jesus Christ, who offered Sacrifice to God the Father, and offered the same, which Melchisedech had offered, bread and wine, to wit, his own body and blood. And a little after: That therefore in Genesis, the blessing might be rightly celebrated, about Abraham, by Melchisedec the Priest, the image of Christ's Sacrifice co●sisting in bread and wine went before, which thing our Lord perfecting and performing, offered bread and chalice mixed with wine, and he that is the plenitude, fulfilled the verity of the prefiguted image.  
Eusebius Cesariensis. (li 5. Demonst. evang. c. 3.) Even as he who was Priest of Nations was never seen to offer corporal sacrifices, but only bread & wine, when he blessed Abraham: so first our Lord & saviour himself, than priests that come from him, exercising the spiritual office of Priesthood in all nations after the Ecclesiastical ordinances, do represent the mysteries of his body, and healthful blood in bread & wine. which mysteries Melchisedech knew so long before by divine spirit, and used as representations of things to come.  
S. Ambrose (li. 5 de Sacramen. c. 1.) We know the figure of the Sacraments▪ went before, in Abraham's times, when Melchisedech offered Sacrifice.  
Idem. in cap. 5 Heb. It is clear that oblations of cattle are vanished, which were in Aaron's order, but Melchisedechs' institution remaineth, which is celebrated all the world over in administration of the Sacraments.  
S Hierom. (Epist. ad Marcellamo ut migret Bethleem.) Have recourse to Genesis, and you shall find Melchisedech king of Salem, prince of this city, who even then in figure of Christ offered bread and wine, and dedicated the Christian mystery in our saviours body and blood. Idem Epist. ad Euagrium: Melchisedech offered not bloody victims, but dedicated the Sacrament of Christ in bread and wine, simple and pure sacrifice. Idem. Quest. in Gen. c. 14: Our mystery is signified in the word of order, not by Aaron in imolating brute victims, but in offering bread and wine, that is the body and blood of our Lord Jesus. Idem in c. 26. Matthei▪ Melchisedech the Priest of God most hiegh, by offering bread and wine, prefigured the mystery of the Eucharist.  
S. Chrisostom (ho. 35. in Gen.) Seeing the figure; think also I pray thee, of the verity ho. 36 After that Melchisedec king of Salem brought bread and wine (for he was Priest of God most hiegh) Abraham received his oblations.  
S. Augustin (Epist. 95.) Melchisedech bringing forth the sacrament (or mystery) of our Lord's table, knew how to figurate his eternal ptiesthood. Idem li. 16. c 22 civit There first appeared that sacrifice, which is now offered to God by Christians in the whole world. Idem li. 17. c. 17. li. 18. c. 35. and upon the psalm. 109. li. 1. contra adverse. Leg. & prophet. c. 20. Ser. 4. de 
Calvin contemneth all the ancient fathers. in ca 9 Heb.  Sanctis Innocentibus. But it is bootless or needles to cite more places, or more authors. for whosoever will not submit their judgements to these, would not, it is like, believe, if their own masters, should rise again and warn them, lest they be damned for their incredulity.  
19 Blessed him] Calvin (in cap. 7. v. 9 Heb) Musculus (locis come. c. de Missa Papist) and some other Protestants to avoid the connexion of Melchisedechs' Priesthood and bringing fo●th of bread and wine, will needs have these words, He was a Priest, referred only to that which followeth, he blessed Abraham. And some English translator for this purpose have corrupted the text, 
Bible 1579.  
Heretical translation.  by changing, And into therefore, saying thus: And he was a Priest of the most hiegh God, therefore he blessed him. which is also a false gloss. For Melchisedech did not bless Abram because he was a Priest, for Abram was also a Priest, but because he was a greater Priest than Abram. which S. Paul urgeth saying: Without all contradiction that which is less, is blessed of the better, 
Heb. 7, joshua 8. &. 22. 3 Reg. 8.  
The greater blesseth the less.  concluding thereupon that Melchisedech was greater than Abraham. Again other Superiors that are not Priests may bless their inferiors. As joshua and Solomon blessed the people, and parents bless their children.  
20. Gave tithes] This is an other prerogative of Melchisedec, that Abram 
Paying of tithes in the law of nature.  paid tithes to him, which S. Paul likewise explicateth (Heb. 7.) and proveth thereby that Christ's Priesthood is greater than the levitical. Moreover this paying of tithes by Abraham showeth the antiquity of this tradition, being practised in Abraham's time, that the spiritual Superiors received tithes of their inferiors.    

CHAP. XV. Abram doubting and lamenting that he should have no child, God promiseth him much issue, 6. who believing is justified, 9 offereth Sacrifice prescribed by God, 13. and is forewarned that his seed shall be in strange land 400. years. 14. shall be delivered from servitude 18. and possess Chanaan.  
WHEN these things therefore were done, the word of our Lord was made to Abram by a vision saying: fear not Abram, I am thy protector, & thy reward exceeding great. † And Abram said: Lord God, what wilt thou give me? I shall go without children: and the son of the steward of my house is this Damascus Eliezer. † And Abram added: But to me thou hast not given seed: and lo my servant borne in my house, shall be mine heir. † And immediately the word of our Lord came to him saying: He shall not be thy heir: but he that shall come out of thy womb, him shalt thou have thin heir. † And he brought him forth abroad, and said to him: look up to heaven, and number the stars, if thou canst. And he said to him: So shall thy seed be. † Abram “ believed God, and it was reputed to him unto 
Ro. 4. Gal. 3. Jac. 2.  justice. † And he said to him: I am the Lord that brought thee out from Vr of the Chaldees for to give thee this land, and that thou mightest possess it. † But he said: Lord God, how may I know that I shall possess it? † And our Lord answered, and said: 
:: These three kinds of beasts and two of birds signify that the Israelites should be three generations in a strange land, the fourth in the desert, the fifth in possession of Chanaan, Theod. q. 65. in Gen.  Take me a cow of three years old, and a she goat of three years, and a ram of three years, a turtle also, and a pigeon. † Who taking all these, divided them by the mydes, and laid each two pieces arrow one against the other: but the birds he divided not. † And the fowls lighted upon the carcases, and Abram drove them away. † And when the sun was setting, a deep sleep fell upon Abram, and a great and darksome horror invaded him. † And it was said unto him: Know and foreknow 
Act. 17.  know that a pilgrim shall thy seed be in a land not their own (and they shall bring them under bondage, and afflict them) 
:: Abraham and his seed werein strange land 400 and odd years, but in servitude and affliction about 140.  four hundred years. † But the nation, whom they shall serve, I will judge: and after this they shall go forth 
Exo. 12.  with great substance. † And thou shalt go to thy fathers in peace, buried in a good old age. † But in the fourth generation they shall return hither: for 
:: God deferreth to punish, either that the wicked may amend, or the good be exercised by them. S Aug. Psal. 54. or because the iniquity is not come to that great measure which his wisdom forseeth, and will punish in the end, to his own more glory, and more good of others. S. Greg. ho. 11. in 3. Ezech. To believe God's word without staggering is an act of justice.  as yet the iniquities of the Amorrheanes are not at the full until this present time.  
† therefore when the sun was set, there arose a dark mist, and there appeared a furnace smoking, and a flake of fire passing between those divisions. † That day God made a covenant with Abram, saying: To thy seed will I give this land from the river of Egypt even to the great river Euphrates, † the Cineans, & Cenezites, the Cedmonites, † and the Hethits, and the Pherezits, the Raphaims also, † and the Amorreans & the Canaanites, and the Gargasites, and the Jebusites.  

ANNOTATIONS. CHAP. XV.  
6. believed God] S. Hilary (li. 9 de Trin) and S. Ambrose (li. 1. de Abraham. c. 3) by this exammple teach us, what manner of faith is reputed to justice. to wit, such a faith as without tergiversation, or requiring of proof or reason, doth simply believe that which God once saith, because he is omnipotent, how farsoever the thing that is said surmounteth our understanding. For so heroical was the act of Abraham's faith, promptly believing God's word in a matter most hard to his former conceit, that for the same he received singular praise; and for the like afterwards was called The father of mamenation▪ (c. 17. v. 5) and by 
Not works before faith but joined with faith are meritorious.  S. Paul. The father of all that believe (Ro. 4. v. 11) where the Apostle teacheth that Abraham had no justice, nor estimation of justice before God, until he believed in Christ (v. 18. 19, 20) because all works before that faith are insufficient. Neither was this a sole faith but had other necessary virtues of hope, and charity, humility, reverence, obedience, & the like joined with it. Wherefore S. James testifieth that Abraham was justified by works (that is by 
Only faith doth not justify.  works following faith not going before faith. For Faith (saith he) if it have not works, is dead in itself. (c. 2. v. 17) And by works Abraham's faith was consummate. v 22. And concludeth thus: Do ye see, that by works a man is justified and not by faith only. v. 24.    

CHAP. XVI. Sarai giveth her handmaid Agar as a wife to Abram. 4. who conceiving despiseth her mistress, is therefore afflicted, & flieth away. 7. But is warned by an Angel to return and humble herself, 15. which she doth and beareth Ishmael.  
SARAI therefore, the wife of Abram, had brought forth no children: but having an handmaid an Egyptian named Agar, † she said to her husband: Behold, our Lord hath closed me, that I might not bear: go in unto my handmaid, if happily of her at the least I may have children. And when he agreed to her in this request, † she took Agar the Egyptian her handmaid ten years after that they first dwelled in the land of Chanaan: and gave her unto her husband “ to wife. † Who did company with her, but she 
:: Some obey whilst they are rude, or in low state, but having got a little knowledge, or advancement disdain their advancers. S. Gregory. li. 21. in 1. Reg. 3.  perceiving that she was with child, despised her mistress. † And Sarai said to Abram: Thou dost unjustly against me: I gave my handmaid into thy bosom, who perceiving herself to be with child, despiseth me. Our Lord judge between me and thee. † To whom Abram making answer: Behold, saith he, thy handmaid is in thine own hand, use her as it pleaseth thee. When Sarai therefore did afflict her, she ran away. † And an angel of our Lord having found her, beside a fountain of water in the wilderness, which is in the way to Sur in the desert, † he said to her: Agar, the handmaid of Sarai, whence comest thou? and whither goest thou? who answered: From the face of Sarai my mistress do I fly. † And the angel of our Lord said to her: return to thy mistress, and humble thyself under her hand. † And again: Multiplying, saith he, will I multiply thy seed, and it shall not be numbered for the multitude thereof. † And again after that: Behold, saith he, thou art with child, and thou shalt bring forth a son: and thou shalt call his name Ishmael, because the Lord hath heard thin affliction. † He shall be a wild man: his hand shall be against all men, and all men's hands against him: and over against all his brethren shall he pitch his tents. † And she called the name of our Lord that spoke unto her: Thou the God which hast seen me. For she said: verily here have I seen the back parts of him that hath seen me. † therefore she called that well, the well of him that liveth and seethe me. The same is between Cadesse, and Barad. † And Agar brought forth a son to Abram: who called his name Ishmael. † eighty and six years old was Abram when Agar brought him forth Ishmael.  

ANNOTATIONS. CHAP. XVI.  
3. To wife] The Manichees did calumniat holy Abraham, and other patriarchs 
Manichees, condemned plurality of wives in the patriarchs. Luther alloweth▪ it in Christians. Other Protestants in some case.  
S. Aug. li. 22. c. 47. cont. Faust. Luther propsit. 62. 65. et 66.  triarches for having many wives, condemning them of incontinency and adultery for the same. Luther in the contrary extreme held it not unlawful, but indifferent, now in the law of grace, for a man to have more wives than one at once. And some English Protestant's hold, that for adultery, the innocent party may marry an other, the first living. But the Catholic doctrine distinguishing times and causes, showeth how plurality of wives was lawful sometimes, and at other times, especially since Christ, altogether unlawful, and undispensable. The sum of which verity is this. By the first institution of marriage in the state of innocency, and law of nature, and by the law of Christ, it is unlawful for any man to have more wives, and for any woman to have more husbands, than one. In the one part of which Law notwithstanding 
S. Aug. de bono coniugali. Ca 17.  God sometimes dispensed. For there be two kinds of precepts 
Two sorts of preceptsin the law of nature.  pertaining to the law of nature. One sort are as first principles of the law of nature, in which God never dispenseth, much less any man. As that one woman may not have more husbands than one, because the same would rather hinder procreation, and so were directly against the fruit of marriage. The other sort are as conclusions drown from the first principles, in which God sometimes dispenseth, but never any man▪ As in this present example: seeing it is against natural procreation that one woman should have many husbands, it is convenient also, there being ordinarily as many men as women in the world, that every man likewise should be restrained to one wife, for so procreation may rather be increased, then if some men have many wives, and others by that occasion have none at all, except in some special case. As after the flood, when there was searsetie of people, God dispensed with such men as indeed were like to make greater procreation by plurality of wives. Which appeareth sufficiently by that Sarai persuaded her own husband, to marry an 
Plurality of wives sometimes allowed.  other wife, and he a true servant of God agreed thereto, not as a new thing but as a lawful practice of those times. And Moses here and in other places still 
Deut. 21.  speaketh of it, as of a custom known to the people for lawful. If a man (saith he) have two wives, one beloved and the other hated, and they have children by him, and the son of the hated be first borne, he can not prefer the son of the beloved. whereby is clear that two wives were then lawful, and the children of both legitimate, and that the first borne must be preferred, without respect of first or last marriage. Yet this dispensation either ceased before Christ's time, the cause ceasing, when the world was replenished; or at least our saviour took 
By the law of Christ in no case lawful.  it away, restoring matrimony to the first institution of two in one flesh. who 
Math. 19 Gen. 2.  pleaseth to see the Doctors that understand, and expound the Scriptures to this effect, may read S. Augustin li. 22. c. 30. &. 47. con. Faust. Manich. li. 16. c. 25. & 38. civit. & li. 1 de adulter. coniugijs. S. Christen ho. 56. in Gen. S. Amb. li. de Abraham. c. 4. Also S. Chrisost. S. Hierom. and S. Bede in. 19 Mathei.    

CHAP. XVII. God renewing his promises to Abram, 5. changeth his name, 10. and commandeth circumcision. 15. changeth also his wives name, promiseth a son of her. 20. Likewise that Ishmael shall prosper. 23. and the same day Abraham circumcised himself, and Ishmael, and all the men of his house.  
ANd after that he began to be eighteen and nine years old, our Lord appeared unto him: and said unto him: I am the God almighty: walk before me, and be 
:: He is perfect in this life, that sincerely & diligently tendeth towards perfection of the next life. And this God here commanded to Abraham, & Christ to all Christians. Math. 5. S. Aug. li. de perfect. cont. Caelest. See Gen. 6. v. 9  perfect. † And I will make my covenant between me and thee: and I will multiply thee exceadingly. † Abram fell flat on his face. † And God said to him: I am, and my covenant is with thee, & thou shalt be a father of many nations. † neither shall thy name be called any more Abram: but thou shalt be called Abraham: because a father of “ many nations I have made thee. † And I will make thee increase exceedingly, and I will make thee into nations, and Kings shall come forth of thee. † And I will establish my covenant between me and thee, and between thy seed after thee in their generations by a perpetual covenant: to be thy God, and thy sedes after thee. † And I will give to thee, and to thy seed the land of thy peregrination, all the land of Chanaan for a perpetual possession, and I will be their God. † again God said to Abraham: And thou therefore shalt keep my covenant, and thy seed after thee in their generations. † This is my covenant which you shall observe between me and you, and thy seed after thee: all the malekind of you▪ shall be circumcised: † and you shall circumcise the flesh of your prepuce, that it may be for a sign of the covenant between me and you. † An infant of 
:: Circumcision and name received the eight day signified the association of Saints in heaven after the seven days travel of this world. Ser. de circum. apud S. Cyprian.  eight days shallbe circumcised among you, all malekind in your generations: aswell the homebred shall be circumcised, as the bought servant of whosoever he is, not of your stock: † and my covenant shall be in your flesh for a perpetual covenant. † The male, whose flesh of his prepuce shall not be circumcised, that soul▪ shallbe destroyed out of his people: because he hath broken my covenant. † God said also to Abraham: Sarai thy wife thou shalt not call Sarai, but Sara. † And I will bless her, and of her I will give thee a son, whom I will bless, and he shallbe into nations, and kings of peoples shall spring of him. † Abraham fell upon his face, & 
:: Abraham laughed not doubting but rejoicing. S. Ambro. li. de Abraham c. 4. S. Aug. li. 16 c. 26. de civit.  laughed, saying in his hart: shall trowest thou to him that is an hundred year old a son be borne? and Sara that is eighteen years old shall she bear? † And he said to God: I would that Ishmael may live before thee. † And God said to Abraham: Sara thy wife shall bear thee a son, and thou shalt call his name Isaac, and I will establish my covenant to him for a perpetual covenant, and to his seed after him. † Concerning Ishmael also I have heard thee. behold, I will bless him, and increase, and multiply him exceadingly: twelve dukes shall he beget, and I will make him into a great nation. † But my covenant I will establish with 
:: Temporal blessings were common to Ishmael, but spiritual pertained properly to Isaac and Israel, & their successessors.  Isaac, whom Sara shall bring forth to thee at this time an other year. † And when he had left of speaking with him, God ascended from Abraham. † And Abraham took Ishmael his son, and all the homebred of his house: and all whom he had bought, all the males of all the men of his house: and he circumcised the flesh of their prepuce forth with the very same day, as God had commanded him. † Abraham was eighteen and nine years old, when he circumcised the flesh of his prepuce. † And Ishmael his son was full thirteen years old at the time of his circumcision. † The selfsame day was Abraham circumcised and Ishmael his son. † And 
:: conformity in Religion conserveth peace in every family. Tho. Anglus in hunc locum.  all the men of his house, as well the home bred▪ as the bought servants and strangers were circumcised together.  

ANNOTATIONS. CHAP. XVII.  
5. Many nations] Abram signifying Hiegh or Noble father, changed into 
Changing of names is mystical. S. Aug. li. 16 c. 28 & 39 civit. S. Hierom. Tradit. Hebraicis.  Abraham, which signifieth Father of many (nations) and Sarai signifying My Princes, changed into Sara, which absolutely signifieth Princess, import great Mysteries intended by God. For by this changing of names was declared and confirmed, that Abraham by the issue that he should have of Sara, should be the father of many nations, which S. Paul expressly apply to his spiritual children▪ those especially that should believe in Christ, of the Gentiles prefigured by Isaac borne of the free-woman, by the promise, as the Jews were prefigured 
Gal. 4. Isa. 54.  by Ishmael borne of the bondwoman according to the flesh, concluding with the 
Abraham natural father of four nations: spiritual father of all that do believe in Christ. Rom. 4, 11. The Church of Christ ever consisteth of many nations.  prophet isaiah, that Many are the children of the desolate, that before was barren. For albeit Abraham was natural father of four nations, The Ismaelites, Madianites, Idumeans, and the Israelites, yet he was spiritual father of many more, to wit, of all nations that believe in Christ from his own time to the ●d of the world, of which some are Jews, but the greatest part Gentiles▪ as the same Apostle showeth. Rom. 4. Gal. 4. Ephes. 3. Collos. 1. and in other places. Whereby is clear, that the Church of Christ doth always consist of many nations, not as Donatists and Protestants absurdly say, sometimes of few invisible or unknown persons, for so Abraham should sometimes be father of few or no nations, which d●rogateth either from God's omnipotency if he could not, or from his fidelity if he should not maintain his promise, made to Abraham for ever.  
10. shall be circumscised] The Sacrament of Circumcision here first instituted, 
Circumcision a figure of baptism.  about 400. years before the Law of Moses, is a perfect figure of baptism, resembling it in four things. First by both these Sacraments the faithful are distinguished from infidels. Secondly proffession of faith is made in them both, either by those that receive the same, if they be of discretion, or by others for them, if they be infants. Thirdly by both these Sacraments entrance is made into the Church, and to the participation of other Sacraments and spiritual rites. Fourrhly both these Sacraments induce subjection to the jurisdiction, and laws of the Church. But baptism doth fairy excel Circumcision 
Baptism excelleth Circumcision.  in that it is more easy, or less painful, more universal, for it pertaineth to all nations, and both sexes; and especially in virtue and efficacy, for baptism as an instrumental cause remitteth sin and justifieth, Circumcision was only a sign that grace was given, & sin remitted. Again baptism imprinteth a character in the soul, the other leaveth a mark only in the flesh. Finally baptism openeth the gate of heaven, in virtue of Christ's passion now past, which circumcision could not before Christ suffered death. Of which both resemblance and difference S. Augustin treateth in many places, especially li. 3. de doct. christ c. 9 Epist. 118. and Januarium. li: 19 c. 13. cont. Faust & in Psal. 73. where he also maketh like comparison between other Sacraments of the old and new Testament.  
14. Shall be destroyed] Here occur two difficulties about the true sense of 
Two difficulties.  this hard place▪ First whether this punishment belonged to them only, by whose fault circumcision was omitted; or to infants also that should be circumcised and were not. Secondly whether temporal punishment, or eternal▪ was here threatened for transgression of this precept. Touching the first doubt, it seemeth probable, that this punishment pertained only to those, by whose 
To whom the punishment pertained when circumcision was omitted.  negligence themselves, or others of their charge, were not circumcised: for that the reason why such a one is punished is alleged, Because he hath broken God's covenant. Which is only in their power to keep or break, that are of discretion, and not in the power of infants. The indifferency also of the Hebrew and Greek text favoureth this sense, for where according to the Latin we read, The male whose flesh of prepuce is not circumcised, The Hebrew and Greek may be translated, The male that doth not circumcise the flesh of his prepuce, which can not be meant of an infant of eight days old. This exposition is likewise confirmed by example, Exodi. 4. where Moses was in danger to be slain by an Angel, because his son was not circumcised. Nevertheless S. Augustin (li. 3. c. 18. cont. Inlian. li. 16. c. 27. civit. and in other places) proveth that this commination pertained also to infants. whose judgement is confirmed by the 70. Interpreters adding for explication these words, the eight day. which necessarily include infants, as subject to this punishment. not for that they could transgress this precept, or commit a new sin, but for lack of circumcision. The reason whereof is, for that God now determined this only remedy for original sin, in the male sex of Abraham's seed, in place of sacrifice, or other profession of faith used before, and that in case it could conveniently be applied for otherwise the former remedies were still avalable.  
Concerning the other difficulty many ancient fathers expound these words, shall be destroyed out of his people, of only temporal punishment; either 
what punishment was threatened.  death, as the like phrase signifieth, Exodi. 12. Whosoever shall eat leavened bread, his soul shall perish out of Israel; or temporal separation from the people of God, as Num. 19 Every one that toucheth the dead corpse, shall perish out of Israel. But S. Augustin (li. 3. c. 18. cont. Julian. li 5. hypog. & alibi) S. Gregory (li. 4. Moral. c. 2. &. 3.) S. Prosper (li. de promise. Dei. p. 1. c. 14.) S. Beda (li. 2. in Lucam. c. 8) and S. Bernard (ser. 3. de circum) understand this threatening not only of temporal punishment, but also of eternal separation from God, and the 
Circumcision instituted to distinguish the people of God and for remedy of original sin in some persons, but not in al.  society of Saints. And that also infants are so secluded only for lack of this remedy, as now children which die without baptism, committing no new fault are deprived of the vision of God, for their original sin not remitted. Whereupon is gathered that albeit Circumcision was principally instituted to distinguish the people of God, which should come of Abraham's seed, from other nations, yet it was also for remission of original sin: not in all, but in those to whom God appointed this particular remedy.    

CHAP. XVIII. Angels entertained as guests by Abraham 10. tell when Sara shall bear a son, whereat she laughing, they confirm that they had said. 16. They also fortel the destruction of Sodom. 22. for which Abraham prayed six times.  
ANd God appeared to him in the vale of mambre as he sat in the door of his tent, in the very heat of the day. † And when he had lifted up his eyes, there appeared to him three men standing near unto him: whom after he had seen, he ran to meet them from the door of his tent, and adored to the ground. † And He said 
:: Abraham saw three, and adored one. professing three divine persons and one God. S. Aug. li. 16. c. 29. civit.  Lord, if I have found grace 
Heb. 13.  in thy sight, go not past thy servant: † but I will fetch a little water, and wash ye your feet, and rest ye under the tree. † And I will fet a morsel of bread, and strengthen your hart, afterward you shall pass: for therefore are you come aside to your servant. Who said: Do as thou hast spoken. † Abraham made haste into the tent to Sara, and said to her: Make haste, temper together three measures of flower, and make hearth cakes. † But himself ran to the heard, and took from thence a calf very tender and very good, and gave it to a young man: who made hast and boiled it. † He took also butter and milk, and the calf which he had boiled, and set before them: but himself did stand beside them under the tree. † And when they had eaten, they said to him: Where is Sara thy wife? He answered: lo she is in the tent. † To whom he said: Returning I will come to thee at this time, life accompanying, and Sara thy wife shall 
Rom. 9  have a son. Which when Sara heard, she laughed behind the door of the tent. † And they were both aged, and far entered in years, and it ceased to be with Sara after the manner of women. † Who laughed secretly saying: After I am waxed old, & my Lord is an old one, shall I give myself to pleasure? † And our Lord said to Abraham: Why did Sara laugh, saying: shall I an old woman bear a child in deed? † Is there any thing hard to God? According to appointment I will return to thee this very self same time, life accompaynig, and Sara shall have a son. † Sara denied, saying: I laughed not: being much afraid. But our Lord: 
:: Abraham laughing with admiration for joy was not reprehended, but Sara laughing of diffidence was reprehended, by him that seethe the hart. S. Aug. q. 36. in Gen. & li. 16. c. 31 civit.  It is not so, saith he: but thou didst laugh. † When the men therefore were risen up from thence, they turned their eyes against Sodom: and Abraham did go with them, bringing them on the way. † And our Lord said: Can I conceal from Abraham the things which I will do: † whereas he shall be into a nation great, and very strong, and in him are TO BE BLESSED all the nations of the earth? † For I know that he will command his children, and his house after him that they keep the way of the Lord, and do judgement and justice: that for Abraham's sake the Lord may bring to effect all the things that he hath spoken unto him.  
Therefore said our Lord. † The cry of Sodom, and Gomorre is multiplied, and their sin is aggravated exceedingly. † I will descend, and see whether they have in act accomplished the cry that is come to me: or whether it be not so, that I may know. † And they turned themselves from thence, and went their way to Sodom: but Abraham as yet stood before our Lord. † And approaching he said: what! wilt thou destroy the just with the wicked? † 
:: what a wall are just men to their country? their faith saveth us, their justice defendeth us from destruction. S. Amb. li. 1. de Abraham. c. 6.  If there shallbe fifty just persons in the city, shall they perish withal? and wilt thou spare that place for fifty just, if they be therein? † Be it far from thee, that thou do this thing, and that thou kill the just with the wicked, and that the just be in like case as the wicked, this is not beseeming thee: which judgest all the earth, no thou wilt not do this judgement. † And our Lord said to him: If I shall find in Sodom fifty just persons within the city, I will spare the whole place for their sake. † And Abraham answered, and said: Because I have once begun, I will speak to my Lord, whereas I am dust and ashes. † What if there shall be five less than fifty just persons? wilt thou for forty five destroy the whole city? And he said: I will not destroy it, if I shall find five and forty. † And again he said unto him: But if forty shallbe found there, what wilt thou do? He said: I will not strike it for fourties sake. † Lord, saith he, be not angry I beseech thee, if I speak: what if thirty shall be found there? He answered: I will not do it, if I shall find thirty there. † Because, saith he, I have once begun, I will speak to my Lord: What if twenty shallbe found there? He said: I will not destroy it for twenties sake. † I beseech thee, saith he, be not angry Lord, if I speak yet once more: What if ten shallbe found there? And he said: I will not destroy it for tens sake. † And our Lord departed after that he ceased to speak unto Abraham: and Abraham returned into his place.   

CHAP. XIX. Lot receiving Angels in his house, is abused by the Sodomites. 12. He with his wife (26. who for looking back is turned into a statue of salt) and his two daughters are delivered. 24. Sodom and Gomorre are burned. 31. Lot lieth unwitting with both his daughters, begat of them Moab and Ammon, of whom came the Moabites and Ammonites.  
AND the two angels came to Sodom at even, and Lot sitting in the gates of the city. Who when he had seen them, rose up and went to meet them: and adored prostrate unto the ground, † and said: I beseech you, my Lords, turn 
:: Abraham & Lot by hospitality met●ted to receive Angels in steed of men. Heb. 1●.  into the house of your servant, and lodge there: wash your feet, and in the morning you shall go forth on your way. Who said: No, but we will abide in the street. † He compelled them earnestly to turn in unto him: and when they were entered into his house, he made them a banquet, and baked unleavened bread, and they did eat. † And before they went to bed, the men of the city beset the house from young to old, all the people together. † And they called Lot, and said to him: Where are the men that came in to thee at night? bring them forth hither that we may know them. † Lot going forth to them, and shutting the door after him, said: † do not so, I beseech you, my brethren, do not commit this evil. † I have two daughters, which as yet have not known man: I will bring them forth to you, and abuse you them as it shall please you, so that you do no evil to these men, because they are entered under the shadow of my roof. † But they said: Get thee back thither. And again: Thou camest in, said they, as a stranger, what to be a judge? Thyself therefore we will afflict more than these. And they did violence to Lot exceadingly: and it was even now at the point that they would break the doors. † And behold the men put forth their hand, and drew in Lot unto them, and shut the door: † and them, that were without, they struck with blindness from the least to the greatest, so that they could not find the door. † And they said to Lot: Hast thou here any of thine? Son in law, or sons, or daughters, all that are thine, bring them out of this city: † for we will destroy this place, for that 
:: This sin crieth to heaven for revenge.  their cry is waxed loud before our Lord, who hath sent us to destroy them. † therefore Lot went forth, and spoke to his sons in law that were to take his daughters, and said: Arise: get you forth out of this place, because our Lord will destroy this city. And he seemed unto them to speak as it were in jest. † And when it was morning, the angels urged him, saying: Arise, take thy wife, and the two daughters which thou hast: lest thou also perish withal in the wickedness of the city. † He lingering, they took his hand, and the hand of his wife, and of his two daughters, because our Lord spared him. † And they led him forth, and set him without the city: and there they spoke to him, saying: save thy life: look not back, neither stay thou in all the country about: but save thyself in the mountain, lest thou also perish withal. † And Lot said to them: I beseech thee my Lord, † because thy servant hath fond grace before thee, and thou hast magnified thy mercy, which thou hast wrought with me, in that thou wouldst save my life, and safe I can not be in the mountain, lest perhaps the evil catch me, and I die. † There is this city hereby at hand, whereunto I may flee, a little one, and I shallbe safe in it: is it not a little one, and my life shallbe saved? † And he said to him: Behold also in this point I have heard thy prayers, not to overthrow the city for which thou hast spoken. † Make hast, and be saved there: because I can not do any thing till thou enter in thither. Therefore the name of that city was called * Segor. † The sun was risen upon the 
a little one  earth, & Lot entered into Segor. † therefore our Lord reigned upon Sodom and Gomorre brimstone & fire from our Lord out of heaven: † and he subverted these cities, and all the country about, all the inhabitants of the cities, and all things that spring of the earth. † And his wife 
:: Lot's wife turned into salt, admonisheth the servants of God to proceed in virtue, & not to look back to vice. Luc. 17. S. Aug. li. 16. c. 30. civit.  looking behind her, was turned into a statue of salt. † And Abraham getting up early in the morning, there where before he had stood with our Lord, † beheld Sodom & Gomorre, and the whole land of that country: and he saw the cinders rise up from the earth as it were the smoke of a furnace. † For when God subverted the cities of that country, he 
:: Lot neither perfect, nor very wicked was delivered for Abraham's ●●●e. S. Aug. ●. 45 in Gen.  remenbring Abraham, delivered Lot out of the subversion of the cities wherein he had dwelled. † And Lot ascended out of Segor, and abode in the mountain, his two daughters also with him (for he was afraid to abide in Segor) and he abode in a cave himself, and his two daughters with him. † And the elder said to the younger: Our father is old, and there is no man left on the earth, that may company with us after the manner of the whole earth. † Come, let us make him drunk with wine, and let us lie with him, that we may preserve seed of our father. † They therefore made their father to drink wine that night: and the elder went in, and lay with her father: but he perceived not, neither when his daughter lay down, nor when she rose up. † The next day also the elder said to the younger: Behold I lay yesternight with my father, let us make him drink wine also this night, and thou shalt lie with him, that we may save seed of our father. † They made their father drink wine that night also, and the younger daughter went in, and lay with him: and neither then truly did he perceive when she lay down, or when she rose up. † The two daughters therefore of Lot were with child by their father. † And the elder bare a son and she called his name Moab: he is, the 
:: Moabites & Ammonites were two distinct nations. perhaps of the 72. See. p. 43.  father of the Moabites even to this present day. † The younger also bare a son, and she called his name Ammon, that is the son of my people: he is the father of the Ammonites even to this day.   

CHAP. XX. Abraham seiorning in Geraris, his wife is taken into King Abimelechs' house, but by God's commandment is restored untouched, 14. with great gifts, 17. and Abraham praying Abimelechs' house is cured.  
ABRAHAM removed from thence into the south country, and dwelled between Cades, and Sur: and he lived as a pilgrim in Gerara. † And he said of Sara his wife: She is 
:: See pag. 52.  my sister. Abimelech therefore the king of Gerara sent, and took her. † And God came to Abimelech in a dream by night, and said to him: lo thou shalt die for the woman that thou hast taken: for she hath a husband. † But Abimelech had not touched her, and he said: Lord wilt thou kill a nation that is ignorant and just? † Did not he say to me: She is my sister: and she say, He is my brother? in simplicity of my hart, and cleanness of my hands have I done this. † And God said to him: And I do know that thou diddest it with a sincere hart: and therefore I kept thee that thou shouldest not sin against me, and I permitted not that thou shouldest touch her. † Now therefore restore the wife to her husband, because he is a prophet: and he shall pray for thee, and thou shalt live: but if thou wilt not restore her, know thou that dying thou shalt die, thou and all things that are thine. † And Abimelech forth with rising up in the night, called all his servants: and he spoke all these words to their ears, and all the men were sore afraid. † And Abimelech called also for Abraham, and said to him: What hast thou done to us? what have we offended against thee, that thou hast brought upon me and upon my kingdom a great sin? that which thou oughtest not to do, thou hast done to us. † And again expostulating, he said: What sawest thou, that thou diddest this? † Abraham answered: I thought with myself, saying: Perhaps there is not the fear of God in this place: and they will kill me for my wife: † howbeit otherwise also in very deed she is my sister, 
:: Not his fathers own daughter, but of his progeny. S. Aug. li. 22. cont. Faust. c. 35. & li. 16. c. 19 & 30. de civit.  the daughter of my father, and not the daughter of my mother, and I took her to wife. † And after that God brought me out of my father's house, I said to her: This mercy thou shalt do with me: In every place, which we shall come unto, thou shalt say that I am thy brother. † therefore Abimelech 
:: Kings of the earth esteeming the Church only for a laudable people of God, seek to subject her to themselves: but knowing her to be the inviolable spouse of Christ, subject themselves to her, and offer to her most honourable gifts. S. Aug. il. 22. cont. Faust. c. 38.  took sheep & oxen, and servants, and handmaids, and gave to Abraham: and restored to him Sara his wife, † and said: The land is before you, dwell wheresoever it shall please thee. † And to Sara he said: Behold I have given thy brother a thousand pieces of silver, this shall serve thee for a veil of thine eyes to all that are with thee, and whither soever thou shalt go, remember also thou wast taken. † And Abraham praying, God healed Abimelech and his wife, and his handmaids, and they bare children: for our Lord had closed up every matrice of the house of Abimelech for Sara Abraham's wife.   

CHAP. XXI. Isaac is borne. 4. circumcised, 8. and weaned. 9 Agar and Ishmael are put 
The sixth part of this book.  forth of Abraham's house, 15. but after desolation are nourished, and prosper in the desert. 22. King Abimelech and Abraham make a 
Of the progeny & other blessings of Abraham, Isaac, and Jacob.  league confirming it with oath.  
AND our Lord visited Sara, as he had promised: and fulfilled the things which he spoke. † And she conceived and bore a son in her old age, at the time that God had foretold her. † And Abraham called the name of his son, which Sara bore him, 
:: Abraham & Sara laughed (he admiring, she doubting) at the joyful promise of a son, & therefore he is called Isaac, which signifieth laughter S. Aug li. 16. c. 31. civit.  Isaac: † and he circumcised him the eight day, as God had commanded him, † when he was an hundred years old: for at this age of his father, was Isaac borne. † And Sara said: Laughter God hath made to me: whosoever shall hear of it, will laugh with me. † And again she said: Who that shall hear of it would believe Abraham, that Sara gave suck to a son, which she bore him now being an old man? † The child therefore grew, and was weaned: and Abraham made a great feast in the day of his weining. † And when Sara had senne the son of Agar the Egyptian playing with Isaac her son, she said to Abraham: † Cast out this handmaid, and her son: for the son of the handmaid shall not be heir with my son Isaac. † Abraham took this grievously for his son: † To whom God said:▪ Let it not s●me grievous to thee for the boy, and for thy handmaid: all things that Sara shall say to thee, hear her voice: because 
:: See chap. 17. v. 21.  in Isaac shall 
Rom. 9 Heb. 11.  seed de called to thee. † But the son also of the handmaid I will make into a great nation, because he is thy seed. † Abraham therefore rose up in the morning, and taking bread and a bottle of water, put it upon her shoulder, and delivered the boy and dismissed her. Who went away, and wandered in the wilderness of Bersabee. † And when the water in the bottle was spent, she cast the boy under one of the trees, that were there. † And she went her way, and sat over against a great way of as far as a bow can cast. for she said: I will no see the child dying: and sitting over against, she lifted up her voice and wept. † And God heard the voice of the boy: and an angel of God called Agar from heaven, saying: What dost thou Agar? Fear not: for God hath heard the voice of the boy, from the place wherein he is. † Arise, take up the boy, and hold his hand: for into a great nation will I make him. † And God opened her eyes: who seeing a well of water, went, and filled the bottle, and gave the boy to drink. † And God was with him: who grew, and abode in the wilderness, and became a young man archer. † And he dwelled in the wilderness of Pharan, and his mother took a wife for him out of the land of Egypt. † The same time said Abimelech, and Phicol the general of his army to Abraham: God is with thee in all things which thou dost. † swear therefore by God, not to hurt me, and my posterity, and my stock: but according to the mercy, that I have done thee, thou shalt do to me, and to the land wherein thou hast lived a stranger. † And Abraham said: I will swear. † And he rebuked Abimelech for the well of water, which his servants had taken away by force. † And Abimelech answered: I knew not who did this thing: yea and thyself diddest not tell me, and I heard not of it but to day. † Abraham therefore took sheep and oxen, and gave to Abimelech: and both of them made a league. † And Abraham set seven ewe lambs of the flock apart. † To whom Abimelech said: What mean these seven ewe lambs, which thou hast made to stand apart? † But he said: seven ewe lambs shalt thou take at my hand: that they may be a testimony for me, that I digged this well. † therefore was that place called 
* well of oath  Bersabee: because there both did swear. † And they made a league for the well of oath. † And Abimelech arose, and Phicol the general of his army, and they returned to the land of the Palestines. But Abraham planted a grove in Bersabee, and called thereupon the name of our Lord God eternal. † And he was a seiorner in the land of the Palestines many days.  

ANNOTATIONS. CHAP. XXI.  
12. Let it not] It seemed so hard, inhuman, and unjust to cast Agar and Ishmael 
Separation to be made in families, when just cause requireth.  out of the house, that Abraham would not have done it, unless God had commanded him in this to hear the voice of Sara. But when he knew Gods will therein, not respecting flesh and blood, nor disputing further of the lawfulness of the fact, sent them both away, commending them to God's protection: and so by this separation the family was made quiet. It represented also a notable mystery of the synagogue of the Jews & Church of Christ. As S. Augustin 
Mystical sense  
li. 15. c. 2. civit.  doth excellently expound the same, according to S. Paul (Gal. 4.) That Ismaels' playing with Isaac was persecution, because it tended to pervert him, showing it to be a greater injury, to delude and deceive any, in drawing 
The true Church doth not persecute but justly punisheth offenders. Heretics and other infidels do persecute when either by word, or sword they impugn the truth.  them to new and particular companies, then corporally to persecute them: and 
Epist. 48. &. 50.  that the Church, and Catholic Princes punish heretics for their good, to make them return to the truth, or finally to cease from seducing others. Ecce libera afflixit ancillam, & non illam vocat persecutionem. Apostolus, ludit servus cum 
Tract. 11. in joan.  domino, & persecutionem vocat. Afflictio ista non vocatur persecutio, & lusi● illa vocatur persecutio. Behold the free-woman afflicted the handmaid, and the Apostle calleth it not persecution, the servant playeth with the master, and he calleth it persecution. This affliction is not called persecution, and that play is called persecution. Again, he sayeth of Sara, Illusionem vidit in illo lusu, animaduertit 
Tract. 〈◊〉.  servi superbiam, displicuit illi, eiecit soras. She saw foul play in that play, she noted the servants pride, it displeased her, she cast him forth of the doors. S. Hierom also teacheth that the spiritual never persecuteth the carnal: but spareth him 
in 4. Gal.  as his rustical brother, knowing that he may in time be profitable.    

CHAP. XXII. The faith and obedience of Abraham is proved in his readiness to sacrifice his son Isaac. 11. He is stayed from the act by an Angel. 16. Former promises are renewed to him. 20. And his brother Nachor hath also much issue.  
WHICH things being done, God “ tempted Abraham, 
The third prophecy in the office before mass on Easter eve. And the first on whitsuneve.  and said to him; Abraham, Abraham. But 
judith. 8. Heb. 112.  he answered: Here I am. † He said to him: 
:: This history is clear, and a most notorious example of perfect obedience.  Take thy only begotten son, whom thou lovest, Isaac, and go into the Land of vision: and there thou shalt offer him for an holocaust upon one of the mountains which I will show thee. † therefore Abraham rising up in the night, saddled his ass: taking with him two young men, and Isaac his son: and when he had cut wood for the holocaust, he went his way to the place which God had commanded him. † And the third day, lifting up his eyes, he saw the place afar of: † and he said to his young men: tarry you here with the ass: I and the boy going with speed as far as yonder, after we have adored, will return to you. † He took also the wood of the holocaust, and laid it upon Isaac his son: and himself carried in his hands fire and a sword. And as they went on together, † Isaac said to his father: My father. And he answered: What wilt thou son? Behold, saith he, fire and wood: where is the victim of the holocaust? † And Abraham said: God will provide unto himself the victim of the holocaust, my son. They went on therefore together: † and they came to the place which God had showed him, wherein he builed an altar, and laid the wood in order upon it: and when he had bound Isaac his son, he laid him on the altar upon the pile of wood. † And he stretched forth his hand, and caught the sword, for to sacrifice his son. † And behold an angel of our Lord from heaven cried, saying: Abraham, Abraham. Who answered: Here I am. † And he said to him: Stretch not forth thy hand upon the boy, neither do thou any thing to him: now have I known that thou fearest God, and hast not spared thine only begotten son for my sake. † Abraham lifted up his eyes, and saw behind his back a ram amongst the briars sticking fast by the horns, which he took and offered an holocaust in stead of his son. † And he called the name of that place, 
:: It is a gratful and religious thing, by naming of places, to conserve the memory of God's benefits, that posterity may know them. S. Chrisost. ho. 48. in Gen.  Our Lord seethe. Whereupon even to this day it is said, In the mountain our Lord will see. † And the angel of our Lord called Abraham the second time from heaven, saying: † By my own self have I sworn, saith the Lord: because thou hast done this thing, and hast not spared thine only begotten son for my sake: † I will bless thee, and I will multiply thy seed as the stars of heaven, and as the sand that is by the sea shore: thy seed shall possess the gates of his enemies, † and in thy seed shall BE BLESSED all the nations of the earth, because thou hast obeyed my voice. † Abraham returned to his young men, and they went to Bersabee together, and he dwelled there. † These things so being done, it was 
:: nachor's progeny is here mentioned to show whence Rebecca came, whom Isaac married.  told Abraham that Melca also had borne children to Nachor his brother, † Hus the first be gotten, & buzz his brother, and Camuel the father of the Syrians, † and Cased, and Azau. Pheldas also & Jedlaph, † and Bathuel, of whom was borne Rebecca: these eight did Melcha bear, to Nachor Abraham's brother. † And his concubine, named Roma, bare Tabee, and Gaham, and Tahas, and Maacha.  

ANNOTATIONS. CHAP. XXII.  
1. Tempted.] God tempteth none to evil (as S. James teacheth) but by 
God tempteth not to evil, but by experience maketh known what virtue is in men. Isaac figured Chists divinity, the Ramme his humanity.  
jac. 1. 13.  trial and experiment maketh men known to the world, as here Abraham's 
Heb. 11, 19 S. Aug. li. 16. c. 32. civit. Theod. q. 72. in Gen.  faith and singular obedience were manifested, when he doubted not To offer his only begotten in Sacrifice, accounting that God is able to raise up even from the dead. whereupon he received his son again in parable, that is, in figure and mystery of Christ dead and alive again. Isaac also in this action signified the divinity of Christ which suffered not, and the ram among the briars figured his humanity, that should be offered in Sacrifice to God.    

CHAP. XXIII. Sara dying Abraham solemnizeth her funeral. 4. buyeth a field with a double cave of Ephron, 15. for four hundredth sickles. 19 and there burieth her.  
AND Sara lived an hundred twenty seven years. † And she died in the city of Arbee which is Hebron, in the land of Chanaan: And Abraham came to mourn, and weep for her. † And after that he was risen up from 
:: A clear example of religious office in burying the dead, See. 2. Reg. 1. and 2. Paral. 35.  the funeral obsequies, he spoke to the children of Heth, saying: † I am a stranger and pilgrim among you: give me the right of a sepulchre with you, that I may bury my dead. † The children of Heth answered, saying: † My lord hear us, thou art a prince of God among us: in our principal sepulchers bury thou thy dead: and no man can let thee but that in his own monument thou mayest bury thy dead. † Abraham rose up, and 
:: Adoration used for reverence done to men. See also c. 27. v. 29. c 33. v 37 and S. Aug. q. 6●. in Gen.  adored the people of the land, towit the children of Heth: † and he said to them: If it please your soul that I bury my dead, hear me, and be intercessors for me to Ephron the son of Seor: † that he give me the double cave, which he hath in the uttermost part of his field: for money to the worth thereof let him deliver it to me before you for possession of a sepulchre. † And Ephron dwelled in the midst of the children of Heth. And Ephron made answer to Abraham in the hearing of all that went in at the gate of the city, saying: † No, it shall not be so, my lord, but thou rather hearken to that which I do say: The field I deliver to thee, and the cave that is therein, in the presence of the children of my people, bury thy dead. † Abraham adored before the people of the land. † And he spoke to Ephron, his people standing round about: I beseech thee to hear me: I will give money for the field: take it, and so I will bury my dead in it. † And Ephron answered: † My lord, hear me. The ground which thou desirest, is worth four hundred sickles of silver: this is the price between me and thee: but how much is this? Bury thy dead, † Which when Abraham had heard, he weighed the money, that Ephron had asked, in the hearing of the children of Heth, four hundred sickles of silver of common currant money. † And the field that before time was Ephrons', wherein was the double cave, looking towards Mambre, aswell it, as the cave, and all the trees thereof in all the limits thereof round about: † was made sure to Abraham for a possession, in the sight of the children of Heth, and of all that went in at the gate of his city. † And so Abraham buried Sara his wife in the double cave of the field, that looked towards Mambre, this is Hebron in the land of Chanaan. † And the field was made sure to Abraham, and the cave, that was in it, for a possession to bury, in of the Children of Heth.   

CHAP. XXIIII Abraham's servant adjured and sent by him into Mesopotamia, to seek a wife for Isaac, 12. prayeth to God for a sign, findeth Rebecca, 34. and demanding her for this purpose, 50. with her parents, 58. and her own consent, she goeth with him, 67. is married to Isaac: who thereby is comforted for the death of his mother.  
AND Abraham was old, and of many days: and our Lord had blessed him in all things. † And he said to the elder servant of his house, which was ruler over all that he had: Put thy hand under my thigh, † that I may adjure thee by our Lord, God of heaven and earth, that thou 
:: In choosing a wife a virtuous stock and family especially true faith and religion, are before all other things to be considered & preferred. S. Amb. li. 1. c. 9 de. Abrah. S. Chrisost. ho. 48. in Gen.  take not a wife for my son, of the daughters of the Canaanites, among whom I dwell: † but that thou go unto mine own country and kindred, and thence take a wife for my son Isaac. † The servant answered: If the woman will not come with me into this land, whether must I bring thy son back again to the place, from whence thou diddest come forth? † And Abraham said: Beware thou never bring my son back again thither. † Our Lord God of heaven, which took me out of my father's house, and out of my native country, which spoke to me, and swore to me, saying: To thy seed will I give this land: he shall send his angel before thee, and thou shalt take from thence a wife for my son: † but if the woman will not follow thee, thou shalt not be bound by the oath: only bring not my son thither again. † The servant therefore put his hand under the thigh of Abraham his lord, and swore to him upon this word. † And he took ten camels of his lords heard, and departed, of all his goods carrying something with him, and setting forward went on into Mesopotamia to the city of Nachor. † And when he had made the camels lie down without the town beside a well of water at even, at the time when women are wont to come forth to draw water, he said: † O Lord God of my lord Abraham, meet me to day, I beseech thee, and do mercifully with my Master Abraham. † Behold I stand nigh to the fountain of water, and the daughters of the inhabiters of this city, will come forth to draw water. † therefore “ the maid, to whom I shall say: bow down thy tankard that I may drink: and she shall answer, drink, yea to thy camels also will I give drink: she it is, whom thou hast provided for thy servant Isaac: and by this I shall understand, that thou hast dealt mercifully with my master. † neither had he yet ended these words within himself, & behold Rebecca came forth, the daughter of Bathuel, the son of Melcha wife to Nachor the brother of Abraham, having a tankard on her shoulder: † a passing comely maid, & most beautiful virgin, & not known to man: and she was gone down to the fountain, and had filled her tankard, and came back. † And the servant ran to meet her, and said: give me a little water to drink of thy tankard. † Who answered: drink my lord. And quickly she let down the tankard upon her arm, and gave him drink. † And when he had drunk, she added: but for thy camels also I will draw water, till all do drink. † And pouring out the tankard into the troughs, she ran back to the well to draw water: and being drawn gave it to all the camels. † But he musing beheld her with silence, desirous to know whether our Lord had made his journey prosperous, or not. † And after that the camels had drunk, the man plucked forth golden earelettes, weighing two sickles: and as many bracelets of ten sickles weight. † And he said to her: whose daughter art thou? Show me: is there any place in thy father's house to lodge? † Who answered: I am the daughter of Bathuel, the son of Melcha, whom she bore to Nachor. † And she added, saying: Of straw also and hay we have good store, and a large place to lodge in. † The man bowed himself, and adored our Lord, † saying: Blessed be the Lord God of my lord Abraham, that hath not taken away his mercy & truth from my lord, and hath brought me the straight way into the house of my lords brother. † The maid therefore ran, and reported into 
:: Her father having perhaps many wives and every one a several house she went to her mother house.  her mother's house all things that she had heard. And Rebecca had a brother named Laban, who in all haist went forth to the man, where the fountain was. † And when he had seen the eareletts and bracelets in his sister's hands, and had heard all her words reporting: These words spoke the man unto me: he came to the man which stood beside the camels, and nigh to the fountain of water: † and said to him: Come in, thou blessed of our Lord: Why standest thou without? I have prepared the house, and a place for the camels. † And he brought him in into his lodging: and he unharnessed the camels, and gave straw and hay, and water to wash his feet, and of the men that were come with him. † And bread was set before him. Who said: I will not eat, till I speak my message. He answered him: speak. † And he said: I am the servant of Abraham: † and our Lord hath blessed my lord wonderfully, and he is magnified: and he hath given him sheep, and oxen, silver and gold, men servants and women servants, camels, and asses. † And Sara my lords wife hath borne my lord a son in her old age, and he hath ●euen him all things that he had. † And my lord adjured me saying: Thou shalt not take a wife for my son of the Chananites, in whose land I dwell: † but thou shalt go to my father's house, and of mine own kindred shalt thou take a wife for my son: † but I answered my Lord: What if the woman will not come with me? † Our Lord, saith he, in whose sight I walk, will send his angel with thee, and will direct thy way: and thou shalt take a wife for my son of mine own kindred, and of my father's house. † Thou shalt be innocent from my curse, when thou shalt come to my kin, and they will not give her thee. † I came therefore to day to the well of water, and said: O Lord God of my lord Abraham, if thou hast directed my way, wherein I now walk, † behold I stand besides the well of water, and the virgin, that shall come forth to draw water, when she shall hear me say: give me a little water to drink of thy tankard: † and she shall say to me: drink both thou and for thy camels I will draw also: that is the woman, which our Lord hath prepared for my masters son. † And whilst I pondered these things secretly with myself, Rebecca appeared coming with a tankard, which she carried upon her shoulder: and she went down to the fountain, & drew water. And I said to her: give me a little to drink. † Who speedily let down the tankard from her shoulder, and said to me: drink both thou, and to thy camels I will give drink. I drank, and she watered the camels. † And I asked her, and said: Whose daughter art thou? who answered: I am the daughter of Bathuel, the son of Nachor, whom Melcha bore him. I hung therefore earelettes to adorn her face, and I put bracelets upon her hands. † And prostrate I adored our Lord, blessing the Lord God of my lord Abraham, who hath brought me the strait way to take the daughter of my lords brother for his son. † wherefore if you do according to mercy and truth with my lord, show me: but if it please you otherwise, that also tell me, that I may go to the right hand, or to the left. † And Laban and Bathuel answered: From our Lord the word hath proceeded: we can not speak any other thing with thee besides his pleasure. † Behold Rebecca is before thee, take her and go thy ways, and let her be the wife of thy lords son, as our Lord hath spoken. † Which when abraham's servant heard, falling down he adored our Lord to the ground. † And taking forth vessel of silver, and gold, and garments, gave them to Rebecca for a present. To her brothers also, and to her mother he offered gifts. † A banquet was made, and eating and drinking together they lodged there. And in the morning, the servant arose, and said: dismiss me, that I may go to my lord. † And her brother, and mother answered: Let the maid tarry at the least ten days with us, and after she shall departed. † Stay me not, said he, because our Lord hath directed my way: dismiss me that I may go on to my lord. † And they said: Let us call the maid, and 
:: As children ought not to marry without their parents good liking: so the parties own consent is most necessary. S. Amb. Epist. 43.  ask her wil † And being called, when she was come, they asked: will't thou go with this man? who said: I will go. † They dismissed her therefore, and her nurse, and Abraham's servant, and his company, † wishing prosperity to their sister, and saying: Thou art our sister, increase thou into thousand thousands, and thy seed possess the gates of their enemies † therefore Rebecca, and her maids being set upon camels, followed the man: who with speed returned unto his lord; and † the same time Isaac walked along the way, that leadeth to the well of the living and the seeing, so called: for he dwelled in the south country; † and he was gone forth to 
:: Suach signifieth to speak considerately with hart or mouth. Here S. Ambrose (li. 1. c. 1. de Isaac) and S. Aug. (q. 69. in Gen) understand it of mental praye●  meditate in the field, the day now being well spent: and when he had cast up his eyes, he saw camels coming a far of. † Rebecca also, when she saw Isaac, lighted of the camel, † and said to the servant: Who is that man which cometh towards us along the field? And he said to her. The same is my lord. But she quickly taking her cloak, covered herself. † And the servant told Isaac all things that he head done. † Who brought her into the tent of Sara his mother, and took her to wife: and he loved her so much, that it did moderate the sorrow, which was chanced of his mother's death.  

ANNOTATIONS. CHAP. XXIIII.  
14. The maid to whom I shall say] observation of speeches called ominous, 
Ominous speeches sometimes superstitious.  which are interpreted to signify good or evil luck, are sometimes superstitious, & suggested by evil spirits, who now & then telling, or insinuating some truth, get credit, and so allure men to attend to such vain, uncertain, and unlawful signs, as S. Augustin testifieth (li. 2. de Gen. ad lit. c. 17. & li. 12. c. 22.) Nevertheless such signs are sometimes lawfully observed, & desired from 
Some times lawful.  God, as the same Doctor disputeth (li. quest. super Gen q. 53) and S. Chrisostome teacheth more clearly (ho. 45. in Gen) likewise S. Theodoret (q. 73. in Gen) But whosoever will not err in particular cases, must follow either express 
Holy scripture and the Church are judges of doubtful observations.  Scripture, or the judgement of the Church, which is always directed 
joan. 14.  by the spirit of truth. And touching this prayer of Abraham's servant, and his desire of this determinate sign, to know the maid, whom God had provided to be isaaches wife, the fathers generally hold that it was religious, devout, and discrete. For he being careful of his master's business, and not trusting his own judgement, but relying upon that Abraham had said, Our Lord shall send his Angel before thee, commended so weighty a cause to God by prayer, the Angel 
Eliezers prayer, for a particular sign, was lawful, devout, and discrete.  suggesting both to him to desire, and to the maid to perform (as the event showeth) such qualities and virtues in her, as were most agreeable to the great charity and hospitality daily practised in Abraham's house, most convenient and necessary (as he discretely considered) for that family, and good of many. The like observations were approved in Gedeon, and Jonathas. And 
judic. 7. 1. Reg. 14  to pray for such signs in some case, or for manifest miracles is also approved by the Apostles example praying God To show by lote which of the two he had chosen to the Apostleship, in place of Judas. And that he would extend his hand to 
Act. 1. &. 4.  cures, & signs, & wonders, to be done by the name of his holy son Jesus.    

CHAP. XXV. Abraham having many children by his wife Cetura, died at the age of 175. years: 12. Ishmael also having twelve sons dukes, died. 19 Isaac praying for his barren wife, she hath Esau and Jacob twins. 30. Esau selleth his first birth right to Jacob for a mess of pottage.  
AND Abraham married an other wife named Cethura: † which bore him Zamran, and Jecsan, and Madan, and Madian, and Jesboc, and Sue. † Jecsan also begat Saba and Dadan. The Children of Dadan were Assurim, and Latusim, and Loomim. † But also of Madian was borne Epha, and Opher, and Henoch, and Abida, and Eldaa: all these were the children of Cetura. † And Abraham gave all his possessions to Isaac: † and▪ to the children of his concubines he gave gifts, and separated them from Isaac his son, whilst himself yet lived, to the east country. † And the days of Abraham's life were a hundred seventy and five years. † And decaying died in 
:: The life of the just hath fullness of days though it be otherwise short; the days of the wicked are void of fruit, be they many or few. S. Ambrose li. de Abraham.  a good old age, and having lived a great time, and being full of days: and was gathered to his people. † And there buried him Isaac and Ishmael his sons in the double cave, which was situated in the field of Ephron the son of Seor the Hittite, over against Mambre, † which he had bought of the children of Heth: there was he buried, and Sara his wife. † And after his death God blessed Isaac his son, who dwelled beside the well of the living and seeing so named. † These are the generations of Ishmael the son of Abraham, whom Agar the Egyptian bore him, Sara's servant: and † these are the names of his children according to their calling and generations. The first begotten of Ishmael Nabaioth, than Cedar, and Adbeel, and Mabsam, † Masma also, and Duma, and Massa, † Hadar, and Thema, and Jethur, and Naphis, and Cedma. † These are the sons of Ishmael: and these are their names by their castles and towns, twelve princes of their tribes. † And the years of Ismaels' life came to an hundred thirty seven, and decaying died, and was put unto his people. † And he dwelled from Hevila even to Sur, which looketh towards Egypt, as they enter to the Assyrians, before the face of all his brethren died he. † These also are the generations of Isaac the son of Abraham: Abraham begat Isaac: † who when he was forty years old, took to wife Rebecca the daughter of Bathuel the Syrian of Mesopotamia, sister to Laban. † And Isaac besought our Lord for his wife, because she was barren: who▪ heard him, and made Rebecca to conceive. † But the little ones struggled in her womb; who said: If it should be so with me, what need was there to conceive? And she 
:: S. Augustin (●q. 72. in Gen) disputeth but could not decide, whether Rebecca went to some Priest, or Prophet, or Altar, or whither else, or only retired to private prayer.  went to consult our Lord. † Who answering said: Two nations are in thy womb, and two peoples shall be divided out of thy womb, and one people shall overcome the other, and “ the elder shall serve the younger. † Now her time was come to be delivered, and behold twins were found in her womb. † He that came forth first, was read, and all hairy in manner of a skin: and his name was called Esau. Immediately the other coming forth, held his brother's plant in his hand: and therefore he called him Jacob. † Threescore years old was Isaac, when the little ones were borne unto him. † Who being grown up, Esau became a man cunning in hunting, and a husband man: but Jacob 
:: holy Scripture premonisheth jacob's sincerity, lest in the Mysteries following he might be suspected of false dealing S. Aug. li. 16. c. 37. civit.  a plain man dwelled in tents. † Isaac loved Esau, because he did eat of his hunting: and Rebecca loved Jacob. † And Jacob boiled broth: to whom Esau being come faint out of the field, † said: give me of this read broth, because I am exceeding faint. For which cause his name was called Edom. † To whom Jacob said: “ Sel me thy firstbirthright. † He answered, lo I die, what will the first birth right avail me? † Jacob said: swear therefore to me. Esau swore to him, and sold his firstbirthright. † And so taking bread and the rice broth, did eat, and drink, and went his way; little esteeming that he had sold his first birth right.  

ANNOTATIONS. CHAP. XXV.  
6. To the children of his concubines] S. Augustin (li. 16. c. 34. de civit) 
Why Agar & Cetura being lawful wines are called concubines. Their children signified Pagaines & heretics.  showeth that both Agar and Cetura, being Abraham's lawful wives (for so they are called in holy Scripture) are also called concubines, because they had not like privileges to Sara, whose son was sole heir to his father, and the children of the others had only gifts (or movable goods) not attaining to the promised kingdom. And all this for mystery sake. For Ishmael signified the carnal people before Christ, the children of Cetura prefigured heretics, who suppose themselves to pertain to the new Testament, but are separated no less than the Jews from Christ's Kingdom. And albeit there was also an other particular reason, why Agar was called concubine, because she was a second wife, the first then living, yet this learned father saith, he did not see, why Cetura being married after the death of Sara, should be called concubine, but only for this mystery.  
21. Herd him] Notwithstanding God's assured promise, that isaad 
God's predestination and for seeing include, & not exclude the means by which his will is done.  should have issue (Gen. 21. v. 12) yet he prayeth instantly for the same. And Moses here attributeth Rebeccas' conceiving to Isaachs' prayer. Whereby we see that Gods sorseing, predestinating, and promising exclude not, but in deed include secondary causes, and ordinary means, by which his eternal will and pleasure is fulfilled. For as God did sorsee that Rebecca should have children, so he did foresee, that Isaac should pray for it, and obtain it; and the one was as sure to come to pass as the other. And the same consequence is true concerning eternal life as S. Gregory teacheth. li. 1. c. 8. Dialog.  
23. The elder shall serve the younger] As before (c. 17. v. 21. &. c 21. v. 12.) 
The covenant made to Abraham pertaned only to Isaac, and Jacob, not to the rest of his issue.  the covenant and great promises made to Abraham's seed, are declared to pertain only to Isaac, and not to Ishmael, nor to the other brothers: so the same belong not to Esau, the elder, but only to Jacob the younger son of Isaac, the holy Ghost saying, The elder shall serve the younger. And withal signifieth, (saith S. Augustin) that the elder people of the Jews shall serve the younger 
li. 16. c. 35. civit. 2. Reg. 8. Psal. 59  Christian people. For although it may be understood literally to be fulfilled, in that the Idumeans coming of Esau, were subdued by King David coming of Jacob; yet it is more conveniently believed, that this prophecy tended to a greater thing. And what is this, but that which is evidently fulfilled in the Jews and Christians?  
another great document of grace S. Paul gathereth upon this mystery: 
God's mere mercy in electing any, his justice to the reprobate.  that the twins being not yet borne, nor having done any thing good or evil, 
Rom. 9  without any good merits, the younger is elected, the elder reprobate. For doubtless (saith S. Augustin) touching original sin they were both equal, and concerning proper sin, neither of them had any at al. By which example he showeth God's mere mercy in the elect, and justice in the reprobate. as is more largely noted in the English New Testament, upon the ninth chapter to the Romans.  
31. Sel me thy first birth right] Jacob instructed by his mother, that God 
jacob lawfully bought but Esau sinned in selling the firstbirthright.  had chosen him in place of his brother Esau (for to her God had revealed that the elder should serve the younger) did lawfully use this opportunity to get Esau's grant of the right pertaining to the first borne, but Esau in selling it finned, showing himself an intemperate profane man. Heb. 12.    

CHAP. XXVI. Isaac by reason of famine goeth into Gerara, 3. where God reneweth to him the promises made to Abraham. 9 King Abimelech blameth him for calling his wife his sister. 15. the people envying his Wealth, quareleth for his wells 26. At last Abimelech maketh league with Isaac.  
AND when a famine was risen in the land, after that sterility, that had chanced in the days of Abraham, Isaac went to Abimelech king of the Palestines into Gerara. † And our Lord appeared to him, and said: 
:: God by Abraham's exemplar life invited the Egyptians to true religion: now commandeth Isaac to stay in Gerara to the like end. S. Theod. q. 76. in Gen.  go not down into Egypt, but rest in the land which I shall tell thee. † And seiourne in it, and I will be with thee, and will bless thee: for to thee and to thy seed, I will give all these countries, accomplishing the oath which I swore to Abraham thy father. † And I will multiply thy seed as the stars of heaven: and I will give to thy posterity all these countries: and in thy seed shall BE BLESSED all the nations of the earth, † for because Abraham obeyed my voice, and kept my precepts and commandments, and observed “ my ceremonies & laws. † therefore Isaac abode in Gerara. † Who when he was asked by the men of that place, concerning his wife, answered: She is 
:: See pag 52.  my sister. for he was afraid to confess that she was married to him, thinking lest peradventure they would kill him because of her beauty. † And when very many days were passed, and he abode there, Abimelech the king of the Palestines looking forth through a window, saw him sporting with Rebecca his wife. † And calling for him, he said: It is evident that she is thy wife: why diddest thou feign her to be thy sister? He answered: I feared lest I should die for her. † And Abimelech said: Why hast thou deceived us? some man of the people might have lain with thy wife, & thou hadst brought upon us 
:: adultery a great sin also among paynim  a great sin. And he commanded all the people, saying: † He that shall touch this man's wife, dying shall die. † And Isaac sowed in that land, and he found that same year “ an hundred fold: and our Lord blessed him. † And the man was made rich, and he went prospering and increasing, till he was made exceeding great: † and he had also possessions of sheep and of herds, and a very great family. For this the Palestines envying him, † stopped at that time all the wells, that the servants of his father Abraham had digged, filling them up with water: † in so much that Abimelech himself said to Isaac: Depart from us, because thou art become mightier than we a great deal. † And departing, to come to the Torrent of Gerara, and to dwell there: † again he digged other wells, which the servants of his father Abraham had digged, and which, after his death, the Philistines had stopped up of old: and he called them by the same names, which his father before had called them. † And they digged in the 
* The channel where sometimes a vehement stream runneth, sometimes none at al.  Torrent, and found living water: † but there also the pastors of Gerara made a brawl against the pastors of Isaac, saying: It is our water. for which cause he called the name of the well, by occasion of that which had happened, 
* Wrangling.  Calumne. † And they digged also an other: & for that they brawled likewise, and he called the name of it, enmity. † Going forward from thence he digged an other well, for which they contended not: therefore he called the name thereof, Latitude, saying: Now hath our Lord dilated us, and made us to increase upon the earth. † And he went up from that place unto Bersabee, † where our Lord appeared to him that same night, saying: I am the God of Abraham thy father, do not fear, because I am with thee: I will bless thee, and multiply thy seed for my servant Abraham's sake. † therefore he builded there an altar: and having called upon the name of our Lord, he pitched his tent: and commanded his servants that they should dig a well. † To the which place when there were come from Gerara Abimelech, and Ocozath his friend, and Phicol chief captain of his soldiers, † Isaac spoke to them: Why are ye come to me a man whom you hated, and have thrust our from you? † Who answered: We saw that the Lord is with thee, and therefore we said: Let there be an oath between us, and 
:: So nations of the world first envy the Church of Christ, but after made peace with it.  let us make a league, † that thou do us no harm, as we also have touched nothing of thine, neither have we done that which might hurt thee: but with peace have we dismissed thee increased with the blessing of the Lord. † therefore he made them a feast, and after they had eaten and drunken † arising in the morning, they swore one to an other: and Isaac dismissed them peaceably into their place. † And behold the same day came the servants of Isaac telling him of a well, which they had digged, and saying: We have found water. † whereupon he called it Abundance: and the name of the city was given Bersabee, even unto this present day. † But Esau being forty years old married wives, Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon of the same place: † both which had 
:: Esau by marrying against his parents will, made breach from them.  offended the mind of Isaac and Rebecca.  

ANNOTATIONS. CHAP. XXVI.  
5. My ceremonies] These were not the same ceremonies and laws which 
External ceremonies in the law of nature.  were afterwards prescribed by God, and delivered by Moses, but other observances by which Abraham and other holy patriarchs before him, served God with certain external worship, differing from the rites of the Gentiles, especially from Enostime (Gen. 4.) and so forward.  
12. An hundred fold] For this increase of wealth the King and people at first envied Isaac, but afterwards perceiving that God almighty, whom he 
Christian for titude prevaileth more by suffering, then by forcible resisting.  served, so blessed him, the rest of the land remaining barren, they sought to make league with him (v. 28) even so the Kings and nations of the world, first envying and persecuting Christ's Church, at leingth seeing it still prosperous became with all humility children of the same Church, and servants of Christ, being overcome not by force of arms but by patience, & peaceable endeavours of those whom they most hated. Whereof excellently saith S. Leo (servant 1. in Natali. Apost) Although Rome renowned by many victories, dilated her empire by land and by sea, yet was it less, that martial travel subdued, then that which Christian peace hath obtained. The Bishops of Rome having larger jurisdiction spiritual, then ever the Roman Coesars' had temporal Dominion.    

CHAP. XXVII. Jacob by his mother's counsel getteth his father's blessing in place of Esau, 42. And by her is advised (for avoiding Esau's wrath, who threatened to kill him) to fly to his uncle Laban, in Haran of Mesopotamia.  
AND Isaac was old, and his eyes were dim, and he could not see: and he called Esau his elder son, and said to him: my son? Who answered Here I am. † To whom his father: Thou seest, quoth he, that I am old, and know not the day of my death. † Take thy instruments, thy quiver, and bow, and go abroad: and when thou hast taken any thing by hunting, † make me broth thereof, as thou knowest I like, and bring that I may eat: and my soul may bless thee before I die. † Which when Rebecca had heard, and he was gone into the field to fulfil his father's 
The Epistle on Saturday the second week in Lent.  commandment, † she said to her son Jacob: I heard thy father talking with Esau thy brother, and saying to him: † Bring me of thy hunting, and make me meats that I may eat, and bless thee in the sight of our Lord before I die. † Now therefore my son, assent to my counsel: † and go thy way to the flock, bring me two kids of the best, that I may make of them meat for thy father, such as he gladly eateth: † which when thou hast brought in, and he hath eaten, he may bless thee before he die. † To whom he answered: Thou knowest that Esau my brother is an hairy man, and I am smooth: † if my father shall feel me, and perceive it, 
:: Jacob secure in conscience that the right of first-birth belonged to him, yet feared to give occasion of offence to his father.  I fear lest he will think I would have deluded him, and I shall bring upon me a curse for a blessing. † To whom his mother said: This curse, my son, light upon me: only hear thou my voice, and go, fetch me the things which I have said. † He went, and brought, and gave them to his mother. She dressed meats, even as she knew his father liked. † And she did on him the garments of Esau very good, which she had at home with her: † and the little skins of the kids ●●e put about his hands, and covered the bare of his neck. † And she gave him the broth, and delivered him bread that she had baked. † Which when he had carried in, he said: My father? But he answered: I hear. Who art thou my son? † And Jacob said:▪ I am thy first begotten Esau: I have done as thou diddest command me: arise, sit, and eat of my hunting, that thy soul may bless me. † And again Isaac to his son: How couldst thou, said he, find it so quickly, my son? Who answered: 
:: It was truly Gods will, but not in that s●● as Isaac understood it.  It was the will of God that that which I would came quickly in my way: † And Isaac said: Come hither, that I may feel thee my son, and may prove whether thou be my son Esau, or no. † He came near to his father, and when he had felt him, Isaac said: The voice verily, is the voice of Jacob: but the hands, are the hands of Esau. † And he▪ knew him not, because his hairy hands had made him like unto the elder. Blessing him therefore, † he said: Art thou my son Esau? He answered: I am. † But he said: Bring me the meats of thy hunting, my son, that my soul may bless thee. Which when they were brought and he had eaten, he offered him wine also, which after he had drunk, † he said to him: Come near me, and give me a kiss, my son. † He came near, and kissed him. And immediately as he felt the fragrant savour of his garments, blessing him, he said: Behold the savour of my son is as the savour of a plentiful field, which our Lord hath blessed. † God give thee of the dew of heaven, and of the fatness of the earth abundance of corn and wine. † And let peoples serve thee, and tribes adore thee: be thou lord of thy brethren, and thy mother's children bow they before thee. He that shall curse thee, be he cursed: and he that shall bless thee, be he replenished with blessings. † Isaac had scarce ended his words, and Jacob now gone forth abroad, but Esau came, † and brought in to his father meats made of his hunting, saying: Arise my father, and eat of thy sons hunting: that thy soul may bless me. † And Isaac said to him: Why! who art thou? Who answered: I am thy first begotten son Esaù. † Isaac was amazed and astonished exceadingly: and marveling more than a man can believe, said: Who is he then that even now brought me venison that he had taken, and I did eat of all things before thou camest? and I have blessed him, 
:: Isaac now knowing it to be God's will, ratified that he had done.  and he shall be blessed. † Esau having heard his father's words, roared out with a great cry: and being dismayed, said: bless me also, my father. † Who said: Thy brother came deceitfully and took thy blessing. † But he said again: Rightly is his name called Jacob: for he hath supplanted me lo the second time: my firstbirthright he took before, and now the second time he hath stolen my blessing. And again to his father he said: Hast thou not reserved me also a blessing? † Isaac answered: I have appointed him thy Lord, and all his brethren I have made subject to his service: with corn and wine I have established him, and for thee, my son, what shall I do more after this? † To whom Esau said: Hast thou one only blessing, father? I beseech thee bless me also. And when he wept that he howled again, † Isaac being moved, said to him: In 
:: worldling's blessing consisteth in transitory wealth.  the fat of the earth, and in the dew of heaven from above † shall thy blessing be. Thou shalt live by the sword, and shalt serve thy brother: and 
:: The Idumeans being subdued by king David (2 Reg. 8.) revolted from king Joram, and had a king of their own (4. Reg. 8.) they were again subdued by Hircanus (teste Josepho. li. 13. Antiq) but again Herod an Idumean reigned in Jewrie Math. 2. Luc. 1.  the time shall come, when thou shalt shake of, and lose his yoke from thy neck. † Esau therefore always hated Jacob for the blessing wherewith his father had blessed him: and he said in his hart: The days will come of the mourning of my father, and I will kill Jacob my brother. † These things were told to Rebecca: who sending & calling Jacob her son, said to him: Behold Esau thy brother threateneth to kill thee. † Now therefore, my son, hear my voice, and get thee up and fly to Laban my brother into Haran: † and thou shalt dwell with him a few days, till the fury of thy brother be assuaged, † and his indignation cease, and he forget those things, which thou hast done to him: afterward I will send, and bring thee from thence hither. Why shall I be deprived of both sons in one day? † And Rebecca said to Isaac: I am weary of my life for the daughters of Heth: if Jacob take a wife of the stock of this land, I list not live.  

ANNOTATIONS. CHAP. XXVII.  
19 I am thy first begotten Esau.] Jacob was not by nature the first begotten; 
jacob did not lie, nor sin in saying he was Esau. etc.  but by God's ordinance, & by covenant made with Esau, had right to the pre-eminence, and privilegies belonging to the first borne. So he did not lie, but spoke a truth, meaning that he was that son, to whom by divine election the firstbirthright was dew, which his father supposed to pertain to Esau.  
But because some scorners of Christian doctrine (like to the old Manichees) use to say, that Catholic Doctors, and Schoolmen excuse, and condemn whom they list by such glosses, let such reprovers understand, that both modern 
He is proved innocent by the text.  and ancient Catholic writers avow this defence of the holy Patriarch Jacob, not by private spirit, but by the most true and proper sense of holy Scripture itself. Where it may appear, if they will axamine the text, that Jacob in all this procurement of his father's blessing, neither did any thing unjustly, nor said any thing falsely. First it was revealed to his mother (chap. 
1.  25. v. 23.) That the elder (of her twins) should serve the younger. Secondly, holy 
2.  Scripture testifieth in the same chapter (v. 27.) That Jacob was a plain (or sincere) Man, void of unjust dealing Thirdly, for more quiet enjoying that 
3.  right, which God had ordained for him, he procured his brother's consent and confirmation (v. 33) Fourtly though he was secure in conscience that 
4.  the blessing was dew to him, yet he feared (v. 12.) lest he might give occasion of offence to his father, to whom this mystery was not yet revealed. Fiftly 
5.  Isaac perceiving at last god's will, that Jacob should be preferred, was neither offended with him, nor revoked his blessing, as unlawfully surprised, but condescending thereto, ratified that he had done, saying (v. 33.) I have blessed him, and he shall be blessed. Sixtly, God himself from this time forwards often 
6.  appeared to Jacob, and with great promises, and many temporal and spiritual benefits, declared his singular love to him. Seuently, these three patriarchs 
7.  Abraham, Isaac, and Jacob are special renowned saints of the old Testament: yea the Lord and Creator of all would peculiarly be called (Exodi. 3.) the God of Abraham, Isaac, and Jacob. Moses' praying instantly for God's mercy and clemency towards the people (Exodi. 32.) besought him to remember Abraham Isaac, and Jacob his servants: and so in both old and new Testament these three are often mentioned as chief Princes in the Kingdom of heaven. All which show the great virtues and holiness of them al.  
And touching this fact of Jacob, where (if ever aniewhere) might seem 
The Fathers prove his innocency in this fact.  to be some great sin. S. Augustin at large proveth that he did not herein sin at all: That which Jacob did (saith he, li. cont. mendacium c. 10.) By his mother's instruction to deceive his father, if it be diligently considered, was no lie, but a mystery, and therefore for the samiliar counsel of the holy Ghost, which his mother had received, he is excused from sin. The same he confirmeth. q. 74. in Gen. li. 16. c. 37. de civit. & li. 22. c. 34 cont. Faust. The same also teach S. Chrisostom ho. 53 in Gen. S. Hierom Epist. 125. S. Theodoret. q. 79. & 80. in Gen. S. Gregory, ho. 6. in Ezechielem. S. Bede, Isidorus, Innocentius 3▪ Rupertus and others upon this place, all agreeing absolutely that every lie is a sin, declare that 
Every lie is a sin.  Jacob lied not, but still spoke the truth, confirming their exposition by other like places of Scripture. As when our saviour said of S. Jehu Baptist (Math. 11.) He is Elias meaning that he was Elias in spirit not in person. So Jacob said truly that he was Esau, not meaning in person but in right of the first borne, by God's ordinance: Esau also having condescended thereto by covenant and oath. In that also he deceived his father, was no sin. For it was a lawful 
Some deceit good.  and good deceit, such a one (saith S. Chrisostom) as Hieremie speaketh 
Ho. 6. ad Col. Hier. 20. Epist. 125.  of, Lord thou hast deceived me, and I am deceived, so Isaac was deceived, not as we commonly call deceit, but to his own and others good, by God's disposition.  
23. Knew him not] S. Damasus demanding of S. Hierom, what might be the reason why God would suffer his holy servant Isaac not to know Jacob, but to be deceived, and through ignorance to bless whom he would not; 
It was good that Isaac knew not Jacob. when he blessed him.  declareth that it happened not only to Jacob, but also to many other like holy men, to be ignorant of many things, and to be deceived in error of opinion: and that this error was profitable to Isaac and his house For if he had given this blessing (which was a spiritual jurisdiction) to Esau, as he purposed, he had committed a noxious error in deed, by preferring a bloody man, one that was ready, if he could, to have killed his brother. (v. 41.) omitting him, that was sincere and very virtuous, and had done his own will, not Gods will therein.  
But why would not God revel his will to Isaac (as he had commanded a far greater thing to Abraham to sacrifice the same Isaac) that he might wittingly have blessed Jacob by God's commandment? The Fathers do probably allege this for one reason, that if Esau, being a fierce and cruel man, had perceived 
Good in respect of Esau.  that his father had willingly preferred Jacob, he would have been incensed against his father, conceived and attempted evil against him. another reason. S. Chrisostom and Theodoret do yield, that by this strange manner of imparting 
More to God's glory, and jacob's commendation.  
Ho. 53. q. 79. in Gen.  this blessing, it might more manifestly appear to be Gods will and ordinance, and not to proceed from man's affection, that Jacob should be preferred.    

CHAP. XXVIII. Jacob with his father's blessing, and admonition not to take a wife of Chanaan, but of the daughters of his uncle Laban, goeth into Mesopotamia: (6. Esau in the mean time marrieth a third wife, his uncle Ismaels' daughter) 11. Jacob seethe in sleep a ladder reaching to heaven, Angels ascending and descending, and our Lord leyning thereon renewed the promises made to Abraham and Isaac. 16. And be away king maketh a vow.  
ISAAC therefore called Jacob, and blessed him, and commanded him saying: Take not a wife of the stock of Chanaan: † but go, and make a journey into Mesopotamia of Syria, to the house of Bathuel thy mother's father, and take thee a wife thence of the daughters of Laban thin uncle. † And God almighty bless thee, and make thee increase, and multiply thee: that thou Mayest be into multitudes of peoples. † And 
:: Isaac again confirmeth the blessings of Abraham to Jacob, and his seed, omitting Esau: yea and God repeateth the same. v. 13.  give he thee the blessings of Abraham, and to thy seed after thee: that thou mayest possess the land of thy peregrination, which he promised to thy grandfather. † And when Isaac had dismissed him, taking his journey he came to Mesopotamia of Syria to Laban the son of Bathuel the Syrian, brother to Rebecca his mother. † And Esau seeing that his father had blessed Jacob, and had sent him into Mesopotamia of Syria, to marry a wife thence; and that after the blessing he had commanded him, saying: Thou shalt not take a wife of the daughters of Chanaan: † and that Jacob obeying his parents was gone into Syria: † having trial also that his father did not willingly see the daughters of Canaan: † he went to Ishmael, and took to wife besides them, which he had before, Maheleth the daughter of Ishmael Abraham's son, sister to Nabaioth. † therefore Jacob being departed from Bersabee, went on 
The Epistle in a votive mass for travelers.  to Haran. † And when he was come to a certain place, and would rest in it after sun set, he “ took one of the stones that lay there, and putting it under his head, slept in the same place. † And he saw in his sleep “ a ladder standing 
Sap. 10.  upon the earth, and the top thereof tooching heaven: the angels also of God ascending and descending by it, † and our Lord leyning upon the ladder saying to him: I am the Lord God of Abraham thy father, and the God of Isaac: the Land, wherein thou sleepest, I will give to thee and to thy seed. † And thy seed shall be as the dust of the earth: thou shalt be dilated to the West, and to the East, & to the North, and to the South: and IN THEE and thy seed all the tribes of the earth shall BE BLESSED. † And I will be thy keeper whither so ever thou goest, and will bring thee back into this land: neither will I leave thee, till I shall have accomplished all things which I have said. † And when Jacob was awaked out of sleep, he said: In deed our Lord is in this place, and I witted not. † And trembling he said: How terrible is this place! this is none other but the house of God, and the gate of heaven. † And Jacob arising in the morning, took the stone, which he had laid under his head, and “ erected it for a title, pouring oil upon the top. † And he called the name of the city 
* House of God.  Bethel, which before was called Luza. † And he “ vowed a vow, saying: If God shall be with me, and shall keep me in the way, by the which I walk, and shall give me 
:: To whom enough is not enough, to him nothing is enough Aulus Gell.  bread to eat, and raiment to put on, † and I shall be returned prosperously to my father's house, the Lord shall be my God, † and this stone, which I have erected for a title, shall be called the House of God: and of all things that thou shalt give to me, I will offer tithes to thee.  

ANNOTATIONS. CHAP. XXVIII.  
11. took of the stones] Jacob traveling into a strange country went in such 
Why Jacob traveled in poor state.  poor state, the better to hide his departure from Esau▪ who otherwise might have killed him by the way. It was also thus disposed by God, that jacob's faith and confidence might, to his greater merit, be exercised: and that god's providence might more manifestly appear, as it did in his return after twenty years, when with most gratful mind he recounted God's benefits saying (Gen. 32) With my staff I passed over this Jordan, and now with two troops I do return.  
12. A ladder] He that was in temporal distress, was marvelously comforted 
A notable example of Gods comforth to the afflicted. All nations believing in Christ are blessed in him.  spiritually, by seeing a ladder that reached from the earth to heaven; Angels passing up and down the same, and the son of God leaning upon it, as he that reigneth both in heaven and earth, who in particular promised him, and his seed that whole land, that he and his seed should be blessed, yea that in His seed all nations should be blessed, and that he would keep and protect him where soever he went. How all this was performed is briefly rehearsed in the book of wisdom. chap. 10.  
18. Erected it, pouring oil] To erect a stone, and power oil upon it, was nowise superstitious in Jacob Neither did he learn it of Idolaters: for 
Erecting and anointing of altars is a religious office being done to God's honour. The Church learneth not rites of Idolaters, but they of the Church. Difference in religious, superstitious, & civil honour consisteth in the persons, & intentions.  he abhorred and detested all idolatrical observances But as S. Justinus Martyr S. Clement of Alexandria, Origen, Eusebius and others testify, idololatrical superstition did rather imitate true religious ceremonies For the devil always affecting that honour, which he seethe done to God, persuaded those whom he seduced, and blinded with errors, to serve him in such manner of external rires, as God was served, that thereby he might either have like worship with God, as it happened among Painim Idolaters: or else deprive God of this kind of honour, as now we see Protestants reject and pull down consecrated altars, pretending them to be superstitious. Wherein they show most gross ignorance, if in deed they so judge of ignorance, and not of mere malice. For who is so simple, but he may see, that the chief difference between Religion and Superstition in external things, consisteth in the persons to whom they are done, & in the intention of the doers, & by the same difference of persons civil honour is also distinguished, from both religious and superstitious. As he that kneeleth to God, religiously honoureth God. Kneeling to the sun, moon, or other false Gods, superstitiously honoureth the devil, & kneeling to the King, civilly honoureth the King. Jacob without doubt did all to Gods only honour. And that which he did in this place, is now used in the Catholic Church. For so Rabanus a diligent observer and writer of Ecclesiastical Rites, Ceremonies, and customs touching the use of holy oil witnesseth (li. 1. c. 45. Institut. cleric.) that the Altar being first sprinkled with water, is anointed with chrism, to the example of the Patriarch Jacob, who after that dreadful vision, erected a stone for a title (or monument) pouring oil thereon, and calling that place The house of God. S Cyprian 
Two sorts of holy oil.  also writing of chrism, mentioneth the two sorts of holy oil used in the Church; one of simple oil consecrated by a Bishop, which is used for Catechumes before baptism, persons possessed, and the sick; the other is made of oil and balm, also consecrated by a Bishop, and this is used in baptism, Confirmation, and in consecrating altars, Kings, and Priests.  
20. Vowed] It can not be understood that Jacob here vowed, or promised 
Vows are properly of things which are not otherwise commanded.  only to serve God, as the sovereign Lord of all creatures, for to that he was bond, whether he should prosper temporally or no; but that he vowed particular godly works, to which he was not otherwise obliged. As here he expresseth two things. Presupposing before all, that the Lord Omnipotent shall be his God, he addeth, first And this stone, which I have erected for a title, shall be called the house of God. whereby he promised the building of a Church, performed at his return (chap. 35.) Secondly he added, And of all things which thou shalt give me I will offer tubes to thee. And this likewise was of free devotion. For tithes also in the law of nature were dew to Priests, and by inferior Priests 
Gen. 14.  to the chief Priest, as Abraham gave tithes to Melchisedech. And so all his tithes were dew to his father, and after his father himself was chief: yet he promised them to God, that is, to offer them in Sacrifice, and bestow them in other uses pertaining to God's service.    

CHAP. XXIX. Jacob entertained by Laban, 15. serveth him seven years for Rachel, 23. but first receiving Lia, 27. seven days after receiveth also Rachel, and serveth for her seven years more. 31. She remaining barren, Lia beareth four sons.  
JACOB therefore going on his journey, came into the East country. † And he saw a well in the field, and three flocks of sheep lying beside it: for of it the beasts were watered, and the mouth thereof was closed with a great stone. † And the manner was when all the sheep were gathered together they did roll of the stone, and after the sheep were refreshed they put it on the mouth of the well again. † And he said to the sheperds: Brethren, Whence are you? Who answered: Of Haran. † And he asked them, saying: Know you Laban the son of Nachor? They said: We do know him. † Is he in health? quoth he: He is in health, say they: And behold Rachel his daughter cometh with his flock. † And Jacob said: There is yet much day remaining, neither is it time to bring the flocks into the folds again: first give the sheep drink, and so bring them back to feed. † Who answered: We can not, till all the cattle be gathered together: and we remove the stone from the well's mouth, that we may water the flocks. † They were yet speaking, and behold Rachel came with her father's sheep: for the fed the flock. † whom when Jacob had seen, and knew her to be his cozen germane, and that they were the sheep of Laban his uncle: he removed the stone, wherewith the well was closed. † And having watered the flock, he 
:: S. Augustin. (q. 87. in Gen) commendeth familiar kissing of kinsfolk and friends as a laudable custom in some countries. It is nowhere more civil & modest then in England.  kissed her: and lifting up his voice wept, † and he told her that he was her father's brother, and the son of Rebecca: but she in haste went and told her father. † Who when he heard that Jacob his sister's son was come, he ran forth to meet him: and embracing him, and heartily kissing him, brought him into his house. And when he had heard the causes of his journey, † he answered: Thou art my bone and my flesh. And after the days of one month were expired, † he said to him: because thou art my brother, shalt thou serve me 
* Without ●●●ges?  gratis? Tell me what wages wilt thou take. † He had in deed two daughters, the name of the elder was Lia: and the younger was called Rachel. † But Lia was blear eyed: Rachel well favoured, and of a beautiful countenance. † Whom Jacob loving, said: I will serve thee for Rachel thy younger daughter, seven years. † Laban answered: It is better that I give her to thee then to an other man, tarry with me. † Jacob therefore served for Rachel seven years: and they seemed a few days because of the greatness of his love. † And he said to Laban: give me my wife: because now the time is complete, that I may company with her. † Who having bid a great number of his friends to the feast, made the marriage. † And at night 
:: Laban greeously offended, neither could Lia be excused, but Jacob was innocent, in this fact.  he brought in Lia his daughter to him, † giving his daughter a handmaid, named Zelpha. With whom when Jacob had compained after the manner, when morning was come he saw Lia: † and he said to his father in law: What is it that thou diddest mean to do? did not I serve thee for Rachel? why hast thou deceived me? † Laban answered: It is not the custom in this place, that we bestow the younger in marriage first. † Make up the 
:: After seven days he had Rachel who was his first spouse. S. Hierom Tradit Heb. S. Aug. q. 89. in Gen.  week of days of this match: and I will give the this same also, for the work that thou shalt serve me other seven years. † He yielded to his pleasure: and after the week was past, he married Rachel to wife: † to whom her father had delivered Bala for to be her servant. † And having at length obtained the marriage that he wished, he preferred the love of the later before the former, serving with him other seven years. † And our Lord seeing that he despised Lia, opened her womb, her sister remaining barren. † Who conceived and bore a son, and called his name Reuben, saying: Our Lord saw mine affliction: now my husband will love me. † And again she conceived and bore a son, and said: For because our Lord heard that I was contemned, he hath given this also to me: and she called his name Simeon. † And she conceived the third time, and bore an other son: and said: Now also my husband will be joined to me, for because I have borne him three sons: and therefore she called his name, levi. † The fourth time she conceived and bore a son, and said: Now will I conffesse to our Lord. And for this she called him Juda: And she left bearing.   

CHAP. XXX. Rachel yet barren, delivereth her handmaid to Jacob, Who beareth two sons. 9 Lia ceasing to bear giveth her handmaid also, and she beareth two more. 17. Then Lia beareth other two sons and one daughter. 22. Rachel beareth Joseph. 25. Jacob desirous to return home, is hired to stay for a certain part of the stocks increase. 43. Whereby he becometh exceeding rich.  
AND Rachel seeing she was unfruitful, 
:: Not properly 〈◊〉▪ but grief & ●●●●ul 〈◊〉▪ S. Aug. li 22▪ c 5●▪ cont. Faust.  envied her sister, and said to her husband: give me children, otherwise I shall die. † With whom Jacob being angry answered: Am I as God, who hath deprived thee of the fruit of thy womb? † But she said: I have here my servant Bala: company with her, that she may bear upon my knees, and I may have children of her. † And she gave him Bala into 
:: Of plurality of wi●●s see pag. 62.  marriage: who, † when her husband had compained with her, conceived and bore a son. † And Rachel said: Our Lord hath judged for me, and hath heard my voice, giving me a son. and therefore she called his name, Dan. † And again Bala conceiving bore an other, † for whom Rachel said: God hath compared me with my sister, and I have prevailed: and she called him Nepthali. † Lia perceiving that she had left bearing, delivered Zelpha her handmaid to her husband. † Who conceiving and bringing forth a son, † she said: happily. And therefore called his name Gad. † Zelpha also bare an other. † And Lia said: This is for my blessedness: for women will call me blessed. Therefore she called him, Aser. † And Reuben going forth in the time of wheat harvest into the field, found mandragores: which he brought to his mother Lia. And Rachel said: give me part of thy sons 
:: holy Scripture (saith S. Augustin) would never h●●e mentioned such womanly de●ires, but to admonish us to ●●ke great mysteries therein. li. 22 c. 56. ●o●t. ●austum.  mandragores. † She answered: dost thou think it a small matter, that thou hast taken my husband from me, unless thou take also my sons mandragores? Rachel said: For thy sons mandragores let him sleep with thee this night. † And when Jacob returned at even from the field, Lia went out to meet him, and said: company with me, because with wages I have hired thee for my sons mandragores. And he slept with her that night. † And God heard her prayers: and she conceived and bore the fifth son, † and said: God hath given me a reward, because I gave my handmaid to my husband. And she called his name Issachar. † again Lia conceiving, bore the sixth son, † and said: God hath endowed me with a good dowry: this turn also my husband will be with me, for because I have borne him six sons, and therefore she called his name, Zabulon. † After whom ●he bare a daughter, named Dina. † Our Lord also remembering Rachel, heard her, and opened her womb. † Who conceived, and bore a son, saying: God hath taken away my reproach. † And she called his name, Joseph, saying: Our Lord add to me an other son. † And when Joseph was borne, Jacob said to his father in law: dismiss me that I may return into my country, and to my land. † give me my wives, and my children, for whom I have served thee, that I may departed: thou knowest the service that I have served thee. † Laban said to him: Let me find grace in thy sight: I have learned by experience, that God hath blessed me for thy sake: † appoint thee wages which I shall give thee. † But he answered: Thou knowest how I have served thee, and how great thy possession hath been in my hands. † Thou haddest a small thing before I came to thee, and now thou art made rich: and our Lord hath blessed thee at my coming in. It is reason therefore that once I provide also for mine own house. † And Laban said: What shall I give thee? But he said: I will nothing: but if thou wilt do that which I demand, I will feed, and keep thy sheep again. † go round about all thy flocks, and separate all the sheep of divers colours, of speckled flyse: and what soever shall be russet and spotted, and of divers colours, aswell in the sheep, as in the goats, shall be my wages. † And my justice shall answer for me to morrow, before thee when the time of the bargain shall come: and all that shall not be of divers colours, and spotted, and russet, aswell in the sheep as in the goats, shall accuse me of theft. † And Laban said: I like well that thou demandest. † And he separated the same day the she goats, and the sheep, and the he goats, and the rams of divers colours, and spotted: and all the flock of one colour, that is of white and black flyse, he delivered in the hand of his sons. † And he put a space of three days journey betwixt him and his son in law, who fed the rest of his flock. † Jacob therefore 
:: Jacob did justly use this means to recover th●● which Laban withheld s●ō him being du● for the dowry of his wives, and recompense for his service. Rupert li. 7. c 39 in Gen.  taking green rods of the poplar, and of the almond, and of the plain trees, in part peeled them: and when the barks were taken of, in the parts that were peeled, there appeared whiteness: but the parts that were whole, remained green: and by this means the colour was made divers. † And he put them in the troughs, where the water was poured out: that when the flocks should come to drink, they might have the rods before their eyes, and in the sight of them conceive. † And it came to pass that in the very heat of the ramming, the sheep beheld the rods, and brought forth spotted, and of divers colours, and speckled. † And Jacob divided the flock, and put the rods in the troughs before the eyes of the rams: and all the white and the black were Laban's: and the rest, jacob's, when the flocks were separated one from the other. † therefore when the ewes went to ram, in the prime time, Jacob put the rods in the troughs of water before the eyes of the rams, and of the ewes, that in looking upon them they might conceive: † but when the later coming was, and the last conceiving, he did not put them. And those that were late ward, became Laban's: and they of the prime time, jacob's. † And the man was enriched beyond measure, and he had many flocks, women servants and men servants, camels and asses.   

CHAP. XXXI. Jacob by God's commandment parteth secretly with all he hath towards his father. 21. Laban pursueth him. 26. expostulating why he went in secret manner. 30. especially chargeth him with stelling his gods. 31. Jacob excuseth himself, not knowing that Rachel had taken a way the Idols. 34. and she deludeth his diligent searching for them. 36. Then Jacob expostulateth with Laban for this unkindness. 43. Finally they make a league and depart ●ch to his own country.  
AFTER he heard the words of Laban's sons saying: Jacob hath taken all that was our fathers, and being enriched of his substance, is become great: † and perceiving also Laban's countenance, that it was not towards him as yesterday and the other day, † especially our Lord saying to him: return into the land of thy fathers, and to thy kindred, and I will be with thee. † He sent, and called Rachel and Lia into the field, where he fed the flocks, † and said to them: I see your father's countenance that it is not towards me as yesterday and the other day: and the God of my father hath been with me. † And your selves know that I have served your father to the uttermost of my power. † Yea your father also hath circum●●ented me, and hath changed my wages ten times: and yet God hath not su●●red him to hurt me. † If at any time he said: They of divers colours shall be thy wages: all the ●●●●pe brought forth young of divers colours, but when he said contrary: Thou shalt take all the white ones for thy wages: all the flocks brought forth white ones † And God 〈…〉 taken your father's substance, and given it to me. † For after the time came of the ewes conceiving▪ I lifted up mine eyes, and saw in my sleep the males ascending upon the females of divers colours, and the spotted, and the speckled. † And the angel of God said to me in sleep: Jacob? And I answered: Here I am. † Who said: life up thine eyes, and see all the males ascending upon the females, them of divers colours, the spotted and the speckled. For I have seen all things that Laban hath done to thee. † I am the God of Bathel, where thou diddest 
:: anointing of altar's, and free vows are gratful 〈…〉 es to God. See. chap. 28.  anoint the stone, and diddest vow the vow unto me. Now therefore arise, and go out of this land, returning into the land of thy nativity. † And Rachel and Lia answered: have we any thing left in the goods, and heritage of our father's house? † Hath he not reputed us as strangers, and sold us, and eaten up the price of us? † But God hath taken our father's riches, and delivered them to us, and to our children: wherefore do all things, that God hath commanded thee. † Jacob therefore rose up, and setting his children, and wives upon camels, went his way. † And he took all his substance, and flocks, and whatsoever he had gotten in Mesopotamia, and went forward to Isaac his father into the land of Chanaan. † At that time Laban was gone to shear his sheep, and Rachel ●●ole the “ idols of her father. † And Jacob would not 
Ter 〈…〉  confess to his father in law that he fled. † And when he was gone as well himself as all things that were his right, and having passed the river was marching on to Mount Galaad, † it was told Laban the third day that Jacob fled. † Who, taking his brethren unto him, pursued him seven days: and he overtook him in the Mount Galaad. † And he saw in his sleep God saying unto him: Take heed thou speak not roughly any thing against Jacob. † And Jacob had now pitched his tent in the mountain: and when he with his brethren had overtaken him, he pitched his tent in the same Mount Galaad. † And he said to Jacob: Why diddest thou so, that unwitting to me thou wouldst carry away my daughters as captives with the sword? † Why wouldst thou flee without my knowledge, and not tell me, that I might have brought thee on the way with joy, and songs, and timbrels, and eithernes? † Thou hast not suffered me to kiss my sons and daughters: thou hast done foolishly▪ now also in deed, † my hand is able to requite thee evil: but the God of your father said unto me yesterday: Take heed thou speak not any thing against Jacob roughly. † Suppose, thou didst desire to go to thy friends, and haddest a longing to thy father's house: why diddest thou steal my goods? † Jacob answered: In that I departed unwitting to thee, I feared lest thou wouldst take away thy daughters by force. † But whereas thou chargest me with theft: with whom soever thou shalt find thy gods, let him be slain before our brethrens. search, what soever of thy things thou shalt find with me, and take away. Saying this, he knew not that Rachel had stolen the idols. † Laban therefore having gone into the tent of Jacob, and of Lia, and of both the handmaides, found them not. And when he was entered into Rachel's tent, † she in hast hid the idols under the camels litter, and sat thereupon: and when he had sought all the tent, and found nothing, † she said: Let not my lord be angry that I can not rise up before thee, because according to the custom of women it is now chanced to me. so his carefulness in seeking was deluded. † And Jacob being 
:: 〈…〉 sinned 〈…〉. Psal. 4.  angry said in chiding manner: For what fault of mine, and for what offence of my part hast thou so chaffed after me, † and searched all my household stuff? What hast thou found of all the sabstance of thy house? lay it here before my brethren, and thy brethren, and let them judge between me & thee. † have I therefore been with thee twenty years? thy ewes and goats were not barren, the wethers of thy flock I did not eat: † neither that which the beast had caught did I show to thee, I made good all the damage: whatsoever perished by theft, thou diddest exact it of me: † day and night was I parched with heat, and with frost, and sleep did fly from mine eyes. † And in this sort have I served thee in thy house twenty years, fourteen for thy daughters, and six for thy flocks: thou hast changed also my wages ten times. † unless the God of my father Abraham, and the fear of Isaac had holp me, peradventure now thou h●●●●st sent me away naked: God beheld my a●●●iction and the labour of my hands, and rebuked thee yesterday. † Laban answered him: The daughters are mine and the children, and thy flocks, and all things that thou seest are mine: what can I do to my daughters, and nephews? † Come therefore, let us enter in league: that it may be for a testimony between me and thee. † Jacob therefore took a stone, and erected it for a title: † and he said to his brethren: Being hither stones. Who gethering them 〈…〉 m●●e a heap, and they did eat upon it: † Which Laban called The witness heap: and Jacob called The hillock of testimony, either of them according to the propriety of his language. † And Laban said: This heap shall be a witness between me and thee this day, and therefore the name thereof was called Galaad, that is, The witness heap. † Our Lord behold and judge between us when we shall be departed one from the other, † if thou shalt afflict my daughters, and if thou bring in other wives over them: none is witness of our talk but God, who is present and beholdeth. † And he said again to Jacob: Behold this heap, and the stone which I have erected between me and thee, † shall be a witness: this heap, I say, and the stone be they for a testimony, if either I shall pass beyond it going towards thee, or thou shalt pass beyond it, thinking harm to me. † The God of Abraham, and the God of Nachor judge between us, the God of their father. Jacob therefore swore by the fear of his father Isaac: † and after he had offered victims in the mountain, he called his brethren to eat bread. Who when they had eaten, lodged there: † but Laban arising in the night, kissed his sons, and daughters, and blessed them: and returned unto his place.  

ANNOTATIONS. CHAP. XXXI.  
19 Idols.] Images of false gods (as these were) are most properly 
Images of false gods are idols. Some images are neither religious nor superstitious. Some are religious.  called idols. And so the hebrew word Teraphim is here rightly translated idols▪ which in other places signifieth other things As The statue which Michol put in David's bed, covering the head thereof with a hairy goats 
1. Reg. 19  skin, to deceive saul's sergeants who sought David's death, is called Teraphim, and may there be translated a statue, image, or similitude, but not an idol. Again. Osee the Prophet foretelling the lamentable state of the Israelites, sayeth, they shall be long without King, prince, sacrifice, altar, ephod, and 
〈…〉. 3.  Teraphim, which last word in the Protestants English Bibles remaineth untranslated Where if they had translated Images▪ (as here they do) it would prove, that some images pertain to true religion, the want whereof is lamented among other principal things.  
These idol▪ Rachel stole from her father, to withdraw him from idolatry. 
Rachel took away her father's Idols, for h●● good.  as S. Basil (in lib. proverb.) S. Gregory Nazianzen. (orat. de Pascha●e) and Theodoret (q. 89. in Gen.) expound it And in this, saith Theodoret, she was a right figure of the Catholic Church, which depriveth idolaters of their idols. It is probable also by her base using of them, that she held them not for gods, when she put them under the camels litter▪ and sat upon them. Finally that she reserved them, and did not cast them away▪ nor burn, nor bury them, argueth that they were perhaps of precious metal, or other 
She kept them in recompense of wrongs.  matter, which she might turn to profit: and that lawfully in part of recompense, that she and her sister, had no other dowry, but rather were sold to●acob. Who also had suffered much injury at their father's hands.    

CHAP. XXXII. Angels meet Jacob by the way. ●. He sendeth messengers and gifts to pacify his brother Esau. 24. wrestling with an Angel is not overcome, in fine the Angel benumbeth his thiegh, blesseth him, and for telleth that he shall be called Israel.  
JACON also went on his journey that he had begun: and the Angels of God met him. † Whom when he had seen, he said: These are the camps of God, and he called the name of that place Mahanaim, that is, camps. † And he sent also messengers before him to Esau his brother into the land of Seir, into the country of Edom: † and he commanded them, saying: Thus speak ye unto my lord Esau: This saith thy brother Jacob: I have sojourned, and have been with Laban until this present day. † I have oxen, and asses, and sheep, and men servants, and women servants: and now I send a l●agacie to my lord, that I may find grace in thy sight. † And the messengers returned to Jacob, saying: We came to Esau thy brother, and behold he cometh with speed to meet thee with four hundred men. † Jacob “ feared exceedingly: & being sore afraid divided the people that was with him, the flocks also and the sheep and the o●en, and the camels, into two troops, † saying: If Esau come to one troop, and strike it, the other troop that remaineth, shall be saved. † And Jacob said: O God of my father Abraham, and God of my father Isaac: O Lord that diddest say to me: return into thy land, and into the place of thy nativity, and I will do thee good. † I am inferior to all thy mercies, and thy truth that thou hast fulfilled to thy servant. With my staff I passed over this jordain: and now with two troops I do return. † deliver me from the hand of my brother Esau, because I am sore afraid of him: lest perhaps he come, and strike the mother with the children. † Thou diddest say that thou wouldst do good to me, and dilate my seed as the sand of the sea, which for multitude can not be numbered. † And when he had slept there that night, he separated of those things which he had, gifts to his brother Esau, † she goats two hundred, he goats twenty, ewes two hundred, and rams twenty, † thirty milk camels with their colts, sourtie kine, and twenty bulls, twenty she asses, and their fools ten. † And he sent by the hands of his servants, every flock by itself, and he said to his servants: go before me, and let there be a space between flock and flock. † And he commanded the former, saying: If thou meet my brother Esau, and he ask thee, whose art thou? or whither goest thou? or whose are these that thou dost follow? † thou shalt answer: Jacobes' thy servant, he hath sent them for gifts to my lord Esau: himself also cometh after us. † In like manner he gave commandments to the second, and the third, and to all that followed the flocks, saying: With the self same words speak ye to Esau, when you shall find him. † And ye shall add: Jacob also thy servant himself followeth on after us; for he said: I will pacify him with the gifts that go before, and afterward I will see him, perhaps he will be gracious unto me. † The gifts therefore went before him, but himself lodged that night in the camp. † And when he was risen early he took his two wives, and his handmaids as many, with his eleven sons, and passed over the ford jaboc. † And when he had set over all things that appertained to him, † he tarried alone: and behold “ a man wrestled with him till morning. † Who when he saw that he could not overcome him, he touched the sinowe of his thigh, and forthwith it shrank. † And he said to him: Let me go for it is break of day. He answered: I will not let thee go, unless thou bless me. † He therefore said: What is thy name? He answered: Jacob. † But he, no, thy name, quoth he, 
:: The changing of his name here promised, is performed chap. 35. S. Hieron. Tradit▪ Heb.  shall not be called Jacob, but Israel: for if thou hast been strong against God, how much more shalt thou prevail against men? † Jacob asked him: tell me by what name art thou called? He answered: Why dost thou ask my name? and blessed him in the same place. † And Jacob called the name of the place Phanuel, saying: I have seen God face to face, and my soul was made safe. † And immediately the sun rose to him, after that he was past Phanuel; but he halted on his foot. † For which cause the children of Israel eat not the sinowe, that shrunk in Jacobes' thigh, unto his present day: because he touched the sinowe of his thigh, and it shrunk.  

ANNOTATIONS. CHAP. XXXII.  
7. Feared exceedingly] justly may we marvel, why Jacob so often assured 
jacob's fear was just, and without fault.  by God's promises, confirmed by his many blessings, protected in all former dangers, accompanied the night before with armies of Angels, endued also with all virtues, and namely with perfect charity (which expelleth fear) 
1. Joan▪ 4. q. 102. 〈◊〉 Gen.  was for all this so vehemently afeard! S. Augustin answereth, that he neither disinherited in God, nor did any unlawful thing: but did his own endeavour wisely and confidently, lest by presuming or despairing he should rather have tempted God, then trusted in him. The causes of his fear were in respect of 
The causes of his fear. The humble conceit of himself.  himself and his brother. For considering Gods former promises, benefits & protections were not to be presumed as absolute signs of his perpetual love but conditional, if himself persevered sincerely in God's service. And seeing 
Eccle. ●.  The just man/ noweth not whether he be worthy of love, or of hatred, he might doubt, lest by his twenty years conversation among Infidels in Mesopotamia, he had contracted some sins, for which God might suffer him to fall into calamity and affliction. And though he was in deed still more and more virtuous, and consequently in Gods more favour and protection: yea so much the more, by how much less he presumed of his own good state and merits: yet by the vehement apprehending of his brother's inclination to revenge, 
Esau's inclination & means to revenge.  the greatness of the occasion by procuring the firstbirthright, and his father's blessing from him, the news of his speedy coming towards him with four hundred men, the natural situation of the place, where Esau might es●aly inu●ron him, and (as he humbly thought) his own unworthiness, he was possessed with natural fear (such as happeneth to constant men) and was sore afflicted for the tender care of his family. But reflecting upon God's goodness, he prudently disposed of his people and flocks, and besought God to protect him and his, by prayer qualified with requisite conditions, to wit, with 
jacob's prayer qualified with humility. Gratitude. Confidence. Meekness.  humility, not ask for his own but for Abraham and Isaac's sake, and for Gods own promise, acknowledging himself to be less than God's mercies towards him, with gratitude recounting great benefits received, saying, With my staff I passed over this Jordan, and now with too troops I do return, with confidence in that God had said, he Would dilate his seed as the sand of the sea, and with meekness in sending gifts and good words to Esau. Thus finally he pacified him, and so his own fear was turned into joy.  
24. A man wrestled] This wrestling with an Angel assumpting a body 
jacobwrestled with an Angel corporally & spiritually.  in form of a man was corporal, as the effect showed in jacob's sinow shrunk 
Osee. 12.  up, which made him to halt. v. 25 & 31. It was also spiritual, as appeareth by his earnest prayer, urging and at last obtaining the angel's blessing. S. Dionys. c. 4. cel. Hierer▪ S. Greg. prefat. in job. Theodoret, q. 91. in Gen.    

CHAP. XXXIII. Jacob seeing Eau come with a great troop of men, feareth harm, but is most courteously entertained by him. 10. He hardly persuadeth Esau to take gifts, 13. and to return home. 17. So Jacob coming by Socoth to Salem, there buyeth a field, pitcheth his tents, and erecteth an Altar.  
AND Jacob lifting up his eyes, saw Esau coming, and with him four hundred men: and he divided the children of Lia and of Rachel, and of the two handmaids: † and he put both the handmaids & their children foremost: and Lia, and her children in the second place: and Rachel, and Joseph last. † And himself going forward adored prostrate to the ground seven times, until his brother came near. † Esau therefore running to meet his brother, embraced him: and clasping him fast about the neck, and kissing him wept. † And casting up his eyes, he saw the women and their little ones, and said: What mean these? And do they pertain to thee? He answered: They are the little ones which God hath given to me thy servant. † And the handmaids and their children coming near, bowed themselves. † Lia also with her children came near: and when they had adored in like manner, last Joseph and Rachel adored. † And Esau said: What are the troops that I did meet? He answered: That I might find grace before my lord. † But he said: I have plenty, my brother, be thy things to thyself. † And Jacob said: Do not so I beseech thee, but if I have found grace in thin eyes, take a little present at my hands: for so have I seen thy face, as if I should have seen 
:: Jacob seeing God's hand in this change of his brother's mind, not of flattery, but sincerely acknowledged his benignity, as God's countenance towards him.  the countenance of God: be gracious to me, † and take the blessing, which I have brought thee, and which God hath given me, who giveth all things. Scarce at his brother's great instance, taking it, † he said: Let us march on together, and I will accompany thee in thy journey. † And Jacob said: My lord thou knowest that I have with me little ones, and sheep, and kine with young: which if I cause to overlaboure themselves in going, in one day all the flocks will die. † It may please my lord to go before his servant: and I will follow softly after him, as I shall see my little ones to be able, until I come to my lord in Seir. † Esau answered: I beseech thee, that of my people at the leastwise, which is with me, there may remain some to accompany thee in the way. It is not needful, said he, this only I have need of, that I may find grace (my lord) in thy sight. † Esau therefore returned that day the same way, that he came into Seir. † And Jacob cometh into Socoth: where having built a house, and pitched his tents, he called the name of that place Socoth, that is, Tabernacles. † And he passed into Salem a city of the Sichimites, which is in the land of Chanaan, after he returned from Mesopotamia of Syria: and he dwelled beside the town. † And he bought that part of the field, wherein he had pitched his tents, of the children of Hemor, the father fo Sichem for an hundred lambs. † And erecting an altar there, on it he called upon the most mighty God of Israel.   

CHAP. XXXIIII. For ravishing Dina, the Sichimetes (being first circumcised) are slain by Simeon and Levi her brothers. 27. The rest of jacob's sons spoil the city. 30. Jacob blameth them, fearing harm may come by this fact.  
AND Dina the daughter of Lia went forth:: to see the 
O Dina (saith S. Bernard) what nedewas there to see women of a strange country? Tract. de gradib. humilitatis.  women of that country. † Whom when Sichem had seen the son of Hemor the Hevite, the prince of that land, he was in love with her: and he took her away, and lay with her, by force ravishing the virgin. † And his soul was fast kint unto her, and whereas she was sad, he comforted her with sweet words. † And going to Hemor his father, he said: Take me this wench to be my wife. † Which when Jacob had heard, his sons being absent, and occupied in feeding of the cattle, he held his peace till they returned. † And when Hemor Sichems' father was come forth to speak unto Jacob, † behold his sons came out of the field: and hearing what had passed, they were passing wrath, because he had done a foul thing in Israel, and committed an unlawful fact, in ravishing jacob's daughter † Hemor therefore spoke to them: The soul of my son Sichem is sastned to your daughter: give her unto him to wife: † and let us contract marriages one with an other: give us your daughters, and take you our daughters. † And dwell with us: the land is at your commandment, tille, occupy, and possess it. † Yea and Sichem also said to her father and to her brethren: Let me find grace in your sight: and what soever you shall appoint I will give: † raise the dowry, and require gifts, and I shall gladly give, what you shall demand: only give me this wench to wife. † jacob's sons answered Sichem & his father 
:: They offended by falsely pretending religion, and by excess in revenge, & therefore are reproved by their father. v 30. & chap. 49 v 5. Otherwise their zeal was just to punish so foul a fault Judith. 9  in guile, being wrath for the deflowering of their sister: † We can not do that which you demand, nor give our sister to an uncircumcised person: which with us is an unlawful & abominable thing. † But in this order we may be confederate, if you will be like to us, and all the man sex among you be circumcised: † then will we give and take mutually your daughters, and ours: and we will dwell with you, and will be one people: † but if you will not be circumcised, we will take our daughter, and departed. † The offer pleased Hemor, and Sichem his son: † neither did the young man make delay, but forthwith fulfilled that which was demanded: for he loved the wench exceedingly, and he was the greatest man in all his father's house. † And going into the gate of the city, they spoke to the people: † These men are men of peace, and are willing to dwell with us: let them occupy in the land, and till it, which being large and wide doth lack men to till it: their daughters we shall take to wife, and ours we will give to them. † One thing there is for the which so great a good is differred: If we circumcise our men sex, following the rite of the nation. † And their substance, and cartle, and all things that they possess, shall be ours: only in this let us condescend, and dwelling together, we shall make one people. † And they all assented, and circumcised all the man sex. † And behold the third day, when the grief of the wounds is most painful: jacob's two sons, Simeon and Levi the brothers of Dina, taking their sword, entered into the city boldly: and killing all the man sex, † murdered withal Hemor and Sichem, taking away Dina their sister out of Sichems' house. † When they were gone forth, the other sons of Jacob ran in upon them that were slain: and spoilt the city in revenge of the rape. † And wasting all things that were in their houses, and fildes, their sheep and herds, and asses, † their little ones also, and their wives they led away captive. † Which things when they had boldly atcheiued, Jacob said to Simeon and Levi: You have troubled me, and made me odious to the Chananites, and Pherezites the inhabiters of this land. we are few: they being gathered together will strike me; and I, and my house shall be destroyed. † They answered: What should they abuse our sister as a strumpet?   

CHAP. XXXV. Jacob purging his whole family of idols, goeth by God's commandment into Bethel, 7. There buildeth an Altar. 8. Deborah dieth. 9 God appearing again to Jacob blesseth him, and changeth his name into Israel. 16. Rachel bearing Benjamin dieth, and is buried in Bethleem, 22. Reuben lieth with Bala. 23. Israel's twelve sons are recited. 28. Isaac dieth at the age of 180. years. and his sons Esau and Jacob bury him.  
IN THE mean time God spoke to Jacob: Arise, and go up to Bethel, and dwell there, and make an altar to God that appeared to thee when thou didst fly from Esau thy brother. † And Jacob having called together all his house, said: “ Cast away the strange gods that are among you, and be cleansed and change your garments. † Arise, and let us go up into Bethel, that we may make there an altar unto God: who heard me in the day of my tribulation, and accompanied me in my journey. † They gave to him therefore all the strange gods that they had, and the earelets which were in their ears: but he buried them under the 
* An execrable tree  terebinth, that is behind the city of Sichem. † And when they were departed, 
:: God (when it pleaseth him) maketh the weak stronger than the mighty; and few more terrible than ●●nie. S. Ch●isost. ho. 59 S. Aug. q. 112. in Gen.  the terror of God invaded all the cities round about, and they durst not pursue them going away. † And Jacob came to Luza, which is in the land of Chanaan, surnamed Bethel: he and all the people that was with him. † And he builded there an altar, and called the name of that place, The house of God: for there God appeared to him when he fled from his brother. † The same time died Deborah the nurse of Rebecca, and was buried at the foot of Bethel under an oak: and the name of that place was called, The oak of weeping. † And God appeared again to Jacob after he returned from Mesopotamia of Syria, and he blessed him, † saying: Thou 
:: The name of supplanter not sufficiently expressing his valour he is also called Israel. See the Annotation.  shalt not be called any more Jacob, but Israel shall be thy name. And he “ called him Israel, † and said to him: I am God almighty, increase thou and multiply: Of thee shall be nations and peoples of nations, Kings shall come forth of thy loins. † And the land which I gave to Abraham and Isaac, I will give to thee, and to thy seed after thee. † And he departed from him. † But he erected a title of stone, in the place where God had spoken unto him: offering upon it liquid offerings, and pouring oil on it: † and calling the name of that place, Bethel. † And being gone forth from thence, he came in the spring time to the land which leadeth to Ephrata: wherein when Rachel was in travail, † because of difficulty in her travail, she began to be in danger, and the midwife said unto her: fear not, for thou shalt have also this a son. † And her soul departing for pain, and death now at hand, she called the name of her son Benoni, that is the son of my pain: but his father called him Benjamin, that is the son of the right hand. † Rachel therefore died, and was buried in the high way that leadeth to Ephrata, this 
Math. 2.  same is Bethleem. † And Jacob erected a title over her sepulchre: This is the little of Rachel's monument, until this present day. † Departing thence, he pitched his tent beyond the flock tower. † And when he dwelled in that country: Reuben went, and 
:: For this fact Reuben was excluded from the chief dignity among his brethren. Gen. 49.  slept with Bala his father's concubine: which thing he was not ignorant of. And the sons of Jacob were twelve. † The sons of Lia: Reuben the first begotten, and Simeon, and Levi, and Judas, and Issachar, and Zabulon. † The sons of Rachel: Joseph and Benjamin. † The sons of Bala Rachel's handmaid: Dan and Nepthali. † The sons of Zelpha Lias handmaid: Gad and Aser: these are the sons of Jacob, that were borne to him in Mesopotamia of Syria. † He came also to Isaac his father in Mambre, the city of Arbee, this is Hebron: wherein Abraham and Isaac sojourned. † And the days of Isaac were complete an hundred eighty years. † And spent With age he died, and was put to his people, being old and full of days: and Esau and Jacob his sons buried him.  

ANNOTATIONS. CHAP. XXXV.  
2. Cast away the strange gods] Jacob preparing to perform his vow 
Cleansing from sin is the first office of the servants of God.  of building a house & altar to God, first extirpateth all idolatry from amongst his people; and then by Sacrifice appeaseth God's wrath provoked how soever and specially by Simeon and Levi killing the Sichemites. Duly considering that what people or person desireth God's protection & blessings, must first be pure in Religion, and cleansed from sins: Quia e● nulla no●ebit adversitas, si nulla e● dominetur iniquitas: because no adversity shall hurt him, if no iniquity have dominion over him. orat. fer. 6. post cineres.  
10. Called him Israel.] As the Patriarch now performeth his vow to God: 
The name ISRAEL signifieth special prerogatives in the Patriarch Jacob.  so God fulfilleth his promise, giving him a new name. For jacob a supplanter, signifying too small force & praise for such a champion, God therefore honoured him with the name of Israel. That is, One that seethe and contemplateth God, as most ancient writers expound it. Also A prince, or valiant with God, as S. Hierom showeth Tradit. Heb. For Isra in Hebrew signifieth To domineer, or rule over, and El signifieth God. And so this name given to him testifieth that he, by God's gift and grace, was valiant even against an Angel representing God, much more against men, and other adversaries. Others interpret it, The right one of God. as witnesseth the same S. Hierom both here, and in his commentaries in 44. isaiah. All do import a great excellency in this Patriarch. And the success of things confirmeth the same. Particularly in that not only some one of his sons (as in the issue of Abraham and Isaac, the rest being excluded) but his whole progeny of twelve sons, making twelve Tribes, were participant of the peculiar blessings, in their offspring possessing 
Al his twelve sons in their posterity were heirs of the promised land.  the promised land, and exceedingly increasing became the most principal nation in the world, the selected people of God, called by the name and title Of the children of Israel. Of whom not only Moses, but all the old Testament most specially treateth, and of whom and in whom the promised Messias, the redeemer of mankind should be borne.    

CHAP. XXXVI. Esau with his wives and children parteth from Jacob. 9 His genealogy is recited, with their habitations.  
AND “ these are the generations of Esau, the same is Edom. † Esau took wives of the daughters of Chanaan: “ Ada the daughter of Elon the Hetheite, and Oolibama the daughter of Ana daughter of Sebeon the heveite: † Basemath also the daughter of Ishmael sister of Nabaioth. † And Ada bare Eliphaz: Basemath bare Rahuel: † Oolihama bare Jehus and Ihelon and Coree. these are the sons of Esau, that were borne to him in the land of Chanaan. † And 
:: The separation of Esau from Jacob.  Esau took his wives and sons and daughters, and every soul of his house, and his substance, and catle, and all that he could have in the land of Chanaan: and he went into an other country, and “ departed from his brother Jacob. † For they were exceeding rich, and could not dwell together: neither was the land of their peregrination able to bear them, for the multitude of flocks. † And Esau “ dwelled in Mount Seir, he is Edom. † And these are the generations of Esau the father of Edom in mount Seir, † and these are the names of his sons: Eliphaz the son of Ada the wife of Esau: Rahuel also the son of Basemath his wife. † And Eliphas had sons: Theman, Omar, Sepho, and Gathan, and Cenes. † And Thamna was the concubine of Eliphas the son of Esau: which bore to him Amalech. these are the sons of Ada the wife of Esau. † And the sons of Rahuel: were Nahath & Zara, Samma and Meza. these were the sons of Basemath the wife of Esau. † These also were the sons of Oolibama, the daughter of Ana, the daughter of Sebeon, the wife of Esau, which she▪ bare to him, Jehus, and Ihelon, and Coree. † These were dukes of the sons of Esau: the sons of Eliphaz the first-begotten of Esau: duke Theman, duke Omar, duke Sepho, duke Cenes, † duke Coree, duke Gatham, duke Amalech, these are the sons of Eliphaz in the land of Edom, and these are the sons of Ada. † These also were the sons of Rahuel, the son of Esau: duke Nahath, duke Zara, duke Zamma, duke Meza▪ and these are be the dukes of Rahuel, in the Land of Edom: these be the sons of Basemath the wife of Esau. † And these were the sons of Oolibama the wife of Esau: duke Jehus, duke Ihelon, euke Coree. these be the dukes of Oolibama, the daughter of Ana, and wife of Esau. † These are the sons of Esau, and these are the dukes of them: the same is Edom. † These are the sons of Seir the horreite, the inhabiters of the land: Lotan, and Sobal, and Sebeon, and Ana, † and Dison, and Eser, and Disan. These are dukes of the Horreite, the sons of Seir in the Land of Edom. † And Lotan had sons: Hori and Heman▪ and the sister of Lotan, was Thamna. † And these were the sons of Sobal: Aluan and Manahar, and Ebal, and Sepho and woman. † And these were the sons of Sebeon: Aia and Ana. This is Ana that found the hot waters in the wilderness, when he fed the asses of Sebeon his father: † and he had a son Dison, and a daughter Oolibama. † And these were the sons of Dison: Hamdan, and Eseban, and Jethram, and Charan. † These also were the sons of Eser: Balaan, and Zavan, and Acan. † And Disan had sons: Hus, and Aram. † These were dukes of the Horreites: duke Lotan, duke Sobal, duke Sebeon, duke Ana, † duke Dison, duke Eser, duke Disan: these were dukes of the Horreites that ruled in the Land Seir. † And the Kings that ruled in the land of Edom, before that the children of Israel had a king, were these: † Bela the son of Beor, and the name of his city Denaba. † And Bela died, and 
:: By the common opinion of Latin and Greek fathers, this was holy. Job. as we shall discuss when we come to his book against the hebrew doctors, who say Job was of Nachors race.  Jobab the son of Zara of Bosra reigned in his steed. † And when Jobab was dead, Husam of the land of the The man's reigned in his steed. † He also being dead, there reigned in his steed Adad the son of Badad, that stroke Madian in the country of Moab: and the name of his city was Auirh. † And when Adad was dead, there reigned for him Semla of Masreca. † He also being dead, Saul of the river Rohoboth, reigned in his steed. † And when he also was dead, Balanan the son of Achobor succeeded into the kingdom. † This man also being dead Adar reigned in his place, and the name of his city was Phau: and his wife was called Meetabel, the daughter of Matred, daughter of Mezaab. † These therefore be the names of the dukes of Esau in their kindreds, and places, and callings: duke Thamna, duke Alva, duke Jetheth, † duke Oolibama, duke Ela, duke Phinon, † duke Cenez, duke Theman, duke Mabser, † duke Magdiel, duke Hiram: these are the dukes of Edom dwelling in the land of their empire, the same is Esau the father of the Idumeians.  

ANNOTATIONS. CHAP. XXXVI.  
1. The generations of Esau] As before Moses described the genealogies 
chap. 4. 10 22. 25.  of Cain, of Japheth and Cham, of Nachor, of Ishmael, and other sons of Abraham, so here he recordeth an other collateral progeny of Esau, that the difference and distinction of them, and the selected people of God might be 
By comparison of interrupted companies the continual succession of the Church is more glorious.  more conspicuous, because contraries opposed are seen more clearly. And so the church's succession and perpetual light, compared with the interrupted and obscure companies, shineth the brighter. For albeit in those other generations there might be many faithful and just persons, among the infidels and wicked, and of some we are assured (as of Lot and Job) yet faith and religion decayed, and was extinguished in their carnal children, and only continued in the right line from Adam to Jacob, whose twelve sons were fathers and beginners of twelve▪ Tribes, and in them the same true Religion was still conserved and publicly professed, as in the only known visible Church, till the coming of Christ. as S. Augustin clearly showeth in his excellent work of the city of God: especially in the 15. and 16. books, in many chapters.  
2. Ada the daughter of Elon] In the 26. chap. (v. 34.) Esau's two wives, 
One place of Scripture seemeth contrary to an other but is not.  which he took in Chanaan are called Judith the daughter of Beeri the Hetheire, and Basemath the daughter of Elon of the same place, and here the same two wives are named Ada the daughter of Elon the Hetheite, and Oolibama the daughter of Sebeon the heveite. Which neither agree in names nor country. Again his third wife Ismaels' daughter, here named Basemath, in 28. chap v. 9 is called Maheleth. For reconciliation of which and otherlike difficulties, or seeming contradictions, albeit he learned expositors say, that either these persons had divers names, or one was true and natural father, an other legal, or adoptive, for there were such also before the law of Moses, as appeareth in the history of Thamar: yet it were hard to 
Holy Scriptures not easy to be understood.  give a determinate solution of this difficulty. Which example, with many others (by us omitted in these brief annotations) convince the Protestants presumptuous error, holding that Scriptures are easy to be understood.  
6. Departed from his brother. 8. Dwelt in Mount Seir] Here is an other difficulty (though not so intricate as the former) how Esau now parted into 
Esau's last parting from Jacob.  Mount Seir, seeing he dwelled there, when his brother Jacob came from Mesopotamia. chap. 22. v. 3. Which S. Augustin (q. 119. in Gen.) solueth saying: Esau first dwelled in Seir after he was disappointed of his father's blessing, but dwelled again with his father, after jacob's return from Mesopotamia, and now went to Seir again after his father's death.    

CHAP. XXXVII. 
The seventh part of this book. How Joseph was sold into Egypt, and there advanced.  Joseph informing his father of his brethren's faults. 5. and telling his dreams, is by them more hated. 13. being sent to visit them, 18. they first think to kill him, 26. but by Judas cossel sell him to the Ismael●tes. 29. unwiting to Reuben. 33. his father lamenteth supposing him to be slain by some wild beast. 36. He is sold again to Putiphar in Egypt.  
AND Jacob dwelled in the land of Chanaan, wherein his father sojourned. † And 
:: These things following happened to Jacob▪ in his generations, that is in his children. See S. Chrisost. ho. 23. in Gen.  these are his generations: Joseph when he was sixten e years old, fed the flock with his brethren being yet a boy: and he was with the sons of Bala and Zelpha his father's wives: and he accused his brethren to his father of 
:: That for ill life they were infamous▪ the hebrew word d●●●a signifieth infamy.  a most wicked crime. † And Israel loved Joseph above all his sons, because he had begotten him “ in his old age: and he made him a coat of divers colours. † And his brethren seeing that he was loved of his father, more than all his sons, they hated him, neither could they speak any thing to him peaceably. † It chanced also that he reported to his brethren a dream, that he had seen: which occasion was the seed of greater hatred. † And he said to them: hear my dream which I have seen: † I thought we bound sheaves in the field: and my sheaf arose as it were, and stood, and your sheaves standing about did adore my sheaf. † His brethren answered: What shalt thou be our king? or shall we be subject to thy dominion? This occasion of his dreams and words ministered nourishment to the envy and hatred. † He saw also an other dream, which telling his brethren, he said: I saw in a dream, as it were the sun, and the moon, and eleven stars adore me. † Which when he had reported to his father, and brethren, his father rebuked him, and said: What meaneth this dream that thou hast seen? why shall I and thy mother, and thy brethren adore thee upon the earth? † His brethren therefore envy him: but 
:: The Epistle on friday, in the second week of Lent.  his father considered the thing with himself. † And when his brethren abode in Sichem, feeding their father's flocks, † Israel said to him: Thy brethren feed sheep in Sichem: come, I will send thee to them. Who answering, † I am ready; he said to him: go, and see if all things be well with thy brethren, and the sheep: and bring me word again what they do. Being sent therefore from the Vale of Hebron, he came to Sichem: † and a man found him there wandering in the field, and asked what he sought. † But he answered: 
:: Brothers easily envy eech other: but the parents are glad of their children's advancement.  I seek my brethren, show me where they feed the flocks. 
:: So Christ, & all good Pastors.  † And the man said to him: They are departed from this place: for I heard them say: Let us go into Dothain. Joseph therefore went forward after his brethren, and found them in Dothain. † Who when they had seen him a far of, before he came nigh them, they devised to kill him: † and spoke among themselves: Behold the dreamer cometh, † come, let us kill him, and cast him into an old cistern: and we will say A naughty wild beast hath devoured him: 
:: So the Jews thinking to prevent Christ's exaltation cooperated unwitting thereto Prosper. li. de promise. Dei.  and then it shall appear what his dreams do profit him. † And Reuben hearing this, endeavoured to deliver him out of their hands, and said: † Do not take away his life, neither sheed ye blood: but cast him into this cistern, that is in the wilderness, and keep your hands harmless: and he said this, desirous to deliver him out of their hands, and to restore him to his father. † As soon therefore as he came unto his brethren, forthwith they stripped him out of his side coat, and of divers colours. † And cast him into the old cistern, that had not water. † And sitting to eat bread, they saw Ismaelites wayfaring men coming from Galaad, and their camels carrying spices, and rosin, and myrrh into Egypt. † Judas therefore said to his brethren: What availeth it us if we kill our brother, and conceal his blood? † It is better that he be sold to the Ismaelites, and that our hands be not polluted: for he is our brother and our flesh. His brethren assented to his words. † And when the Madianite merchants passed by, they drawing him out of the cistern, sold him to the Ismaelites, for 
:: Some read thirty: And as the reading is divers, so Christ whom Joseph signified is more & less esteemed of diveres. S. Aug. Ser. 81. de temp:  twenty pieces of silver, who brought him into Egypt. † And Reuben returning to the cistern, findeth not the boy: † and renting his garments went to his brethren, and said: The boy doth not appear, and whither shall I go? † And they took his coat, and dipped it in the blood of a kid, which they had killed: † sending some that should carry it to their father, and should say: This we have found: see whether it be thy sons coat, or no. † Which when the father acknowledged, he said: It is my sons coat, a naughty wild beast hath eaten him, a beast hath devoured Joseph. † And tearing his garments, did on sackcloth, mourning his son a great time. † And all his children being gathered together to assuage their father's sorrow, he would not take comfort, but said: I will descend unto my son “ into hell, mourning. And whilst he persevered in weeping, † the Madianites sold Joseph in Egypt to Phutiphar an Eunuch of Pharaoh's master of the soldiers.  

ANNOTATIONS. CHAP. XXXVII.  
3. In his old age] This being one cause why Jacob loved Joseph above 
The least offensive cause is alleged, why Jacob loved Joseph above his brethren God turneth evil to good effect. S. Aug. li. 14. c. 27. civit.  all his other sons, for that he was the youngest of the eleven (for Benjamin the twelfth was yet an infant) it is alleged in holy Scripture (saith S. Chrisostom. Epist. ad Olympiam) as least offensive to his brethren. For a more special cause was, for his mother Rachel's sake, but most principal cause of all was, for his great virtues, and mature judgement; for which God also preferred him above them all, and now forshewed the same by visions in sleep. Which they envying and meaning to prevent, did in deed unwitting cooperate thereto, God's providence turning their evil work to infinite good. As the same holy Joseph truly interpreteth it to them, after their father's death, when they justly feared revenge, for so gteat and inhuman injuries done unto him. chap. 50. v. 20.  
35. Into hell mourning.] Protestants denying more places for souls after 
Grave for hell corruptly translated.  this life, than heaven for the just, and hell for the wicked, translate the hebrew word Sheol, grave for hell. Because if they should grant that Jacob, or other holy fathers of the old Testament descended into hell, they must confess some other hell, then where the damned are tormented, whither no Christian will say that those father's went. If they contended only about the sense and meaning of the text, it were more tolerable, for therein they speak, according 
See. ●. Hiero. Ep. 119. S. Aug. li. 20. c. 15. civit.  to their erroneous opinion, as they think. But knowing as some 
Wilful corruption.  of them do, that hell is the true word of the text, there is no sincerity nor moral honesty in putting grave, in place thereof. And that they know it, the second table of the Bible, printed at London 1602. witnesseth, noting for a common place, that in the 37. chap. of Genesis. v. 35. Hell is taken for grave, thereby confessing, that the true English word of the holy Scripture in that place is hell, but that they would have it to signify grave. Whereupon any reasonable man would think to find the word hell in the text, with some gloss to show that grave were to be understood. But in all their Editions, also in that which was printed the year next following, 1603 whereto the same table is adjoined, they read grave, and not hell in that place, though in some 
* nurse 16. 2. Reg. 22. Job. 17 Psal. 15 17. 85  other places, they much disagree in translating the same word.  
As for the sense, it can not be that Jacob meant the grave: for when he said he would go to his son, he supposed him to be devoured by a wild beast, and 
jacob spoke of hell not of grave.  not buried in a grave. And therefore must necessarily mean, that he would go where he thought the soul of his son to be. Which was neither in heaven, for than he would rather have ascended thither joyful, then descended to any place mourning; neither did he mean the hell of the dammed, for that had been desperation; but to a low place, where the just souls then remained in rest, which was called Limbus Patrum, or Abraham's bosom. That is, saith 
Abraham's bosom.  
i've. 16.  S. Augustin, in his answer to Bishop Euodius (Epist. 99) secretae cuiusdam quiet is habitatio. The habitation of a certain secret rest.    

CHAP. XXXVIII. Judas having three sons by a Chananite. 6. marrieth the first, and after his death, the second to Thamar. 10. who also dying, he delayeth to match the third with her. 15. But himself begetteth of her (taking her for a harlot) two sons twins, Phares and Zara.  
THE 
:: Moses' in serteth here this history, because Christ should be borne of the genealogy of Judas & Phares. Mat. 1.  same time Judas going down from his brethren, turned in to a man an Odollamite, named Hiras. † And he saw there the daughter of a man of Chanaan, called Sue: and taking her to wife, he did company with her. † Who conceived, and bore a son, and called his name Her. † And conceiving a child again, she called her son after he was borne, Onan. † She bore also the third: whom she called Sela after whose birth, she ceased to bear any more. † And Judas gave a wife to Her his first begotten, named Thamar. † Also Her the first begotten of Judas, was wicked in the fight of our Lord: and was slain of him. † Judas therefore said to Onan his son: company with thy brother's wife, and be joined to her, that thou mayest “ raise seed to thy brother. † He knowing that the children should not be borne to himself, companying with his brother's wife, shed his seed upon the ground, left children might be borne in his brother's name. † And therefore our Lord struck him, because he did a detestable thing. † For the which cause Judas said to Thamar his daughter in law: Be a widow in thy father's house, till Sela my son grow up: for he feared lest he also might die, as his brethren. Who went her way and dwelled in her father's house. † And after many days were come and gone: the daughter of Sue the wife of Judas died: who after his mourning having received consolation, went up to the shearers of his sheep, himself and Hiras his shepherd of his flock, the Odolamite, into Thamnas. † And it was told 
:: Thamar sinned desiring to be a mother without lawful marriage: and Judas sinned lying with a supposed harlot S. Aug. li. 22. c 61. 62. & 63 cont. Faust.  Thamar that her father in law came up into Thamnas to shear his sheep. † Who putting of the garments of her widowhood, took a veil: and changing her habit, sat in the cross way, that leadeth to Thamnas: because Sela was grown, and she had not taken him to her husband. † Whom when Judas had seen, he supposed her to be an harlot: for she had covered her face, lest she should be known. † And going unto her, he said: Suffer me to lie with thee: for he knew her not to be his daughter in law. Who answering: What wilt thou give me that thou Mayest enjoy my company? † He said: I will send thee a kid out of the flocks. And when she said again: I will suffer that thou wilt, if thou give me a pledge, till thou send that which thou dost promise; † Judas said: What wilt thou to be given thee for a pledge? She answered: Thy ring, and bracelet, and staff which thou holdest in thy hand. The woman therefore by once companying conceived, † and rising she went her way: and putting of the apparel which I had taken, put on the garments of her widowhood. † And Judas sent a kid by his shepherd the Odolamite, that he might receive the pledge again, which he had given to the woman: who when he had not found her, † he asked the men of that place: Where is the woman that sat in the cross way? All making answer: There was no harlot in this place. † He returned to Judas, and said to him: I have not found her: yea the men also of that place said unto me, that there never sat harlot there. † Judas said: Let her take it to her, surely she can not charge us with a lie, I sent the kid which I promised: and thou diddest not find her † And behold after three months they told Judas, saying: Thamar thy daughter in law hath played the harlot, and her belly seemeth to swell. And Judas said: Bring her forth 
:: adultery punisable by death, in the law of nature.  that she may be burnt. † Who when she was led to execution, she sent to her father in law, saying: By that man, whose these things are, have I conceived: look whose the ring is, and the bracelet, and the staff. † Who acknowledging the gifts, said: She is juster than I: because I did not give her to Sela my son. But he knew her no more. † And when she was ready to be brought to bed, there appeared twins in her belly: and in the very delivery of the infants, one put forth the hand, wherein the midwife tied a scarlet string, saying: † This shall come forth the former. † But he drawing back his hand, the other came forth: and the woman said: Why is the partition divided for thee? and for this cause called his name Phares. † Afterward his brother came forth, in whose hand was the skarelet string: whom she called Zara.  

ANNOTATIONS. CHAP. XXXVIII.  
8. Raise seed to thy brother] By this it appeareth, that in the law of nature, 
How a man might marry his brother's wife in the law of nature. The church's decree is now our rule.  when a married man died without issue, his brother might lawfully marry the widow; whose first son should be counted and called the son and heir of his uncle dead before. The same was established by the law of Moses (Deut. 25) Which being now abrogated, it remaineth in the church's power to constitute a law in this behalf, and consequently to dispense in the same, so far as is agreeable with the law of nature. Whereof see more. levit. 18.    

CHAP. XXXIX. Joseph being in great credit with his master, hath the whole charge of his house. 7. Contemning his mistress solicitation to incontinency, 13. is falsely accused by her to his master: 20. and cast into prison, 21. Where again he getteth credit, and hath the charge of all the prisoners.  
THEREFORE Joseph was brought into Egypt, and Putiphar an Eunuch of Pharaoh, prince of his army, a man of Egypt bought him, at the hand of the Ismaelites, by whom he was brought. † And 
:: Joseph endued with all virtues was a special mirror of chastirie S. Amb. li. de Ioseph. c ●.  our Lord was with him, and he was a man, that in all things did prosperously: and he dwelled in his masters house, † who knew very well that our Lord was with him, and that all things which he did, were directed by him in his hand. † And Joseph found grace before his master, and ministered to him: by whom being made ruler over all his things, he governed the house committed to him, and all things that were delivered unto him: † and our Lord blessed the house of the Egyptian for joseph's sake, and multiplied as well in houses, as in 
The four cardinal virtues reigned in him.  lands all his substance. † Neither knew he any other thing, but the bread which he did eat. And Joseph was of beautiful countenance, and comely favoured to behold. † After many days therefore his mistress cast her eyes on Joseph, and said: sleep with me. † Who 
:: Temperance.  in no wise assenting to that wicked act, said to her: Behold, my master having delivered all things unto me, knoweth not what he hath in his own house: † neither is there any thing which is not in my power, or that he hath not delivered to me, beside thee, that art his wife: 
:: justice.  how therefore can I do this wicked thing, and sin against my God? † With these kind of words 
:: Fortitude.  day by day both the woman was importune upon the young man: and he refused the adultery. † And it chanced on a certain day, that Joseph went into the house, and did some business without any man with him: † and ●he catching the skirt of his garment, said: sleep with me. who 
:: Prudence.  leaving the cloak in her hand, fled, and went forth abroad. † And when the woman saw the garment in her hands, and herself to be contemned, † she called to her the men of her house, and said to them: See he hath brought in an Hebrew, to delude us: he came upon me, for to lie with me: and when I had cried our, † and he heard my voice, he left the cloak that I hold, and fled forth. † For an argument therefore of her credit, she reserved the cloak, and showed it to her husband returning home, † and said: There came unto me the Hebrew servant, whom thou diddest bring hither, for to delude me: † and when he heard me cry, he left the cloak which I held, and fled forth. † His master hearing these things, and giving over light credit to his wives words, was very wrath: † and delivered Joseph into prison, where the kings prisoners were kept, and he was there shut up. † And 
:: God is more specially with his servants in affliction then in prosperity S Amb li. de Joseph. c. 5  our Lord was with Joseph, and having mercy upon him gave him grace in the sight of the chief of the prison. † Who delivered in his hand all the prisoners that were kept in custody: and whatsoever was done, was under him. † neither did himself know any thing, having committed all things to him: for our Lord was with him, and directed all his works.   

CHAP. XL. Joseph interpreteth the dreams of two eunuchs prisoners 12. that the one should be restored to his office, 16. the other be hanged, 20. The third day the event declareth the interpretations to be true, but Joseph is forgotten.  
THESE things being so done, it chanced that two eunuchs, the cupbearer of the king of Egypt, and his baker, offended against their lord. † And Pharaoh being wrath against them (for the one was chief of the cupbearers, the other chief baker) † he sent them into the prison of the captain of the soldiers, in the which Joseph also was prisoner. † But the keeper of the prison delivered them to Joseph, who also ministered to them: some little time was passed, and they were kept in custody. † And they saw each of them both a dream in one night, according to an interpretation agreeing to themselves: † to whom when Joseph was entered in the morning, and saw them sad, † he asked them, saying: Why is your countenance sadder to day than it was wont? † Who answered: We have seen a dream, & there is no body to interpret it to us. And Joseph said to them: Why “ doth not interpretation belong to God? Tell me what you have seen. † The chief of the cupbearers first told his dream: I saw before me a vine, † wherein were three branches, growing by little and little into buds, and after the blossoms the grapes waxed ripe: † and the cup of Pharaoh in my hand: and I took the grapes, and wrong them into the cup which I held, and I gave the cup to Pharaoh. † joseph answered: This is the interpretation of the dream: The three branches, are yet three days: † after the which Pharaoh will remember thy service, and will restore thee to thy old degree: and thou shalt give him the cup according to thine office, as before thou hadst wont to do. † Only remember me, when it shall be well with thee, and do me this mercy: to put Pharaoh in mind that he take me out of this prison: † because I was taken away by stealth, out of the land of the Hebrews, and here an innocent was I cast into the lake. † The master of the bakers seeing that he had wisely resolved the dream, he said: And I also saw a dream, That I had three baskets of meal upon my head: † and that in one basket that was the higher, I carried all meats that are made by the art of baking, and that the birds did eat out of it. † joseph answered: This is the interpretation of the dream: The three basketts, are yet three days: † after the which Pharaoh will take thy head from thee, and hang thee 
:: Death on the cross was most cruel, & most ignominious. Cicero. 7. Ver: yet suffered by Christ, and by him madeglorious. Sap. 2. Philip 2.  on the cross, and the fowls shall tear thy flesh. † The third day after this was the birth day of Pharaoh: who making a great feast to his servants, at the banquet he remembered the master of the cupbearers, and the chief of the bakers. † And he restored the one into his place, to reach him the cup; † the other he hanged on a gibbet, that the truth of the interpreter might be approved. † And yet notwithstanding the chief of the cupbearers, prosperous things succeeding, forgot his interpreter.  

ANNOTATIONS. CHAP. XL.  
8. Doth not interpretation belong to God?] Dreams do come of divers 
Some dreams are natural.  causes. Some of natural complexion, or disposition, whereby Philosophers or physicians may probably judge of the state of man's body. Some are rather effects of things past, than signs of any thing to come. Of which sort the wise man saith: Dreams do follow many cares. (Eccle 5.) Some are suggested 
Some are illusions of evil spirits.  by evil spirits, either to flatter worldlings with great pretences, or to terrify weak minds with dangers and afflictions, or to vex and truble those in sleep, whom they can not easily move waking. as. S. Gregory discourseth (li. 8. Moral in cap 7. Job) Some dreams are of God, as in Jacob, Joseph, 
Some are from God.  these eunuchs, Pharaoh, Nabuchodonosor, and others both good and evil men. But to discern, and assuredly to judge of some dreams, whether they 
Dan. 4  be from God, by holy Angels, or illusions of evil spirits, is a special gift of 
Holy Scripture and the Church are judges of doubtful dreams.  God, as also the interpretation thereof belongeth to God, as Joseph here testifieth. Whosoever therefore will be secure must rely either upon express Scripture, or judgement of the Church, as in ominous speeches was noted before (chap. 24.) Otherwise the general rule is, not to observe dreams. Deut. 18.    

CHAP. XLI. Pharaoh dreaming of fat and lean kine▪ 5. also of full and thin ears of corn, 8. no other being able to interpret, 9 Joseph is remembered 25. who interpreting the same▪ ●8. is made ruler over all Egypt. 50. marrieth, and hath two sons, Manasses and Ephraim.  
AFTER two years 
:: Pharaoh his dreams, and his eunuchs were prophetical. For by them God for showed things to come: v 25. yet they were no prophets, but Joseph: who had the gift to interpret them. S. Aug. li. 12. c. 9 de Gen. ad lit. S. Greg. li. 11. Moral. in c. 13. Job.  Pharaoh saw a dream. He thought he stood upon a river, † out of the which came up seven kine, fair and fat exceedingly: and they fed in marish places. † Other seven also came up out of the river, foul, and caryan lean: and they fed on the very bank of the river, in green places: † and they devoured them, that had the merucylous beauty and good state of bodies. Pharaoh after he waked, † slept again, and saw an other dream: seven ears of corn grew forth upon one stalk full and fair: † there sprang also other ears as many, thin and blasted with adustion, † devouring all the beauty of the former. Pharaoh awaking up after his rest, † and when morning was come, being frighted with fear, he sent to all the interpreters of Egypt, and to all the wise men: and they being called for, told them his dream, neither was there any that could interpret it. † Then at length the master of the cupbearers remembering himself, said: I confess my sin: † The king being angry with his servants, commanded me and the chief of the bakers to be cast into the prison of the captain of the soldiers: † where in one night both of us saw a dream portending things to come. † There was there a young man an hebrew, servant to the same captain of the soldiers: to whom telling our dreams, † we heard whatsoever afterward the event of the thing proved to be so. for I was restored to my office: and he was hanged upon a gibbet. † Forthwith at the kings commandment, Joseph being brought out of the prison they polled him: and changing his apparel, brought him unto him. † To whom he said: I have seen dreams, and there is not any that can expound them: which I have heard, thou dost most wisely interpret. † joseph answered: Without me, God shall answer prosperous things to Pharaoh. † Pharaoh therefore told that he had seen: Me thought I stood upon the bank of the river, † and seven kine came up out of the bank of the river, exceeding fair, and full of flesh: which grazed on green places in a marish pasture. † And behold, there followed these, other seven kine, so passing il favoured and lean, that I never saw the like in the land of Egypt; † which having devoured and consumed the former, † gave no token of their fullness: but with the like leanenes and deformity, looked heavelie. Awaking, and fallen again into a deep sleep, † I saw a dream: seven ears of corn grew forth upon one stalk, full and very fair. † Other seven also thin and blasted, with adustion, sprang of the stalk: † which devoured the beauty of the former: I told the dream to the coniecturers, and there is no man that can declare it. † joseph answered: The kings dream is one: God hath showed to Pharaoh 
:: These things came to pass by God's particular providence. Psalm. 4. God called (or caused) a 'samine upon the land.  the things that he will do. † The seven fair kine, and the seven “ full ears: be seven years of plentifulness: and both contain the self same meaning of the dream. † Also the seven lean and thin kine, that came up after them, and the seven thin ears, and blasted with the burning wind: are seven years of famine to come. † Which shall be fulfilled in this order. † Behold there shall come seven years of great fertility in the whole Land of Egypt: † after which shall follow other seven years of so great sterility, that all the abundance before shall be forgotten: for the famine shall consume all the land, † and the greatness of the scarcity, shall destroy the greatness of the plenty. † And in that thou diddest see the second time a dream pertaining to the same thing: it is a token of the certainty, for that the word of God shall come to pass, and be fulfilled speedily. † Now therefore let the king provide a wise man and industrious, and make him ruler over the Land of Egypt: † that he may appoint overseers over all countries: and gether into barns the fifth part of the fruits, during the seven years of the fertility, † that now presently shall ensue: and let all the corn be laid up, under Pharaoes' hands, and let it be reserved in the cities. † And let it be in a readiness, against the famine of seven years to come, which shall oppress Egypt, and the land shall not be consumed with scarcity. † The counsel pleased Pharaoh, and all his servants: † and he spoke to them: Can we find such an other man, that is full of the spirit of God? † He said therefore to Joseph: Because God hath showed thee all things that thou hast spoken, can I find a wiser and one like unto thee? † Thou shalt be over my house, and at the commandment of thy mouth all the people shall obey: only in the throne of the kingdom I will go before thee. † And again Pharaoh said to Joseph: Behold, I have appointed thee over the whole land of Egypt. † And he took his ring from his own hand, and gave it into his hand: and he put upon him a silk robe, and put a chain of gold about his neck. † And he made him go up into his second chariot, the crier proclaiming that all should bow their knee before him, and that they should know he was “ made governor over the whole Land of Egypt. † And the king said to Joseph: I am Pharaoh: without thy commandment no man shall move hand or foore in all the land of Egypt. † And he turned his name, and called him in the Egyptian togue “ the saviour of the world. And he gave him to wife Aseneth the daughter of Putiphar 
:: Cohen signifieth priest; as not only the latin, but also the 70. & Philo and Josephus here translate though sometimes it signifieth prince▪ as the Chaldey paraphrasis interpreteth, whereby it is probable that this Putiphar was both a priest, and a prince.  priest of Heliopolis. Joseph therefore went forth to the land of Egypt († and he was thirty years old when he stood in the sight of king Pharaoh) and did circuit all the countries of Egypt. † And the fertility of the seven years came: and the corn being bound up into sheaves was gathered together into the barns of Egypt. † all the abundance also of grain was laid up in every city. † And there was so great abundance of wheat, that it became equal to the sand of the sea, and the plenty exceeded measure. † And there were borne unto Joseph two sons before the famine came: whom Aseneth the daughter of Putiphar priest of Heliopolis bore him. † And he called the name of the first begotten 
* oblivion.  Manasses, saying: God made me to forget all my labours, & my father's house. † The name also of the second he called 
* Fruitful or Growing.  Ephraim, saying: God hath made me to increase in the land of my poverty. † therefore when the seven years of the plentifulness, that had been in Egypt were passed: † the seven years of scarcity began to come, which Joseph foretold: and in the whole world the famine prevailed, but in all the land of Egypt there was bread. † The which being in hunger, the people cried to Pharaoh, desiring food. To whom he answered: go ye to Joseph: and whatsoever he shall say to you, that do ye. † And the famine daily increased in all the land: and Joseph opened all the barns, and sold to the Egyptians: for them also the famine had oppressed. † And all provinces came into Egypt, to buy victuales, and to moderate the misery of the scarcity.  

ANNOTATIONS. CHAP. XLI.  
43. Made governor] It is easy in the eyes of God, suddenly to enrich the 
Holy Joseph suddenly advanced.  poor. For who would have thought (saith Philo) that in one day a boudman 
Equal. 11. li de Joseph.  should be made a lord, a poor prisoner the chief of the nobility, an under jailor the viceroy, or King's deputy, for a common prison to have a kingly court of his own, from extreme ignominy, to ascend into so hiegh a room of dignity!  
45. Saviour of the world] In the original text the new name and title given by Pharaoh to Joseph is expressed by these two words, Saphnath pahanaach: the former saphnath in Hebrew signifieth a secret or hidden thing, of saphan to hide: but the signification of the other word pahanaach, is more uncertain, being found no where else in the holy Bible. The rabbins do commonly interpret them both together, The man to whom secrets are revealed, or, The reveller 
joseph truly called the reveller of secrets.  of secrets▪ and so this name agreeth well to Joseph, in respect of the gift of interpreting dreams. But besides his interpreting, he also gave most wise counsel, that tended to the safety of many, which, it is like, Pharaoh meant to express by this new name. And S. Hierom, who doubtless with great diligence, and no less judgement, searched the true signification thereof, saith, 
But more honourably, the saviour of the world. Therein a figure of Christ.  that albeit this name in Hebrew soundeth The finder out of secrets, yet seeing it was imposed by an Egyptian (who knew no Hebrew) the reason thereof must be had of the same tongue; and these two words in the Egyptian language are interpreted The saviour of the world: for that he delivered the world from the imminent ruin of famine. Thus saith S. Hierom. And so most aptly the figure answereth to Christ, the true saviour of the world.    

CHAP. XLII. Jacob sendeth ten of his sons to buy corn in Egypt. 7. where Joseph knowing them, they not knowing him, with hard speeches putteth them in prison. 18. At last Simeon remaining in castodie, till Benjamin be brought, the rest are dismissed, 25. with their money, unknown to them, in their sacks.  
AND Jacob hearing, that victuales were sold in Egypt, he said to his sons: Why neglect ye? † I have heard that wheat is sold in Egypt: go ye down, and buy us necessaries, that we may live, and not be consumed with lack. † therefore the ten brethren of Joseph going down, to buy corn in Egypt, † Benjamin being kept at home by Jacob, who said to his brethren: Lest perhaps he take any harm in the journey: † entered into the land of Egypt with others that went to buy. for the famine was in the land of Chanaan. † And Joseph was prince in the land of Egypt, and at his pleasure corn was sold to the people. And when his brethren had adored him, † and he knew them, he spoke as it were to strangers “ somewhat roughly, ask them: From whence came you? Who answered: From the Land of chanaan, that we may buy necessaries to live. † And yet himself knowing his brethren, was not known of them. † And remembering the dreams, which some times he had seen, he said to them: “ You are spies: to view the weaker parts of the land you are come. † Who said: It is not so, my lord, but thy servants are come to buy victuals. † We are all the sons of one man: we are come as men of peace, neither do thy servants go about any evil. † To whom he answered: It is otherwise: you came to consider the undefensed parts of this land. † But they: We thy servants, say they, are twelve brethren, the sons of one man in the Land of Chanaan: the youngest is with our father, the other is not living. † This is it, quoth he, that I said: You are spies. † Now presently I will take a trial of you: “ by the health of Pharaoh you shall not departed hence, until your youngest brother do come. † Send you one of you to bring him: and you shall be in prison, till the things be proved which you have said, whether they be true or false: 
:: If these things which ye say be proved false, ye are to be held as spies, for your lying. S Aug 1. 139. super Gen.  otherwise by the health of Pharaoh you are spies. † therefore he put them in prison three days. † And the third day bringing them out of prison, he said: do as I have said, and you shall live: for I fear God. † If you be men of peace, let one of your brethren be bound in prison: and go ye your ways, and carry the corn that you have bought, unto your houses, † and bring your youngest brother to me, that I may prove your sayings to be true, and that you die not. They did as he had said, † and they talked one to an other: worthily do we suffer these things, because we have sinned against our brother, seeing the distress of his soul, whilst he besought us, and we heard not: therefore is this tribulation come upon us. † Among whom Reuben one of them, said: Why, did not I say to you: sin not against the boy: and you heard me not? Lo his blood is required. † And they knew not that Joseph understood: because he spoke to them by an interpreter. † And he turned away himself a little while, and wept: and returning he spoke to them. † And taking Simeon, and binding him in their presence, he commanded his servants that they should fill up their sacks with wheat, and put every man's money again in their bags, giving them besides for to eat on the way: who did so. † But they carrying their corn upon their asses, took their journey. † And one of them opening his sack, to give his beast provender in the inn, beholding the money in the sacks mouth, † he said to his brethren: My money is given me again, behold it is in the sack. And being astonied, and troubled amongst themselves, they said: What is this, that God hath done unto us? † And they came to Jacob their father into the land of Chanaan, and they told him all things that had chanced unto them, saying: † The lord of the land spoke to us roughly, and thought us to be spies of the province, † to whom we answered: We are men of peace, neither do we attempt any treachery. † We are twelve brethren borne of one father: one is not living, the youngest is with our father in the Land of Chanaan. † Who said to us: Thus shall I try that you be men of peace: leave one of your brethren with me, and take ye provision necessary for your houses, and go your ways, † and bring your youngest brother to me, that I may know you are not spies: and you may receive this fellow again, that is kept in prison: and afterwards may have licence to buy what things you wil † This being said, when they powered out their corn, every man found his money tied in the mouth of the sacks: and all being astonied together, † their father Jacob said: You have made me to be without children, Joseph is not living, Simeon is kept in bonds, and Benjamin you will take away: all these evils are fallen upon me. † To whom Reuben answered: kill my two sons, if I bring him not again to thee: deliver him into my hand, and I will restore him unto thee. † But he said: My son shall not go down with you: his brother is dead, and he alone is remaining: if any adversity shall chance to him in the land to the which you go, you shall bring down 
:: mine old age or, me an old man. S. Aug. q. 142.  my hoar hears with sorrow “ unto hell.  

ANNOTATIONS CHAP. XLII.  
7. Some what roughly] joseph afflicted his brethren to bring them into consideration of their former faults, and to true contrition. Without which, 
Contrition necessary for the remission of sins.  though injuries be remitted by men, yet the offenders are not absolved before God. therefore he loving them and hating their sin, by affliction brought them to understanding. Who being at last truly penitent, he acknowledged and most lovingly embraced them, and provided for them in their necessity. S. Aug. sir 82. de temp. And this example S. Gregory (ho. 22. in Ezech) applithe to the instruction of pastors of souls: that they procure true repentance before absolution of sins. Ne si inordinate culpa dimittitur, is qui est enlpabilis, 
disorderly remission is hurtful.  in reatu gravius astringatur. Lest, if the fault be disorderly remitted he that is faulty be more grievously entangled in guilt of conscience: therefore with much discretion severity in show, & clemency in mind are required.  
9 You are spies] To the same purpose he calleh them spies. After the 
joseph calleth his brother's spies for their good.  manner of examiners calling suspected persons, as they may seem to be: thereby to try what they would answer. Al for their wholesome penance, and withal to procare them afterwards more compassion among the Egyptians. S. Aug. q. 139. super. Gen.  
15. By the health of Pharaoh.] Joseph in swearing by pharao's health, honoured 
It is lawful to swear by creatures.  God, the giver and conserver of health, life, power, dignity and all that was in Pharaoh. Whereby we see that this manner of swearing was lawful. As now likewise Christians lawfully swear not only by God, but also by his creatures, saying: As God shall help them, & his holy Gospels: so it be with due circumstances, and requisite conditions, namely with those which the Prophet Hieremie mentioneth, in truth, in judgement, and in justice: not self, rash, nor of an 
●ier. 4.  unjust thing: nor in frequent and common talk (a most bad custom) for so thou must neirher swear by God himself, nor (as our saviour teacheth) by 
Mat. 5.  
In some case more convenient then to name God expressly.  heaven, nor by the earth, nor by Jerusalem, nor by thy head, nor any thing else: signifying that in some case, and due manner we may swear by any of these. And in this particular Joseph did rather name Pharaoh in his oath then God, as well to conceal himself as yet from his brethren, as to strike more terror in their hearts, by naming his master the King, in whom he had more interest than they.  
38. Unto hell.] To that place where souls remain, as before. chap. 37. v. 35. For this phrase, of bringing unto hell, and descending into hell, usually spoken 
divers mansions in hell.  in the old Testament, of all sorts of souls both just and wicked, signifieth that all went that time to hell, that is, to a low place, far distant from heaven. But some to rest, and some to pain. Whereupon S. Hierom saith: hell is a place. Wherein souls are included, either in rest, or in pains, according to the quality of their deserts.    

CHAP. XLIII. The famine pressing, the land, Jacob willeth his sons to go again in't. Egypt to buy more corn: 3. who refusing to go without Benjamin. 11. he is sent with them, and presents and double money, lest the former were brought back by error. 16. Joseph seeing Benjamin, 23. delivereth Simeon, and intertaineth them all at dinner.  
IN THE mean time the famine did oppress all the land very sore. † And the provision being spent, which they had bronght out of Egypt, Jacob said to his sons: go again, and by us a little victual. † Judas answered: That same man denounced unto us under attestation of an oath, saying: You shall not see my face, unless you bring your youngest brother with you. † If therefore thou wilt send him with us, we will go forward together, and will buy necessaries for thee: † but if thou wilt not, we will not go: for the man, as we have often said, denounced unto us saying: You shall not see my face without your youngest brother. † Israel said to them: You have done this to my misery, in that you told him that you had an other brother also. † But they answered: The man asked us in order our progeny: if our father lived: if we had a brother: and we answered him consequently to that which he demanded: could we know that he would say: Bring hither your brother with you? † Judas also said to his father: Send the boy with me, that we may set forward, and may live: lest we and our little ones die. † I take upon me the boy: require him of my hand, unless I bring him again, and restore him to thee, I will be 
:: gild of sin is a greater bond than the life of Rubens sons; which he offered, & Jacob yielded not thereto▪ & yet granted to this offer of Judas.  guilty of sin against thee for ever. † If del●y had not been made, we had been come now the second time. † therefore Israel their father said to them: If it must needs be so, do that you will: take of the best fruits of the land in your vessels, and carry to the man for presents, a courtesy of rosin, and of honey, and of incense, of myrrh, of terebinth, and of almonds. † double money also carry with you: and recarie that you found in your sacks, lest perhaps it was done by an error: † but take also your brother, and go to the man. † And my God almighty make him favourable unto you: and send back with you your brother, whom he keepeth, and this Benjamin: as for me I shall be desolate without children. † The men therefore took the presents, and the double money, and Benjamin: and went down into Egypt, and stood before Joseph. † Whom when he had seen▪ and Benjamin withal▪ he commanded the steward of his house, saying: Bring in the men into the house, and kill victims, and prepare a feast: because they shall eat with me at noon. † He did that which was commanded him, and brought the men into the house. † And there being sore afraid, they said one to an other: because of the money, which we carried back the first time in our sacks, we are brought in: that he may turn upon us 
* Calumniam.  a false accusation, and forceibly bring both us, and our asses into bondage. † wherefore in the very door stepping to the steward of the house, † they spoke: Sir we desire thee to hear us. Now once before we came down to buy provision: † which being bought, when we were come to the inn, we opened our sacks, and found our money in the mouths of the sacks: which we have now brought again in the same weight. † But we have brought other money besides, to buy the things that are necessary for us: our conscience is not privy, who put it in our bags. † But he answered: Peace be with you, fear you not: your God, and the God of your father hath given you treasures in your sacks. for the money, which you gave me, I have for good. And he brought forth Simeon unto them. † And being brought into the house, he fetched water, and they washed their feet, and he gave provender to their asses. † But they made ready the presents, till Joseph should come in at noon: for they had heard that they should eat bread there. † therefore Joseph came in to his house, and they offered him presents holding them in their hands, and 
:: They now adore him, whom they sold, lest they should adore him. S. Greg. ho 22. in Ezech.  they adored prostrate to the ground. † But he courteously resaluting them, asked them saying: Is the old man your father in health, of whom you told me? Is he yet living? † Who answered: Thy servant our father is in health, he is yet living. And bowing themselves, they adored him. † And joseph lifting up his eyes, saw Benjamin his brother of the same mother, and said: Is this your young brother, of whom you told me? And again: God, saith he, be merciful unto thee my son. † And he made haste because his hart was moved upon his brother, and tears broke forth: and entering into his chamber he wept. † And when he had washed his face, coming forth again, he refrained himself, and said: Set bread on the table. † Which being set down, to Joseph a part, and to his brethren apart, to the Egyptians also that did eat with him apart (for it is unlawful for the Egyptians to eat with the Hebrews, and 
:: See Exodi. 8. v. 26.  they think such a feast profane). † they sat before him, the first begotten according to his first-birth, and the youngest according to his age. And they marveled out of measure, † taking the portions that they received of him: and the greater portion came to Benjamin, so that it exceeded 
:: every one having five portions, Benjamin had double. josephus li. 1. Antiq.  by five parts. And they drank and were “ in ebriated with him.  

ANNOTATIONS. CHAP. XLIII.  
34. Inebriated.] Not that they did eat or drink to much, or fell into excess, 
Moderation to be used in feasting.  but competently. As the earth is said to be inebriated with rain (Psal. 64.) being sufficiently watered, and so made fruitful, not drowned, nor overflowed, for so it is unfructful. S. Hierom. Tra dit. Heb. S. Aug. q. 144. super Gen.    

CHAP. XLIIII. Joseph causeth their sacks to be filled with corn, and their money to be put again therein, and in Benjamins sack also a silver cup, 4. and when they were parted, sending after them, chargeth them with theft. 12. And the cup being fond in Benjamins sack, they all much afflicted return to Ioseph. 17. who threatening to keep Benjamin, 18. Judas entreateth, 32. and finally offereth himself to servitude for him.  
AND Joseph commanded the steward of his house, saying: fill their sacks with corn, as much as they can hold: and put the money of every one in the top of his sack. † And in the sacks mouth 
:: By this Joseph tried his brothers affection, whether they would entreat for Benjamin, or suffer him to be captive: as they had be sore sold himself to captivity. Theod. q. 105. in Gen.  of the younger put my silver cup, and the price which he gave for the wheat. And it was so done. † And when the morning rose, they were dismissed with their asses. † And they were now departed out of the city, and had gone forward a little way: then Joseph sending for the steward of his house, said: Arise, quoth he, and pursue the men: and overtaking them say to them: Why have you rendered evil for good? † The cup which you have stolen, is that wherein my lord doth drink, and wherein he is wont to divine: you have done a very evil thing. † He did as he had commanded. And having overtaken them, he spoke to them in the same order. † Who answered: Why doth our lord speak so, as though thy servants had committed so heinous a fact? † The money, that we found in the top of our sacks, we recaried to thee from the land of Chanaan: and how followeth it, that we have stolen out of thy lords house, gold or silver? † With whom soever of thy servants that shall be found, which thou seekest, let him die, and we will be the bondmen of our lord. † Who said to them: Be it done according to your sentence: with whom soever it shall be found, be he my bondman, and you shall be guiltless. † therefore in haste taking down their sacks upon the ground, every man opened. † Which when he had searched, beginning from the elder even to the youngest, he found the cup in Benjamins sack. † But they 
:: O torments of mercy▪ he vexeth whom he loveth. S. Greg. ho. 22. in Ezech.  renting their garments, and loading their asses again, returned into the town. † And Judas foremost with his brethren entered in to Joseph (for he was not yet gone out of the place) and they fell together before him on the ground. † To whom he said: Why would you do so? know you not that there is not the like to me in the science 
:: Joseph being in deed a prophet, knowing more than all sorcerers in Egypt spoke of himself as he was esteemed in that place. S. Aug. q. 145. super Gen.  of divining. † To whom Judas said: What shall we answer, my lord? or what shall we speak, or be able justly to pretend? God hath found the iniquity of thy servants: lo we are all bondmen to my lord, both we, & he, with whom the cup was found. † joseph answered: God forbidden that I should so do: he that stole the cup, the same be my bondman: and go you free unto your father. † And Judas approaching nearer, said boldly: I beseech thee my lord, let thy servant speak a word in thine ears, and be not angry with thy servant: for after Pharaoh thou art, † my lord. Thou diddest ask thy servants the first time: have you a father or a brother? † and we answered thee my lord: We have a father an old man, and a little boy, that was borne in his old age; whose brother by the mother is dead: and his mother hath him only, and his father loveth him tenderly. † And thou saidst to thy servants: Bring him hither to me, and I will set mine eyes on him. † We suggested to my lord: The boy can not leave his father: for if he leave him, he will die. † And thou saidst to thy servants: unless your youngest brother come with you, you shall no more see my face. † therefore when we were gone up to thy servant our father, we told him all things that my lord did speak. † And our father said: go again, and buy us a little wheat. † To whom we said: we can not go: if our youngest brother shall go down with us, we will set forward together: otherwise he being absent, we dare not see the man's face. † whereunto he answered: You know that my wife bore me two. † One went forth, and you said: A beast did devour him: and hitherto he appeareth not. † If you take this also, and ought befall him in the way, you shall bring down 
:: See pag. 130.  my hoar hairs with sorrow unto hell. † therefore if I shall enter to thy servant our father, and the boy be wanting (whereas his life dependeth upon the life of him) † and he shall see that he is not with us, he will die, & thy servants shall bring down his hoar hairs with sorrow unto hell. † Let me be thy proper servant, that did take him into my protection and promised saying: unless I bring him again I will be guilty of sin against my father for ever. † I therefore thy servant will tarry in steed of the child in the service of my lord, and let the child go up with his brethren. † For I can not return to my father, the child being absent; lest I stand by a witness of the calamity, that shall oppress my father.   

CHAP. XLV. Joseph manifesteth himself to his brethren. Who being much terified he comforteth them, and weeping embraceth every one 16. The bruit whereof coming to Pharaoh, he congratulating commandeth joseph to call his father with all his family into Egypt. 21. So the eleven brothers aresent away with gifies and provision for jacob's journey. 26. All which the father understanding is revived in spirit.  
JOSEPH could no longer refrain many standing by in presence: whereupon he commanded that all should go forth, and no stranger should be present at their acknowledging one of another. † And he lifted up his voice with weeping, which the Egyptians heard, and all the house of Pharaoh. † And he said to his Brethren: I am Joseph: is my father yet living? His brethren could not answer him being terribly astonied out of measure. † To whom gently he said: Come hither to me. And when they were come near him, I am, quoth he, Joseph, your brother, whom you sold into Egypt. † Be not afraid, neither let it seem to you a hard case that you did sell me into these countries: for 
:: God's providence turned their evil dealing to the good of the whole family chap. 50. ●. ●0.  God sent me before you into Egypt for your preservation. † For it is two years since the famine begain to be upon the earth, and yet five years remain, wherein there can be neither ear-ring nor reaping. † And God sent me before, that you may be preserved up on the earth, and may have victuals to live. † Not by your counsel, but by the will of God was I sent hither: who hath made me as it were a father to Pharaoh, and lord of his whole house, and prince in all the land of Egypt. † Make haste and get ye up to my father, and you shall say to him: Thy son Joseph willeth thus: God hath made me lord of the whole land of Egypt: come down to me, tarry not. † And thou shalt dwell in the land of Gessen: and thou shalt be near me thou and thy sons, and thy sons children, thy sheep, and thy herds. and all things that thou dost possess. † And there I will feed thee (for yet there are five years of famine remaining) lest both thou perish, and thy house, & all things that thou dost possess. † Behold, your eyes, and the eyes of my brother Benjamin do see, that it is my mouth that speaketh unto you. † Report to my father my whole glory and all things that you have seen in Egypt: make haste, and bring him to me. † And falling upon the neck of his brother Benjamin, embracing him he wept: he also in like manner weeping upon his neck. † And Joseph kissed all his brethren, and wept upon every one: after which things they were bold to speak unto him. † And it was heard of, and very famously reported abroad in the King's court: The brethren of Joseph are come: and 
:: joseph's pr● dent proceeding before he made himself known to his brethren and them to Pharaoh, procured all this joy & favour towards them in Egypt.  Pharaoh was glad, and all his family. † And he spoke to Joseph that he should command his brethren, saying: Loading your beasts go into the Land of Chanaan, † and take thence your father and kin, and come to me: and I will give you all the good things of Egypt, that you may eat the marrow of the land. † give commandment also that they take veins out of the land of Egypt, for the carriage of their little ones and wives: and say: Take up your father, and make haste to come with all speed. † Neither do you leave any thing of your household stuff: for all the riches of Egypt, shall be yours. † And the sons of Israel did as it was commanded them. To whom Joseph gave veins according to pharao's commandment: and victuals for the way. † He bad also to be brought up for every one two robes: but to Benjamin he gave three hundred pieces of silver with five robes of the best: † sending to his father as much money and raiment, adding besides them he asses that should carry of all the riches of Egypt, and as many she asses, carrying wheat for the journey and bread. † therefore he dismissed his brethren, and when they were departing he said to them: “ Be not angry in the way. † Who going up out of Egypt, came into the land of Chanaan to their father Jacob. † And they told him saying: Joseph thy son is living: and he ruleth in all the Land of Egypt. Which when Jacob heard, awaking as it were out of a heavy sleep, notwithstanding did not believe them. † They on the contrary side reported the whole order of the thing. And when he saw the veins and all things that he had sent, his spirit revived, † and he said: It sufficeth me if Joseph my son be living yet: I will go, and see him before I die.  

ANNOTATIONS. CHAP. XLV.  
24. Be not angry in the way] travelers in journey are easily provoked to 
Occasion of sin to be avoided.  anger and brawling: especially if they avoid not probable occasions. Therefore Joseph admonisheth his brothers to beware thereof, lest in talking of him, and how they had sold him to strangers, some of them might accuse others, and excuse themselves, and so fall in to new offences. S. Chris. ho. 64. in Gen.    

CHAP. XLVI. Israel warranted in a vision from God, goeth into Egypt with all his famimlie, 
The eight and last part of this book.  8. who are here recited. 28. Joseph meeting him in Gessen, adviseth him to tell Pharaoh, that they are shepherds by their trade of life.  
AND Israel taking his journey, with all things that he 
Of Jacob and his progenies going into Egypt; Of his and joseph's death.  had “ came to the well of the oath, and killing there victims to the God of his father Isaac. † He heard him by a vision of the night calling him, and saying unto him: Jacob, Jacob. To whom he answered: lo here I am. † God said to him: I am the most mighty God of thy father: fear not, go down into Egypt, for into a great nation will I make thee there. † I will go down with thee thither, and thence will I bring thee returning: Joseph also shall put his hands upon thine eyes. † And Jacob rose up from the well of the oath: and his sons took him up, with their little ones and wives in the veins, which Pharaoh had sent to carry the old man, † and all that he had possessed in the Land of Chanaan: and he came into Egypt with all his seed, † his sons, and nephews, daughters, and all his progeny together. † And these are the names of the children of Israel, that entered into Egypt, himself with his children. His first-begotten Reuben. † The sons of Reuben: Henoch and Phallu and Hesron and Charmi. † The sons of Simeon: Jamuel and Jamin and Ahod, and Jachin and Sohar, and Saul the son of Chananitesse. † The sons of Levi: Gerson and Caath and Merari. † The sons of Juda: Her and Onan & Sela and Phares and Zara. And Her and Onan died in the land of Chanaan. And there were sons borne to Phares: Hesron and Hamul. † The sons of Issachar: Thola and Phua and Job and Semron. † The sons of Zabulon: Sared & Elon and Jahelel. † These are the sons of Lia, which she bore 
:: That is, She bore their fathers in Mesopotamia. S. Aug q. 151. in Gen.  in Mesopotamia of Syria with Dina his daughter. All the souls of his sons and daughters, are thirty three. † The sons of Gad: Sephion and Haggi and Siuni and Esebon and Heri and Arodi and Areli. † The sons of Aser: Jamne and Jesua and Jessui and Beria, Sara also their sister. The sons of Beria: Heber and Melchiel. † these be the sons of Zelpha, whom Laban gave to Lia his daughter. and these she bore to Jacob sixteen souls. † The sons of Rachel jacob's wife: Joseph and Benjamin. † And there were sons borne to Joseph, in the Land of Egypt, which Aseneth the daughter of Putiphar priest of Heliopolis bore to him: Manasses and Ephraim. † The sons of Benjamin? Bela and Bechor and Asbel and Gera and Naaman and Echi and Ros and Mophim and Ophim and Ared. † these be the sons of Rachel, which she bore to Jacob: all the souls, fourteen. † The sons of Dan: Husim. † The sons of Nepthali: Jaziel and Guni and Jeser and Sallem. † These be the sons of Bala, whom Laban gave to Rachel his daughter: and these she bore to Jacob: all the souls, seven. † all the souls, that entered with Jacob into Egypt, and that came out of his thigh, besides his sons wives, “ sixty six. † And the sons of Joseph, that were borne to him in the land of Egypt, two souls. All the souls of the house of Jacob, that entered into Egypt, were “ seventy. † And he sent Judas before him to Joseph, that he should tell him, and he should come into Gessen to meet him. † Whither when he was come, Joseph addressing his chariot went up to meet his father, unto the same place: and seeing him fell upon his neck, and as they embraced he wept. † And his father said to Joseph: Now will I die with joy, because I have seen thy face, and do leave thee alive. † But he spoke to his brethren, and to all his father's house: I will go up, and will tell Pharaoh, and will say to him: My brethren, and my father's house, that were in the Land of Chanaan, are come to me: † and the men are pastors of sheep, and their trade is to feed flocks: 
Egyptians honouring sheep, goats, and kine for gods, detested them that did govern, kill, or eat those cattle.  their cattle, and herds, and all that they could have, they have brought with them. † And when he shall call you, and shall say: What is your trade? † You shall answer: We thy sernantes are pastors, from our infancy until this present, both we and our fathers. And this you shall say, that you may dwell in the Land of Gessen, because he Egyptians:: detest all pastors of sheep.  

ANNOTATIONS. CHAP. XLVI.  
1. Came to the well of oath] In this holy place (called Bersebee, that is, well of oath, where Abraham and Isaac had confirmed by oath, their league with the 
God revealeth his will in holieplaces.  Kings of the country, and erected altars, Jacob also consulted God, about his going into Egypt, and was commanded to go with all that he had.  
26. Sixty six. 27. seventy.] The difficulty in these two verses, concerning the number of Israelites, that were at first in Egypt with Jacob, is easily explicated, that just sixty six, of his own issue, came in with him; and himself being counted maketh sixty seven, adding also Joseph (who was there before) and his two sons Manasses and Ephraim (borne there) they were in all seventy. But a far greater difficulty remaineth: for besides these seventy 
A difficulty how many Israelites came at first into Egypt.  persons, the Septuagint Greek Interpreters number and name five more; to wit, a son and a nephew of Manasses (the first called Machir, the other Galaad,) and two sons of Ephraim (called Sutalaam, and Taam,) and one nephew (named Edem) which number of seventy five. S. Steven also citeth, 
Act. 7.  following the vulgar known Scripture of the Septuagint, rather than the Hebrew text. Now in what sense, these five could be said to have entered into Egypt with Jacob, being not then borne; may some of them not borne during jacob's life, for Jacob lived but seventeen years in Egypt (chap 47. v. 28) and Joseph being married but nine years before (for this was the second dear year, after the seven plentiful years) his sons could not exceed seven or eight years, when Jacob came to Egypt; and so being but 24. or 25. years old at his death, could not then be grandfathers: how therefore these five named by the Septuagint, and some others, not then borne, of the lines of Phares and Benjamin, recited here by Moses, could be said to come 
Numbers mystical, sometimes no● explicable in the literal sense.  with Jacob into Egypt, S. Augustin findeth so insoluble, that he doubteth not to affirm, some great hidden mystery to be understood by the Septnagint Interpreters, in these numbers, not otherwise perhaps explicable according to the letter.    

CHAP. XLVII. Jacob with his sons being come into Gessen, Pharaoh granteth them the same place to dwell in. 13. The famine forceth the Egyptians to sell all their goods, lands, and possessions to the King, 22. except the priest's part, to whom the king alloweth necessary food, without paying for it. 27. After seventeen years Jacob adjureth Joseph, to bury him amongst his ancestors.  
JOSEPH therefore going in told Pharaoh, saying: My father & brethren, their sheep and herds, & all things that they possess, are come out of the Land of Chanaan: & behold they stay in the Land of Gessen. † The utmost also of his brethren five persons he presented before the king: † whom he asked: What trade have you? They answered: We thy servants are pastors of sheep, both we, and our fathers. † We are come to sojourn in the land, because there is no grass for thy servants flocks, the famine being very sore in the land of Chanaan: and we desire thee to command that we thy servants may be in the Land of Gessen. † And the King therefore said to Joseph: Thy father and thy brethren are come to thee. † The Land of Egypt, is in thy sight: make them to dwell in the best place, and deliver them the Land of Gessen. And if so be thou know that there are industrious men among them, appoint them masters of my cattle. † After this Joseph brought in his father to the King, and set him before him: who blessing him, † and being asked of him: How many be the days of the years of thy life? † He answered: The days of the pilgrimage of my life are an hundred thirty years,:: few, and:: evil, and 
:: every man's life is short, & replenished with many miseries. Job. 14.  they are not come to the days of my fathers, in which they were pilgrims. † And blessing the king, he went forth. † But Joseph gave possession to his father and his brethren in Egypt, in the best place of the land, in Rhamesses, as Pharaoh had commanded. † And he nourished them, and all his father's house, allowing victuales to every one. † For in the whole world there wanted bread, and famine oppressed the land, especially of Egypt and Chanaan. † Out of which he gathered together all the money for the selling of corn, and brought it in unto the King's treasure. † And when the buyers wanted money, all Egypt came to Joseph, saying: give us bread: why die we before thee, our money failing? † To whom he answered: Bring your cattle, and for them I will give you victuales, if you have not to pay. † Which when they had brought, he gave them sustenance for horses, and sheep, and oxen, and asses: and he sustained them that year for the exchange of the cattle. † And they came the second year, and said to him: We will not conceal from our lord, that our money failing, our cattle withal have failed: neither art thou ignorant, that we have nothing besides our bodies and land. † Why therefore shall we die in thy sight? both we and our land will be thine: buy us to be the King's bondmen, and give us seed, lest for default of tilers the land be turned into a wilderness. † joseph therefore bought all the Land of Egypt, every man selling his possessions for the greatness of the famine. And he brought it under pharao's hands, † and all the people thereof from the farthest ends of Egypt, even to the uttermost coasts thereof, † “ saving the land of the “ Priests, which the king had delivered them: 
:: The priests, of Egypt being not forced to labour for their living, found out the mathematics, as wituesseth Aristotle. in princ. Metaph.  to whom also a certain allowance of victuals was given out of the common barns, and therefore they were not driven to sell their possessions. † joseph therefore said to the people: Behold as you see, Pharaoh possesseth both you and your land: take seed, and sow the fields, † that you may have corn. The fifth part you shall give to the king: the other four I am content you shall have for seed, and for food to your families and your children. † Who answered: Our life is in thy hand: only let our lord have a respect unto us, and we will gladly serve the king. † From that time until this present day in the whole land of Egypt, the fifth part is paid to the kings, and it became as it were a law, saving the land of the priests, which was free from this condition. † Israel therefore dwelled in Egypt, that is, in the Land of Gessen, and possessed it: and was increased, and multiplied exceedingly. † And he lived in it seventeen years: and all the days of his life came to an hundred forty seven years. † And when he saw that the day of his death approached, he called his son Joseph, and said to him: If I have found grace in thy sight, put thy hand under my thigh: and thou shalt do me this mercy and truth, not to bury me in Egypt: † but “ I will sleep with my fathers, and take me away out of this land, and bury me in the sepulchre of my ancestors. To whom Joseph answered: I will do that thou hast commanded. † And he said: sweat then to me. Who swearing, Israel adored God, turning “ to the bed's head.  

ANNOTATIONS. CHAP. XLV  
22. Saving the land of the Priests.] Let them hear which now live (saith S. Chrysostom) what great care men had in times passed of the priests, of idols: 
H●. 65. in Gen.  
The immunity and care of Priests in the law of nature. Yea amongst Insidels.  and let them learn at least to yield like honour to true priests, to whom the ministery of all divine offices is committed. For if the Egyptians, in their errors, had so great care of Idols, thinking them to be more honoured, if their ministers were respected, how great condemnation do they not deserve, that now diminish that, which pertaineth to the provision of priests? Do ye not know that the honour pertaineth to God himself? Regard not therefore him to whom the honouris exhibited. For it is not for his cause to whom thou 
Much more amongst Christians, Priests ought to be respected.  dost it, but for his sake whose priest he is, that of him thou Mayest abundantly receive rewards. Wherefore he said: He that shall do it to one of these, hath done it for me: & He that receiveth a prophet, in the name of a prophet, shall receive the reward 
Math. 25. & 10.  of a prophet. Will our Lord reward thee according to the worthiness or meanness of his ministers? According to thine own alacrity, he either crowneth or condemneth. etc. I say not this for the priests sakes, but for yours, desiring to gain you in all things. For in am of that little you give, you shall receive immortal rewards, and unspeakable good. Let us consider these things, and haste to serve them, not looking upon the cost, but upon the gain, and increase that riseth thereof. etc. For whatsoever you bestow upon God's priests, he accounteth it as bestowed on himself. And he that so bestoweth, shall not only receive like retrbution, but manifold greater: our merciful God, always of the abundance of his mercy, exceeding the things which are done by us. Let us not therefore be worse than infidels, who for the error of idols gave so much to their servants; for how much error and truth do differ, so much difference is there, between theirs and God's Priests. Thus much and something more writeth S. Chrisostom upon this place. 
Cohen in some place signifieth Prince, but is here translated Priest, in all the English Bibles.   
22. Priest's] The Hebrew word Cohenim is here universally translated Priests, in all languages and Editions: which (chap. 40. v. 45.) some translate Prince: and more probably (2. Reg. 8. v. vlt.) where David's sons are called Cohenim: who were in deed Princes, and not properly Priests. But in this present place it signifieth those, to whom Pharaoh allowed particular provision in the time of dearth, which all understand of Priests, and not of Princes.  
30. I will sleep with my fathers] Albeit neither the lack of burial, nor any 
Special place of burial lawfully desired, and spiritually profitable.  cruelty nor contumely used against dead bodies, can annoy the just, for those that kill men's bodies, can afterwards do them no more harm: yet it is both a lawful 
Luc 12.  natural desire, and a spiritual comfort and profit, to be buried in special places, where their own friends, or holy persons are buried, or where God is more specially served, Sacrifice, and other prayers offered. And so both Jaeob and Joseph desired to rest in the land of Chanaan, where their parents were buried and where Christ should be borne and redeem mankind. But wordly pomp 
But pomp availeth not the dead.  and honour of funerals, are rather the comfort of the living, than the relief of the departed. as S. Augustin teacheth, in Psal. 115. For in the sight of men, the troop of servants (saith the same S. Augustin lib. 1. c. 13. de civit.) made solemn and glorious exequys to the rich glutton, that was clothed in silk, and fared delicately in his life, but in the sight of God, the angel's ministery made far more excellent to poor Lazarus, though they carried not his body into a marble tomb, but his soul into Abraham's bosom.  
31. To the bed's head.] S. Paul alleging this place saith: jacob adored the top 
Heb. 11.  of (Joseph) his rod, following the Septuagint, who for the same Hebrew word (being without points, that is, without vowels) in this place say, rod, and in 
The Septuagint are not contrary to the Hebrew and Latin text, but supply that was omitted.  the next chapter (v. 2.) interpret bed. For Matteh signifieth a rod, and Mittah, a bed. The Latin rherfore translating bed, as the Hebrew is pointed, and the Septuagint, and S. Paul reading rod, both are true, and both together express the whole action, that Jacob taking joseph's rod into his hand, and turning to the bed's head, leaned on the top of the rod, and adored not only God, the Lord and giver of all good, but also his son Joseph now the chief ruler and Prince of Egypt. as S. Augustin expoundeth. q 162. in Gen. And herein saith S. Chrisostom (ho 66) joseph's dream was fulfilled, that the sun and moon should adore him. The like saith Theodoret (q. 108 in Gen) And Procopius 
Adoration of God and creatures is not repugnant.  addeth that Jacob adoring joseph's rod, adored also Christ's kingdom, prefigured by the same rod. But how adoration of creatures redoundeth to the honour of God, more is noted upon the said place of S. Paul. Heb. 11.    

CHAP. XLVIII. Joseph visiteth his father being sick. 5. Who adopteth his two sons Manasses and Ephraim, 13. and blesseth them, preferring the younger before the elder, contrary to joseph's mind. 22. And giveth a portion of land to Joseph, above his brethren.  
THESE things beinng so done, it was told Joseph that his father was sick: who, taking his two sons Manasses and Ephraim, went forward. † And it was told the old man: Behold thy son Joseph cometh to thee. Who being strengthened sat on his bed. † And joseph being entered in to him, he said: God almighty appeared to me in Luza, which is in the Land of Chanaan: and he blessed me, † and said: I will increase, and multiply thee, and make thee into multitudes of peoples: and I will give thee this land, and to thy seed after thee for an everlasting possession. † Thy two sons therefore, which were borne to thee in the Land of Egypt before I came hither to thee, shallbe my: Ephraim and Manasses, as Reuben and Simeon shallbe reputed to me. † But the rest begotten of thee after them, shallbe thine, and shall be called by the name of their brethren in their possessions. † For unto me, when I came out of Mesopotamia, Rachel died in the land of Chanaan in the very journey, and it was spring time: and I entered into Ephrata, and buried 
Mat. 2.  her by the way side to Ephrata, which by an other name is called Bethleem. † And seeing his sons he said to him: Who are these? † He answered: They are my sons, whom God hath given me in this place. Bring them, quoth he, to me, that I may bless them. † For Israel's eyes were dim by reason of very great age, and he could not see clearly. And when they were set beside him, kissing and embracing them, † he said to his son: I am not defrauded of thy sight: moreover God hath showed me thy seed. † And when Joseph had taken them from his father's lap, he adored prostrate unto the ground. † And he set Ephraim on his right hand, that is, on the left hand of Israel: but Manasses on his own left hand, to wit, on his father's right hand, and put them near to him. † Who “ stretching forth his right hand, put it upon the head of Ephraim the younger brother: and 
:: By this he made a cross prefiguring the cross of Christ. Isidor in hun● locum.  the left upon the head of Manasses, that was the elder, “ changing hands. † And Jacob blessed the sons of Joseph, and said: God, in whose sight my father's Abraham and Isaac have walked, God that feedeth me from my youth until this present day: † “ The Angel that delivereth me from all evils, bless these children: and be my name called upon them, the names also of my father's Abraham, and Isaac, and grow they into a multitude upon the earth. † And joseph seeing that his father had put his right hand upon the head of Ephraim, took it heavily: and taking his father's hand he went about to lift it from Ephraim's head, and to remove it upon the head of Manasses. † And he said to his father: It is not convenient father so to be: because this is the first begotten put thy right hand upon his head. † Who refusing, said: I know my son, I know: and this same in deed shall be into peoples, and shall be multiplied: but his younger brother shall be greater than he: and his seed shall grow into nations. † And he blessed them at that time, saying: In thee shall Israel be blessed, and it shallbe said: God do unto thee as unto Ephraim, and as unto Manasses. And he set Ephraim before Manasses. † And he said to Joseph his son: Behold I die, and God will be with you, and will bring you back into the land of your fathers. † I do give thee one portion above thy brethren, which I took out of the hand of the Amorrhean with my sword and bow.  

ANNOTATIONS. CHAP. XLVIII.  
14. Streatching forth his right hand.] As nature hath made the right hand 
The right hand also in spiritual things, preferred before the left.  
Arist. li. 2. de caelo. textu. 8. & de inces. animal, ca 4.  readier to move, stronger to work and resist, and apt to frame and fashion any thing, so generally we use it more than the left. And when we use both hands at once, we ordinarily apply the right hand to the greater, and more excellent effect, both in spiritual and corporal things. As in confirmation of fidelity or friendship, in blessing, writing, fieghting, playing, and in most others things, we use the right hand, either only or chief. So the Patriarch Jacob laid his right hand upon Ephraim, knowing by prophetical spirit, 
The younger brother preferred signified the Gentiles before the Jews.  that he should be preferred, before his elder brother Manasses Literally fulfilled in joshua, jeroboam, and other chief Princes of Ephraim's issue. And mystically in the gentiles, being later called of God, and yet preferred before the Jews. S. Cypri li. 1. c. 21. adver. Judeos: S. Amb. li. de Benedict. Patriarch. c. 1. S. Aug. li. 16. c. 42. de civit. etc.  
14. Changing hands.] The mystery, of the gentiles excelling the Jews 
Procop. Isidor. in Gen.  in time of grace, often prefigured by preferring the younger brother before the elder (Abel before Cain; Abraham before Nachor; Isaac before Ishmael; Jacob himself before Esau; and now Ephraim before Manasses) is here further represented by jacob's forming of a cross, with his arms laid one over the other, when he blessed his two nephews: who otherwise might have 
The form of the cross prefigured by Jacob crossing his arms.  laid his right hand first upon one, and then upon the other; or have caused them to change places; but he wittingly crossed his arms, and changed his hands; or according to the Hebrew, made his hands understand, that is, by his hands made it to be understood, not only that the younger should be in place of the elder, Ephraim before Manasses, and much more the Gentiles before the Jews, but also that this greater mystery should be effected by Christ dying on a cross. For what else could the very crossing of his arms, so wittingly and purposely done, signify, but the form and figure of Christ's cross? As else where the wood, which young Isaac carried on his back unto the mountain prefigured the mattet or substance of the same cross Al accomplished when Christ was crucified: whereby the Jews were scandalised, and the Gentiles called and saved. Our saviour himself for telling, that he being exalted (to 
joan. 12. Collos. 2.  wit upon the cross) would draw all unto himself. And S. Paul teaching that Christ sastned the hand writing, that was against us; upon the cross.  
16. The Angel that delivereth me.] It is evident by this plain text, that Jacob was delivered from evils by an Angel, and that he invocated the same Angel 
Protection & invocation of Angels.  to bless his nephews, S. Basil (li. 3. cont. Eunom in initio) showeth by this place amongst others, that an Angel is present with every one, as a pedagogue, and pastor, directing his life. S. Chrysostom also (ho. 7. in land. S. Pauli) citeth this place in testimony, that proper Angels are deputed to protect men. Yet Protestants say, that this Angel must be understood of Christ: remitting their gloss to the. 31. ca v. 13. and 32. v. 1. of Genesis, where it can not be proved. But the ancient Fathers teach the patronage & iwocation of Angels grounded in holy Scripture. Namely in this place, and many other places in the old 
Proved by ancient Fathers.  Testament. Also Mat 18. Act. 12. 1. Cor. 11. & the like. For example, S. Justinus Martyr in explic. qq necess. q. 30. affirming it for a known truth, declareth that those Angels, which receive the charge of guarding men, continue the same office either to both soul and body, or to the soul after it is parted from the body, S. Cyril of Alexandria (lib. 4. cont. Julian. prope init.) showing how God useth the ministery of holy Angels, for men's salvation, saith: Hi noxias a nobis abigunt feras etc. These (Angels) drive away noisome wildbeasts from us: and rescue those that are caught, from their cruelty, and teach what soever is laudable, to make our passage free, and not pestered, when with us they glorify one sovereign God. S. Chrysostom (ho. 60, in Math 18) S. Jerome upon the same place, S. Ambrose, in Psal. 38. S. Augustin li. 83. qq. q. 79. & li. Soliloq. c 27. S Gregory li. 4. c. 31. in 3 Job S. Bernard ser. 5. Dedicat. Eccles. & ser. 12. in Psal 90. & others, so universally teach the same, that Calvin (li. Instit c. 14. sect. 38.) dare not deny it, and yet will needs doubt of it.  
16. Be my name called upon them.] This place hath two good literal 
God for his saint's sake showeth favour to their friends.  senses. For first it importeth that Ephraim and Manasses were made participant among the Tribes, of the blessings of Abraham, Isaac, and Jacob. Secondly that God would bless them, for Abraham, Isaac, and jacob's sake: so Moses praying for the whole people (Exodi. 32.) besought God to remember, Abraham, Isaac, and Israel, and God was therewith pacified.    

CHAP. XLIX. Jacob replenished with the spirit of prophecy, a little before his death, fortelleth his sons many things, that shall happen to their posterity. Chargeth some of them with faults past, blesseth every one. 29. Appointeth where to bury him. 32. and dieth.  
AND Jacob called his sons, and said to them: Come together, that I 
:: These are predictions not all blessings. S. Amb. li. de Benedict Patriar.  may show you the things that shall come to you in the last days. † Come together, and hear you sons of Jacob, hear ye Israel your father:  
† Reuben my first begotten, thou art my strength, and the beginning of my sorrow: former in gifts, greater in empire. † Thou art poured out as water, 
:: A prophecy not an imprecation. S Aug. li. 16 c 22. on't. Faust.  increase thou not: “ because thou didst ascend thy father's bed, and didst defile his couch.  
† Simeon and Levi brethren: “ vessels of iniquity warring † Into their counsel come not my soul, and in their congregation be not my glory: because in their fury they slew a man, and in their wilfulness they undermined a wall. 
That these are most profound Mysteries, is easy to conceive, but most hard to understand them. In some the Patriarch recounteth things past in his life, for telling the effects thereof to come. Other things he forsheweth pertaining to the division of the Land of Chanaan, others to the times of the judges, of the Kings, of the captivity, of delivery from thence, of Christ, of Antichrist, and of the end of this world. Of all which divers ancient fathers have written large commentaries, & godly treatises.  † Cursed be their fury, because it is stubborn: and their indignation, because it is hard: I will divide them in Jacob, and will disperse them in Israel.  
† Judas, thee thy brethren shall praise: thy hand shallbe in the neck of thine enemies: thy father's children shall adore thee. † A lion's whelp Judas: to the pray my son thou didst ascend: taking thy rest thou didst lie as a lion, and as it were a lioness, who shall raise him up? † “ The sceptre shall not BE TAKEN away from Judas, and a duke out of his thigh, till he do come that is to be sent, and the same shall be the expectation of the gentiles † Tying to the vineyard his colt, and to the vine, o my son, his ●he ass. “ He shall wash his stole in wine, and in the blood of the grape his cloak. † His eyes are more beautiful than wine, and his teeth whiter than milk.  
† Zabulon shall dwell in the shore of the sea, and in the road of ships reaching as far as Sidon.  
† Issachar a strong ass lying at rest between the borders. † He saw rest that it was good: and the earth that it was very good: and he put under his shoulder to carry, and became serving under tributes.  
† Dan shall judge his own people as also an other tribe in Israel. † Be Dan “ a snake in the way, a serpent in the path, biting the hoosses of the horse, that his rider may fall backward. † I will expect THY SALVATION O Lord.  
† Gad, the girded shall fight before him: and himself shall be girded backward.  
† Aser, his bread is sat, and he shall give dainties to Kings.  
† Nepthali, a ●art let forth, & giving speeches of beauty.  
† joseph a child increasing, increasing and comely to behold: the daughters coursed to and for upon the wall. † But the dart men did exasperate him, & brawled, and envied him. † His bow sat upon the strong, & the bands of his arms and his hands were dissolved, by the hands of the mighty of Jacob: thence came forth a pastor, the stone of Israel. † The God of thy father shall be thy helper, & the almighty shall bless thee with the blessings of heaven from above, with the blessings of the depth, that lieth beneath, with the blessings of the paps and of the womb. † The blessings of thy father were strengthened with the blessings of his fathers: until the desire of the eternal hills came: be they upon the head of Joseph, & upon the crown of the Nazarite among his brethren.  
† Benjamin 
:: This prophecy S. Augustin understandeth of S. Paul, of the tribe of Benjamin; who was first a persecutor, and after an Apostle of Christ. Ser. 14. de Sanctis.  a ravening wolf, in the morning shall eat the prey, and in the evening shall divide the spoil.  
† all these in the tribes of Israel twelve: these things spoke their father to them, and he blessed every one, with their proper blessings † And he commanded them, saying: I am gathered unto my people: bury you me with my fathers in the double cave, which is in the field of Ephron the Hittite, † against Mambre in the Land of Chanaan, which Abraham bought with the field of Ephron the Hittite for a possession to bury in. † There they buried him, & Sara his wife: there was Isaac buried with Rebecca his wife: there also Lia doth lie buried. † And when he had finished the precepts wherewith he instructed his sons, he plucked up his feet upon the bed, and died: & he was put unto his people.  

ANNOTATIONS. CHAP. XLIX.  
4. Because thou diddest ascend thy father's bed] For this crime of incest Reuben 
Reuben for his sin was put from the prerogatives of the first borne  was deprived of his first birthright. Who being by order of birth former in guilts, whereby he should have had double portion; and greater in Empire, whereby he should have been Prince or Lord over his brethren, the former prerogative was given to Joseph, whose two sons were heads of two Tribes, the other was given to the Tribe of Juda, in David and his posterity. He was also deprived of his prerogative in Priesthood, which was after annexed to the Tribe of Levi, whereupon the Chaldee paraphrasis speaketh thus to Reuben: It belonged to thee to have received three better lets then thy brethren, Priesthood, Best portion, and the kingdom: But because thou hast sinned, the double portion is given to Joseph, the kingdom to Judas, and Priesthood to levi.  
5. Veselles of iniquity] Albeit Simeon and Levi were moved with just 
The zeal of Simeon & Levi was commendable: but their manner of revenge, was many ways faulty.  zeal to punish the soul crime committed by Sichem, against their sister and 
judith. ●.  whole family: yet in their manner of revenging were many sins worthily condemned by Jacob, both immediately after the fact, and here at his death. For before the slaughter they committed there great sins; in that they rashly did it unknown to their father thereby putting him & themselves in extreme danger, if God had not marvelously protected them; in falsely pretending agreement and league with the Sichamites, which they meant not to perform; and in sacrilegiously abusing the Sacrament of Circumcision, making it a cloak to deceive their enemies. In the fact also they committed other four gross crimes: cruelly killing those, that offered other abundant satisfaction; murdering others that were altogether innocent; sacking and destroying the city, and carrying away women and children captive. Mystically S. Ambrose, Ruffinus, Isidorus, and others understand this prophecy, 
The Priests & Scribes fury, obstinacy, & hard hearts against Christ.  of the Scribes and the priests, descending of Simeon and Levi, who were most eager against our saviour, as himself more plainly foretold, saying: The son of man▪ balbe betrayed to the chief priests, and to the Scribes, and they shall 
Mat. 20.  condemn him to death. Their furic was cursed above all fury, Because (as Jacob here saith) it was stubborn, or obstinate, for they did not only condemn Christ 
joan. 11.  to death in their wicked council, but also urged and pressed Pilate, endeavouring to save him, & stirred up the people to cry: Take him away, crucify him. 
joan. 18.  Yea their indignation was so hard, that they preferred Barrabas before Christ.  
10. The sceptre shall not be taken away.] Here the Patriarch Jacob fortelleth the time, when the promised Messias should come into the world, 
Taking away of the regal sceptre from the Jews a sign of Christ's coming.  by this sign that the sceptre should not be taken from Juda, till the same Redeemer of mankind were at hand. Not that the regal sceptre should remain in the Tribe of Juda, from jacob's death ●il Christ's coming: for that kingdom began first in David, above six hundred years after jacob's death, and after the captivity of Babylon the high Priests of the Tribe of Levi did govern also the state, & not only the Church, other six hundred years. But the sense is, that of the Tribe of Juda should rise most glorious Kings, whose crown and kingdom should remain with the Jewish Nation, until their expected Messias should draw near, and then be taken from them by the Gentiles Which was down by Herod, whose father was an Idumean, his mother an Arabic. Thus the Ancient fathers with one accord understood this prophecy. S. Justinus Martyr. Ser. cum Triphone. Eusebius Cesarien lib Hist. Eccles. cap 6. S. Athanasius. lib. de incarnate. S. Ambrose lib de Benedict. Patriarch c. 4. S. Chrysostom. Ilo. 67. in Gen. S. Augustin lib. 18. c. 45. de civit. Theodoretus. q. vlt. in Gen.  
11. He shall wash hisstole in wyne.] By wine, and blood of the grape, what 
Our Lords real presence in the B. Sacrament prophesied.  
li. 2. Ep. 3.  other thing is showed (saith S. Cyprian Epist ad Coecil. 63) but the wine of the Chalice of our lords blood? Likewise Tertullian (lib 4. contra Marcionem) expoundeth the stole to signify Christ's flesh, and the wine his blood. In all which book his drift is to show that Christ did not destroy the old Testament, but fulfilled the figures and prophecy thereof. And not that Christ gave his body in figure only, as our adversaries allege him.  
17. Be Dan a snake in the way.] This prophecy most ancient Fathers understood 
Ancient Fathers suppose that Antichrist shall be of the tribe of Dan.  of Anti Christ. namely S. Irenaeus, lib. 5. adverse. Haeres: S. Hippolytus Martyr Orat▪ de consummate. soeculi. S. Ambrose. c. 7 de Benedict. Patriarch. S. Augustin. q. 12. in joshua. Prosper, lib. de promise. & praedicts Dei. P. 4. Theodoret. q. vlt. in Gen. S. Gregory, lib. 30. Moral. c. 18, and many others upon the 7. chap. of the apocalypse. where they suppose S. Joan did omit Dan from amongst the Elect of the Israelitical Tribes, in detestation of Antichrist, to be borne of that 
joan. 5.  Tribe. And certain it is, that the Jews will receive, and follow him for their Messias. as our saviour himself saith; Which maketh it very probable, that he shall be a Jew borne, else they would not so easily admit him.  
22. joseph a child increasing] joseph was in many respects a figure of 
joseph in many things prefigured Christ.  Christ, especially in that he was loved of his father before all his brethren, sold by his brethrn to the Gentiles of envy, and for money, advanced to dignity and authority, the deliverer of Egypt from famine, and called saviour of the world; all performed in Christ, the true child increasing.    

CHAP. L. Joseph causeth his father's body to be embawmed; 3. the days of mourning being expired, 6. with pharao's leave, Joseph with the ancients of Egypt, all his brethren, and elder sort of Israelites go, and solemnly bury the body in Chanaan. 14. After their return, his brethren fearing, le●t joseph will now revenge former injuries, he freely forgiveth al. 22. At the age of 110. years, adjuring the posterity to carry his bones into Chanaan he dieth, and is put in a coffin.  
WHICH Joseph seeing, fell upon his father's face weeping and kissing him. † And he commanded his servants the physicians, that they should embawme his father with spices. † Who fulfilling his commandments, there passed forty days: for this was the manner of corpses embawmed, and Egypt mourned him seventy days. † And the mourning time being expired, Joseph spoke to the family of Pharaoh: If I have found grace in your sight, speak in the ears of Pharaoh: † for so much as my father did adjure me, saying: Behold I die, in my sepulchre 
:: Jacob digged a sepulchre for himself, though it be not heretofore mentioned when he did it. S. Aug. q. 170. in Ge●.  which I digged for myself in the land of Chanaan, thou shalt bury me. I will go up therefore, and bury my father, and return. † And Pharaoh said to him: go up and bury thy father as thou wast adjured. † Who going up, there went with him all the ancients of pharao's house, and all the elders of the Land of Egypt: † the house of Joseph with his brethren, saving their little ones, and the flocks and herds, which they had left in the Land of Gessen. † He had also in his train chariotts and horsemen: and it became no small multitude. † And they came to the floor of Atad, which is situate beyond jord aine: where celebrating the exequys with great and vehement mourning, they spent full seven days. † Which when the Inhabiters of the Land of Chanaan had seen, they said: This is a great mourning unto the Egyptians. And therefore the name of that place was called, The mourning of Egypt. † therefore the sons of Jacob did as he commanded them: † and carrying him into the Land of Chanaan, they buried him in the double cave, which Abraham had bought with the field for a possession to bury in of Ephron the Hittite against Mambre. † And joseph returned into Egypt with his brethren, and with all the train, his father being buried. † After whose death, his brethren fearing, and talking one with an other: Lest perhaps he be mindful of the injury which he suffered, and requite us all the evil that we have done, † they advertised him saying: Thy father commanded us before he died, † that we should say thus much to thee in his words: I beseech that thou forget the wicked fact of thy brethren, and the sin & malice which they have exercised against thee: we also desire thee, that to the servants of the God of thy father thou remit this iniquity. Whom when Joseph add heard he wept. † And his brethren came to him: and 
:: This word adoring often in holy Scripture signifieth civil honour: as here it can have no other sense.  adoring prostrate on the ground they said: We are thy servants. † To whom he answered: fear not: can we resist the will of God? † “ You thought evil against me: but God turned that into good, that he might exalt me, as presently you see, and might save many people's. † fear not: I will feed you & your lirle ones, and he comforted them, and spoke gently & mildly. † And he dwelled in Egypt, with all his father's house: and lived an hundred and ten years. And he saw the children of Ephraim unto the third generation. Also the children of Machir the son of Manasses were borne in joseph's knees. † Which things being done, he spoke to his brethren: After my death God will visit you, and will make you go up out of this land, to the land which he swore to Abraham, Isaac, and Jacob. † And when he had adjured them and said: God will visit you,▪ carry my bones with you out of this place: † he died, being an hundred and ten years old. And being embawmed with spices, was put in a coffin in Egypt.  

ANNOTATIONS. CHAP L.  
20. You thought evil.] This plain distinction showeth, that sin is wholly 
Man's will, not God the cause of sin.  of the sinner; and that God hath no part therein, but turneth it to good For those things which joseph's brethren did against him, were occasions of his advancement in Egypt, through the omnipotent wisdom of God. Whose ●●opeitie is, out of every evil to draw good. S. Chrisost. ho. 67. in Gen. S. Aug. Enchirid. c. 11. & li. 14. c. 27. de ●●●it.  
25. Carry my bones with you.] For the same reasons Joseph would be finally buried in Chanaan, for which Jacob desired to be there buried (chap. 47.) 
joseph, for his brethren's sake, differred his desired burial in Chanaan.  but Joseph would not presently be carried thither, lest it might have given offence to the Egyptians, or at least have diminished their favour towards his brethren: and withal he would confirm his brethren in their hope of returning, seeing he was content, that his body should expect in Egypt, till the whole Nation should return into Chanaan.      


THE argument OF THE book OF Exodus.  
MOSES' having prosecuted in Genesis, the sacred history of the 
The continuation of this book with Genesis. The increase of the Israelites was envy, feared, and their religion hated.  
Gen. 50.  Church, unto joseph's death, containing the space of 2310. years, continueth the same in Exodus, for 145. years more. Where he first briefly recounteth, 
Exod. 1.  how a small number of Israelites, especially after the death of Joseph, being much increased, a new King (risen in the mean time, who knew not Joseph) together with other Egyptians, envying their better parts, both of body and mind, and more fortunate progress in wealth; fearing also lest they still multiplying, either by their own forces, or joining with other foreigners, might spoil Egypt, and return into Chanaan; and hating their Religion, because they acknowledged, one only, eternal, omnipotent God, denying and detesting the new imaginary gods of the Egyptians; resolved and publicly decreed, by oppression to hinder their increasing, & 
Their persecution.  to keep them in bondage and servitude. But God almighty, who had chosen them for his peculiar people, did not only so conserve and multiply them, that of seventy persons, which came into Egypt, in the space of two hundred and 
Their greater multiplication.  
Exod. 2. Num. ●.  fiefteene years, there were six hundred thousand men, able to bear arms, besides women, children, and old men, which by estimation might be three millions in all, but amongst other most strange and miraculous works, especially delivered 
Exod. 2.  one Hebrew infant from drowning. whom afterwards he made the 
The persecutor admonished, and punished. God's people mightily delivered.  
3.  Guide, and supreme governor of the same people; by him admonished the 
5.  King to cease persecuting, and divers ways plagued him & his people, for their 
7.  obdurate and obstinate cruelty. In fine called away, and mightily delivered 
12.  his own people; drowned that king and all his army, in the red sea, the Israelites 
14.  wonderfully passing through, as in a dry channel, the waters standing on both sides, like two walls. In the desert, fed them miraculously with Manna, 
Miraculously sustained in the desert.  
16.  and gave them all necessaries, defending them also from enemies. Then God, having 
17.  thus selected and severed his people from all other nations, gave them a written law, as well of Moral, as Ceremonial and judicial precepts, with the 
20.  manner of making the Tabernacle, erecting altars, consecrating Priects, with 
Instructed with laws, Moral, Ceremonial, and judicial.  
26.  the institution of daily sacrifice, and of all vestures, veselles, & other holy 
27.  things belonging to the service of God. So this book may be divided into three 
30.  parts. First is declared the Israelites servile affliction in Egypt, with their 
& seq.  delivery from thence: in the fieftene first chapters. Then how they were maintained in the desert, and prepared to receive a law: in the four next chapters. In the other 21. chapters, the la is prescribed, instructing them how to live towards God, and all men.   

THE book OF Exodus. IN HEBREW VEELLE SEMOTH.  

CHAP I. The small number of Israelites much increasing in Egypt, 6. especially after the death of Joseph and his brethren, 8. a new king, that knew not Joseph in vain striveth to hinder their multiplication, 11. by imposing works upon them, 15. and by commanding to kill, 22. and to drown all the malchildrens of them. God in the mean time rewardeth the midwives, that fearing him, killed not the children.  
THESE be the names of the children 
The first part of this book. Of the Israelites servile affliction in Egypt, and their delivery from thence.  of Israel, that entered into Egypt with Jacob: they did enter in every one with their houses, † Reuben, Simeon, Levi, Judas, † Issachar, Zabulon, and Benjamin, † Dan, and Neptali, Gad, and Aser. † therefore all the souls that came out of jacob's thigh, were seventy: and Joseph was in Egypt. † Who being dead, and all his brethren, and all that generation, † the children of Israel increased, and as it were springing up did multiply: and growing strong exceedingly, filled the land. † In the mean time there arose a new king over Egypt, that knew not Joseph: † and he said to his people: Behold 
:: envy, vain fear, (v. 10.) & hatred of true religion (v. 13.) are the causes why Infidels persecute the faithful.  the people of the children of Israel is much, and stronger than we. † Come, let us wisely oppress the same, 
:: The first persecution was in temporal losses and bodily pains, by pressing them with works.  lest perhaps it multiply: and if there shall be any war against us, it join with our enemies, and we being overthrown, they depart out of the land. † therefore:: he set over them masters of the works, to afflict them with burdens: and they built unto Pharaoh cities of tabernacles, Phithom, and Ramesses. † And the more they did oppress them, so much the more they multiplied, and increased: † and the Egyptians:: hated the children of israel, and deriding afflicted them: † and they brought their life into bitterness with the hard works of clay, and brick, and with all service, wherewith they were pressed in the works of the earth. † And the King of Egypt said to the mid wives of the Hebrews: of whom one was called Sephora, the other Phua, † commanding them: 
:: The second was secret murder.  When you shall be midwives to the Hebrew women, and the time of delivery is come: if it be a manchild, kill it: if a woman, reserve her. † “ But the midwives feared God, and did not according to the commandment of the king of Egypt, but preserved the menchildrens. † To whom being called unto him, the king said: What is this that you meant to do, that you would save the man-children? † Who answered: The “ Hebrew wemem are not as the Egyptian women: for they have the knowledge to play the mindwife themselves, and before we come to them, they are delivered. † God therefore did well to the midwives: and the people increased, and became strong exceedingly. † And “ because the midwives feared God, 〈…〉 e built them houses † Pharaoh therefore commanded all his people, saying: whatsoever shall be borne of the male se●, 
:: The third was open murder.  cast it into the river: whatsoever of the female, reserve it.  

ANNOTATIONS. CHAP. I.  
17. But the midwives feared God.] In commendation of the midwives not 
God must be feared before Princes commanding contrary things.  obeying the King's commandment, Moses opposeth the fear of God, to the fear of Princes; showing thereby that when their commandments are contrary, the subjects must fear God, and not do that the Prince commandem. So 
Mat 10. Luc. 12. Act. 4. & 5.  did our saviour himself teach, and that for fear of damnation, saying: Fear him who hath power to cast into het And so his Apor●les endued with the holy Ghost, practised, answering in this case, that they must hear God rather than men. Again, God must be obeyed rather than men. always understood, when they 
Prince's must be obeyed in lawful things.  are contrary For otherwise both S. Peter and S. Paul teach us, that Princes, 
1. Pet 2. Ro. 13.  yea Infidels, of whom they especially speak, must be obeyed:  
19 Hebrew women are not.] Herein the midwives sinned. For it is never lawful to lie. Because the la of God is truth, whereby S. Augustin proveth (li. coat. mend. c. 10) 
Allies are sins and unlawful.  
Psal. 11● v. 142.  that whatsoever varieth from truth is unlawful. When therefore (saith he) examples of lying are proposed to us out of holy Scripture, either they are not lies, but are thought to be, whiles they are not understood, o● if they be lies, they are not to be imitated, because they are unlawful. ● Gregory teacheth the same (li. 18. Moral. c. 20.) Quaa proselto ab equitate discrep it, quitquid●●eritate discord●t: Because assuredly whatsoever disagreeth from verity, differeth from equity. Yet these fathers▪ hold such an officious lie, as this 
Venial sins.  was, to be a less sin, and more easily pardoned, and purged by good works following.  
21. Because the midwives feared God.] Fear of God ●s 〈◊〉 is properly taken in holy Scripture is that holy feare● by which the children of God re●●aine 
Fear of God. meritorious.  from sin, and that with temporal dange●▪ lest they should ofend the divine majesty. So these midwives endangering their own lives, by not fullfiling pharao's commandment, had the true fear of God, and for the same were rewarded, 
Temporal rewards promised in the old Testament, eternal in the new.  as is most probable, eternally: though mention be here made only of temporal reward; after the 〈…〉 of the old 〈◊〉. Where such promises were made to Abraham, and other most godly patriarchs, for an assay only and ●aist of everlasting life, which is more expressly promised in the Gospel of Christ. as S. Hierom teacheth, Epist. ad Da●danum.    

CHAP. II. A child of the Hebrews, and Tribe of Levi, being exposed to the water, 5. is taken from thence by pharao's daughter, 8. who committeth him to be nursed, unwitting to his own mother, adopteth him and calleth him Moses, II. He afterwards visiting his brothers, killeth an Egyptian; 15. flieth into madman; 21. marrieth a wise, and hath two sons.  
AFTER th●se things there came forth a man of the house of Levi: and he took a wife of his own stock. † Who conceived, and ●are a son: and seeing him a goodly one, ●id him three months. † And “ when now she could not conceal him, she took a basket made of blemishes, and daubed it with * bitume and pitch: and put wi●h in it 
kind of 〈…〉 l●w, so 〈…〉 lled.  the lit●e infant, and laid him in a sedgy place by the rivers brink, † his sister standing a far of, and considering the event of the thing. † And behold the daughter of Pharaoh came down to ●he was 〈◊〉 in the river and her maids walked by the rivers brink. Who when she saw the basket in the sedges●, she sent one of her handmaids: and when it was brought † opening it, and seeing within it an infant crying, having pity on it, said: This is one of the infants of the Hebrews. † To whom the child's sister said: Wilt thou that I go, & ca●●ro thee an Hebrew woman, that may nurse the little infant? † She answered: go. The maid went and called her mother. † To whom pharao's daughter speaking▪ Take, quoth 〈◊〉, this child, and nu●●● him for me: I will give thee thy hire. The woman took, and nursed the child: and when he was grown, delivered him to pharao's daughter. † Whom she adopted into the place of a son, and called him 
:: Mos, in the Egyptian tongue signifieth water, and Ises, saved. Joseph. li. 2. Antiq. & Clemens. Alexan. li. 1. Stromat.  Moses, saying: Because from the water I did take him. † In those days after that Moses was grown, he went forth to his brethren: and he saw their affliction, and a man that was an Egyptian striking one of the Hebrews his brethren. † And when he had looked about hither & thither, and saw no man present,▪ he struck the Egyptian, and hide him in the sand. † And going forth an other day, he saw two Hebrews brawling: and he said to him that did the wrong: Why strikest thou thy neighbour? † Who answered: 
:: The guilty person rejected Moses for lack of known authority, but God confirmed his commission. Act. 7. So the Jews rejected Christ, judge of the world.  Who hath appointed thee prince & judge over us? Wilt thou kill me, as yesterday thou diddest the Egyptian? Moses' 
:: He feared to tempt God by staying, but not the sierc●●es of the king. Heb. 11.  feared, and said: How is this thing come abroad? † And Pharaoh heard of this talk, and sought to kill Moses: who fleeing from his sight, abode in the Land of Madian, and sat beside a well. † And the priest of Madian had seven daughters, which were come to draw water: and when the troughs were filled, they desired to water their father's flocks. † The shepherds came upon them, and drove them away: and Moses arose, and defending the maids, watered their sheep. † Who being returned to Raguel their father, he said to them: Why are you come sooner than you were wont? † They answered: A certain man an Egyptian delivered us from the hand of the shepherds: moreover also he drew water with us, and gave the sheep to drink. † But he said: Where is he? Why have you let the man go? Call him that he may eat bread. † therefore Moses swore that he would dwell with him. And he took Sephora his daughter to wife: † who bore him a son, whom he called Gersam, saying: I have been a stranger in a foreign country. And she bore an other, whom he called Eliezer, saying: for the God of my father my helper hath delivered me out of the hand of Pharaoh. † But after much time the king of Egypt died: and the children of Israel groaning, cried out because of the works: and 
:: Oppression of innocents crieth to heaven for revenge.  their cry ascended unto God from the works. † And he heard their groaning, & remembered the covenant which he made with Abraham, Isaac, and Jacob. † And our Lord looked upon the children of Israel and knew them.  

ANNOTATIONS. CHAP. II.  
3. Wh●n she could not conceal him.] These godly and prudent parents, 
Moses' parents did prudently expose him to some danger, to avoid greater.  considering that when the Egyptians should perceive such an infant to be borne, and not drowned according to the King's Edict, they would destroy both the child, and whole family: to avoid the greater danger, chose the less. To bring him to the water side, not omitting their own industry, as well by closing him in a basket, that would draw no water, as by setting his sister to watch what became of him: that if better success happened not the first day, the mother might at evening give him suck, and minister other necessaries; and so expect an other day, or many days god's providence, till his divine pleasure should more appear.  
josephus writeth that Amram Moses' father, being solicitous, when his 
Revelations and Gods determinations do not exclude but include man's endeavour. Though Moses justly killed the Egyptian, yet others may not imitate his example.  wife was great, how to save the infant, if it were a man child, God revealed to 
li. 2. Antiq.  him, that she had conceived a son, who should not only be saved from pharao's fury, but also be the deliverer of the whole Hebrew nation from thraldom, and servitude of the Egyptians. Whereupon they assuredly trusted 
li. 16. c. 19 de●iuit.  that God would protect and prosper him, yet so, if they did their own endeavour, which S. Augustin teacheth to be always necessary.  
12. He struck the Egyptian.] Moses not of carnal love towards his brethren, nor of private passion, but by divine inspiration killed the Egyptian, as S. Augustin proveth (li. qq. in Exod. q. 2.) by the testimony of S. Steven saying: Moses thought his brethren had understood, that God by his hand, would 
Act. 7.  save them. Whereby appeareth that Moses himself knew it was god's pleasure, he should kill that Egyptian invading an Hebrew. Yet others may not imitate such particular examples. Catech. Rom. p. 3. c. 6. q. 5.    

CHAP. III. God appeareth to Moses in a bush burning but not consuming, 7. designeth him the governor of the children of Israel, 10. with commission to tell them, that they shall be delivered from Egypt: 21. and shall spoil the Egyptians.  
AND Moses fed the sheep of Jethro his father in 
The three first lessons on the 4. sunday in Lent.  law the priest of Madian: and having driven the flock to the inner parts of the desert, he came to the mountain of God, Horeb. † And▪ our Lord appeared to him in a flame of fire out of the mids of a bush: and he saw that the bush was on fire, and was not burnt. † Moses' therefore said: I will go, and see this great vision, why the bush is not burnt. † And our Lord seeing that he went forward to see, he called him out of the mids of the bush, and said: Moses, Moses. Who answered: Here I am. † But he said: approach not hither, lose of thy shoe from thy feet: 
See what manner of reverence and devotion is prescribed; to go bare foo●e to holy places..  for the place, wherein thou standest, is 
:: Of holy places, and of christian devotion in going to them. S. Hierom writeth largely. ●pist. 17. 18. & 27.  holy ground. † And he said: I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. Moses' hid his face: for he durst nor look against God. † To whom our Lord said: I have seen the affliction of my people in Egypt, and I have heard their cry because of their rigour that oversee the works: † and knowing their sorrow, I am descended to deliver them out of the hands of the Egyptians, and to bring them out of that land into a land good, and large, into a land that floweth with milk and honey, to the places of the Chananeite, and Hetheite, and Amorrheite, and Pherezeite, and heveite, and jebuseite. † therefore the cry of the children of Israel is come unto me▪ and I have seen their affliction, wherewith they are oppressed by the Egyptians. † But come, and I will send thee to Pharaoh, that thou mayest being forth my people, the children of Israel out of Egypt. † And moyses said to God: Who am I that I shall ●oe to Pharaoh, and bring forth the children of Israel out of Egypt? † Who said to him: I will be with thee: and this thou shalt have for a sign, that I have sent thee: When thou shalt have brought my people out of Egypt, thou shalt sacrifice to God upon this mountain. † Moses' said to God: lo I shall go to the children of Israel, and say to them: The God of your fathers hath sent me to you. If they shall say to me: What is his name? What shall I say to them? † God said to Moses:▪ I AM WHICH AM. He said: Thus shalt thou say to the children of Israel: HE WHICH IS, hath sent me to you. † And God said again to Moses: These things shalt thou say to the children of Israel: The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob hath sent me, to you: 
:: This is the most proper name but the most common is GOD, derived in many languages of Good. Mat. 19 v. 17.  this is my name for ever, and this is my memorial into generation and to generation. † go, and gather together the ancients of Israel, and thou shalt say to them▪ The Lord God of your fathers hath appeared to me the God of Abraham, the God of Isaac, and the God of Jacob, saying: Visiting I have visited you: and I have seen all things that have chanced to you in Egypt: † and I have said the word to bring you forth out of the affliction of Egypt, into the land of the Chananeite, and Hetheite, and Amorrheite, and Pherezeite, and heveite, and jebuseite, to a Land that floweth with milk & honey. † And they shall hear thy voice: and thou shalt enter in, thou and the ancients of Israel to the king of Egypt, and thou shalt say to him: The Lord God of the Hebrews hath called us: We will go three days journey into the wilderness, to sacrifice unto the Lord our God.  
† But I know that the king of Egypt will not dismiss you to go but by mighty hand. † For I will stretch forth my hand, and will strike Egypt in all my marvels, which I will do in the mids of them: after these he will dismiss you. † And I will give grace to this people, in the sight of the Egyptians: and when you shall go forth, you shall not departed empty: † but each woman shall ask of her neighbour and of her that is in house with her, vessels of silver and of gold, and raiment: and you shall lay it upon your sons and daughters, and 
:: all that any man possesseth in this world, is but lent by God. And therefore he justly taketh away, and dareth to others; disposing of all as pleaseth him.  shall spoil Egypt.  

ANNOTATIONS. CHAP. III.  
1. Our Lord appeared.] S Steven reciting this vision saith, an Angel appeared 
Act. 7.  to Moses: and so it is in the Hebrew text, in the Chaldee Paraphrasis, and in the septuagint Interpreters. Neither is the latin Edition (reading Lord) contrary to the other which read Angel, no more than one place of holy 
All appatition● to the patriarchs and prophets were made by Angels, though sometimes attributed to God. proved by holy Scriptures and Fathers.  Scripture, is contrary to an other in the same language, but very consonant in sense, sometimes attributing the same apparitions and other works to God, as the author and principal Agent, and sometimes to Angels, the next and immediate ministers of God. For so not only S. Steven in the place alleged, but also S. Paul saith plainly (Gal. 3.) that the Law was delivered by Angels. And in his Epistle to the Hebrews, proveth the excellency of Christ's Law above the old law, by the difference of the persons, by whom both were given: affirming that the former was s●●●en by Angels, the other declared by our Lord Jesus 
Heb. 2.  Christ. Whereof S. Cyril of Alexandria discourseth largely (li. 8. c. 2. Thesau.) showing that in deed Angels delivered the law, yet not by their own authority, but as servants and legates of God. And before him S. Dionyse of Ariopagite (li. coelest. Hietar. c. 4.) taught the very same, the la (sayeth he) as holy writs testify, was given to us by Angels: yea all apparitions, made to the ancient fathers before the law, and after it, were made by Angels. A little after objecting to himself, that divine Scriptures also testify, that the law was given 
Exod. 19 20.  and granted to Moses by God, to teach us that in deed it hath the form of sacred and divine law, answereth, eam Angelorum ad nos opera pervenisse, that it came to us [from God] by the means of Angels. In like manner S. Justinus Martyr (inexplic. qq. necess. q. 142.) saith, all those Angels, which have appeared in God's place, or have spoken with men, have also been called by the name of God, as he that spoke with Job, and with Moses. S. Augustin after a large discourse of this matter, in his second, third, and fourth books de Trinitate, hath these words: (li. 4. c. ulti.) If it be demanded of me, how either the voices, or sensible forms, and shows were made before the incarnation of the word of God, which prefigured the same, I answer that God wrought them by Angels, which also I suppose I have sufficiently showed by testimonies of holy Scriptures likewise S. Gregory (Prefat. in job. c. 2) saith plainly, that an Angel appeared to Moses in the fiery bush, yet is called God, because he was the legate of God, and therefore spoke, as if God himself had spoke in divine Person, explicating the same by two examples, David said: My people attend my 
Examples.  
Psal. 77.  la, yet neither the people, nor law was David's, but Gods. And the reader daily amid the people proclaimeth: I am the God of Abraham, the God of Isaac, 
Exo. 3.  and the God of Jacob. Neither doth he truly say, that he is God, nor by that he sayeth, doth he go from the rule of truth. He also confi●meth the same doctrine, li. 28. Moral. Ca 5. And further teacheth that Angels protect men, and 
God executeth his will by Angels.  provinces, and execute Gods will in this inferior world. And so do the other Doctors of the Church. S. Gregory Nazianzen, orat. ad 150. Epistop. & orat. 2. de Theologia. in sine utriusque. S. Basil. li. 3. cont. Funom. S Athanasius ser. 4. cont. Arian, longius a princ. & Epist. de senten. Dioni●ij Alexan. in sine. S. Ambrose, ser. 1. in Psal. 118. S. Chrysost. ho. 6. and S. Hierom. li. 3. comment. in Mat. 18.  
14. I am which am,] Al other things besides God, once were not; and being are limited in nature; neither could persist unless God conserved them; mame things also have lost, or shall lose their proper essence and being, and whiles they remain have continual alterations. Only God eternally is without beginning, ending, limitation, dependence, or mutation, consisting only of himself, and all other things ar● of him therefore this name, QVI EST, HE WHICH IS, 
The most proper name of God is, 〈◊〉 WHICH IS.  is most proper to God, not determining any manner, but indeterminatly signifying all manners of being, for so it importeth the very infinite immensity of God's substance. S. Damascen. li. 1. c. 12. Orthodoxae sidei. S. Tho. p. 1. q. 13. a. 11.    

CHAP. four Moses receiving power to work miracles in confirmation of his mission, 14. and his brother Aaron being designed to assist him, 20. goeth with wife and children towards Egypt, 25. is in danger to be slain for not sooner circumcising his son. 27. Aaron meeteth him, 29. so they go together, and declare to the people, that God will deliver them.  
MOSES' answering said: “ They will not believe me, nor hear my voice, but they will say: Our Lord hath not appeared to thee. † therefore he said to him: What is that thou holdest in thy hand? He answered: A rod. † And our Lord said: Cast it upon the ground. He did cast it, and it was turned into a serpent, so that Moses fled. † And our Lord said: Sretch thy hand, and catch the tail thereof. He stretched it forth, & took hold of it, and it was turned into a rod. † That they may believe, quoth he, that the Lord God of their fathers hath appeared to thee, the God of Abraham, the God of Isaac, & the God of Jacob. † And our Lord said again: Put thy hand into thy bosom. Which when he had put into his bosom, he brought it forth full of leprosy like snow. † Draw back, quoth he, thy hand into thy bosom. He drew it back, and brought it forth again, & it was like the other flesh. † If they will not believe thee, quoth he, nor hear the word of the former sign, they will believe the word of the sign following. † And if so be they will believe neither of these two signs, nor hear thy voice: take water of the river, & power it out upon the dry land, and whatsoever thou drawest of the river, shall be turned into blood. † Moses' said: I beseech thee, Lord, I am not eloquent from yesterday and the day before: and since thou hast spoken to thy servant, I have more impediment & slowness of tongue. † Our Lord said to him: Who made the mouth of man? or who framed the dumb and deaf, the seeing and the blind? did not I? † go on therefore, and I will be in thy mouth: & will teach thee what thou shalt speak. † But he said: I beseech thee, Lord, send whom thou wilt send. † Our Lord being angry at Moses, said: Aaron thy brother the levity, I know that he is eloquent: behold he cometh forth to meet thee, & seeing thee shall be glad at the hart. † speak to him, and put my words in his mouth: & I will be in thy mouth, and in his mouth, and will show you what ye must do. † He shall speak in thy steed to the people, and shall be thy mouth: but thou shalt be to him in those things that pertain to God. † 
:: God designed a rod for an instrument to work miracles.  This rod also take in thy hand, wherewith thou shalt do the signs. † Moses' went his way, & returned to Jethro his father in law, and said to him: I will go and return to my brethren into Egypt, that I may see if they be yet alive. To whom Jethro said: go in peace: † therefore our Lord said to Moses in Madian: go, and return into Egypt: for they are all dead that sought thy life. † Moses' therefore took his wife, & his children, and set them upon an ass: and returned into Egypt, carrying the rod of God in his hand. † And our Lord said to him returning into Egypt: See that thou do all the wonders, which I have put in thy hand, before Pharaoh: 
:: See the Annotations cha. 7. v. 3.  I will indurate his hart, and he will not dismiss the people. † And thou shalt say to him: This saith the Lord: My first begotten son is Israel. † I said to thee: dismiss my son that he may serve me, & thou wouldst not dismiss him: behold I will kill thy first-begotten-sonne. † And when he was in his journey, in the inn, our Lord met him, and would have killed him. † Sephora by & by took a very sharp stone, and circuncided the prepuce of her son, & 
:: Sephora cast the prepuce at Moses' feet: and said::: I had lost thee my spouse except I had redeemed thee with the blood of my child. And: the Angel let Moses go. S. Aug. q. 11. in Exod. juxta 70.  touched his feet, and said: 
:: Miracles a motive to true belief  A bloody spouse thou art to me. † And:: he let him go after she had said, A bloody spouse thou art to me, because of the circumcision. † And our Lord said to Aaron: go to Moses into the desert. Who went forth to meet him unto the mountain of God, and kissed him. † And Moses told Aaron all the words of our Lord, by which he had sent him, & the signs that he had commanded. † And they came together, and gathered together all the ancients of the children of Israel. † And Aaron spoke all the words which our Lord had said to Moses: and he wrought the signs before the people, † and:: the people believed. And they heard that our Lord had visited the children of Israel, and that he had looked upon their affliction: & they adored prostrate.  

ANNOTATIONS CHAP. four  
●. They will not believe me.] Moses' wisely considering that the children of Israel, much less Pharaoh, would hardly believe his bare word, affirming that he was sent to them by God, proposed this difficulty before he took the Embacie upon him. For without good proof both the Israelites, and Egyptians 
Miracles necessary and sufficient to prove extraordinary vocation of new preachers  might have rejected him, as seeming to come of his own private spirit, being no ordinary superior, neither of the whole people, nor of his own tribe, nor first of his family; for Aaron was his elder brother. Therefore God gave him power of working miracles, to prove his extraordinary mission true and lawful. Which sufficed to make even Pharaoh himself to know, that he was sent from God almighty, though it mollified not his stubborn hart, to obey God's commandment: and it fully satisfied the children of Israel touching all things which he denounced, believing him that God mercifully looked upon their affliction & would deliver them. Whereupon they adored prostrate▪ as the last words of this chapter testify. Where we see both the necessity, and sufficiency of miracles to prove the extraordinary vocation of such as preach otherwise then was taught before. For this cause our Sauio●● himself confirming his doctrine by miracles, said to the Jews: If you will not believe me, believe by works. Again he said of them: If I had not done among them works that no other 
joan. 10. Joan. 15. Mat. 9 Mat. 16.  man hath done, they should not have sin. And comformably sending his Apostles to preach the Gospel, gave them power to work miracles in his name. So did S. Peter and S. John heal the lame. Act. 3. And S. Paul avouched miracles for the signs of his Apostleship. 2. Cor. 12.    

CHAP. v Moses and Aaron require of Pharaoh in the behalf of God, to let his people the Hebrews go and sacrifice in the desert. Which he contemning, 5. oppresseth them more, denying them straw, and yet exacting the accustomed number of bricks. 20. The people oppressed impute their misery to Moses and Aaron. 12. But Moses prayeth to God for them.  
AFTER these things Moses and Aaron went in, and said to Pharaoh: This saith the Lord God of Israel: dismiss my people that they may sacrifice to me in the desert. † But he answered: Who is the Lord, that I should hear his voice, and dismiss Israel? I know not the Lord, and Israel I will not dismiss. † And they said: The God of the Hebrews hath called us, to go three days journey into the wilderness, and to sacrifice to the Lord our God: lest perhaps there chance to us pestilence or sword. † The king of Egypt said to them: Why do you Moses and Aaron solicit the people from their works? Go you to your burdens. † And Pharaoh said: The people of the land is much: you see that the multitude is secretly increased: 
:: wordly men think God's people increase most by rest, but indeed they multiply more, when they are oppressed. S. Cyprian de exhort. Mart. c. 10.  how much more if you give them rest from their works? † Therefore he commanded in that day the overseers of the works and the exactores of the people, saying: † You shall no more give straw to the people for to make bricks, as before: but let themselves go and gather straw. † And the task of bricks, which they did before, you shall put upon them, neither shall you diminish any thing: for they are idle, and therefore they cry, saying: Let us go, and sacrifice to our God. † Let them be oppressed with works, and let them accomplish them: that they harken not to lying words. † Therefore the overseers of the works and the exactors going forth said unto the people: Thus saith Pharaoh: I allow you no straw: † go, and gather if you can find any where: neither shall any thing of your work be diminished. † And the people was dispersed through all the Land of Egypt to gather straw. † And the overseers of the works were instant, saying: Finish your work every day, as before you were wont to do when straw was given unto you. † And the overseers of the works of the children of Israel were scourged of pharao's exactors, saying: Why do you not make up the task of bricks as before, neither yesterday, nor to day? † And the overseers of the children of Israel came, and cried out to Pharaoh, saying: Why dealest thou so against thy servants? † Straw is not given us, and bricks are commanded us in like sort: behold we thy servants are beaten with whips, and thy people is unjustly dealt withal. † Who said: You are idle, and therefore you say: Let us go and sacrifice to our Lord. † go therefore, and work: straw shall not be given you, and you shall give up the accustomed number of bricks. † And the overseers of the children of Israel saw themselves in hard case, because it was said unto them: There shall not a whit be diminished of the bricks for every day. † And they met Moses and Aaron, who stood over against them, coming forth from Pharaoh: † and they said to them: Our Lord see and judge, because 
:: The crafty devil knowing that weak men afflicted are easily moved to murmur, stirred this people against their own leaders S. Greg. li. 29. c. 14. Moral.  you have made our savour to stink before Pharaoh and his servants, and you have given him a sword, for to kill us. † And Moses' returned to our Lord, and said: Lord 
:: God's providence suffereth his children, to be most afflicted, when relief is near at hand. Theod. q. 13 in Exod.  why hast thou afflicted this people? Wherefore hast thou sent me? † For since the time that I entered in to Pharaoh to speak in thy name, he hath afflicted thy people: and thou hast not delivered them.   

CHAP. vi God reveling himself more to Moses than he had done to former patriarchs, 6. commandeth him to tell the children of Israel, that he seeing their miseries, will deliver them from Egypt, and give them possession of Chanaan. 14. The genealogies of Reuben, Simeon, and especially of Levi are recited, 26. to show the origin of Moses and Aaron.  
AND our Lord said to Moses: Now thou shalt see what things I will do to Pharaoh: for by a mighty hand shall he dismiss them, and in a strong hand shall he cast them out of his land. † And our Lord spoke to Moses, saying: I am the Lord † that appeared to Abraham, to Isaac and to Jacob, as God almighty: and “ my name 
:: Adonai is not the name here uttered to Moses but is red in place of the unknown name.  ADONAI I did not show them. † And I made a covenant with them, to give them the Land of Chanaan, the land of their pilgrimage, wherein they were strangers. † And I have heard the groaning of the children of Israel, wherewith the Egyptians have oppressed them: and I have remembered my covenant. † therefore say to the children of Israel: I the Lord who will bring you forth out of the worke-prison of the Egyptians, & will deliver you from servitude: and redeem you in a high arm, and great judgements. † And I will take you to me for my people, and I will be your God: and you shall know that I am the Lord your God, that brought you forth out of the worke-prison of the Egyptians: † and brought you into the land, over which I lifted up my hand to give it to Abraham, Isaac, and Jacob: and I will give it you to possess, I the Lord. † Moses' than told all to the children of Israel: who did not hearken unto him, for anguish of spirit, and most painful work. † And our Lord spoke to Moses, saying: † go in, and speak to Pharaoh the king of Egypt, that he dismiss the children of Israel out of his land. † And Moses' answered before our Lord: Behold the children of Israel hear me not: and how will Pharaoh hear, especially whereas I am of uncircumcised lips? † And our Lord spoke to Moses and Aaron, and he gave them commandment unto the children of Israel, & unto Pharaoh the king of Egypt, that they should bring forth the children of Israel out of the land of Egypt. † These are Princes of their houses by their families. The sons of Reuben the first begotten of Israel: Henoch and Phallu, Hesron and Charmi. † These are the kindreds of Reuben. The sons of Simeon: Jamuel and Jamin, and Ahod, and Jachin, and Soar, and Saul the sons of the Chananitesse, these are the progenies of Simeon. † And these are the names of the sons of Levi by their kindreds: Gerson and Caath and Merari. And 
:: Joseph died first of the twelve brethren. Gen. 50. Levi lived longest and so the years of their lives are recorded in holy Scriptures, & not of the rest▪ Chronolog. 〈◊〉.  the years of the life of Levi were an hundred thirty seven. † The sons of Gerson: Lobni and Semi, by their kindreds. † The sons of Caath: Amram, and Isaar, and Hebron and Oziel. the years also of caaths' life, were an hundred thirty three. † The sons of Merari: Moholi and Musi. these be the kindreds of Levi by their families. † And Amram took to wife locabed 
:: See Num. 26. v. 59  his 
* patr●●● lem pr● patrua, quae latin● non d 〈…〉 r.  aunt by the father's side: who bore him Aaron and Moses. And the years of Amrams' life were an hundred thirty seven. † The sons also of Isaar: Coree, and Nepheg, and Zechri. † The sons also of Oziel: Mizael, and Elizaphan, and Sethi. † And Aaron took to wife Elizabeth the daughter of Aminadab, sister of Nahason, who bore him Nadab, and Abiu, and Eleazar, and Ithamar. † The sons also of Core: Aser, and Elcana, & Abiasaph. these be the kindreds of the Corites. † But Eleazar the son of Aaron took a wife of the daughters of Phutiel: who bore him Phinees. 
:: It pertained not to Moses' present purpose, to prosecute the genealogies of jacob's other sons, being come to the origin of the priestly tribe in Levi the third son. ●. Aug. q. 15. in Exod.  these are the heads of the levitical families by their kindreds. † This is Aaron and Moses, whom our Lord commanded that they should bring forth the children of Israel out of the land of Egypt by their troops. † These are they that spoke to Pharaoh the king of Egypt, that they might bring forth the children of Israel out of Egypt: this is Moses, and Aaron, † in the day when our Lord spoke to Moses in the land of Egypt▪ † And our Lord spoke to Moses, saying: I the Lord: speak to Pharaoh the king of Egypt, all things which I speak to thee. † And Moses' said before our Lord: lo I am of uncircumcised lips, how will Pharaoh hear me?  

ANNOTATIONS. CHAP. vi  
3. My name Adonai] Here and in many other places of holy Scripture in the Hebrew text, is that name of God of four letters, which the Jews say is ineffable Yet sure it is, that Moses heard it pronounced, and afterwards writ it as he did the rest in Hebrew letters (which are all consonants) without 
In place of the name of God counted ineffable, is commonly red Adonai.  vowels. But the Rabbins that long after put points or vowels to all other words, put none to this. For all then red Adonai in place thereof. And so the Latin, and all vulgar Catholic versions, keep the same word untranslated. The Septuagint in Greek translate KYPIO●, which in Latin is Dominus, in English 
Mat. 4. v. 7, 10. Rom. 15. v. 11.  Lord. So also all ancient Fathers, and (which is most of all) our saviour, and his Apostles, alleging sentences of the old Testament, where this name is contained, still express it by words that signify Lord. Only certain late writers have framed a new word, by putting the points of Adonai, to the proper letters of this unknown name, which are Iod, He, Vaughan, He, and so sound it Jehovah: 
jehovah is not the right name of God.  
S. Dionyse. S. Hierom. Theodoret. Damas●●●.  which was scarce heard of before an hundred years. As Bishop Genebrard, Cardinal Bellarmin, and F. Pererius prove, for that neither ancient Fathers, writing whole Treatises de divinis nominibus, nor the elder Rabbins, nor later most learned Hebricians, as Rabbi Moses, Aben Ezram, Lira, Paulus Burgensis and others, never mention Jehovah amongst the Names or titles of God.    

CHAP. VII. Moses' being constituted as God of Pharaoh, and Aaron as the prophet of Moses, they declare God's commandment to Pharaoh; 10. turn the rod into a serpent; 17. & the water into blood, which is the first plague. 22. The magicians do the like by enchantments, and pharao's hart is indurate.  
AND our Lord said to Moses: Behold I have appointed thee “ the God of Pharaoh: and Aaron thy brother shall be 
:: Aaron also was the prophet of God, but subordinate under Moses, and over Pharaoh. S. Aug. q. 17. in Exod.  thy prophet. † Thou shalt speak to him all things that I command thee: and he shall speak to Pharaoh, that he dismiss the children of Israel out of his land. † But “ I will indurate his hart, and will multiply my signs and wonders in the Land of Egypt, † and he will not hear you: and I will put in my hand upon Egypt, and will bring forth my army and people the children of Israel out of the Land of Egypt, by very great judgements. † And the Egyptians shall know that I am the Lord, which have stretched forth my hand upon Egypt, and have brought forth the children of Israel out of the mids of them † therefore Moses and Aaron did as our Lord had commanded: so did they. † And Moses was eighty years old, and Aaron eighty three, when they spoke to Pharaoh. † And our Lord said to Moses and Aaron: † When Pharaoh shall say unto you, show signs: thou shalt say to Aaron: Take thy rod, and cast it before Pharaoh, and it shall be turned into a serpent. † therefore Moses and Aaron going in unto Pharaoh, did as our Lord had commanded. And Aaron took the rod before Pharaoh and his servants, the which was turned into a serpent. † And Pharaoh called 
:: Jannes' and Mambres. 2. Tim. 3. known by tradition.  the wise men and the enchanters: and “ they also by Egyptian enchantments and certain secrecies did in like manner. † And every one did cast forth their rods, the which were turned into dragons: but Aaron's rod devoured their rods. † And pharao's hart was indurate, and he heard them not, as our Lord had commanded. † And our Lord said to Moses: Pharaoes' hart is aggravated, he will not dismiss the people. † go to him in the morning, behold he will go forth to the waters: and thou shalt stand to meet him upon the bank of the river: and the rod that was turned into a dragon, thou shalt take in thy hand. † And thou shalt say to him: The Lord God of the Hebrews sent me to thee, saying: dismiss my people to sacrifice unto me in the desert: and until this present 
:: Induration of hart (saith S. Bernard) is neither cut with remorse, nor softened with pity, nor moved with prayers, nor yieldeth to threats: yea is more hardened by punishments. li. 1. de consid. ad Eugen.  thou wouldst not hear. † This therefore saith our Lord: In this thou shalt know that I am the Lord: behold I will strike with the rod, that is in my hand, the water of the river, and it shall be turned into blood. † The fishes also, that are in the river, shall die, and the waters shall putrify, and the Egyptians shall be afflicted drinking the water of the river. † Our Lord also said to Moses: Say unto Aaron, Take thy rod, and stretch forth thy hand upon the waters of Egypt, and upon their floods, and rivers and pools, and all the lakes of waters, that they may be turned into blood: and be there blood in all the Land of Egypt, as well in the vessels of wood as of stone. † And Moses' and Aaron did as our Lord had commanded: and lifting up the rod he struck the water of the river before Pharaoh and his servants: 
:: The first plague in water, in which the Egyptians drowned the Hebrews infants. Theodoret q. 19 in exod. the like Ap. 16 Because the wicked spill the blood of God's saints, he will give them blood to drink.  which was turned into blood. † And the fishes, that were in the river, died: and the river, putrefied, and the Egyptians could not drink the water of the river, and there was blood in the whole Land of Egypt. † And the enchanters of the Egyptians with their enchantments did in like manner: and Pharaoes' hart was indurate, neither did he hear them, as our Lord had commanded. † And he turned away himself, and went into his house, neither did he yet set his hart to it this time also. † And all the Egyptians digged round about the river for water to drink: for they could not drink of the water of the river. † And seven days were fully ended, after that our Lord struck the river.  

ANNOTATIONS. CHAP. VII.  
1. The God of Pharaoh.] The name of God, which essentially is proper only to the three divine Persons of the B. Trinity, and incommunicable to any creature 
The name of God attributed to men.  (Sap. 14.) is nevertheless by similitude attributed in holy Scripture to other persons. As (Exod. 22. v. 8.) Judges, or princes, are called gods, for the eminent authority and power which they have from God. So Moses was 
judges called gods. Moses' the God of Pharaoh.  constituted the judge and God of Pharaoh, not only to punish him, for his obstinacy, and finally to compel him to dismiss the Israelites out of Egypt, but also to terrify him so in the mean time, that he being otherwise a mighty King, and extremely and often afflicted by Moses, yet durst never lay violent hands upon him, left himself, and all his nation should presently have been destroyed. As S. Hilary (lib. 7. de Trinitate) & S. Gregory (ho. 8. in EZech.) note upon this place. Likewise Priests are called gods (Exod 22. v. 28.) for their 
Priests called gods Other title● of God given to men.  sacred function, pertaining to Religion and service of God. prophets also are called Videntes, Seers (1. Reg. 9) because by participation of divine knowledge, they see sometimes the secrets of other men's hearts, things supernatural, and future contingent, though properly and naturally only God almighty is Scrutator cordis, the searcher of the hart, and knoweth all things (Sap. 1.) Again S. Peter 
Moses' a holy prophet, Priest, and Prince.  saith (2. Epist. c. 1.) that just men are made partakers of divine nature. Which is rather more than to participate in name. All which titles rightly pertained to Moses, being in life holy, in knowledge a prophet, in function a 
* Psal. 98. v. 6.  Priest, and in power a Prince. In the same sense of participation, saints are called our Mediators, advocates, redeemers, deliverers, and the like.  
3. I will indurate] According to our purpose mentioned in the Annotations upon the 9 chap. to the Romans, we shall here recite the sum of S. Augustins 
Protestants hold God to be the cause that men do sin, yet not the cause of sin.  doctrine (Ser. 88 de tempore) touching the hard question: How God did indurate Pharaoes' hart. And withal we shall briefly explicate, according to the doctrine of the same, & other most learned Fathers of the Church, the true sense of this and like places, by which Zuinglius, Calvin, Beza, and other Sectaries, would prove that God not only permitteth, but also commandeth, inclineth, enforceth, and compelleth men to do that which is sin: yea that God is the author, internal mover, & inforcer, that man transgresseth; though they deny th●t God sinneth, or is cause of the malice of sin. For example, Zuinglius 
Zuinglius doctrine.  (Ser. de providentia Dei, ca 5) saith: Numen ipsum auctor est eius, quod nobis est iniustitia, illi vero nullatenus est. The divine power itself is author of that thing, which to us is injustice, but to him in no wise is. And alitle after, Cum igitur Angelum transgressorem ●acit, & hominem, ipse tamen transgressor non constituitur. When therefore God maketh Angel, and man transgressor, yet himself is not made a transgressor. Cha. 6. unum igitur atque idem sacinus, puta adulterium aut homicidium, quantum Dei est auctoris, motoris, impulsoris, opus est, crimen non est: quantum hominis est, crimen acscelus est. therefore the self same act, as adultery or manslaughter, as it is of God the author, mover, inforcer, is a work, is not a crime: but as it is of man, is a crime, & a wicked act. Calvin (li 8. Instit. c. 17. para. 11.) affirmeth that the devil, & the 
Caluins' doctrine.  whole band of the wicked can not conceive, nor endeavour, nor do any mischief, nisi quantum Deus permi●erit, imo ●isi quantum ille mandarit. but so far as God permitteth (which all Catholics firmly believe) nay ●ut so far as he commandeth: which all Catholics abhor and detest. Likewise (li. 2. c. 4. para. 4) alleging Gods words, saying he had aggravated, and hardened Pharaoes' hart, affirmeth, that which God did more, besides not mollifying his hart, was, quod obstinatione pectus eius ob●irmandum Satanae mandavit, that he committed his hart to Satan to be obdurated with obstinacy: making God the author, and Satan only 
Bezas doctrine.  the minister of hardening pharao's hart. Beza following this race (in Respon. ad Castallionem, Aphorismo 22.) saith, God so worketh by evil instruments, that he doth not only suffer them to work, nor only moderateth the event, sed etiam ut excitet, impellat, moveat, regat, atque adeo (quod omnium est maximum) etiam crete, ut per illa agat quod constituit: but also stirreth them up, driveth them forward, 
By their doctrine it necessarily followeth, that God should he author of sin.  moveth them, ruleth them, and (which is most of all) even createth them, that by them he may work that which he appointed. All which (saith he) God doth rightly, and without any injustice. So in deed these men say, when they are pressed with the blasphemous absurdity, that they make God author and cause of sin, which necessarily and evidently followeth of their doctrine. For by the very light of nature, it is clear, that the commander or inforcer is author of that evil which an other doth, by his commandment or enforcement, and by all law of nature and nations, diviue and human, is condemned as culpable and guilty of the fault, which the other committeth: but these ministers say (in the places above cited) God c●mandeth, enforceth, and worketh all that a sinner doth. Ergo, God by this doctrine must be author, culpable, and guilty of sin. Which is so blasphemous, and horrible to Christian ears, that they dare not say it in express terms.  
Seeing then God is said to have indurated Pharaoes' hart, and all, confess that 
The state, of the controversy.  induration of hart is a most grievous sin, the controversy is: Whether God commanded, enforced, and wrought the induration in Pharaoes' hart, or only permitted it? or what else God did to Pharaoh, whereby his hart was indurate; and finally by whom it was properly indurate, by God, or by Pharaoh him 
S. Augustins doctrine. ser. 88 de temp. God forsaketh not, till he be forsaken.  self? All which S. Augustin explicateth, laying first this ground (which every one is faithfully and firmly to believe) that God never forsaketh any man, before he be first forsaken by the same man: yea God also long expecteth, that a sinner which much and often offendeth, convert and live. But when the sinner 
Ezech▪ 〈◊〉.  abideth long in his wickedness, of the multitude of sins riseth desperation, of desperation is engendered obduration. For when the impious▪ is common to 
Pr●. 18.  the depth of sins, he contemneth. Obduration therefore cometh not of God's power compelling, but is engendered by God's remissness, or indulgence, and so not divine power, but divine patience did harden Pharaoes' hart. How often soever therefore our Lord saith: I will indurate the hart of Pharaoh, he would nothing 
God by not punishing permitted Pharaoh to indurate himself. And that for his former sins.  else to be understood, but I will suspend my plagues and punishments, whereby I will permit him through mine indulgence to be obdurate against me. Perhaps some will ask, why did God by sparing him, let him be indurate? why did God take from him his wholesome punishment? I answer securely: this was done, because Pharaoh, for the huge heap of his sins, deserved not as a child, to be corrected unto amendment, but as an enemy was suffered to be indurate. For of them, whom God's mercy suffereth not to be indurate, it is written: God 
Heb 12. Apoc. 3. Prou. 8.  scourgeth every child whom he receiveth. And in an other place. Whom I love I correct and chastise: again Whom God loveth he chastiseth. Let no man therefore with pagans and Manichees presume to reprehend or blame God's justice, but certainly believe, that not God's violence made Pharaoh indurate, but his own wickedness, and his untamed pride against God's precepts. Again, what else is it to 
In absence of grace sin obdurateth.  say, I will indurate his hart, but when my grace is absent from him, his own wickedness will obdurate him?  
To know this by examples: water is congealed with vehement cold, but the heat of the sun coming upon it, is resolved, and the sun departing, it freezeth again. In like manner by the laziness of sinners, charity wa●eth cold, 
God's grace in the obstinate, like the heat of the sun in cold water.  & they are hardened as ice: but when the heat of God's mercy cometh upon them, they are again softened. So Pharaoh without pity or compassion afflicting the Hebrews, became as hard as ice, but God's hand touching him with afflictions, he made humble supplication, that Moses and Aaron would pray to God for him, promising what they demanded: again, when the plagues were removed, he was more indurate against God and his people, than before. Whereby we see, God's gentleness, indulgence, and sparing of Pharaoh, not his ●igour, nor his will or set purpose, but his permission, and Pharaoes' own wilful 
As a father for not punishing is said to spoil, so God to indurate.  malice hardened his hart, and brought him to obstinate contempt of God's commandments. And therefore God did only indurate him, in that common phrase of speaking, as a father, or a master having brought up his child or servant delicately, and not sufficiently punished his frequent faults, whereby he becometh worse and worse, desperate and obdurate, at last the father or master saith: I have made thee thus bad as thou art I by sparing thee and suffering thee to have thine own pleasure, have nourished thy perverseness, and carelessness: 
All the wicked may justly be dam●●d▪ but some are justified and saved.  yet he saith not this, as though by his will and intention, but by his goodness and gentleness the man became so wicked. It may here be demanded again; why did not our Lord so mercifully punish Pharaoh, as wholly to reclaim him, for it seemeth that had been greatest mercy? and God dealeth so with some, why doth he not with all, that all might be saved? First it is most justly and rightly ascribed to their iniquity, which deserve to be indurate: again why this sinner is reclaimed, and not an other of the same il deserts, is to be referred to God's inscrutable judgements, which are often secret, never unjust. Let it therefore suffice piously and humbly to believe, that as Moses 
Deut. 32. Psal. 5. Rom. 9  
God never willeth but only suffereth sine.  testifieth, God is faithful and without any iniquity, just and right: and as the royal Prophet also professeth, Thou art not a God that w●●● iniquity, and as the Apostle teacheth, there is no iniquity with God. By all which and some more to the same effect (which we omit) S. Augustin concludeth again, that properly Pharaoh 
Pharaoh abusing Gods benefits hardened his ow●e start. And ●●●fully perished  hardened his own, hart, God only by bestowing benefits upon him, which he abused, and not plaguing him so much, as he deserved, but letting him live, and reign, and persecute the Church for the time, until he and all his army were in the mids of the sea. Wither (as the same learned father noteth (ser. 89.) their own desperate boldness drew them, vain fury through their own madness provoking them to go so far, where God not working, but only ceasing to continue his miracle, the waters returning to their own nature, and meeting together involved and drowned them al.  
Other like expositions the same learned father hath in other places. As, q. 18. 
Other places of S. Augustin  super Exodum, he teacheth that Pharaoh being already so wicked through his own fault, other things were done to him and his people, which partly were to the correction of others, and might have been to his, but he abusing all▪ became worse & worse, by God's suffering and dispensation, not only for his 〈◊〉▪ but evidently just punishment. Li. 5. cont. Julian c. 3. touching the ground of tentation 
●●●●. 1.  
God's justice ●●de 〈…〉 〈…〉nt when 〈◊〉 are ●o●● notorious.  he allegeth the Apostle saying: Every one is tempted of his own concupiscence, abstracted and alured: but touching one kind of Gods punishing some, that are overwhelmed in obstinate sins, he allegeth the saying of an other Aopstle. God hath delivered them into passions of ignominy; and into a reprobate ●●n●e, 
Rom. 5.  to do those things that are not convenient, for God delivereth them (saith he) conveniently: that the same sins are made both punishments of sins past, and are deserts of punishments to come. Yet he maketh not the wills evil, but useth the evil as he will, who can not will any thing unjustly. Again, q. 24. It appeareth 
God's patience of itself profitable, by evil hearts made unprofitable.  (saith he) that the causes of induration of Pharaoes' hart, were not only for that his enchanters did like things (to those which Moses and Aaron did▪ but the very patience of God, by which he spared him. God's patience according to men's hearts is profitable to some to repentance, to some unprofitable to resist God, & persist in evil: yet not of itself unprofitable, but through the evil hart.  
Briefly. q▪ 36. I have harned Pharaoes' hart, that is, I have been patiented over him and his servants. Epist 105. God doth not indurate by imperting malice, but by not imperting mercy (or grace) Li▪ de Proed●st▪ & Grat. c 4. God is said to 
Miracul●rum 〈…〉 bera ●●●bra 〈…〉 sabat.  
Not doing called sometimes doing the contrary.  indurate him, whom he will not mollify. So, to make him blind whom he will not illuminate. So also to repel him, whom he will not call. And ●▪ 6 what is that to say: I will indurate his hart, but I will not mollify it▪ cap 14. It ought to have availed Pharaoh to salvation, that God's patience de●erring his just and deserved punishment, multiplied upon him frequent stripes of miracles, or miraculous punishments. Cap 15. Did not Nabucodonosor repent being punished after 
free-will the cause of divers ends in Pharaoh and Nabucodonosor.  innumerable impieties, and recovered the kingdom which he had lost? But Pharaoh by punishment became more obdurate, and perished. Both were men, both Kings, both persecutors of God's people, both gently admonished by punishments. What then made their ends divers, but that the one feeling god's hand mourned in remembrance of his own iniquity, the other by his free-will fought against Gods most merciful verity?  
Neither is this the doctrine of S. Augustin alone, but of other Doctors also. 
Other ancient Doctors teach the same. Origen.  Origen (li. 3. Periarch. c. de Libert. arbitrij) saith: the Scripture showeth manifestly, that Pharaoh was indurate by his own wil For so God said to him: Thou wouldst not: If thou wilt not dismiss Israel.  
S. Basil. (Orat. quod Deus non sit auctor malorum) saith, God beginning with 
E●o. 4●.  less scourges, proceeded with greater and greater to plague Pharaoh, but did 
S. Basil.  not mollify him being obstinate, neither yet did punish him with death, until he drowned himself, when he presumed through pride, to pass▪ the same way, by which the just went, supposing the red sea would be passable to him, as it was to the people of God. S Chrysostom. (ho. 67. in joan.) God is said in holy 
Chrysostom.  Scripture to have indurate some, and delivered some into reprobate sense, not for that these things are done by God (coming in deed of man's own proper malice) but because God justly leaving men▪ these things happen to them. And (in cap. 1. Rom.) He delivered (into reprobate sense) is nothing else, but he 
Damascen.  permitted. S. Damascen (li. 4. ca 20. de fide orthodoxa) It is the manner of holy Scripture to call the permission of God his act. As, He hath given them the spirit of 
Isa. 6. Rom. 11. v. 8.  compunction; eyes, that they may not see: and ears that they may not hear, and the like; all which are to be understood not as proceeding of God's action, but as of God's permission, to wit, for man's free power of working. S. Hierom (Epist.. 
Hierom.  150. resp. ad q. 10.) Not God's patience is to be accused, but their hardness who abuse God's goodness to their own perdition. Theodoret. (q. 17 in Exod.) It 
Theodoret.  is to be noted, that if Pharaoh had been evil by nature, he had never changed his mind. And (after divers mutations recited, how sometimes he would dismiss Israel, other times be would not) all these (saith he) Moses recorded to teach us, that neither Pharaoh was of perverse nature, neither did our Lord God make his mind hard and rebellious. For he that now inclineth to this part, now to that, plainly showeth free-will of the mind.  
S. Gregory (li. 11. ca 8. Moral.) God is said to indurate by his justice, when he doth not mollify a reprobate hart. And (li. 31. c. 11.) Our Lord is said to 
Gregory the great.  have indurated Pharaoes' hart, not that he brought the hardness itself, but for that his deserts so requiring, he did not mollify it, with sensibility of fear infused from above. S. Isidorus (li. 2. ca 19 de summo bono.) Sin is permitted 
Isidorus.  for punishment of sin, when a sinner, for his desert forsaken of God, goeth into an other worse sin.  
Finally conference of holy Scriptures, as in other hard places, so in this, giveth light for better understanding thereof. For divers places do not only show that in all these resistances, mutations of mind, and obstinacy of hart, Pharaoh was never deprived of free-will, as the Doctors before cited do note, but also 
The act of induration attributed to Pharaoh himself in divers places.  expressly attribute the act of induration to himself. Cham 8. v. 15. Pharaoh seeing that rest was given he hardened his own hart. v. 32. where the latin readeth in the passive voice, ingravatum est cor Pharaon●●, pharao's hart was hardened, which is 
Bible. 1552. 1577. 160●.  more obscure, the Hebrew saith actively, & the Protestants so translate, Pharaoh hardened his hart this time also. Likewise cha. 9 v. 7. the Hebrew saith, Pharaoes' hart hardened itself. Also v. 35. He hardened his own hart, he and his servants. Cha. 13. v. 15. When Pharaoh had indurated himself. And, 1. Reg▪ 6. v. 6. 
How it 〈◊〉 〈◊〉, God cast Pharaoh into the sea▪ when himself ran in wilfully.  Why do you harden your hearts, as Egypt and Pharaoh hardened their hart? all which are reconciled with the other texts, that say God indurated Pharaoes' hart, understanding that phrase in like sense to this. (cha. 15. v 4.) God hath cast Pharaoh his chariotes, and his army into the sea. Where God only permitted, and no way forced Pharaoh and his army, to follow the Hebrews between the walls of water. As before is here noted out of S. Basil, and S. Augustin, and the text it 
Ser. 89.  self maketh it evident. Again many other places confirm, that not God, 
Not God but man the cause of sine: proved by other scrptures.  but the sinners own wilfulness, is the proper cause of his sin. Job. 24. v. 23 God hath given him place for penance, and he abuseth it unto pride. Eccle. 8. v. 11. Because sentence is not quickly pronounced against the evil, the children of men commit evils without all fear. Osee. 13, v. 9 Perdition is thine, o Israel, only in me thy help. Rom. 2. v. 4. The benignity of God bringeth thee to penance: but according to thy hardness, and impenitent hart, thou heapest to thyself wrath. Ephes. 4. v. 19 Gentiles have given up themselves to impudicitie (or wantonness.) And many like places show, that God is not the mover, author, nor forcer of any thing, as it is sin: but man himself is the author by wilfully consenting to temptations of the devil, the flesh, and the world, and by abusing Gods benefits, and resisting his grace.  
11. They also] True miracles, being above the course of all created nature, 
True miracles do certainly prove the truth.  can not be wrought but by the power of God; who is truth itself, and can 
Mar. 16. v. 20. lib. 2. v. 4.  not give testimony to untruth, and therefore they certainly prove that to be true, for which they are done▪ Other strange things done by enchanters, false prophets, and devils, are not in deed true miracles▪ but either sleights, by quickness and nimbleness of hand, called legier-demain, conveing one thing 
Some strange things done by sleight, by deceit of senses, & by course of nature, especially by devils.  away and bringing an other; or false presentations deceiving the senses▪ and 
S. Aug. li. 18. c. 18. civit.  imaginations of men, by making things seem to be that they are not; or else are wrought by applying natural causes known to some, especially to devils; who also by their natural force can do great things, when God permitteth them. And so by enchantments and certain secrecies, these sorcerers either conveyed away the rods, and water, and brought dragons, and blood▪ in their place, & more frogs, from other places; or else by the devils using natural agents turned rods into serpents, water into blood, & other matter into frogs: all which might be done naturally in longer time, & by the devil in short time. 
Many things above the devils natural power. The devils power is much restrained.  But many things are wholly above the devils power: as to destroy the world, to change the general order thereof: to create of nothing: to raise the dead to life; to give sight to the borne blind; & the like, which are only in God's power. In things also devils naturally can do, they are much restrained by God's goodness, lest they should deceive, or hurt mankind at their pleasure. So these Enchanters failed in the fourth attempt, not able to make more sciniphes,▪ nor any more such prodiges: and were only permitted to produce such serpents, as were devoured by Aaron's serpent: and to change water into blood: and to increase the number of frogs, for the greater plague, and no profit of the Egyptians. Neither could they remove any plague. Nay themselves were so plagued with boils, that for pain, or for shame, they could not stand before Moses.  
It is further to be observed, that whensoever any have attempted to work 
False prophets ever fail, when they pretend by miracles to prove their doctrine. Simon Magus confounded.  miracles to prove false doctrine, they have failed, and by God's providence been 
3. Reg. ●9. lib. 1.  confounded. As when Baal's false prophets, crying to their false gods from morning till noon, could not bring fire for their sacrifice: and yet the devil brought fire to burn jobs sheep and servants: God permitting the one, and not the other. God also for a time suffered Simon Magus to make show of miracles, and at last (as Egesippus li. 3. de excid. Hierosol. c. 2. and many others testify) to fly into the air, as though he would have ascended into heaven, but S Peter praying to God, the magician, notwithstanding his wings wherewith he presumed to fly, fell down and broke his legs, that he could not go. To omit many examples, Gregorius Turonensis li. 2. hist. Franc. c. 3. witnesseth, that one Cyrola an Arian Patriarch, pretending to obtain of God 
Cyrola an Arian Bishop detected.  sight to a man, that feaned himself blind, the man was presently blind in deed, and exclaiming cried: Take here thy money which thou gavest me, to deceive the world, restore me my sight, which I had even now, and by thy persuasion, and for this money, I feaned to want. It happened worse to one Bruley a poor man in Geneva, whom Calvin with words and money persuaded 
Caluins' attempt misproved and he de●●iued  to feane himself dead, and so pretending to raise him to life, the man was found dead in deed, and not he but his wife (having consented to the devise) lamented in earnest, enuehing against that false Apostle, calling him a secret these, and a wicked murderer, that had killed her husband. So writeth M. Jerom Bolseck in vita calvini. And besides the woman's unexpected outcry, and asseveration, that her husband was not dead before, but that, through Caluins' persuasions, and promises to relieve them with alms, they so feaned, all Geneva did know, that Calvin endeavoured to raise the man, and could not. These and many others have attempted and could do nothing, but against themselves.  
All the danger is when in deed wonders are done that may seem to be miracles. 
God's providence in most danger. 1 His special warning not to credit preachers of a new Religion, though they pretend to be prophets, or to work wonders. 2 Most dangerous seducers reign but short time. 3 Notes to know Antichrist. 4 Against most dangerous assaltes God sendeth most forcible resistance.  Against such therefore God's providence more particularly assisteth his servants divers ways. First he warneth all to stand fast when such temptations happen. Deut. 13. If there rise among you a prophet, or one that saith, he hath seen a dream, and fortelleth a sign, and a wonder, and it cometh to pass which he spoke, and he say to thee: Let us go & follow strange gods, whom thou knowest not, and let us serve them, thou shalt not hear the words of that prophet, or dreamer. In like manner our saviour foretelling that false Christ's, 
Mat. 24.  & false-prophetes, shall by great signs & wonders seduce many, warneth all saying: lo I have foretold you. If therefore they shall say unto you: He is in the desert, go not out. Behold in the closerts, believe it not. Secondly God suffered not the Enchanters of Egypt, nor Simon Magus long: and for the elect, the days of antichrist's dangerous persecution shall be shortened. Thirdly holy Scripture so describeth Antichrist, and his acts, as when he cometh he may 
joan 5. 2. Thes. 2. Apoc. 13.  be sooner known. Our saviour saith: The Jews will receive him. S. Paul calleth him the man of sin, importing one singular man, and the same replete with all wickedness▪ extolled above all that is called God, or is worshipped. Neither worshipping true God, nor other false God above himself. He shall be deadly wounded and cured. Not only he shall show strange wonders, but also one of his prophets shall bring fire from the firmament, & his image shall speak. Fourtly as our Lord gave power and authority to his great Prophet Moses, against the Egyptian Enchanters, in the end of the law of nature, before the written law: and to his first chief vicar S. Peter, in the beginning of the law of grace, to control & confound Simon Magus: so he will send his two reserved great prophets Enoch and Elias near the end of the world, to resist Antichrist, and to teach, testify, and confirm with their blood the doctrine of Christ. For they 
Apoc. 11 A●oc. 20.  shall be slain, and rise again after three days, and ascend into heaven. Then 
See. pag. 19  Antichrist holding himself most secure, shall suddenly be destroyed. 2. Thes. 2.    

CHAP. VIII. The second plague is of frogs. 7. the enchanters make the like. 8. Pharaoh promiseth to let the Israelites go and sacrifice, so the frogs be taken away 13 which being done he breaketh promise. 16. The third plague is of sciniphes. 18. which the enchanters can not make. 21. The fourth is of flies. 29. Pharaoh again promiseth to dismiss the people of God, but doth it not.  
OUR Lord also said to Moses: go in to Pharo, and thou shalt say unto him: This saith the Lord: dismiss my people, for to sacrifice unto me. † but 
:: If Pharaoh had not free-will threatening of punishment were unjust. Origen. li. 3. Per●ar. c. de. lib a●b●it. He that can not do otherwise doth not sin, as both learned and unlearned confess. S Aug. de ver● Relig. c. 14.  if thou wilt not dismiss them, behold I will strike all thy coasts with frogs. † And the river shall bubble with frogs: which shall come up, and enter into thy house, and thy bed chamber, and upon thy bed, and into the houses of thy servants, and unto thy people, and into thy ovens, and into the remains of thy meats: † and unto thee, & to thy people, and to all thy servants shall the frogs enter. † And our Lord said to Moses: Say unto Aaron: Stretch forth thy hand upon the floods, and upon the rivers and the pools, and bring forth 
:: The 2. plague Multitude of frogs.  frogs upon the Land of Egypt. † And Aaron stretched forth his hand upon the waters of Egypt, and the frogs came up, and covered the Land of Egypt. † And the enchanters also by their enchantments did in like manner, and they brought forth frogs upon the Land of Egypt. † And Pharaoh called Moses & Aaron, and said to them: 
:: The Enchanters could bring more frogs, but not take these away.  Pray ye to the Lord to take away the frogs from me & from my people: and I will dismiss the people to sacrifice unto the Lord. † And Moses' said to Pharaoh: Appoint me when I shall pray for thee, and for thy servants and for thy people, that the frogs may be driven away from thee and from thy house, and from thy servants, and from thy people: and may remain only in the river. † Who answered: To morrow. But he said: According to thy word will I do: that thou Mayst know that there is not the like to the Lord our God. † And the frogs shall departed from thee, and from thy house, and from thy servants, and from thy people: and shall remain only in the river. † And Moses' and Aaron went ●orth from Pharaoh: and Moses cried to our Lord for the promise, concerning the frogs, which he had agreed to Pharaoh † And our Lord did according to the word of Moses: and the frogs died out of the houses, and out of the villages, and out of the fields: † and they gathered them together into huge heaps, and the earth did rot. † And Pharaoh seeing that rest was given 
:: pharao's induration ascribed to himself  he hardened his own hart; and heard them not, as our Lord had commanded. † And our Lord said to Moses: speak to Aaron: Stretch forth thy rod, and strike the dust of the earth: and be there 
:: The 3. plague Sciniphes, small flying beasts, especially molesting men's eyes▪ Philo l. 1. de vita Moysi.  Sciniphes in the whole Lord of Egypt. † And they did so. And Aaron stretched forth his hand, holding the rod: and he struck the dust of the earth, and there were made sciniphes on men and on beasts: all the dust of the earth was turned into sciniphes through the whole Land of Egypt. † And the enchanters with their enchantments practised in like manner, to bring forth sciniphes, and 
:: The devils power▪ limited by God job▪ 1. 2  they could not: and there were sciniphes as well on men as on beasts † And the enchanters said to Pharaoh: 
:: The enchanters convinced in their understanding, confessed the power of God, but not changed in affection, persisted in malice against the truth.  This is the finger of God. And Pharaoes' hart was indurate, and he heard them not as our Lord had commanded. † Our Lord also said to Moses: Arise early, and stand before Pharaoh: for he will go forth to the waters: and thou shalt say to him: This saith our Lord: dismiss my people to sacrifice unto me. † And if thou wilt not dismiss them, behold I will send in upon thee, and upon thy servants, and upon thy people, and upon thy houses all kind of 
:: The 4 plague Abundance of all sorts of flies.  flies: and the houses of Egypt shall be filled with flies of divers kinds, and the whole land wherein they shall be. † And I will make the Land of Gessen marvelous in that day, wherein my people is, so that flies shall not be there: and thou shalt know that I am the Lord in the mids of the earth. † And I will put a division between my people & thy people: to morrow shall this sign be. † And Our Lord did so. And there came a very grievous fly into the houses of Pharaoh and of his servants, and into all the Land of Egypt: and the Land was corrupted by such kind of flies. † And Pharaoh called Moses and Aaron, and said to them. Go and sacrifice to your God in this land. † And Moses said: It can not so be done: for if we shall offer the abominations of the Egyptians to the Lord our God: and 
:: Egyptians worshipping beasts thought it intolerable abomination to kill, or eat, or burn t●em in sacrifice ●●n. 43. v. 32▪ 46. v. 34.  we kill those things which the Egyptians do worship before them: they will beat us down with stones. † We will go forth three days journey into the wilderness: and we will sacrifice unto the Lord our God, as he hath commanded us. † And Pharaoh said: I will dismiss you to sacrifice to the Lord your God in the desert: but go no farther: pray for me. † And Moses said: Being gone forth from thee, I will pray to our Lord: and the fly shall departed from Pharaoh, and from his servants, and from his people to morrow: but deceive no more so, that thou wilt not dismiss the people to sacrifice unto our Lord. † And Moses' being gone forth from Pharaoh, prayed our Lord. † Who did according to his word: and he took away the flies from Pharaoh, and from his servants, and from his people: there was left not so much as one. † And Pharaoes' hart 
:: In the Hebrew: Pharaoh hardened his o●●n● hart, also this time.  was hardened, so that neither this time would he dismiss the people.   

CHAP. IX. The fifth plague is pestilence among the Egyptians cattle. 8. The sixth boils in men and beasts. 18. the seventh, hail. 27. Pharaoh confessing God to be just, and himself and his people impious, promiseth again to dismiss the people, 34. but faileth to do it.  
AND our Lord said to Moses: go in to Pharaoh, and speak to him: This saith our Lord, the God of the Hebrews: dismiss my people to sacrifice unto me. † And if thou refuse, and holdest them: † behold my hand shall be upon thy fields: and upon thy horses, and asses, and camels, and oxen, and sheep, 
:: The 5. plague Pestilence amongst cattle.  a very sore pestilence. † And our Lord will make a marvel between the possessions of Israel & the possessions of the Egyptians, that nothing at all perish of those things that pertain to the children of Israel. † And our Lord hath appointed a time, saying: To morrow will our Lord do this thing in the land. † Our Lord therefore did this thing the next day: and 
:: Not all the beasts died, for some died in the 7 & 10. plagues but all that died pertained to the Egyptians.  all the beasts of the Egyptians died, but of the beasts of the children of Israel nothing at all perished. † And Pharaoh sent to see: neither was there anything dead of that which Israel possessed. And Pharaoes' hart 
:: In Hebr. ●an●●bad ●●b Parhaoh Phara●es hart hardened itself.  was hardened, and he did not dismiss the people. † And our Lord said to Moses, & Aaron: Take ●our hands full of ashes out of the chimney, and let Moses sprinkle it into the ay●e before Pharaoh. † And be there dust upon all the Land of Egypt: for there shall be in men, & beasts 
:: The 6 plague boils in men and beasts.  boils, and swelling bladders in the whole land of Egypt. † And they took ashes out of the chimney, and stood before Pharaoh, and Moses: sprinkled it into the air: and there were made boils of swelling bladders in men and beasts. † 
:: poor Enchanters, that could neither escape, nor cure this plague.  neither could the enchanters stand before Moses for boils that were upon them, and in all the Land of Egypt. † And our Lord did indurate Pharaoes' hart, & he heard them not, as our Lord spoke to Moses. † And our Lord said to Moses: In the morning arise, and stand before Pharaoh, & thou shalt say to him: This saith the Lord, the God of the Hebrews: dismiss my people to sacrifice unto me. † Because this time I will send all my plagues upon thy hart, and upon thy servants, and upon thy people: that thou mayest know there is not the like to me in all the earth. † For now stretching forth my hand I will strike thee, and thy people with pestilence, and thou shalt perish from the earth. † And therefore 
:: In Hebrew I have made thee stand, in the 70▪ and chalde paraphrasis I have kept thee alive. In the Latin. I have put or set thee, that in thee, through thine own malice indurate, I may make known my power to mankind. S. Aug. de Predest. et Grat. c. 6. The 7. plague Terrible hail, thunders and lightnings.  have I set thee, that in thee I may show my might, and my name may be told in all the earth. † dost thou yet hold back my people: and wilt thou not dismiss them? † Behold I will rain to morrow this very hour 
:: Rom. 5.  hail exceeding much: such as was not in Egypt from the day that it was founded, until this present time. † Send therefore now presently, and gather together thy cattle, and all things that thou hast in the field▪ for men & beasts, and all things that shall be found abroad, and not gathered together out of the fields, and the hail fall upon them, shall die. † He that feared the word of our Lord of Pharaoes' servants, made his servants to fly, and his beasts into houses: † but he that neglected the word of our Lord, let alone his servants, and his beasts in the fields. † And our Lord said to Moses: Stretch forth thy hand towards heaven, that there may be hail in the whole Land of Egypt upon men, and upon beasts, & upon every herb of the field in the Land of Egypt. † And Moses' stretched forth his rod toward heaven, and our Lord gave thunders, and hail and running lightnings on the land: and our Lord reigned hail upon the Land of Egypt. † And the hail and fire mixed together did drive: and it was of so great bigness, as never before appeared in the whole Land of Egypt since that nation was made † And the hail smote in all the Land of Egypt all things that were in the fields, from man even unto beast: and every herb of the field did the hail strike, and every tree of the country it did break. † Only in the Land of Gessen, where the children of Israel were, the hail fell not. † And Pharaoh sent, and called Moses and Aaron, saying to them: I have sinned now also, the Lord is just: I and my people, impious. † Pray ye the Lord that the thunders may cease, and the hail: that I may dismiss you, and ye tarry not here any longer † Moses' said: When I shall be gone forth out of the city, I will stretch forth my hands to our Lord, and the thunders shall cease, and the hail shall not be: that thou Mayst know that the earth is our Lords: † but I know that neither thou, nor thy servants do yet fear the Lord God. † The flexe therefore, and the barley were hurt, because the barley came up green, and the flax now was boulled: † but the wheat, and other winter corn were not hurt, because they were late ward. † And Moses' going forth from Pharaoh out of the city, stretched forth his hands to our Lord: and the thunders & hail ceased, neither did there drop rain any more upon the earth. † And Pharaoh seeing that the rain, and the hail and thunders were ceased, he increased his sin: † 
:: In Hebrew. Vaiachbed libb● hu vahabadaf. And he hardened his own hart, he and his servants.  and his hart was aggravated, and the hart of his servants, and indurate exceedingly: neither did he dismiss the children of Israel, as our Lord had commanded by the hand of Moses.   

CHAP. X. The eight plague, of locusts. 21. the ninth darkness: Pharaoh yieldeth that all men and children should go to the desert, but not the cattle. 28. At last commandeth Moses to come no more in his sight, which Moses forecelleth shall so be.  
AND our Lord said to Moses: go in to Pharaoh: for 
:: By God's patience over Pharaoh & his servants, in not destroying them, their wicked mind became more obstinate. S. Aug. q. 30. & 36. in Exod.  I have indurate his hart, and the hart of his servants: that I may work these my signs in him, † and thou Mayst tell in the ears of thy son, and of thy nephews, how often I have broken the Egyptians, & wrought my signs in them: and you may know that I am the Lord. † Moses' therefore and Aaron went in to Pharaoh, and said to him: Thus saith the Lord the God of the Hebrews: till when wilt thou not be subject to me? Dismiss mv people, to sacrifice unto me. † But if thou resist, and wilt not dismiss them: behold I will bring in to morrow 
:: The 8. Plague Innumerable locusts, little flying beasts with long hinder legs that destroy grain, grass & fruit. Plinius. li. 11. c. 29. S. Greg li. 31. c. 20. Moral.  the locust into thy coasts: † which may cover the face of the earth, that nothing thereof appear, but that which the hail hath left may be eaten: for it shall gnaw all trees that spring in the fields. † And they shall fill thy houses, and the houses of thy servants, and of all the Egyptians: such a number as thy fathers have not seen, nor grandfathers, since they arose upon the earth, until this present day. And he turned himself away, and went forth from Pharaoh † And Pharaoes' servants said to him: How long shall we endure this scandal? Dismiss the men, to sacrifice to the Lord their God. dost thou not see that Egypt is undone? † And they called back Moses, and Aaron unto Pharaoh: who said to them: go, sacrifice to the Lord your God: who are they that shall go? † Moses' said: With our young and old we will go, with our sons and daughters, with our sheep and herds: for it is the solemnity of the Lord our God. † And Pharaoh answered: So be the Lord with you, as I shall dismisle you, and your little ones: who doubteth but that 
:: Because God's servants may not temporize in religion, politics unjustly charge them to have bad intentions.  you intent very wickedly? † It shall not so be: but go ye men only, and sacrifice to the Lord: for this yourselves also desired. And immediately they were cast out from Pharaoes' sight. † And our Lord said to Moses: stretch forth thy hand upon the Land of Egypt unto the locust, that it come upon it, and devour every herb that remained after the hail. † And Moses' stretched forth his rod upon the Land of Egypt: and our Lord brought in a burning wind all that day, & night: and when it was morning, the burning wind raised the locusts: † which came up over the whole Land of Egypt: and sat in all the coasts of the Egyptians innumerable, the like as had not been before that time, nor shall be afterward. † And they covered the whole face of the earth, wasting all things. Therefore the grass of the earth was devoured, and what fruits soever on the trees, which the hail had left: there was also nothing at all left that was green in the trees, and in the herbs of the earth, in all Egypt. † For the which cause Pharaoh in haste called Moses and Aaron, and said to them: I have sinned against the Lord your God, and against you † But now forgive me my sin this time also, and pray to the Lord your God, that he take away from me this death. † And Moses' going forth from Pharaoes' sight, prayed to our Lord: † who made a very vehement wind to blow from the west, and taking the locusts it threw them into the Red sea: there remained not so much as one in all the coasts of Egypt. † And our Lord did indurate Pharaoes' hart, neither did he dismiss the children of Israel. † And our Lord said to Moses: Stretch for thy hand toward heaven: and be there 
:: The 9 plague Horrible darkness three days together.  darkness upon the Land of Egypt so thick, that it be palpable. † And Moses' stretched forth his hand toward heaven: and there was made horrible darkness in the whole Land of Egypt three days. † No man saw his brother, nor moved himself out of the place where he was: but wheresoever the children of Israel dwelled, there was light. † And Pharaoh called Moses and Aaron, and said to them: go sacrifice to the Lord: let your sheep only, and herds remain, let your little ones go with you. Moses' said: hosts also & holocaustes thou shalt give to us, which we may offer to the Lord our God. † all the flocks shall go with us: there shall 
:: God's people must be resolute in Religion.  not a hoof remain of them: the which are necessary unto the service of the Lord our God: especially whereas we know not what must be offered, till we come to the very place. † And our Lord did indurate Pharaoes' hart, and he would not dismiss them. † And Pharro said to Moses: Getre thee from me, and beware thou see not my face any more: in what day soever thou shalt come in my sight, thou shalt die. † Moses' answered: So shall it be as thou hast spoken, I will not see thy face any more.   

CHAP. XI. God biddeth Moses' cause the people of Israel to borrow silver and gold vessels of the Egyptians. 4. Fortelleth one other plague, the death of the first borne. 9 and that Pharaoh will still be obdurate.  
AND our Lord said to Moses: Yet with one plague more will I touch Pharaoh & Egypt, and after this he shall dismiss you, and compel you to go forth. † Thou shalt sav therefore to all the people that every man ask of his friend, & every woman of her neighbour vessels of silver, & of gold. † And the Lord will give grace to his people in the sight of the Egyptians. And Moses was a very great man in the Land of Egypt, in the sight of Pharaoes' servants, & of all the people. † And he said: This saith our Lord: At midnight I will enter into Egypt: † and:: every first-begotten in the Land of 
The to plague Death of the firstborn in men & beasts of the Egyptians.  the Egyptians shall die, from the first begotten of Pharaoh who sitteth in his throne, even to the first-begotten of the handmaid that is at the mil, & all the first-begotten of beasts. † And there shall be a great cry in the whole Land of Egypt, such as neither hath been before, nor shall be afterward. † But with all the children of Israel there shall not a dog mutter, from man even to beast: that you may know with how great a miracle our Lord doth divide the Egyptians & Israel. † And all these thy servants shall come down to me, and shall adore me, saying: go forth thou, & all the people that is under thee: after this we shall go forth. † And he departed from Pharaoh exceeding angry. And our Lord said to Moses: Pharaoh will not hear you that many signs may be done in the Land of Egypt. † And Moses' and Aaron did all the wonders that are written; before Pharaoh. And our Lord:: hardened 
●● As before c ●. v. 3. c. 9 v. 16. c. 10. v. 1.  Pharaoes' hart, neither did he dismiss the children of Israel out of his landlord.   

CHAP. XII. The manner of preparing, and eating the Paschal lamb, sprinkling the dore-postes with blood thereof: 15. eating no leavened bread seven days together. 29. The first borne of men and beasts among the Egyptians are slain. 35. The Israelites go away spoiling Egypt. 43. Incircumcised me● may not eat the Phase.  
AND our Lord said to Moses, and Aaron in the Land 
The Epistle in the office on good friday. And the 9 prophecy before Mas●e on Easter eve.  of Egypt: † This month, shall be to you the beginning of months: it shall be the first in the months of the year. † speak ye to the whole assembly of the children of Israel, & say to them: “ The tenth day of this month let every man take a lamb by their families and houses. † But if the number be less than may suffice to eat the lamb, he shall take unto him his neighbour that joineth to his house, according to the number of souls which may suffice to the eating of the lamb. † And it shall be alambe without spot, a male of a year old: according also to which rite you shall take 
:: Such as had not means to take a lamb, took a kid using all the same Rites.  a kid. † And you shall keep him until the fourteenth day of this month: and the whole multitude of the children of Israel shall 
:: Shachatu, immolabunt, shall offer or sacrifice: not only kill, as protestants translate.  sacrifice him at even. † And they shall take of the blood thereof, and put upon both the posts, and on the upper-dore-postes of the houses, wherein they shall eat him. † And they shall eat the flesh that night roasted at the fire, and unleavened bread with wild lettuce. † You shall not eat thereof any thing raw, nor boiled in water, but only roasted at the fire: the head with the feet and entrails thereof you shall devour. † Neither shall there remain any thing of him until morning. If there be any thing left, you shall burn it with fire. † And thus you shall 
Passage in killing the first-born of Egypt, and not of Israel. S. Hiero. in Mat. 26.  eat him: you shall gird your reins, and you shall have shoes on your feet, holding staves in your hands, and you shall eat speedily: for it is the:: Phase (that is the Passage) of the Lord. † And I will pass through the Land of Egypt that night, and will strike every first begotten in the Land of Egypt from man even unto beast: and 
:: The idols of Egypt were overthrown, as Dagon was in Azotum. 1. Reg. 5. S. Hierom Epist. ad Fabiol. extradit. Hebr.  in all the gods of Egypt I will do judgements, I the Lord. † And the blood shall be unto you for a sign in the houses where you shall be: and I shall see the blood, and shall pass over you: neither shall there be among you a destroying plague when I shall strike the Land of Egypt. † And you shall have this day for a monument: and you shall celebrate it solemn to the Lord in your generations with an everlasting observation. † seven days shall you eat azimes: in the first day there shall be no leaven in your houses: whosoever shall eat leaven, that soul shall perish out of Israel, from the first day until the seventh day. † The first day shall be holy and solemn, and the seventh day with the like festivity shall be venerable: no work shall you do in them, except those things, that pertain to eating. † And you shall observe the azymes: for in the self same day I will bring forth your army out of the Land of Egypt, and you shall keep this day unto your generations with a perpetual rite. † The first month, the fourteenth day of the month at even you shall eat 
:: Christ observing this precept, had no leavened bread at his last supper: and so instituted the Eucharist in unleavened.  azymes until the one and twentieth day of the same month at even. † seven days there shall not be found leavened in your houses: he that shall eat leavened, his soul shall perish out of the assembly of Israel, as well of strangers as of them that are borne in the land. † Nothing leavened shall you eat: in all your habitations you shall eat azymes. † And Moses' called all the Ancients of the children of Isael, and said to them: go take a lamb by your families, and sacrifice the Phase. † And 
:: sprinkling of blood with hyslop here & ●euit. 14 Num. 19 prescribed signifieth man's delivery by Christ's blood working in baptism and other Sacraments. Heb. 9  dip a bunch of hyssop in the blood that is at the door, and sprinkle the uppertransome of the door therewith, and both the door cheeks: let none of you go out of the door of his house till morning. † For our Lord will pass striking the Egyptians: and when he shall see the blood on the uppersil, and on both the posts, he will pass over the door of the house, and not suffer the striker to enter your houses and to hurt. † keep this thing as a law to thee and thy children for ever † And when you are entered into the Land, which our Lord will give you as he hath promised, you shall observe these ceremonies. † And when your children shall say to you: What is this religion? † you shall say to them: It is the victim of our Lord's passage, when he passed over the houses of the chidlrens of Israel in Egypt striking the Egyptians, and delivering our houses. And the people bowing themselves adored. † And the children of Israel going forth did as our Lord had commanded Moses and Aaron. † And it came to pass at midnight, our Lord struck 
:: Punishment conform to their sin, for persecuting Gods ●i●st begotten son Israel. Exod. 4. v. 22. Theodor. q. 32. in Exod.  every first-begotten in the Land of Egypt, from the first-begotten of Pharaoh, who sat in his throne, unto the first-begotten of the captive woman that was in the prison, and every first begotten of beasts. † And Pharaoh arose in the night, and all his servants, and all Egypt: and there arose a great cry in Egypt: for neither was there a house wherein there lay not a dead one. † And Pharaoh calling Moses and Aaron, in the night, said: Arise and go forth from my people, you and the children of Israel: go, sacrifice to the Lord as you say. † Your sheep and herds take you as you demanded, and departing bless me. † And the Egyptians urged the people to go forth out of the land quickly, saying: We shall all die. † The people therefore took dough before it was leavened: and tying it in their cloaks, put it upon their shoulders. † And the children of Israel did as Moses had commanded: and they asked of the Egyptians vessels of silver and gold, and very much raiment. † And our Lord gave grace to the people before the Egyptians that they did lend them: and 
:: lawful spoil by the warrant of God, Lord of al.  they spoiled the Egyptians. † And the children of Israel set forward from Ramesse into Socoth, almost six hundred thousand of foot men, beside little ones. † But also the common people of all sorts innumerable went up with them, sheep and herds and beasts of diverse kinds exceeding many. † And they baked the meal, which a little before they had taken out of Egypt tempered: and made hearth cakes unleavened: for it could not be leavened the Egyptians urging them to departed, & not suffering them to make any tarriance: neither did they think upon preparing any meat. † And the dwelling of the children of Israel that they abode 
:: From the promise made to Abraham (Gen 12. v 7.) and his first going into Egypt (v. 10) to this time were 4●0. Years. Gal. 3. of which they were in great persecution above 80. years, before that in servitude about 60. more, before that also they were strangers partly in Egypt, partly in Chanaan the rest of this time, See. Gen. 15. v. 13. The 70. read in Egypt and in Chanaan, for explication, as S. Augustin noteth li. 16. c. 10. civit.  in Egypt, was four hundred thirty years. † The which being expired, the same day all the army of our Lord went forth out of the Land of Egypt. † This is the observable night of our Lord, when he brought them forth out of the Land of Egypt: this night all the children of Israel must observe in their generations. † And our Lord said to Moses and Aaron: This is the religion of the Phase: No alien shall eat of it. † And every bought servant shall be circumcised, and so shall eat. † The stranger and the hireling shall not eat thereof. † In one house shall it be eaten, neither shall you carry forth of the flesh thereof out of the house, neither shall you break a bone thereof. † all the assembly of the children of Israel shall make it. † And if any of the sojourners be willing to dwell among you, and make the Phase of the Lord, first all the male that he hath shall be circumcised, and then shall he celebrate it according to the rite: & he shall be as he that is borne in the land: but if there be any man uncircumcised, he shall not eat thereof. † all one law shall be to him that is borne in the land and to the prose light that sojourneth with you. † And all the children of Israel did as our Lord had commanded Moses and Aaron. † And the same day our Lord brought forth the children of Israel out of the Land of Egypt by their troops.  

ANNOTATIONS. CHAP. XII.  
3. The tenth day] Our saviour Christ instituting the Sacrament of the Eucharist, 
Christ's action showeth that the Paschal lamb was a figure of the Eucharist.  after the celebration of the Paschal lamb, whiles they were at supper, the night before his death, thereby sufficiently declared, that this old Pasch was a figure, not only of his Passion and Sacrifice on the cross, but also of that he then did so solemnly with his Apostles. whom also in that action he made Priests, commanding them, and their successors, to do the same in commemoration of him, till the end of the world. Other circumstances likewise, and conference of the one with the other make it more clear, that as in some respects it more resembled Christ's Passion, and Sacrifice on the cross, so in others it 
Some things in the Paschal lamb prefigured Christ both on the cross and at his last supper.  more expressed the Eucharist, and mystical commemoration of his death, though also in many it profigured Christ in both places. For example, The preparing of the lamb the tenth day signified our saviours coming into Jerusalem, the same tenth day of the first moon, now represented in the Church on Palmesunday. Also the choice qualities of the lamb, without spot, a male, of the first year, foreshowed in general the purity, fortitude, meekness, and all perfection of the true Lamb of God, that takes away the sin of the world. 
joan ●.  More particularly the kill and bereaving the Paschal lamb of natural life, 
Some more expressly signified his Passion Others immediately the Eucharist.  the sprinkling of his blood on the dore-postes, the ●●st●●● at t●e ●ire, and not breaking 
joa. 19  any b●ne thereof, most specially expressed Christ's death on the cross. But the fourteenth day, & the evining agree only with the Eucharist, instituted the night before our Lord's Passion, which he suffered the fifteenth (being the full Moor) and at midday, as ancient S. Dionyse of Ariopagite (in two Episties, to Polic●rpus, and to Appollophanes) testifieth, admiring the miracle of the suns eclipse, that happened the same time. Neither did the ●ating of the lamb directly prefigurate the oblation on the cross, for Christ was not crucified to be eaten but the Sacrament in forms and bread and wine was expressly figured by eating the lamb with unleavened bread, and drinking the cup thereto idjoined (Luc. 2●. v 17.) In like sort the lamb immolated in commemoration of the delivery of Israel from death, and from servitude, when the-first-borne of Egypt were slain, most aptly prefigured the Eucharist, which is a perpetuat commemoration of man's redemption, and delivery from eternal death, and from bondage of the devil and sin, by Christ's death on the cross, which death in deed was the very redemption and delivery of mankind, and not a commemoration thereof. Finally the immolating of the lamb within the house with precise commandment to carry nothing thereof forth, pertained particularly to the Eucharist, which our Lord celebrated within the house, whereby S. Cyprian (lib. de unit. Eccles.) proveth, that the B. Sacrament must not be given to any ou● of the Catholic Church, though Christ's Passion be extended to all the world, as well to bring such as are without, into the Church, as to save those that are 
Ancient writers expound this figure of the Eucharist.  already entered in. In this sort the most ancient and best expositors of holy Scripture, explicate this special figure of the Paschal lamb. As we shalhere produce some witnesses in confirmation of this truth.  
Tertulian lib. 4. contra Marcionem, expounding our saviours words: With 
Luc. 2●.  desire I have desired to eat this Pasch with you before I suffer saith, Christ coveted not veruecinam Judaeorum, the mutton of the Jews, but professing that with 
Tertullian proveth, by this figure fulfilled in the Eucharist▪ that Christ hath a true and not a fantastical body.  desire he desired to eat the Pasch, as his own (for it was unmeet that God should covet any thing not his own) the bread which he take, and gave to his disciples, he made his own body, saying: This is my body, that is, a figure of my body Figura autem nonsuisset, nisi veritatis esset corpus. But it had not been a figure (saith he) unless it w●re a bodies of verity, or, a very body, to wit, not fantastical as the heretic Martion imagined; because the figures in the old Testament were not figures, except a true body answered unto them. So the Sacramentaries sense, that Tertullian should call the Eucharist a figure, is quite against his meaning, and maketh him conclude nothing against Martion; whereas his whole drift is, by the figures of the old Testament to prove, that in the Eucharist 
Heir. 〈◊〉. v. 19  is the true & real body of Christ, and that consequently Christ hath a true and real body Origen (in 26. Mat.) teacheth that in the great parlar. (where Christ did ea●e the Paschal lamb) he also made his new Pasch.  
S. Cyprian. (de Caena Dom.) saith: In the supper of sacramental banquets, old and new Institutions met together. The lamb being consumed, which old tradition proposed, the Master setteth inconsumptible meat to his disciples. S. Gregory Nazianzen (Orat 2. de Pascha) saith, God commanded the Paschal lamb should be eaten in the evening, because Christ in the evening gave the Sac●ment of his own body to his disciples. S. Hierom (in 26 Mat.) After that the figurative Pasch was complete, and Christ had eaten the flesh of the lamb with his Apostles, he taketh bread, which confirmeth the hart of man, and pasieth 
Psal. 103.  over to the tru● Sacrament of Pasch. Likewise S. Chrisostom (Ho. de prodit. Judae) saith, In the same table both the Pasches, of the figure, and of the verity were celebrated. S. Ambrose (in Lucae. 1.) expressly apply this figurative 
The same Sacrifice offered by Priests.  lamb to the Eucharist, as it is celebrated in the Church, by himself and other Priesis, saying: When we sacrifice, Christ is present, Christ is sacrified▪ for Christ 
1. Cor. 5.  our P●●●● is immolated. The like affirmeth S. Augustin (li. 2. cont. lit. Pet il. c. 27.) It is an other Pasch that the Jews celebrated of a sheep, an other which we receive in the body and blood of ou● Lord. S. Leo (ser. 7. de Pass.) To the end shadows might give place to the body, and figures might cease in presence of the verity, the old observation is taken away by the new Sacrament, host passeth into hosie, blood excludeth blood, and when the legal festivity is changed, it is fulfilled.  
S Gregory (●o 22 in evang:) proveth by these words, You shall not eat thereof 
S. Gregory's moralization of this figure, applied to the B Sracrament.  any thing raw, that besides the letter there is a spiritual sense. Behold (saith he) the very words of the history drive us from the historical understanding. For did the Israelitical people in Egypt use to eat a lamb raw, that the law should need to say: you shall not eat it raw? And so in that homily this great Doctor explicateth how we ought to celebrate, and receive the Sacrament of the Eucharist, by the figure of this Paschal lamb. This blood (saith he) is sprinkled on both post●es, when the Sacrament of his Passion is received with mouth; to redemption, and mediated with intentive mind to imitation, and in the transome over the door, when pure intention directeth the exterior act, also when we carry the cross of his passion in our forehead. The flesh of the lamb is eaten at night, because we now receive our Lord's body in the Sacrament, when yet we see not each others consciences, roasted at the fire, when we join to our belief good works of fervent charity; with unleavened bread, and with lettuce, that is, in sincerity, without corruption of vainglory, and with bitter penance for sins; not raw, nor sodde in water, to wit, neither esteeming Christ a mere man, nor considering of him, with human wisdom or private spirit of heretics, called stolen water (prou 9) To devour the head with the feet and entraps, is by faith to believe the divinity of Christ, and to imitate by love the steps of his humanity, and greedily to learn all Christian mysteries. Nothing is left till morning, when we endeavour in this life before the resurrection to know every point of christian doctrine, so far as to ●s pertaineth. But if any thing be left, it must be burned in the fire, because those hard and hieghest mysteries, which we can not understand, we must remit to the holy Ghost, lest any proudly presume either to contemn, or to proclaim that he understandeth not. He further describeth also what manner of persons are to 
What persons are to receive the B. Sacrament.  eat this new Pasch. Their loins must be girded, that is, all carnal pleasures tamed. They must have shoes on their feet, by the good examples of former saints dead before, must strengthen their fle●pes, to fly from vice, and follow virtue: holding staves in their hands, to rule & stay themselves and others from sliding, by the staff of authority. They must eat the Pasch speedily, that is without delay or procrastination must learn the mysteries of man's redemption, and heavenly life, and so perform God's will and precepts, in this life with speed. To this effect S. Gregory discourseth at large in the moral sense, which we have abridge, and otherwise (though holy Scripture be full hereof) seldom touch.  
Returning therefore to our particular purpose, in all these testimonies we specially urge, that the paschal lamb was a figure, not only of Christ's Passion, but also of the Eucharist. Whereupon, besides the often express mention of our B. saviours body and blood in the same, which Protestants would wrest (as they do also the same terms in holy Scripture) to figurative sense, it necessarily 
The thing figured far excellleth the figure.  followeth, that there be far more excellent contents in the Sacrament of the Eucharist, then natural bread and wine. For S. Paul teacheth, (Colloss. 2.) that as the body excelleth the shadow, so the verity, or thing figured excelleth the figure. Whereas the substance of bread and wine doth not excel, much less so far excel the Paschal lamb, as by S. Paul's doctrine is required. Again seeing the Paschal lamb was a Sacrifice, as appeareth in this Chap. v. 6 &. 27 also Num. 9 v. 7. &. 13. and Mar. 14. v. 12: and as it was immolated 
The Eucharist is also a Sacrifice.  was a figure of the Eucharist, as before appeareth by conference of the one with the other, in respect of the time, place, manner of offering, and eating it, and by testimony of the Doctors above cited, it followeth also that the holy Euchaiust is a Sacrifice far excelling the figure.    

CHAP. XIII. God commandeth to remember their delivery from Egypt, by the solemnity of Pasch 2. and by consecrating to him the first-born. 17. And so leadeth them through the desert towards the red sea (Moses taking with him joseph's bones) by a pillar of fire in the night; and a cloud in the day.  
AND our Lord spoke to Moses, saying: † sanctify unto me every first borne that openeth the matrice in the 
● The first lesson at matins on Candlemas day.  children of Israel, as well of men as of beasts: for they are all mine. † And Moses' said to the people: Remember this day in the which you went forth out of Egypt, and out of the house of servitude, because with a strong hand hath our Lord brought you forth out of this place: that you eat not leavened bread. † This day you go forth in the month of new corn. † And when our Lord shall have brought thee into the Land of Chananeite and Hetheite and Amorrheite and heveite and jebuseite, which he swore to thy fathers that he would give thee, a land that 
:: The old Testament proposed commonly temporal rewards. S Hierom▪ l●p. ad Dardanum.  floweth with milk and honey, thou shalt celebrate this manner of sacred rites in this month. † seven days shalt thou eat azimes: and in the seventh day shall be the solemnity of our Lord. † Azimes shall you eat seven days: there shall not be seen any leavened thing with thee, nor in all thy coasts. † And thou shalt tell thy son in that day, saying: This is that which our Lord did to me when I came forth out of Egypt. † And it shall be as a sign in thy hand, and as a monument before thine eyes: and that the law of our Lord be always in the mouth, for in a strong hand our Lord hath brought thee out of Egypt. † Thou shalt keep this observation at the set time from days to days. † And when our Lord shall have brought thee into the Land of the Chananeite, as he swore to thee and thy fathers, and shall give it thee: † thou shalt separate all that openeth the matrice unto our Lord, and all that is brought forth in thy cattle: whatsoever thou shalt have of male sex thou shalt consecrate to our Lord. † The first borne of an ass thou shall change for a sheep: and if thou do not redeem it, thou shalt kill it. And every first borne of men among thy children, thou shalt redemne with a price. † And when thy son shall ask thee to morrow, saying: What is this? thou shalt answer him: With a strong hand did our Lord bring us forth out of the land of Egypt, out of the house of servitude. † For 
:: In the Hebrew. when Pharaoh had indurated himself.  when Pharaoes' hart was indurate, and would not dismiss us, our Lord slew every first-born in the Land of Egypt, from the first-born of man to the first borne of beasts: therefore I sacrifice to our Lord all that openeth the matrice of the male six, and all the first borne of my sons I do redeem. † It shall be therefore as a sign in thy hand, and as a thing hanged before thine eyes, for a remembrance: because our Lord by a strong hand hath brought us forth out of Egypt. † therefore when Pharaoh had sent forth the people, our Lord led them not by the way of the philisthijns' country which is near: thinking 
:: God's prevention to avoid temptations showeth free wilin man  lest perhaps it would repent them, if they should see wars arise against them, and would return into Egypt. † But he led them about by the way of the desert, which is besides the Red sea: and the children of Israel went up out of the Land of Egypt armed. † Moses' also 
:: By this appeareth how much Moses esteemed joseph's charge concerning translation of his bones. Also S. Paul commendeth it. Heb. 11.  took joseph's bones with him: because he had adjured the children of Israel, saying: God shall visit you, carry out my bones from hence with you. † And marching from Socoth they camped in Etham in the utmost coasts of the wilderness. † And our Lord went before them to show the way by day in a pillar of a cloud, and by night in a pillar of fire: that he might be the guide of their journey both times. † There never failed the pillar of the cloud by day, nor the pillar of fire by night, before the people.   

CHAP. XIIII. Iharao persecuting the children of Israel with a great army. 10. they murmur against Moses, 13. but are encoureged by him, and pass through the red sea dry foot. 23. Pharaoh and his host Wilfully following are drowned.  
AND our Lord spoke to Moses, saying: † speak to the children of Israel: Let them return and camp over against Phihahiroth which is between Magdal and the sea against Beelsephon: in the sight thereof you shall camp upon the sea † And Pharaoh will say concerning the children of Israel: They are straightened in the land, the desert hath shoot them in. † And I will indurate his hart, 
:: Although the Hebrew Greek and Latin have, And he, yet Protestant's corruptly thrust in the text, that he shall, to make it sound to their sense, that God did not only permit, but work Pharaoes' induration.  and he will pursue you: and I will be glorified in Pharaoh, and in all his army: and the Egyptians shall know that I am the Lord. And they did so. † And it was told the king of Egyptians that the people was fled: and the hart of Pharaoh and of his servants was changed toward the people, and they said: What meant we to do, that we dismissed Israel from serving us? † therefore he made ready his chariot, and took all his people with him. † And he took six hundred chosen chariots, and all the chariots that were in Egypt: and captains of the whole army. † And our Lord hardened Pharaoes' hart the king of Egypt, and he pursued the children of Israel: but they went forth in a mighty hand. † And when the Egyptians pursued their steps going before, they found them encamped at the sea side: all Pharaoes' horse and chariots, and the whole army were in Phihahiroth against Beelsephon. † And when Pharaoh approached, the children of Israel lifting up their eyes, saw the Egyptians behind them: and they feared exceedingly, and cried to our Lord, † and said to Moses: perhaps there were no graves in Egypt, therefore thou hast taken us thence to die in the wilderness: why wouldst thou do this, in bringing us out of Egypt? † Is not this the word that we spoke to thee in Egypt, saying: Depart from us, that we may serve the Egyptians? for it was much better to serve them, then to die in the wilderness. † And Moses said to the people. Fear not: stand, and see the great wonders of our Lord that he will do this day: for the Egyptians, whom now you see, you shall no more see for ever. † Our Lord will fight for you, and you shall hold your peace. † And our. Lord said to Moses: 
:: A sorrowful hart, lamentably mourning for the people is called crying to God. S. Hierom. in Gal. 4.  Why criest thou to me? Speak to the children of Israel that they go forward. † But thou lift up thy rod, and stretch forth thy hand upon the sea, & divide it: that the children of Israel may go in the mids of the sea by dry ground. † And I will indurate the hart of the Egyptians to pursue you: and 
●. Reg. 6.  I will be glorified in Pharaoh, and in all his host, and in his chariots and in his horsemen. † And the Egyptians shall know that I am the Lord when I shall be glorified in Pharaoh, and in his chariots & in his horsemen. † And 
:: Protection of Angels.  the Angel of God, that went before the camp of Israel, removing himself, went behind them: and together with him the pillar of the cloud, leaving the forward, † stood behind, between the Egyptians camp and the camp of Israel: and it was a dark cloud, and lightning the night, so that they could not come to each other the whole night time. † And when Moses had stretched forth his hand upon the sea, our Lord took it away, a vehement and burning wind blowing all the night, and turned it into dry ground: and the water was divided. † And the children of Israel went through the mids of the dire sea: for the water was as it were a wall on their right hand & their left. † And the Egyptians pursewing went in after them, and all Pharaoes' horses, his chariots and horsemen through the 
The fourth prophecy in the office before mass on Easter ●u●. And the second on whitsuneve  mids of the sea. † And now the morning watch was come, and behold our Lord looking upon the Egyptians camp through the pillar of fire & the cloud, slew their army: † and overthrew the wheels of the chariots, and they were borne into the depth. The Egyptians therefore said: Let us flee from Israel: for the Lord fighteth for them against us. † And our Lord said to Moses: Stretch forth thy hand upon the sea, that the waters may return to the Egyptians upon their chariots and horsemen. † And when Moses had stretched forth his hand against the sea, it returned in the first break of day to the former place: and the Egyptians fleeing away, the waters came upon them, and our Lord enwrapped them in the mids of the waves. † And the waters returned, and overwhelmed the chariots and the horsemen of all Pharaoes' army, who following were entered into the sea, 
:: So in baptism all sins are destroyed. S ●yp. ●●p. 76. in fine S. Aug. Tract. 12. & 13. in joan.  neither did there so much as one of them remain. † But the children of Israel marched through the mids of the dry sea, & the waters were unto them as in stead of a wall on the right hand and on the left: † and our Lord delivered Israel in that day out of the hand of the Egyptians. † And they saw the Egyptians dead upon the sea shore, and the mighty hand that our Lord had exercised against them: and the people feared our Lord, & they believed our Lord, 
:: The same credit is given to God speaking by Moses, as if he had spoken immediately by himself. S. Hiero. in Epist. ad Philem.  & Moses his servant.   

CHAP. XV. Moses with the people sing a Canticle of thanksgeving, for their delivery. 22. The people being three days in the desert without water, then finding that is bitter, do murmur. 25. It is made sweet. 27. Coming to Elim they find twelve fountains, and seventy palmetrees.  
THAN 
:: The first of all Canticles, sacred or profane. Origen. ho. 6. in Exod.  sang Moses and the children of Israel this song to our Lord, and said: Let us sing to our Lord: for he is glouriously magnified, the horse and the rider he hath thrown into the sea. † My strength, and my praise is our Lord, and he is made unto me a salvation: this is my God, and I will glorify him: the God of my father, and I will exalt him. † Our Lord is a man of war, omnipotent is his name. † Pharaoes' chariots and his army 
:: God only suffered them to go into the sea. For they went of their own accord supposing they might follow where the Israelites went before. S. Aug. sir 89. de temp.  he hath cast into the sea: his chosen princes are drowned in the red sea. † The depths have overwhelmed them, they are sunk into the bottom like a stone. † Thy right hand o Lord is magnified in strength: thy right hand, o Lord, hath stricken the enemy. † And in the multitude of thy glory thou hast put down thy adversaries: thou hast sent thy wrath, which hath devoured them like stubble. † And in the spirit of thy fury were the waters gathered together: the flowing water stood, the depths were gathered together in the mids of the sea. † The enemy said: I will pursue and overtake, I will divide the spoils, my soul shall have his fill: I will draw forth my sword, my hand shall kill them. † The spirit blue and the sea overwhelmed them: they sank as lead in the vehement waters. † Who is like to thee, among the strong o Lord? who is like to thee, magnifical in sanctity, terrible and laudable, doing marvels? † Thou didst stretch forth thy hand, and the earth devoured them.  
† Thou hast in thy mercy been a guide to the people which thou hast redeemed: and in thy strength thou hast carried them unto thy holy habitation. † Nations rose up, and were angry: sorrows possessed the inhabiters of Philisthijm. † Then were the princes of Edom troubled, trembling ceased on the sturdy of Moab: all the inhabiters of Chanaan were stark. † Let fear and dread fall upon them, in the greatness of thy arm: let them become unmovable as a stone, until thy people o Lord shall pass, until thy people shall pass, this which thou hast possessed. † Thou shalt bring them in, and plant them in the mountain of thy inheritance, in thy most firm habitation, which thou hast wrought o Lord: thy sanctuary Lord, which thy hands have confirmed. † Our Lord shall reign for ever and evermore.  
† For Pharaoh on horsebake entered in with his chariots and horsemen into the sea: and our Lord brought back upon them the waters of the sea: but the children of Israel walked on dry ground in the mids thereof. † marry therefore the prophetess, Aaron's sister, took 
:: Musical instruments used before the law of Moses in the service of God.  a tymbrel in her hand: and all the women went forth after her with timbrels and dances, † to whom she began the song, saying: Let us sing to our Lord, for he is gloriously magnified, the horse and his rider he hath cast into the sea.  
† And Moses' removed Israel from 
:: These things chanced to them in figure 1. Cor. 10.  the red sea, and they went forth into the desert Sur: and they walked three days through the wilderness, and found not water. † And they came into Mara, neither could they drink the waters of Mara, because they were bitter: whereupon he gave a name also agreeable to the place, calling it Mara, that is, bitterness. † And the people murmured against Moses, saying: What shall we drink? † But he cried to our Lord. who did show him 
:: The wholesome wood of the cross made the bitter sea of gentiles, sweet. Theodoret. q. 26. in Exod.  a piece of wood: which when he had cast into the waters, they were turned into sweetness. There he appointed him precepts, and judgements, and there he proved him, † saying: If thou wilt hear the voice of the Lord thy God, and do that is right before him, and obey his commandements, and keep all his precepts, none of the maladies, that I laid upon Egypt, will I bring upon thee: for I am the Lord God thy curer. † And the children of Israel came into Elim, where there were twelve fountains of water, & seventy palm trees: and they camped beside the waters.  
The end of the third age.   

THE CONTIN VANCE OF THE church AND RELIGION IN THE THIRD AGE, from Abraham's going forth of Chaldea, to the parting of Israel out of Egypt. The space of 430. years.  
ONE and the same Church and Religion begun in the first age of the 
The same Church & Religion in this age as in the former.  world, and continued in the second, became more and more conspicuous in the third. For in this age not only the same principal and particular points of faith, were believed and professed, but also the number of professors increased and partly by separation of place and abode, and specially by diversity of manners, outward rites, and conversation were more distinct from infidels then before: as we shall now show by the sacred history of that time. Which beginneth with Abraham's going forth of his country of Chaldea, about 2024. years from the beginning of the world, in the 75. year of his age.  
From which time forward God often appeared to him, and after him to 
Belief in one God.  Isaac and Jacob, in the title of EL SADDAI, that is, God almighty: Creator of all things, Lord, God, most high, Possessor of heaven and earth (Gen. 14.) To Moses' more familiarly (Exod. 3.) in his most proper name, HE WHICH IS. In the name of four letters, which the jewescount ineffable. And in divers other names, all showing One, Eternal, Omnipotent, infinite majesty, Of whom all other things depend, and have their being, himself independent of any other thing.  
This one divine nature, and indivisible substance is (above all reach of reason) three in Persons: represented to Abraham (Gen. 18) by three 
Three divine Persons.  Angels, in form of men, whom, by special instinct of God, he adored as one: and first spoke unto them as to one: Lord if I have found grace in thy sight, go not past thy servant; and by and by as to many: Wash ye your feet. In like manner Moses sometimes speaketh plurally as of many; There appeared to him three men, they said: Where is Sara? sometimes singularly; He said: I will come. So Lot (Gen. 19) spoke to two Angels representing the son of God, and the holy Ghost, one God with the Father, first as to many, I beseech you my Lords, turn into the house of your servant; after as to one: I beseech thee my Lord, because thy servant hath found grace before thee. Who likewise answered as one only: I have heard thy prayer. Again Moses showeth distinction of Persons in God, saying (v. 24.) Our Lord reigned from our Lord. Io● also (who lived in this age) and his friends professed and served the same one God, avouching him to be the only God and Lord, that giveth and taketh away (Chap. 1. 2.) He the maker and peculiar Keeper of men. He that taketh away sin, and iniquity (c. 7.) He that doth great things, incomprehensible, and marvelous, whereof there is no number, (c. 9) And that with terms appropriated to the three divine Persons (c. 26.) In his strength suddenly the seas are 
Strength (or power) the Father, wisdom the son, spirit the holy Ghost.  gathered together, and with his wisdom he struck the proud man. His spirit hath adorned the heavens. The same mystery of plurality of Persons in one God is more clear by the Hebrew text chap. 30. v. 11. and 35. v. 10. where the same actions are ascribed to God, as to one, and as to many.  
But most evident are the promises, figures, and prophecies of Christ our 
Christ promised to Abraham.  redeemer. For besides present abundance of riches, promise of great progeny, and that the same should possess the fruitful L●ad of Chanaan (three special blessings of the old Testament) God promised Abraham a far greater thing (Gen. 12.) that in his seed all nations and kindreds of the earth should be blessed. In confirmation whereof, God also changed his name Abram (high or noble father) into Abraham (Father of many nations, Gen. 17. And so he was natural father of four great kingdoms, Ismaelites, Madianites, Idumeans, and Israelites: but spiritual father of many more, to wit, of all that believe in Christ, Jews and 
Rom. 9  Gentiles, from that time to the world's end. The same promises of possessing 
To Isaac. And to Jacob.  Chaanan and of Christ were renewed and confirmed to Isaac. (Gen. 26.) in like sort to Jacob (28.) for they pertained not to Ishmael, nor to the other 
Christ prefigured by Abraham.  sons of Abraham, nor to Esau. Moreover Christ, our redeemer and deliverer from sin, and captivity of the devil, was prefigured by Abraham, at last delivering those from captivity, who otherwise endeavouring to shake of the yoke of Cordorlahomor, fell further into subjection and bondage (Gen. 14.) Also Melchisedech, King and Priest, of unknown generation, extraordinary 
By Melchisedech.  vocation, without predecessor, or successor, prefigured Christ King and Priest for ever, who not by successors, but by Priests his vicar's, perpetually exerciseth all priestly functions. Likewise Isaac borne above the common course of nature 
By Isaac.  (Gen. 21) singularly beloved of his father, carrying wood on his back for the sacrificing of himself (22.) Jacob flying his brother Esau (27.) hardly 
jacob.  treated by Laban, (31.) yet always invincible against his adversaries, (32.) Joseph hated of his brethren, sold and delivered to Gentiles, (37.) By them 
joseph.  also persecuted, (39) but afterwards advanced, and called the saviour of the world, (41.) Just Job vehemently afflicted; Moses hidden for a 
job. Moses.  while, then exposed to danger, and thence delivered: afterwards manifesting himself to his brethren, by them rejected, bewrayed, and flying from Pharaoh (Exo. 2.) returning again (Exod. 3. 4. etc.) and at last delivering the Israelites from bondage of Egypt (Exo 14) And many other things, as 
And many other things.  the ram sacrificed in place of Isaac (Gen. 22.) the ladder of Jacob (Gen 28.) joseph's sceptre (47.) Aaron's rod (Exo. 7.) Paschal lamb (12.) prefigured Christ, borne of a Virgin; the only son of God; sometimes hidden, other times conversant with men, hated, persecuted, sold, betrayed; who carried his own cross, was sacrificed, vanquished all his enemies, advanced, and acknowledged the true Saviour of the world, redeemer and deliverer of mankind, from servitude, slavery, thraldom, and bondage of sin, death, and the devil. 
Prophecy of Christ.  again Abraham prophesied that of his seed Christ our saviour should be borne, when he said to his servant (Gen. 24.) Put thy hand under my thigh, that I may adjure thee by our Lord God of heaven & earth, that is, by Christ, who should come of his loins, as S. Hierom (Tradit Heb. in Gen. et explic. Psal. 44.) S. Ambrose (li. 1. c. 9 de Abraham) and S. Augustin (q. 62. in Gen. et li. 16. c. 33. civit.) expound it. More evidently Jacob (Gen. 49.) The sceptre shall not be taken away from Judas, and a duke of his thigh, till he do come that is to be sent, and the same shall be the expectation of the Gentiles. Job as plainly: I know 
job. 19  that my redeemer liveth. Moses' foreknowing that Christ the true redeemer, and chief lawgiver should be sent, prayed God to hasten his mission, saying: I beseech thee Lord, send whom thou wilt send. (Exod. 4.) 
Sacrifice. Altars. Churces, dedicated.   
External Sacrifice was frequent and solemn, as the sovereign homage to God. And many altars erected by Abraham for that purpose (Gen. 12. 13. 15. 22.) unbloody, in bread and wine by Melchisdech (Gen. 14.) other liquid sacrifices (Gen. 35. v. 14) offered by Jacob, with dedication of the place called Bethel: the house of God: which he also before hand promised by 
Vows.  vow (Gen 28.) divers other Sacrifices offered by Isaac, and Jacob (Gen 26. 31. 33. 36.) By Job and his friends (job. 1. & 42.) by Moses, Aaron, and other ancients of Israel. (Exod. 12.) All which consequently show Priesthood, 
Priesthood.  whose proper office is to offer Sacrifice, though amongst all the above named, only Melchisedech was called a Priest. And among the gentiles we find that Putiphar (Gen. 41.) and Jethro (Ex. 3.) whose daughters Joseph and Moses 
Privilege of Priests.  married) were called Priests, or as the word Cohenim doth also signify, Princes, for they were great and eminent men in their countries. At least those that by special privilege were exempted from selling their lands to Pharaoh, and had not withstanding provision of mantenance in time of dearth (Gen. 47.) were properly called Priests, for such function as they had in serving their idols. For where was true and right Sacrifice, there were also right 
Where is no sacrifice no priest is required.  Priests, and where Idololatrical sacrifice there were like Priests, and where no external sacrifice at all (as amongst Protestants) there are no Priests, but ministers only.  
In this age also (long before Moses) the Sacrament of Circumcision was 
Circumcision.  given to Abraham, for distinction of Gods selected and peculiar people, and for remedy of original sin, in the male sex of Abraham's seed, and others of his community. In the other sex, and other generations, former remedies of sacrifice, or other profession of faith were available. For other sins, not only internal repentance was necessary, which was ever principally required 
Penance.  (& therefore Joseph dealt so severely with his brethren, till they had hartis sorrow 
Gen. 44  and contrition for their sins) but also certain external purifications, as 
Marriage.  washing and changing garments, were ordained, (Gen. 35.) Marriage though not then a Sacrament, yet was religiously regarded, with special care of faith and religion in the choice of persons, (Gen. 24. 27, v. 46. c. 28. v. 1.) and of 
Degrees of consanguinity.  certain degrees of consanguinity and affinity. Adultery was punishable by death (Gen. 38.) and in no wise counted lawful, no not among the heathen. (Gen. 12. 20. 24. 26. 29. 34. 39) Plurality of wives in some persons and 
Plurality of wives lawful sometimes, never of husbands. Blessings.  cases, lawful in the la of nature (Gen. 16. 25. 29.) as also afterwards in the la of Moses, not in the law of grace, nor ever plurality of husbands.  
Spiritual blessing, a pre-eminence of greater persons, so Melchisedech blessed Abraham (Gen. 14.) Isaac blessed Jacob (c. 27.) and Jacob his sons (c. 49.) and the sons of Joseph, with imposition of hands, and framing the form of a cross (48.) Other Ceremonies of oil and wine (Gen. 28. 35.) 
Sign of the cross. Ceremonies. Musical instruments.  sprinkling the blood of the Paschal lamb, eating the lamb standing with their loins girded, shoes on their feet, staves in their hands, and with speed (Exo. 12). Musical instruments in divine service. (Exod. 15.)  
Christ's baptism prefigured by Circumcision, (Gen. 17.) for christian's are 
Baptism prefigured.  circumcised (saith S. Paul) in the Circumcision of Christ, buried with him in baptism. Also by the cloud which stood between the Egyptians and Israelites, lightning the night on the one side (towards God's people) dark on the other (towards their enemies) and by the red sea, which saved the children of Israel, and drowned the Egyptians (Exo. 14.) All were baptized in the cloud, and in the sea. So the bread and wine 
1. Cor. 10.  offered by Melchisedech, the Paschal lamb, and unleavened bread prefigured 
The B. Sacrament.  the B. Sacrament, and Sacrifice of Christ's body and blood, in forms of bread and wine. Jacob also prophesied of this most excellent mystery (Gen. 49.) He shall wash his stole in wine, and his cloak in the blood of the grape. In like sort Melchisedechs' Priesthood was a plain figure of Christ's 
Priesthood of the new Testament.  Priesthood, who first by himself consecrated and offered his own body and blood, and still doth the same by his Priests hands of the new Testament.  
divers other Rites were known and observed by Tradition. So Abraham 
Traditions. Tithes.  paid tithes to his spiritual Superior (Gen. 1●.) taught his children and family to keep the way of our Lord. and do judgement and justice, (Gen. 18. v. 19) Isaac and Jacob kept and taught the Ordinances, precepts 
Form of justice. Precepts. Raising seed to the brother Abstinence.  and Ceremonies of their ancestors, without laws or precepts written (Gen. 26.) Judas commanded his second son to take the widow of his brother deceased without children (Gen. 38.) The children of Israel abstained from eating the sinew of the thigh, in remembrance that the sinew of jacob's thigh was shrunk (Gen. 32.).  
free-will in men proved, by that joseph's brethren in selling him thought 
free-will.  evil, not moved nor inclined thereto by God, who had no part in their evil thought, but turned it to good. (Gen. 50.) by Gods threatening Pharaoh (Exo. 8) If thou wilt not dismiss Israel Which were unjust if Pharaoh could not do otherwise. Likewise by that Pharaoh often changed his mind, sometimes promising to dismiss the Hebrews, and again refusing to do it, which showeth (saith Theodoret) free-will of the mind: and by God's prevention of rentations, leading the Israelites not the nearest way, but by the desert, lest perhaps it would repent them; and they would return into Egypt (Exod. 13) man's consent therefore is free notwithstanding 
Man's industry necessary.  Gods will, direction, and commandment. And so his industry is required in his daily affairs, and then to rely on God's providence, otherwise only to expect God's will, operation, or protection, man himself endeavouring nothing is to tempt God. therefore Abraham (Gen. 12.) Isaac (c. 26.) Jacob (ca 32.) and the parents of Moses (Exo. 2) being in fear and distress used all prudence to avoid imminent dangers, albeit they had special 
God tempteth nor to evil.  revelations of safety and happy success. Neither doth God ever tempt any man to sin, but proveth his servants and maketh them known to the world for example of others, and their own merit. Gen. 22. Job. 1. 2. etc.  
Only faith doth not justify, nor works without saith, but both together 
Faith and good works together justify, and are meritorious, but neither of them alone.  do justify, and are meritorious: so Abraham believed God because he is omnipotent and truth itself, and it was reputed to him unto justice (Gen. 15.) but this faith was not sole, for it had hope, love, obedience, and other virtues adjoined, and so his believing was an act of justice. In like manner Abraham was justified by works, offering Isaac his son 
jet. 2.  upon the Altar (Gen. 22.) but this work presupposed faith, that God 
Heb. 11.  is able to raise even from the dead. So by works faith is consummate. By hospitality Abraham and L●t unawares received Angels 
Heb. 1●.  
Perfection in this life. Four principal merits of Abraham. 1. Prompt obedience. 2. Faith without staggering. 3. Propagation of faith and religion.  to harbour. (Gen. 18. 19) Abraham was perfect according to perfection of this life. (Gen. 17.) most highly commended for four more notorious acts proceeding of two special virtues faith and obedience. The first was his promote obedience, in leaving his country and kindred, going he knew not whither, nor how far●● simply and cheerfully expecting Gods further direction, when to go, and where to abide, (Gen. 12.) The second was his excellent faith presently believing God's promise (which by all human reason seemed unpossible) that he should have innumerable progeny (Gen. 15.) The third was, that he did not only most sincerely and religiously serve God, but also taught his posterity so to do, as God himself testifieth of him, saying: I know that he will command his children, and his house after him, that they keep the way of the Lord, and do judgement and justice. 
4. Perfect obedience.  (Gen. 18.) The fourth was that most heroical act of obedience, admirable to all ages, being ready to kill, and sacrifice his own most dearly beloved son Isaac. For which God swore by himself, that he would many ways bless him, because (sateth God) thou hast obeyed my voice (Gen. 22.) He prayed for Sodom, and had prevailed, if ten just persons 
Other just men.  had been found in that city (Gen. 18.) And Lot was delivered from 
Isaac.  thence for Abraham's sake (Gen. 19) Isaac was also of most sincere mind, devout to God, exercised himself in meditation or mental prayer (Gen. 24.) 
jacob.  obtained by prayer his desire of issue. (Gen. 25.) Likewise Jacob is described in the holy text a plain (or sincere and innocent) man. (Gen. 25. v. 27.) patiented and constant in tribulations. (Gen. 29. 31. 32. 33.) He lawfully purchased Esau's consent of the firstbirthright. (Gen 25. v. 31.) He neither 
He spoke truth in mystical sense.  lied, nor otherwise sinned, when he answered his father that he was Esau his first begotten son (Gen. 27.) but spoke truth in mystical sense, agreeable to Gods will and ordinance, who so transposed Isaac's blessing from Esau to Jacob. Which Isaac at length understanding, conformed himself thereto, and confirmed the same (v. 33. & ch. 28.) giving Esau such contentment as he could of temporal blessings. Joseph is renowned for all virtues, 
joseph. Job.  even from his youth to his death (Gen. 37. 39 50.) Job Was simple and right, fearing God and departing from evil, a just and innocent man, both before and in his tribulations, not sinning with his lips: neither spoke he any foolish thing against God (ch. 1.) yea more afflicted retained innocency (ch. 2.) and finally God received his prayer for others, and restored all his losses double. (ch. 42.) Moses' a most special 
Moses.  selected Prophet, the meekest man on the earth, of singular zeal severely 
Nu. 12.  punished sin, but withal most charitably prayed God to forgive the people 
Exo. 32.  and conserve his Church.  
God of his mere mercy electeth all those, whom he will justify and save, 
Election is of God's mercy. Predestination excludeth not ordinary means.  offering all sufficient grace, justly leaveth some obstinate sinners in state of damnation, (Gen. 25. Exo. 7.) His predestination, foreknowledge and promise, do not exclude but include the means, whereby his will is done in the just (Gen. 25. 37. 45 50.) Neither is God's reprobation the cause of any man's damnation, but man's own sin the proper cause, both of reprobation & damnation. For example, Pharaoh & his people envying, vainly fearing 
Sin is the cause of reprobation. Pharaoh and other Egyptians hardened their own hearts.  and for their religion hating, and persecuting the children of Israel, by oppressing them with unsupportable labours, by commanding secretly to kill their infants, and that not succeeding, by a new decree to drown them (Exo. 1.) were mercifully after long connivence, admonished by God's legates in his name quietly to permit his people to serve him; but they wilfully contemned this gentle admonition, Pharaoh proudly and insolently answering: Who is the Lord, that I should hear his voice, and dismiss Israel? I know not the Lord, and Israel I will not dismiss. (Exo. 5.) So they hardened their own hearts, and more grievously afflicted the faithful 
God did only permit them to obdurate themselves.  God permitting the wicked to live, and prosper for a time in this world, not punishing them so much as they deserved, nor mollifying their hearts, not illuminating their understanding unto effectual conversion, but justly permitting them to persist in obstinacy (Ex. 7. 8. 9 10. etc.). 
Protection & invocation of Angels and patriarchs.   
Protection of Angels & invocation is proved, (Gen. 24. 32. 48.) patriarchs names also invocated (c. 48. v. 16.) Isaac was blessed & prospered for Abraham's sak●, because Abraham obeyed God's voice, kept his precepts 
S. Aug▪ li 16 c. 36. 〈◊〉.  & commandments, observed his ceremonies & his laws. (Gen. 26.) 
Adoration of creatures.  joseph's rod adored by Jacob. (Gen. 47.) Moses' commanded to put of his shoes, because the place was holy (Exod. 3.) Swearing by creatures 
Swearing by creatures. Ominous speech. Dreams. Images. Relics. Devotion to holy places. Figure of Christ cross.  lawful, and some times more convenient, then immediately by God himself (Gen. 42.) Likewise Ominous speech. (Gen. 24.) and dreams. (Gen 37. 40 41) are sometimes lawfully observed, and are from God. Idols always unlawful, but not all Images (Gen. 31. 35.) Relics to be reverently used, as joseph's body conserved in a coffin in Egypt, (Gen vlt.) translated by Moses (Exo. 13.) and so brought into Chanaan, and laid 
joshua 24.  with other patriarchs in Sichem. Going bare foot to holy places an act of religious reverence, and devotion. (Ex. 3.) The sign of the cross used by Jacob. (Gen 48.) a figure of Christ's cross. The wood cast by Moses into the bitter water, and making it sweet (Exo. 15.) an other figure thereof.  
Funeral obsequies were observed by Abraham for his wife Sara 
Funeral offices  (Gen. 23.) with mourning and weeping for her, according to the quality of so holy a person, who it is like needed not other satisfactory works as Saul and Jonathas, and others slain in battle, for whom David and his 
2. Reg. ●.  court did not only mourn and weep, but also fasted till even. He also bought 
Place dedicated for burial  a field with a double cave, where he buried her, dedicating it for this peculiar use, and both himself, and Isaac, Jacob, Rebecca, and Lia were there buried. (Gen. 49. v. 31.) Joseph with all his brethren mourned for their father Jacob, 
Mourning 40 days. Exequys of seven days.  first forty days in Egypt, then carrying him into Chanaan, celebrated the exequys other seven days (Gen. 50.) His particular digging of his own grave (v. 5.) and both his and joseph's special charge to be buried amongst their ancestors, and the translation of all the twelve sons of 
Special place of burial rightly desired. No soul before Christ entered into heaven divers places in hell.  
Act. 7. v. 16.  Jacob, into Sichem, confirm the desire of burial in one place rather than in an other, to be agreeable to nature, and holy Scriptures.  
Touching the souls departed, even the most perfect, went into the lower parts, generally called Hel. But some were in rest, others in pains, according to their deserts, none in heaven before Christ. As S. Hierom (comment▪ in Osee. 13. et Eccles. 3.) proveth by jacob's words (Gen. 37.) I will descend unto my son into hell. by jobs lamentation (ch. 7. et 17.) that all (good and bad) were retained in hell, saying! If I shall expect, hell is my house, and in darkness I have made my bed. Which place or receptacle of such saints, as Jacob and Job, was doubtless far distant from hell of the damned, for between Lazarus in Abraham's bosom and 
Luc. 16.  the glutton intorments, is a great chaos (or large space) and yet the highest of these places is called hell.  
In respect of Resurrection, the same Jacob called his life in this world 
Resurrection  a pilgrimage (Gen. 47.) and Job, (ch. 7.) a warfare upon earth: professing expressly (ch. 19) In the last day I shall rise out of the earth. And I shall be compassed again with my skin, and in my flesh I shall see God. Our B. saviour also proveth the Resurrection, because the God of Abraham, Isaac, and Jacob (Exo. 3.) is God of them, not 
Mat. 22  as they are dead, but as they are living, and to return again to life in body and soul together. Of general judgement Job saith (ch. 31.) What shall 
General judgement.  I do when God shall rise to judge? and when he shall ask, what shall I answer him? And Eliu (ch. 34.) saith: The omnipotent will render a man his work, and according to the ways of every one, he will reeompence them. Sodom and Gomorra (Gen. 19) were example 
●. Pet. 2. ●p. Jud.  
Eternal punishment of the wicked: and joy of the blessed.  (saith S. Peter. and S. Jude) of eternal punishment in hell fire.  
Of eternal life Jacob professed his hope (Gen. 49.) saying: I will expect thy salvation o Lord. And Moses (as S. Paul testifieth) denied himself to be the son of Pharaoes' daughter, esteeming the reproach of Christ greater riches, than the treasure of the Egyptians. For 
Heb. 11.  he looked unto the reward. Thus much touching particular points of 
Continuance of the Church notwithstanding breathes from it.  Religion. It resteth to see the visible known members of the Church, with the heads and governors thereof, succeeding without interruption in the same age, notwithstanding some brake and departed from them, and other innumerable sects of Infidels still multiplied in the world.  
To begin therefore with Abraham, before the former age was ended, 
Abraham never contaminate in Religion.  (at which time he was 75. years old) holy Scriptures still speak of him, as always undefiled, and a true servant of God, though his father There and his brother Nachor sometimes served strange gods, (joshua. 24.) but were reclaimed, and the whole family, (as S. Augustin proveth, lib. 16. c. 
There and Nachor reduced from idolatry.  13. de civit) was persecuted by the Chaldees. Whereupon there leaving Chaldea brought Abraham, Lot, and Sarai, so far as Haran in Mesopotamia (Gen. 11.) whither also Nachor repaired afterwards, and there made his habitation, as appeareth (Gen. 24.) But Abraham was sooner, and more specially persecuted in Chaldea, as Josephus testifieth (li. 1. Antiq.) for his 
Abraham publicly professed his faith.  clear and public profession of one God, Creator of all things, and that by his only goodness, and not by men's own power, happiness is attained. Further Suidas (vocab. Abraham) writeth, that at the age of 14. years, he admonished his father, not for lucre sake, to seduce men by worshipping images of false gods, avouching that there is no other, but the celestical God, maker of the whole world. In which sincere profession how he always persevered is often testified, and needles here to be repeated. Also Sem, Sale, and Heber 
Sem. Sale. Heber.  his proper ancestors (the ninth, seventh, and sixth in right line before him) were all holy men, and lived all Abraham's time, much of isaaches, and part of jacob's days. Likewise Melchisedech King and Priest (a distinct person, of 
Melchisedech.  an other lineage, as we suppose, from Sem) lived in the beginning of this age. All which being renowned men had great troops, or rather countries, which 
Many professors of true Religion.  with them served the only true God. whereof we have example, in that Abraham (being but a stranger in Chanaan) upon a sudden exploit, (Gen. 14.) made ready of the servants borne in his house, three hundredth and eighteen well appointed, men of arms, all of the same religion; for shortly after they were all circumcised (Gen. 17.) yet was king Melchisedech of more power and authority than he. And the other here mentioned, except his elder brother Nachor, and his nephew Lot, were his own direct progenitors, and by likelihood more potent. Again from Abraham the succession held on right to Aaron and Moses, and the whole people of Israel, which with them passed out of Egypt through the red sea.  
But in the mean time, divers also of Abraham's kindred and seed, broke 
Breaches from the Church.  of from this community: and fell to idolatry. For albeit Lot, his brother's son persevered in the true service of God, yet Lot's sons, Moab and Ammon, at least the Moabites and Ammonites, two nations that came of them 
Moabites and Ammonites. Nachor's progeny.  (Gen. 19) were infidels and idolaters. Likewise though Nachor, and Bathuel (Nachors son) continued henceforth in true faith and religion, yet Laban (the same bathuels' son) had false gods, which Rachel took away (Gen 31) But true religion being not wholly extinguished in these families, both isaaches wife Rebecca, and jacob's wives Lia and Rachel, with their handmaids Bala and Zelpha, either believed rightly, or were more easily brought 
Ismaelites.  to true belief, and service of God. Ishmael Abraham's first son was in his youth evil disposed (Gen. 21.) and for endeavouring to corrupt Isaac (which S. Paul calleth persecution) was together with his mother Agar, 
Gal. 4.  cast out of Abraham's house, yet prospered in the desert; had twelve sons dukes, sometimes visited his father, and together with Isaac buried him (Gen. 25.) And at the age of 137. years died and was 
2. Paral. 12 16. &, 28.  put to his people, that is, to others like himself good or evil. Abraham also separated his other sons begotten of Cetura (v. 6.) from Isaac, to whom only and not to any other, the promised land of Chanaan, and other 
Madianites.  more special blessings pertained. Of these last sons came the people of Madianites, who kept some resemblance with the people of God in religion, and therein prefigured heretics, that descend from Catholic race, but falling to schism & heresy, do not participate eternal inheritance, with the spiritual children of God as S. Augustin teace (q. 70. in Gen.) In like sort of the two sons of Isaac, only jacob had the spiritual blessing, and 
Idumeans.  inheritance thereto belonging (Gen. 27.) Esau though profane in manners selling his birthright (Gen. 25. v. 32) which wa● asp●ritual turisdiction 
Heb. 12.  wherein he was a figure of the reprobate, yet it seemeth he kept the true faith (Gen. 35. v. vlt.) But whether he did or no, sure it is, Job, (who is probably thought to be of his race (Gen. 36.) was a most holy man and a rare example of virtue. But the posterities of them both, and all the progentes of Ishmael, and of Abraham's other sons by Cetura, sooner or later ●●l to infidelity 
Idolatry still increasing yet the Church continued, yea also increased.  and idolatry. In other nations of the world, still new gods and goddeses were multiplied upon every occasion, As S. Augustin (li. 18. de civit.) recounteth divers. All which notwithstanding, the true Church and city of God continued most visible and notorious, yea with marvelous increase, especially after they were more hated and afflicted in Egypt (Exo. 1.) Wither they were brought by the strange and special providence of God, more strangely preserved, and most miraculously delivered from thence.  
Much more the Church of Christ (whereof this was a shadow, and 
The Church of Christ in the new Testament always visible and great.  figure) hath been and shallbe ever most visible, from the first foundation thereof to the world's end For besides the promises and predictions in the new Testament, all the Scriptures also of the old, which fortel Christ, do withal forshew his Church. Totum quod annunciatur de Christo (saith S. Augustin de unitate Eccles. c. 2.) caput & corpus est. All that is 
The same Scriptures forshew Christ and his Church.  spoken of Christ is (of) the head and the body; The head is the only begotten Jesus Christ, the son of the living God: he the saviour of the body. His body the Church. again (c. 4.) Totus Christus caput & corpus est. Whole Christ is the head and the body. The head, the only begotten son of God, and the body his Church: the bridegroom and bride, two in one flesh. Yea for no other cause (saith he li. de catech. rud. c. 3.) were all those things written, before the coming of our Lord, which we read in holy Scriptures, but that his coming might be commended, and the future Church prefigured, that is, the people of God through out all nations, which is his body. The same doth S. Paul teach us, not only saying (Gal. 3.) The law was our pedagogue (or conductor) to Christ, but also (1. Cor. 12.) that as the (natural) body is one and hath many members, and all the members of the body, whereas they be many, yet are one body; so also Christ. And (Coloss. 1.) that Christ's body is the Church. As therefore the great blessing of 
Multitude of progeny promised to Abraham pertaineth to the Church of Christ.  redemption and salvation was promised in Christ (Gen. 12. etc.) so it was withal expressed, that all nations, and kindreds of the earth should be 
Gen. 13. 〈◊〉. 17. &. 22.  partakers thereof, yea so innumerable as the dust of the earth, the stars of heaven, and sands of the sea. Which S. Paul saith (Rom. 9) is not meant of Abraham's natural children, but of the children of promise, such as the Roman Christians, and others, Jews and Gentiles. So S. John 
Apoc. 7.  saw in a vision as a certain number of twelve thousand signed of every tribe of Israel, but after these a great multitude which no man could number of all nations, tribes, peoples, and tongues. To say 
Very absurd to say, the Church of Christ was at any time obscure.  therefore, as some old and new heretics do, that the Church of Christ some times consisteth of few, or, invisible persons, were to say God kept not promise with Abraham (Gen. 17.) and to make the body and thing figured, more obscure than the shadow and figure; seeing in the whole time of the Law of nature, that is in these three first ages of the world, the Church being but a figure of that which is now, yet was always visible and notorious, as hath been declared. And that with perpetual succession of supreme 
Succession of spiritual governets during the law of nature.  heads, rulers and governors. As is before noted in the first age from Adam 
job. 19  to Noah: in the second from Noah to Abraham: so in this third, by the right line of Abraham, Isaac, Jacob, Levi, Caath, and Amram, to Aaron and Moses, (Exo. 6.) the holy Ghost not there reciting more genealogies being come to the origin of the Pristlie Tribe, that is to these two whom his divine goodness selected and ordained, as well to speak to Pharaoh in behalf of the children of Israel, and to bring them out of the Land of Egypt, as afterwards by one of them to give his people a written Law, 
Priesthood Moses' law established in Aaron's seed.  and in the other a perpetual provision of spiritual pastors. For in Aaron the 
Ex. 28. Nu. ●.  elder brother God established an ordinary succession of Priesthood, from that time to Christ, which before pertained to the firstborn in every family: adjoining the rest of Levites tribe to assist them, in administration of sacred things. But Moses the younger brother was extraordinarily called (which 
Moses' chief in spiritual and temporal government.  God therefore showed and confirmed by special miracles) not only to Priesthood, but also to be as the God of Pharaoh, Superior of Aaron, chief mediator between God and his people, as well in delivering them from the servitude of Egypt, and in receiving the Law, and delivering it to them, as in all other supreme government spiritual and temporal during his life.   

CHAP. XVI. The people murmuring for meat, and that they had left the flesh pots of Egypt, 
The beginning of the fourth age.  4 God giveth them quails, and Manna. 16. Whereof they are commanded to gather for every day, 22. but the sixth day double for the Sabbaoth, 
The second part of this book How the Israelites were sustained in the desert, & prepared to receive the Law.  32. and to keep a measure of it in the tabernacle for a memory.  
AND they set forward from Elim, and all the multitude of the children of Israel came into the desert Sin, which is between Elim & Sinai: the fifteenth day of the second month, after they came forth out of the Land of Egypt. † And all the assembly of the children of Israel murmured against Moses and Aaron in the wilderness. † And the children of Israel said to them: Would to God we had died by the hand of our Lord in the Land of Egypt, when we sat over the flesh pots, and did eat bread our fill: why have you brought us into this desert, that you might kill all the multitude with famine? † And our Lord said to Moses: Behold I will rain you bread from heaven: let the people go forth, and gather that sufficeth for every day: 
:: God lest it in their will to be content with enough, or to cover more, yet suffered them not to have more, when it came to measurin●g, v. 18. & 2. Cor. 8.  that I may prove them whether they will walk in my law, or no. † But the sixth day let them provide for to bring in: and let it be double to that they were wont to gather every day. † And Moses' and Aaron said to all the children of Israel: At even you shall know that our Lord hath brought you forth out of the land of Egypt: † and in the morning you shall see the glory of our Lord: for he hath heard your murmuring against our Lord: but as for us, what are we, that you mutter against us? † And Moses said: At even our Lord will give you flesh to eat, and in the morning bread your fill: for he hath heard your murmurings, which you have murmured against him, for what are we? neither is your murmuring against us, but against our Lord. † Moses' also said to Aaron: Say to the whole assembly of the children of Israel: approach you before our Lord: for he hath heard your murmuring. † And when Aaron spoke to all the assembly of the children of Israel, they looked toward the wilderness: and behold the glory of our Lord appeared in a cloud. † And our Lord spoke to Moses, saving: † I have heard the murmurings of the children of Israel, say to them: At even you shall eat flesh, and in the morning you shall have your fill of bread: and you shall know that I am the Lord your God. † therefore it came to pass at even, and 
:: These birds by God's providence came from other places to the children of Israel Nu. 11. v. 31.  the quail rose, and covered the camp: in the morning also a dew lay round about the camp. † And when it had covered the face of the earth, it appeared in the wilderness small, and as it were beaten with a pestle like unto the hoar frost on the ground. † Which when the children of Israel had seen, they said one to an other:▪ manhu! which signifieth: What is this! for they knew not what it was. To whom Moses said: This is the bread, which our Lord hath given you to eat. † This is the word, that our Lord hath commanded: Let every one gather of it so much as sufficeth to eat: a gomor every man, according to the number of your souls that dwell in a tent so shall you take up. † And the children of Israel did so: and they gathered, one more, an other less. † And they measured by the measure of a gomor: neither he that gathered more, had above: nor he that provided less, found under: but every one gathered, according to that which they were able to eat. † And Moses' said to them: Let no man leave thereof till the morning. † Who heard him not, but certain of them left until the morning, and it began to be full of worms, and it putrefied. and Moses was angry against them. † And every one of them gathered in the morning, so much as might suffice to eat: and after the sun waxed hot, it melted. † But in the sixth day they gathered double portions, that is, two gomors every man: and all the princes of the multitude 
:: By their wondering at the double quantity, it appeareth they intended not to gather so much.  came, and told Moses. † Who said to them: This is it which our Lord hath spoken: The Sabbathes rest is sanctified unto our Lord to morrow. Whatsoever is to be wrought, do it: and the meats that are to be made ready, make them ready: and whatsoever shall remain, lay it up until the morning. † And they did so as Moses had commanded, and it putrefied not, neither● was there worm found in it. † And Moses said: eat it to day, because it is the Sabbath of our Lord: to day it shall not be found in the field. † Gather it six days: but in the seventh day is the Sabbath of our Lord, therefore it shall not be found. † And the seventh day came: and some of the people going forth to gather, found not. † And our Lord said to Moses: How long will you not keep my commandements, and my law? † See that our Lord hath given you a Sabbath, and for this cause on the sixth day he giveth you double portions: let each man tarry with himself, and let none go forth out of his place the seventh day. † And the people kept the Sabbath on the seventh day. † And the house of Israel called the name thereof Manna: which was as it were coriander seed white, and the taste thereof like to flower with honey. † And Moses said: This is the word, which our Lord hath commanded: 
:: By anticipation Moses writeth here the commadment given when the Tabernacle and Arck were finished. Exo. 〈◊〉.  fill a gomor of it, and let it be kept unto the generations to come hereafter: that they may know the bread, wherewith I fed you in the wilderness, when you were brought forth out of the Land of Aehypt. † And Moses' said to Aaron: Take 
:: This relic was put in a golden vessel▪ Heb 9 though it was infinitely inferior to Christ's flesh ●● 6 yea inferior to the flesh●● any glorified saint.  one vessel, and put Manna into it, so much as a gomor can hold: and lay it up before our Lord to keep unto your generations: † as our Lord commanded Moses. And Aaron put it in the tabernacle to be reserved. † And the children of Israel did ●a●e Manna forty years, till they came into the habitable land: with this meat were they fed, until they touched the borders of the land of Chanaan. † And a gomor is the tenth part of an ephi.  

ANNOTATIONS. CHAP. XVI.  
15. Man hu! what is this! When the people of Israel in the desert had spent 
Manna so called of manhu.  their provision of meat brought from Egypt, and according to God's promise had received store of quails; going forth in the morning they saw a strange thing lie upon the ground like to hoar frost, whereat marveling they said one to an other: What is this! in their language Man hu! Whereupon saith Theodoret (q. 30. in Exod) their demand was turned into the name, and it was called Manna. Which as the same and other ancient Doctors gather by the holy 
It was a figure of the Eucharist.  Scriptures, was a wonderful and miraculous meat, and withal a figure of a more excellent thing, long after promised, and given by our B. saviour, in the holy Sacrament of the Eucharist. As witness S. Gregory Nys●en (●nar. vit● Moysi, ●ir●a medium) S. Ambrose (li. de ijs qui Myst. in●●●ant cap. 8.) S. 
li. 3. c 37. ●o 45 T●●●26. Joan. 6. v. 25. 41. 49. 51. 55.  Cyril Alexandrinus, S Chry●ostom, S. Augustin, Theophilact and others, upon the sixth of S. John. Where also the text of our saviours long discourse with the Capharnaites, showeth evidently that he promised to give a far better meat than Manna, to those that believed in him jam, saith our Lord, the bread of life, which descended from heaven; your fathers did eat Manna in the desert, and died The bread which I will give is my flesh, for the life of the world. My flesh 〈◊〉 meat in deed, and my blood is drink indeed etc. S. Paul likewise teacheth (1. Cor 10) that this Manna, and the water issuing out of the rock, were figures of the same B Sacrament, as is noted in those places.  
Here only we commend to the Christian readers remembrance that the thing 
Twelve miracles in Manna.  figured, doth ever exceed the figure (according to S Paul's doctrine (Collos' 2.) wishing him therefore to consider, that in Manna were at least twelve clear miracles. Fir●●, it was made by Angels, whereof it is called, the bread of Angels. 
Psal 77. v 25 〈◊〉. li. 1. c 12 cont Occol●m●. ●. 〈◊〉. li. ● c 12 parham.  
1.  Secondly, it was not produced from the earth, nor water, as ordinary meats 
2.  are▪ but came from the air. Thirdly, how fast or slowly soever any man did 
3.  gather it, in the end each one had the same measure full, called a gomor, and no more nor less Fourthly, the sixth▪ day (which was next before the Sabbath, 
4.  that which they gathered, was found to be double portions to other days, that is, two gomors for every one Fiftly, there fell none at all on the Sabbath 
5. 6.  day Sixtly, if in the rest of the week any part was left all night, it putrefied▪ and was corrupt in the morning, but the night before the Sabbath day, it remained sound and good. Seuently, notwithstanding diversity of stomachs, 
7.  in so great a multitude, the same measure was sufficient and no more, to every one young and old, and of middle age Eightly the heat of the sun melted 
8.  and consumed that which remained in the field, though otherwise it induced heat of the fire, seething in water, grinding in mills, and beating in motters. 
9 10.  Ninthly, it tasted to every one, what they desired. Tenthly, it seemed nevertheless to the evil minded, loathsome and light meat, but pleasant to the 
11. 12.  good. Elevently, part of it was kept in the ark by God's commandment, and was not corrupted in many hundredth pears. Twelftly, this strange and extraordinary provision, continued forty years, that is, till the children of Israel came to the promised land and then ceased.  
You see then so miraculous a figure far excelled Zuinglius, or Caluins' 
No miracle in Protestants Communion.  communion bread, which containeth no miracle at all, only signifying Christ's body. But, as our saviours own words import, and ancient fathers teach us, by Manna was prefigured Christ's very body and blood, with his soul and divinity under the form of bread.  
For this indeed infinitely excelleth Manna, containing all the foresaid, or rather 
All the said miracles are more eminent in the B. Sacrament.  much more eminent miracles For (first) it was consecrated by the marvelous power of Christ's word, and ever since the same is done, by the like power communicated to Priests, (2) in his Church militant, (3) one and the very same, and not many, in innumerable places, and in every les●e or greater form, yea in the least particle of the accidents that may be, Christ is whole 
1. 2. 3.  and entire (4). It giveth abundance of grace in this life, signified by the day 
4.  before the Sabbath, for the glory of the next li●e in eternal ●est. (5) where is 
5.  no more use of Sacraments, but everlasting fruition of glory (6) Whoso 
6.  ever therefore would make temporal commodity of this heavenly food, as it were reserving Manna for other days of the week, it perisheth to him, and turneth to his ignominy, but being reserved in the faithful soul, for the life to come, which is the true Sabbath, it remaineth an heavenly treasure. (7) 
7.  And so it availeth to every one, as their soul, which is the spiritual stomach of supernatural meat, is less or more disposed. (8) Though heat of persecution, 
8.  and other adverse power take away this Sacrament and Sacrifice, abroad in the field of this world, yet no power extinguisheth it within the Church, 
9  where it is in due manner prepared and ministered to the children of God. (9). where it yieldeth all comfort, strength and contentment to good spiritual desires, (10) but to the incredulous Capharnaitessemeth unpossible, and to carnal 
10. 11.  conceits loathsome (11) Being worthily received into our mortal bodies, our ark or temporal tabernacle, it remaineth in incorruptible effect, whereby the body shallbe raised again from death, and together with the soul be eternally glorified. (12) In the mean time of this pilagrimage of mankind, 
12.  it is our wayfaring special provision, daily and supersubstantial bread, till we shall possess the promised land, the kingdom of heaven in eternal bliss.    

CHAP. XVII. The people murmuring again in Raphidim for want of drink, our Lord giveth them water out of arock. 8. Amalech fighteth with them And Moyseslifting up his hand in prayer, Israel overcometh, otherwise Amalech prevaileth.  
THEREFORE all the multitude of the children of Israel setting forward from the desert Sin, by their mansions, according to the word of our Lord, camped in Raphidim, where there was no water for the people to drink. † Who chiding against Moses, said: give us water, that we may drink To whom Moses answered: Why chide you against me? Wherefore do you tempt our Lord? † The people therefore was thirsty there for lack of water, and murmured against Moses, saying: Why didst thou make us go forth out of Egypt, to kill us, and our children, and our beasts with thirst. † And Moses cried to our Lord, saying: What shall I do to this people? Yet a little while, and they will stone me. † And our Lord said to Moses: go before the people, and take with thee of the ancients of Israel: and the rod wherewith thou didst strike the river, take in thy hand, and go. † Behold I will stand there before thee, upon the rock Horeb: and thou shalt strike the rock, and water shall go out thereof, that the people may drink. Moses' did so before the ancients of Israel: † and he called the name of that place, Temptation, because of the chiding of the children of Israel, and for that they tempted our Lord, saying: Is the Lord amongst us or not? † And Amalec came, and fought against Israel in Raphidim. † And Moses' said to joshua: Choose out men: and go forth and fight against Amalec: to morrow I will stand in the top of the hill, having the rod of God in my hand. † joshua did as Moses had spoken, and he fought against Amalec: but Moses and Aaron and Hur went up upon the top of the hill. † And when Moses lifted up his hands, Israel overcame: but 
:: If this ceremony of holding up his hands was of such importance in the law of nature, why do heretics deride the same, and the like in the Catholic Church? Whereas also our saviour lifting up his hands blessed his disciples. Luc. 24 S Damascen also teacheth (li 4. c. 12 Oxthox.) that this exten●ion of his hands prefigured the cross of Christ. And now it representeth the same.  if he did let them down a little, Amalec overcame. † And the hands of Moses were heavy: therefore they took a stone, and put under him, whereupon he sat: and Aaron and Hur stayed up his hands on both sides. And it came to pass that his hands were not weary until sun set. † And joshua put Amalec to flight, & his people by the edge of the sword. † And our Lord said to Moses: writ this for a monument in a book, & deliver it to the ears of joshua: for I will destroy the memory of Amalec from under heaven. † And Moses' builded an Altar: and called the name thereof, Our Lord my exaltation, saying: † Because the hand of our Lord's throne, and the war of our Lord shall be against Amalec, from generation unto generation.   

CHAP. XVIII. Jethro Moses' father in law bringeth to him his wise and children's, 8. And hearing the great works of God. 12. offereth Sacrifice. 13 and Wisely advised Moses to appoint subordinate officers to judge less causes, reserving the greater to himself.  
AND when Jethro the 
:: Cohen in Hebrew signifieth Pri●●e o● P●●●st which offices in the law of nature were often joined in one person.  priest of Madian, the allied of Moses, had heard all the things, that God had done to Moses, and to Israel his people, and that our Lord had brought forth Israel out of Egypt: † he took Sephora the wife of Moses whom he had sent back: † and her two sons, of which one was called Gersam, his father saying: I have been a stranger in a foreign country. † And the other Eliezer: for the God of my father, quoth he, is my helper, and hath delivered me from Pharaoes' sword. † Jethro therefore the allied of Moses came and his sons, and his wife to Moses into the desert, where he was camped beside the mountain of God † And he sent word to Moses, saying: I Jethro thy allied come to thee, and thy wife, and thy two children with her. † Who going forth to mere his allied, adored, and kissed him: and they saluted on an other with words of peace. And when he was entered into the tent, † Moses' told his allied all things that our Lord had done to Pharaoh, and the Egyptians for Israel: and the whole travail which had chanced to them in the journey, and that our Lord had delivered them. † And Jethro rejoiced for all the good things, that our Lord had done to Israel, because he had delivered them out of the hands of the Egyptians, † and he said: Blessed is the Lord, that hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, that hath delivered his people out of the hand of Egypt. † Now do I know, that the Lord is great above all gods: for because they dealt proudly against them. † Jethro therefore the allied of Moses offered holocaustes and hosts to God: and Aaron and all the ancients of Israel came, to eat bread with him before God. † And the next day Moses sat to judge the people, who stood by Moses from morning until night. † Which thing when his allied had seen, to wit, all things that he did in the people, he said: What is this that thou dost in the people? Why sittest thou alone, and all the people attendeth from morning until night? † To whom Moses answered: The people cometh to me seeking the sentence of God. † And when any controversy chanceth among them, they come unto me to judge between them, and to show the precepts of God, and his laws. † But he said: Thou dost not well: † thou art t●red with foolish labour, both thou, and this people that is with thee, the business is above thy strength, thou alone canst not sustain it. † But 
:: Manifold wisdom, whereof Daniel prophesieth (c. 12. v. 4) in Christian gentiles, was here prefigured in Jethio a gentle  hear my words and counseils, and God shall be with thee. Be thou to the people in those things that pertain to God, to report their words unto him: † and to show to the people the ceremonies and rite of worshipping, and the way wherein they ought to walk, and the work that they ought to do. † And provide out of all the people men that are wise, and do fear God, in whom there is truth, and that do hate avarice, and appoint of them tribunes, and centurions, and quinquagenarians, and Deans, † which may judge the people at all times: and what great matter soever ●●a● fall out, let them refer it to thee and let them judge the less matters only: and so it may be lighter for thee, the burden being imparted unto others. † If thou dost this, thou shalt fulfil the commandment of God, and shall be able to bear his precepts: and all this people shall return to their places with p●eace. † Which things when mice heard 
:: To whom Moses willingly yielded. Origen. in hunc locum. Morally Superiors are admonished by Moses' example to learn of a●●e man, that which is good. 5. Chrysostom. ●o. de fer●nd●s reprehensio●●b●. ●.  he did all things that he had suggested unto him. † And choosing substantial men out of all Israel, he appointed them princes of the people, tribunes, and centurions, and quinquagenarians, and Deans. † Who judged the people at all time: and whatsoever was of greater difficulty they referred to him, themselves judging the easier cases only. † And he dismissed his allied: who returning went into his country.   

CHAP. XIX. Near to mount sinai, with commemoration of their delivery from Aegypt● the people are commanded to be sanctified. ●6. and so our Lord coming in thunders and lightnings speaketh with mice.  
IN the third month of the depature of Israel out of the Land of Aegept,▪ this day they came into 
:: To this place (which was their 12 mansion) they came the 47. day after they parted from Egypt. And the third day following which was the ●o, the law was given in mount Sinai S. Hierom. Epist 1. ad Fabiolam.  the wildernesle of Sinai, † For departing out of Raphidim, and coming to the desert of Sinai, they camped in the same place, and there Israel pitched their tents over against the mountain. † And Moses went up to God: and our Lord called him from the mountain, and said: 
:: God would have their free consent, else it were not a perfect covenant Theodoret. q 35 in Exod.  This shalt thou say to the house of Jacob, and shalt tell the children of Israel: † yourselves have seen what I have done to the Egyptians, how I have carried you upon the wings of eagles, and have taken you unto me. † If therefore you will hear my voice, and keep my covenant, you shall be 
:: In this covenant God promiseth particular love; priestly function, whereby they might better serve him; and effectual grace and sanctity.  my peculiar of all people's: for all the earth is mine. † And you shall be unto me 
:: The people promise loyalty to God; and to keep his commandments.  a priestly kingdom, and 
:: So Angels & saints offer our prayers & other good works to God, though he know all things before hand.  a holy nation: these are the words that thou shalt speak to the children of Israel. † Moses' came: and calling together the nations of the people, he declared all the words which our Lord had commanded him. † And all the people answered together:: all things that our Lord hath spoken, we will do. And when Moses had reported the people's words to our Lord, † our Lord said to him: Now presently will I come to thee in the darkness of a cloud, that the people may hear me speaking to thee, and may believe thee for ever. Moses' therefore:: told the people's words to our Lord † Who said to him: go to the people, and sanctify them to day, and to morrow, and let them wash their garments. † And let them be ready against the third day: for in the third day the Lord will descend in the sight of all the people upon the mount Sinai. † And thou shalt appoint certain limits to the people in circuit, and shalt say to them: Beware ye ascend not into the mount, and that you touch not the ends thereof: every one that toucheth the mount, dying shall die. † hands shall not touch him, but he shall be stoned to death, or shall be shot through with arrows: whether it be beast, or man, it shall not live. When the trumpet shall begin to sound, then let them ascend into the mount. † And Moses came down from the mount to the people, and sanctified them. And when they had washed their garments, † he said to them: Be ready against the third day, and come not near your wives. † And now the third day was come, and the morning appeared: and behold thunders deganne to be heard, and lightnings to flash, and a very thick cloud to covet the mount, and the noise of the trumpet sounded exceedingly: and the people, that was in the camp, feared. † And when Moses had brought them forth to meet with God from the place of the camp, they stood at the bottom of the mount † And all the mount Sinai smoked: for because our Lord was descended upon it in fire, and the smoke arose from it as out of a furnace: and all the mount was terrible. † And the sound of the trumpet grew louder by little and little, and was drawn out a length: Moses spoke, and God answered him. † And our Lord descended upon the mount Sinai in the very top of the mount, and he called Moses into the top thereof wither when he was ascended, † he said unto him: go down, and charge the people: lest perhaps they will pass their limits to see the Lord, and a very great multitude of them perish. † The priests also that come to the Lord▪ let them be sanctified, lest he strike them. † And Moses' said to our Lord: The common people can not ascend into the mount Sinai: for thou didst charge, and command, saying: Put limits about the mount and sanctify it. † To whom our Lord said: go, get thee down and thou shalt come up, & Aaron with thee: but 
:: The people and all inferior clergy also, are to keep their limits and to learn God's will of their superiors  the priests and the people let them not pass the limits nor ascend to the Lord, lest perhaps he kill them. † And Moses went down to the people, and told them al.  

ANNOTATIONS. CHAP. XIX.  
1. This day.] The first day of the third month the children of Israel came into the desert of Sinai so counting 16 days remaining of the first month when they parted from Egypt, all the second month of 〈◊〉 days, this first day of the third month, and three days more, in which they were sanctified 
Agreement of old and new mysteries.  by washing and other ceremonies (v. 10.) the Law was given the fifth day, in figure of the Law of Christ, promulgated on whitsunday, the fifth day after our Redemption. Whereby we see marvelous correspondence of divine Mysteries, in the old and new Testament. S. Augustin Epist. 119 c. 16. 
The third part of this book: 〈◊〉 divine laws: M 〈…〉 l: and judicial.     

CHAP. XX. Moses receiveth the D cologue or ten commandments of God, for all the people. 23. with rep●●tion that they ●●al not make ●a●● gods, nor make altars but of earth, or vnbe●ved stone, and without slips.  
AND our Lord spoke all these words: † I am the Lord thy God, which brought thee forth out of the Land of Egypt, out of the house of servitude. † Thou shalt not have▪ strange gods before me. † Thou shalt not make to thee▪ a 
:: In Hebrew 〈◊〉 in Greek 〈◊〉, in 〈◊〉 〈◊〉 〈◊〉, in English a 〈◊〉 〈◊〉 〈◊〉 This come 〈…〉 and 〈…〉 e one of the nine following Catech. Ro. p 3 q. 9  graven thing, no● any similitude that is in heaven above, & that is in the earth beneath, neither of those things that are in the waters under the earth. † Thou shalt not adore them, nor serve them: I am the Lord thy God mighty, jealous,:: visiting the iniquity of the fathers upon the children, upon the third and fourth generation of them that hate me: † and doing mercy upon thousands to them that love me, and keep my precepts † Thou shalt not take the name of the Lord thy God in vain▪ for the Lord will not hold him innocent that shall take the name of the Lord his God vainly. † Remember that thou sa●ctif●● the sabbath day. † Six days shalt thou work, and shalt do all thy works. † But on the seventh day is the sabbath of the Lord thy God: thou shalt do to work in it, thou and thy son, and thy daughter, thy man servant, and thy woman servant, thy beast, and the stranger that is with in thy gates. † For six days the Lord made heaven and earth, and the sea, and all things that are in in them, and rested in the seventh day, therefore the Lord blessed the sabbath day, and sanctified it. † Honour thy father 
The Epistle on wenesday in the third week of Lent  and thy mother, that thou mayst be long lived upon the earth which the Lord thy God will give thee. † Thou shalt not murder. † Thou shalt not commit aduo●●rie. † Thou shalt not steal. † Thou shalt not speak against thy neighbour ●●lfe testimony. † Thou shalt not covet thy neighbours house: neither shalt thou desire his wife, nor servant, nor handmaid, nor ox, nor ass, nor any hang that is his. † And all the people saw the voices and the ●●ames, and the sound of the trumpet, and the mount smoking: and being ●●ighted and strooken with fear they stood a far of, † saying to Moses: speak thou to us, and we will hear: let not our Lord speak to us, lest perhaps we die. † And Moses' said to the people. Fear not: for God came to prove you, and that his terror might be in you, and you should not sin. † And the people stood a fa●re of But Moses went ●nto the dark cloud wherein God was. † Our Lord said moreover to Moses: This shalt thou say to the children of Israel: You have seen that from heaven I have spoken to you. † You shall not make gods of silver, nor gods of gold shall you make to you. † An Altar 
:: This and other ceremonial precepts are determinate laws, for observing the commandments of the first table pertaining to God.  of earth you shall make to me, and you shall offer upon it your holocastes and pacifiques, your sheep and oxen in every place where the memory of my name shall be: I will come to thee, and will bless thee. † And if thou make an Altar of stone unto me, thou shalt not build it of hewed stones: for if thou lift up thy knife over it, it shall be polluted. † Thou shalt not go up by griefs unto mine Altar, lest thy turpitude be discovered.  

ANNOTATIONS. CHAP. XX.  
3. Strange gods] Protestant's pretend here to prove, that all Catholics are 
Protestants charge all Catholics to be Idolaters.  Idolaters, for honouring saints, and their relics and Images. And they have so defamed Catholic Religion in this behalf, that the vulgar sort of deceived people, otherwise knowing Catholics to be ordinarily of moderate conversation in life, of just dealing towards their neighbours, addicted to prayer, fasting, alms, and many good works, more wanting 
They abuse their followers  among themselves: yet supposing them, notwithstanding these laudable qualities, to be Idolaters, are thereby averted from Catholic Religion. And surely it were a just cause, if it were true. As well therefore to purge ourselves of so heinous an imputed crime, as to remove this dangerous block of erroneous conceit, we shall here note some of the Protestants egregious lies, against the whole Church militant, and blasphemous reproaches against the the glorious saints: then briefly declare the true and sincere doctrine, and 
They bely the Church militant.  practise of the Catholic Church in this point. Luther in his posul upon the Gospel of our lords Incarnation, saith: Papist● Virginem Mariam Deum constituunt: Omnipotentiam ●i in caelo, & in terra tribuunt. The Papists (saith he) make the Virgin Marie God: they attribute to her omnipotency in heaven and in earth. In papistry all expected more favour and grace from her, then from Christ himself. His scholar Melancton (in locis comm●●●) postilling the first Precept, saith: Papists invocate saints, and worship Images in heathenish manner. Calvin (li. de necess. refor Eccles.) saith: those of the emperors religion (meaning all Catholics) so divide God's offices among saints, that they join them to the sovereign God, as colleagues; in which multitude God lieth hidden. Against the most glorious virgin mother the same Luther (ser. de natali virg. Mar.) feared not to say, that he esteemed no more of the 
Blaspheme the triumphant.  prayer of S. Marie, then of any one of the people And his reason is worse than his wicked assertion, for that, saith he, all that believe in Christ are as just, and as holy as the virgin Mar●e, or any other saint how great soever. The Magdeburgian Centuriators (li. 1. Cent. 1.) affirm that the virgin Marie sinned grievously, yea compare her imagined faults with the sin of Eve in paradise. (li. 2.) They charge S. Peter and S. Paul (also after their conversions) with divers great crimes. Calvin (li. 3. Inst. c▪ 2. parag. 31.) condemneth Sara and Rebecca of great sins (c. 4.) reprehendeth Judas Machabeus for superstitious, and preposterous zeal, in causing Sacrifice to be offered for the dead. In his commentary (in 32. Exodi) he accuseth most holy and meek Moses of arrogancy and pride And (li. 3 Instit. c. 20. pa. 27.) he scurvily scoffeth at all saints in general, saying; If they hear mortal men's prayers, they must have ears so long, as from heaven to earth. And calleth them not only homines mortuos, dead men, (which S. Hierom reproved in Vigilantius) but also 
All modest men will condemn these blasphemies. Catholic doctrine and practice convince their lies. The true Catholic doctrine Honour due to excellency  umbras, laruas, collwiem: shadows, night goblins, stinking silth. yet more, (li. de vera refor. Eccles. rat.) he calleth them Monstra, carnifices, bestias, monsters, hangmen, beasts. These and like blasphemies modest men can not but abhor and detest. Their lies also are convinced by S. Hierom, handling this matter of purpose against Vigilantius, by S. Augustin touching it by occasion (li. 20. c. 21.) against Faustus the Manachey, Thomas Waldensis (To. 3. tit. 13 de Sacramentalibus) against wiclif. by all catechisms and Christian Instructions, teaching nothing like, but quite contrary to these men's reports. In sum they all teach, that saints are to be honoured with religious honour, which is greater than civil, but infinitely inferior to divine, as the excellency of God surmounteth all excellency created.  
For better declaration whereof, it is to be considered, that seeing by the law of God and nature, honour is due to excellency, there must be so many distinct kinds of honour, as there be general kinds of excellency, which are three. The first of God, infinite, and incomparably above all: the second is supernatural 
Three kinds of excellency  but created, as of grace and glory: the third is human or natural, consisting in natural gifts, or worldly power and dignity, all three as distinct as God, heaven, and earth. To these three general kinds of excellency pertain 
Therefore three kinds of honour.  therefore other three as distinct kinds of honour; to wit, divine due to God only, called by use and appropriation of a Greek world Latria: the second Dulia, belonging to saints, and other holy things, elevated by God above the course of nature, in divers degrees, but within the rank of creatures: the third is civil honour, due to human and worldly excellency, according to divers states and qualities of men. The first of these which is divine, may in no case be given to any creature, how excellent soever. The third which is civil, as both Catholics and Protestants hold for certain, is not competent nor agreeable to saints, but to mortal worldly men in respect of temporal excellency. All the controversy therefore is about the second. Which Calvin 
Protestants deny any honour to be due to saints. Their objection. First answer.  (li. 1. Instit. c 11. & 12.) and all protestant writers deny & reject, and so would have no honour at all given to saints. Objecting as old heretics did, that Catholics do all the same external acts, as standing bare head, bowing, kneeling, praying, and the like to saints, as to God himself. We answer, that the distinction of honour consists not always in the external action, but in the intention of the mind. For when we do such external acts of honour to God, we intent thereby to honour the Creator and Lord of all, and so it is divine honour, but doing the same external acts to a Saint, we conceive of him, as a glorious servant of God, and so we honour him as a sanctified and glorified 
Example of this necessary distinction.  creature, God's subject and servant. Without this diversity of intentions in your mind, you can not show difference, between the honour you do to God, and that you do to the King, by bowing, kneeling, and the like. For it is the same external action: yet no Christian doubteth but he honoureth God with 
Second answer.  divine honour, & the King with civil. Again we answer, that we do not all the external actions of honour to saints, which we do to God. For Sacrifice is done only to God, and to no saint; and because altars pertain to Sacrifice, they are erected to God only, though oftentimes in memory of saints.  
Both which answers S. Augustin gave long since, to Faustus the Manachie, 
S Augustin declareth this doctrine: and giveth both the former answers.  arguing that Catholics by doing the same external acts, worshipped Martyrs with divine honour, and so turned them into Idols, as that heretic inferred. Whereupon S. Augustin declareth, that Christian people celebrate 
li. 20. c. 21.  together the memories of Martyrs with Religious solemnity, to stir up imitation, to be partakers of their merits, and to be helped by their prayers. Yet so that we erect not altars (because they are for Sacrifice) to any Martyr, though in 
Three causes of celebrating saint's memories.  memory of Martyrs, but to God of Martyrs. For who ever standing at the Altar, in places of saints bodies, said: We offer to thee Peter, or Paul, or Cyprian, but that which is offered, is offered to God, who crowned the Martyrs, at their memories, whom he crowned, that by commonition of the very places, greater affection may arise, to enkindle charity, both towards them, whom we may imitate, and towards him, by whose help we may We honour Martyrs with that worship of love and society, wherewith holy men are worshipped in this life. Whose hart we perceive is prepared to like sufferance for the evangelical verity: but Martyrs more devoutly, by how much more securly, after all uncertainties are overcome, and with how much more confident praise, we preach them now victors in a more happy life, than others yet fight in this But with that worship, which in greek is called Latria, 
Latria is honour proper to God. Sacrifice only to God.  a eru●e property due to God, which in Latin can not be expressed by one word, we neither worship, nor teach to be worshipped but one God. And for so much as offering of Sacrifice pertaineth to this worship (whereof they are called Idolaters, that offer sacrifice to any Idols) we by no means offer any such thing, nor te●ch to be offered, either to any Martyr, or blessed soul, or holy Angel. Thus far S. Augustin The same teacheth Theodoret (li. 8. ad Grecos) Our Lord hath deprived false gods of the honour, they had in Temples, and in place of them caused his Martyrs to be honoured: yet not in the same manner, for we neither bring hosts, nor libaments to Martyrs, but honour them, as holy men, and most dear friends of God. It would be to long to cite many ancient Fathers, testifying and teaching that saints are to be honoured.  
More compendiously we will take our adversaries confession, the Magdeburgian 
Protestants confess that the ancient father's honoured saints, and their relics.  Centuriators. Who (Prof Cent. 6.) holding that the Church was only pure from idolatry the first hundred years of Christ, and that it began to fail in the second and third age, more in the fourth and fifth, and was utterly perished in the sixth, impute the cause of her ruin, that the very chief men taught and practised the honour of saints First of all (say they) these horrible and pernicious darkness, as certain black clouds covering the whole firmament. rose up in the ver●e assembly of teachers. For that partly the very Doctors of the Church, partly other superstitious men, augmented ceremonies and human worships in the Temples. For sacred houses began to be 
:: Manna was put in a golden vessel. Heb. 9  built in all places, with great cost, altogether in heathenish manner: not principally to the end, God's word might there be taught, but that some honour might be exhibited to the relics of saints, and that foolish people might there worship dead men. And how pleasant eloquent is that Gregory, called 
How saucy are heretics to scoff at so renowned a Doctor!  the great, how fervent, when, as from his three footed stool, he preached the manner of consecrating these houses? And a little after By this occasion dead creatures, and bloodless half wormeaten bones began to be honoured, invocated, and worshipped with divine honour. All which The doctor's o● the Church not only winked at, but also set forward. Thus the reader seethe, notwithstanding standing their lies, scoffs, and blasphemies, Protestants do confess, that the Church and her chief pillars, strait after the first hundred years of Christ, five hundred next following, honoured saints and their relics. Neither want there authentical examples of holy Scriptures, whereby the same is proved. As. Gen. 32 48. Exodi. 3. 32. Num. 22. joshua 5. 3. Reg. 18. 4. Reg. 2. Psalm. 98. and else where.  
4. A graven thing] hear the same falsi●iers of Christian doctrine, do not 
Protestants have corrupted the text in all their English Bibles.  only pervert the sense of holy Scripture, wresting that against Images, which is spoken against Idols, but also shamefully corrupt the text, by translating graven image, neither following the Hebrew, Greek, nor Latin. For the Hebrew word. pes●l, is the very same that sculptile in Latin, that is a graven or carved thing. The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an idol. So all Protestants English bible's are false.  
In the mean time till they correct their books, they may please to remember, that God shortly after this (Exod. 25.) commanded to make Images 
God commanded to make Images.  of Angels, to wit Cherubins. Likewise a brazen serpent (Num. 21.) Also oxen and Lions (3. Reg. 6. & 7.) Neither are Puritans so precise, but that they engrave, carve, print, paint, cast, sow, embrother, and otherwise make, and keep Images, pu●tractes, and pictures of men, and other things. As for worshipping of sacred Images the second concel of Nice (Act. 4.) The concel of Trent (sess. 25.) S. Gregory the great (li. 7. ●p.. 5. & 53.) S. Damascen in divers 
Christ, and saints are honoured in their Images.  whole books, and many others, and all Catholic catechisms and Christian Instructions teach, that the honour is not done to the Image for itself, but at the presence of the Image, to Christ, or saint, whose Image it is.  
another controversy Calvin here maketh, that from these words, Thou shalt not make, beginneth the second precept, so counting four precepts in the first table, and six in the second. But being no matter of faith, how they 
The first table containeth three precepts the second seven.  are divided, so all the words, and the number of ten commandemen be acknowledged (for holy Scripture calleth them ten, Exo 34. v. 28. Deut. 4. v. 13. & 10. v. 4) we will not contend: but only as more reasonable we follow the common manner of dividing the first table into three precepts, directing us to God, the second into seven, belonging to our neighbour, approved for the better by S. Augustin (q 71 in Exodum) and generally received of all Catholics; grounded upon this reason, among others, because to make or have a 
The first can not well be divided.  picture, or similitude of any creature, to the end to adore it as God, were in deed to have a strange God, which is forbid in the first words▪ and so all that followeth to the comination and promise, forbiddeth false gods, and appeareth to be but one precept in substance. But the desire and internal consent 
The ninth and tenth are as distict, as the sixth and seventh.  to adultery, and to theift, differ altogether as much, as the external acts of the same sins; and therefore seeing adultery and theift are forbidden to be committed, by two distinct precepts, the prohibition of the internal desire, with mental consent to the same, doth also require two precepts.    

CHAP. XXI. Judicial precepts concerning bondmen and bondwemen. 12. Manslaughter and striking: killing and cursing of parents. 23. The la of like pain for a hurt, 28. of an ox striking with his horn.  
THESE are the judicial 
:: laws do instruct in particular, ●●w to keep the commandments of the second table, pertaining to our neighbours.  judgements which thou shalt propose to them. † If thou buy an Hebrew servant, six years shall be serve thee: in the seventh he shall go out free gratis. 
* Paying nothing.  † With what raiment he entered in, with the like let him go out: if having a wise, his wife also shall go out with him. † But if his lord give him a wife, and she bear sons & daughters: the woman and her children shall be her Lords: but himself shall go out with his raiment. † And if the servant say: I love my lord and wife & children, I will not go out free: † his lord shall present him to 
:: The judges authorized by God.  the gods, and he shall be set to the door and the posts, and he shall boar his ear through with an awl: and he shall be his bondman for ever. † If any man sell his daughter to be a servant, she shall not go out, as bondweman are wont to go out. † If she mislike the eyes of her master to whom she was delivered, he shall dismiss her: but he shall not have authority to sell her unto a strange people, if he despise her. † But if he despouse her to his son, he shall do to her after the manner of daughters. † And if he take an other wife for him, he shall provide her a marriage, and raiment, and then price of her chastity he shall not deny. † If he do not these three things, she shall go out gratis without money. † He that striketh a man wilfully to kill him, dying let him die. † But he that did not lie in wait for him, but God delivered him into his hands: I will appoint thee a place whereunto he ought to flee. † If a man of set purpose kill his neighbour, and by lying in wait for him: thou shalt pluck him out from mine altar, that he may die. † He that striketh his father or mother, dying let him die. † He that shall steal a man, and sell him, being convicted of the trespass, dying let him die. † He that curseth his father, or mother, dying let him die. † If men fall at words, and the one strike his neighbour with a stone or with his fist, and he die not, but lie in his bed: † if he rise, and walk abroad upon his stafe, he that did strike shall be quit, yet so that he make restitution for his work, and for his expenses upon the physicians. † He that striketh his man or maid servant with a rod, and they die in his hands, he shall be guilty of the crime. † But if the party remain alive a day or two, he shall not be subject to punishment, because it is his money. † If certain fall at words, and one strike a woman with child, and she in deed aborte, but herself live: he shall be subject to so much damage as the woman's husband shall require, and as arbiters shall award. † But if her death do ensue thereupon, he shall render life for life, † eye for eye, tooth for tooth, hand for hand, foot for foot, † adustion for adustion, wound for wound, stripe for stripe. † If any man strike the eye of his manservant or maidseruant, and leave them but one eye, he shall make them free for the eye which he put out. † Also if he strike out a tooth of his manservant or maydseruant he shall in like manner make them free. † If an ox with his horn strike a man or a woman, and they die, he shall be stoned: and his flesh shall not be eaten, the owner also of the ox shall be quit. † But if the ox were wont to strike from yesterday and the day before, and they warned his master, neither did he shut him up, and he kill a man or a woman: both the ox shall be stoned, and they shall put to death his owner also. † And if they set a price upon him, he shall give for his life whatsoever he is asked. † Also if with his horn he strike a son, or a daughter, he shall be subject to the like sentence. † If he invade abondman or bondwoman, he shall give thirty sickles of silver to their master, but the ox shall be stoned. † If a man open a cistern, and dig one, and do not cover it, an ox or an ass fall into it, † the owner of the cistern shall pay the price of the beasts: and that which died, shall be his own. † If one man's ox gore an other man's ox, and he die: they shall sell the ox that liveth, and shall divide the price, and the carcase of that which died they shall part between them. † But if he knew that his ox was wont to strike from yesterday and the day before, and his master did not keep him in: he shall render ox for ox, and shall take the carcase whole.   

CHAP. XXII. The punishment of theift, 5. and other trespasses, 7. if a thing committed to custody or lent doth perish, 16. of deflowering a virgin, 18. of enchanting, bestiality, and idolatry, 21. of hurting strangers, widows, and orphans. 25. The la of lending without usury, 26. of taking pledge, 28. of reverence to superiors, and of paying tithes.  
IF any man steal an ox or a sheep, and kill or sell it: he shall restore 
:: Where great faults are committed, punishment is inflicted according to the enormity of the sin, above the proportion of the injury. Theodoret. q. 50. in Exod. Deut. 25. Mystically, He that taketh from the Church a daily labourer in God's field, sinneth more grievously and deserveth more punishment, than he that taketh a private man of Christ's flock, Rabanus.  five oxen for one ox, and 
:: judges called gods for their eminent authority. Exo. 7. v. 1.  four sheep for one sheep. † If the thief be found breaking up the house or undermining it, and taking a wound die: the striker shall not be guilty of blood. † But if he do this when the sun is risen, he hath committed manslaughter, and himself shall die. If he have not wherewith to make restitution for the theft, himself shall be sold. † If that which he stole, be found with him, alive, either ox, or ass, or sheep: he shall restore double. † If any man hurt a field or a vineyard, and let go his beast to feed upon that which is other men's: the best of whatsoever he hath in his own field, or in his vineyard, he shall restore according to the estimation of the damage. † If fires breaking forth light upon the thorns, and catch stacks of corn, or corn standing in the fields, he shall render the damage that kindled the fire. † If a man commit money, or vessel unto his friend to keep, and they be stolen away from him, that received them: if the thief be found, he shall restore double: † if the thief be not known, the master of the house shall be brought to:: the gods, and shall swear that he did not extend his hand upon his neighbours good, † to do any fraud, as well in ox as in ass, and sheep and raiment, and whatsoever may bring damage: the cause of both parties shall come to the gods: and if they give judgement, he shall restore double to his neighbour. † If a man committee ass, ox, sheep, or any beast, to his neighbours custody, and it die, or be hurt, or be taken of enemies, and no man saw: † there shall be an oath between them, that he did not put forth his hand to his neighbours good: and the owner shall admit the oath, and he shall not be compelled to make restitution. † But if it were taken away by stealth, he shall restore the damage to the owner. † If it were eaten of a beast, let him bring unto him that which was slain, and he shall not make restitution. † He that asketh of his neighbour to borrow any of these things, and it be hurt or dead the owner being not present, he shall be compelled to make restitution. † But if the owner be present, he shall not make restitution, especially if it were hired and came for the hire of the same. † If a man seduce a virgin being not yet despoused, and lie with her: he shall endow her, and have her to wife. † If the virgin's father will not give her, he shall give money according to the manner of the dowry, which virgins are wont to receive. † enchanters thou shalt not suffer to live. † He that lieth with a brute beast, dying let him die. † He that sacrificeth to gods, shall be put to death, but to the Lord only. † Thou shalt not molest a stranger, nor afflict him: 
:: The law of nature requireth to do to others as we would they should do to us. For which cause (besides others) God suffered his people to be strangers in Egypt, to move them to compassion towards others in like case, Rabanus.  for yourselves also were strangers in the Land of Egypt. † A widow and an orphan you shall not hurt. † If you hurt them, they will cry out to me, and I will hear their cry: † and my fury shall take indignation, and I will strike you with the sword, and your wives shall be widows, and your children orphans. † If thou lend money to my people being poor, that dwelleth with thee, thou shalt not urge them as an exactor, nor oppress them with usuries. † If thou take of thy neighbour a garment in pledge, thou shalt give it him again before sun set. † For that same is the only thing, wherewith he is covered, the clothing of his body, neither hath he other to sleep in: if he 
:: Oppression of the poor crieth to God for renenge.  the gods, and the prince of thy people thou shalt not curse. † Thy tithes and thy first fruits thou shalt not slack to pay, the first-born of thy sons thou shalt give me. † Of thy oxen also & sheep thou shalt do in like manner: seven days let it be with the dam, the eight day thou shalt render it to me. † holy men you shall be to me: the flesh that beasts have tasted of before, you shall not eat, but shall cast it to the dogs.   

CHAP. XXIII. Laws are appointed to judges, (the enemy's ox, or ass to be saved) 8. namely not to take bribes. 10. The seventh year, and day all must rest. 14. Three principal feasts must be solemnised every year 20. Conduction and protection of an Agel is promised. 24. the people is again commanded to destroy Idols. 29. Why their enemies shall be destroyed by little and little.  
thou shalt not admit a lying voice: neither shalt thou join thy hand to say false testimony for a wicked person. † Thou shalt not follow the multitude to do evil: neither shalt thou in judgement, argree to the sentence of the most part▪ to stray, from the truth. † The 
:: all virtues being ●●●ded in justice, cease to be true virtues, when justice is not first observed. S. ●ierom in Psal. 32. et in Prou. 31.  poor man also thou shalt not pity in judgement. † If thou meet thy enemy's ox, or ass going astray, bring it back to him. † If thou see the ass of him that hareth thee lie underneath his burden, thou ●halt not pass by, but shalt li●t him up with the same. † Thou shalt not decline the poor man's judgement. † A lie thou shalt avoid. The innocent and just person thou shall not put to death: because I abhor the impious man. † Neither shalt thou take bribes, which do blind also the wise, and pervert the words of the just. † The stranger thou shalt not molest. for you know the hearts of strangers: because yourselves also were strangers in the Land of Egypt. † Six years thou shalt sow thy ground, and shalt gather the corn thereof. † But the seventh year thou shalt let it alone, and make it to rest, that the poor of thy people may eat, and whatsoever shall be leift, let the beasts of the field eat it: so shalt thou do in thy vineyard and thy olivete. † Six days thou shalt work: the seventh day thou shalt cease, that thy ox may rest and thine ass: and the son of thy handmaid may be refreshed, and the stranger. † keep 
Three principal feasts besides the Sabbath, & some others.  all things that I have said to you. And by the name of foreign gods you shall not swear, neither shall it be heard out of your mouth. † Three times every year you shall celebrate feasts to me. † Thou shalt keep 
:: Pasch in memory of their delivery from Egypt.  the solemnity of Azymes. Seven days shalt thou ●a●e azymes, as I commanded thee, in the time of the month of new corn, when thou didst come forth out of Egypt: thou shalt not appear in my sight emprie. † And the solemnity of the harvest 
:: Pentecost, when they received the Law.  of the first fruits of thy work, whatsoever thou didst sow in the field. The solemnity also in the end of the year, 
:: Tabernacles in memory of God's protection forty years in the desert.  when thou hast gathered all thy corn out of the field. † thrice a year shall all thy male sex appear before the Lord thy God † Thou shalt not sacrifice the blood of my victim upon leu●n, neither shall the fat of my solemnity remain until the morning. † The first fruits of the corn of thy ground thou shalt carry into the house of the Lord thy God. Thou shalt not boil a kid in the milk of his dam. † Behold I will send mine Angel, which shall go before thee, and keep thee in thy journey, and bring thee into the place that I have prepared. † observe him, and hear his voice, neither do thou think him one to be contemned: for he will not forgive when thou hast sinned, and my name is in him. † But i● thou wilt hear his voice, and do all that I speak, I will be enemy to thine enemies, & will afflict them that afflict thee. † And mine Angel shall go before thee, and shall bring thee in unto the Amorrheite, and Hetheite, and Pherezeite, and Chananeite, and heveite, and ●ebuzeite, whom I will destroy. † Thou shalt not adore their gods, nor serve them. Thou shalt not do their works, but shalt destroy them, and break their statues. † And you shall setue the Lord your God, that I may bless your bread & waters, and may take away infirmity from the mids of thee. † There shall not be a fruitless nor barren body in thy land: I will fill the number of thy days. † I will send my terror to run before thee, and will kill all people, to whom thou shalt enter: and will turn the backs of all thine enemies before thee: † sending forth hornets before, that shall chase away the Herueite, and Chananeite, and Hetheite, before thou enter. † I will not cast them out from thy face in one year: lest the land be brought into a wilderness, and beasts increase against thee. † By little and little I will expel them from thy sight, till thou be increased, and dost possess the landlord. † And I will set thy bounds from the red sea unto the sea of the Palestines, and from the desert unto the river: I will deliver the inhabitants of the Land in your hands, and will cast them out from your sight. † Thou shalt 
:: Peace with infidels forbidden to God's people.  not enter league with them, nor with their gods. † Let them not dwell in thy land, lest perhaps they make thee to sin against me, if thou serve their gods: which undoubtedly will be a scandal to thee.   

CHAP. XXIIII. Moses' with others are commanded to ascend, he to the Lord, the rest a far of 4. They offer Sacrifice. 8. Moses sprinkleth the blood of the Testament upon the people. 15. Then ascending to the mountain, God covereth it with a fiery cloud.  
TO Moses also he said: go up to the Lord, thou, and Aaron, Nadab and Abiu, and seventy ancients of Israel, and you shall adore a far of. † And Moses' only shalascend to the Lord, and they shall not approach: neither shall the people ascend with him. † Moses' therefore came and told the people all the words of our Lord, and the judgements: and all the people answered with one voice: all the words of our Lord, which he hath spoken we will do. † And Moses wrote all the words of our Lord: and rising in the morning he 
:: As when Moses had brought the Israentes from bondage, and received the law for them he built an Altar for Sacrifice: so Christ having redeemed us, and given us a Law, for application of the fruit thereof altars are erected, & Sacrifice offered.  builded an Altar at the foot of the mount, & twelve titles according the twelve tribes of Israel. † And he sent young men of the children of Israel, and they offered holocaustes, and sacrificed pacific victims to our Lord, calves. † Moses' therefore took the half part of the blood, and put it into bowls: and the residue he powered upon the Altar. † And taking the volume of the covenant, he read the people hearing it: Who said: all things that our Lord hath spoken, we will do, and we will be obedient. † And he took the blood, and 
:: This was done corporally to the Jews. In Christians▪ Christ's blood applied by Sacrifice and Sacraments sanctifieth their souls. Heb. 9  sprinkled it upon the people, and said:▪ This is the blood of the covenant which our Lord hath made with you upon all these words. † And there went up Moses and Aaron, Nadab and Abiu, and seventy of the ancients of Israel: † and they saw the God of Israel: and under his feet as it were a work of sapphirstone, and as the heaven, when it is clear. † Neither did he set his hand upon those of the children of Israel, that retired far of, and they saw God, and did eat, and drink. † And our Lord said to Moses: Come up to me into the mount, and be there: and I will give thee tables of stone, and the law, and the commandements which I have written: that thou Mayst teach them. † Moses' rose up, and his minister joshua: and 
The lesson in mass on Imber wenesday in Lent.  Moses ascending into the mount of God, † said to the ancients: Expect here till we return to you, you have Aaron and Hur with you: If any question shall rise, you shall refer it to them. † And when Moses was ascended, a cloud covered the mount, † and the glory of our Lord dwelled upon Sinai, covering it with a cloud six days, and the seventh day he called him out of the mids of the darkness. † And the form of the glory of our Lord, was as it were fire burning upon the top of the mount, in the sight of the children of Israel. † And Moses' entering into the mids of the cloud, ascended into the mount: and he was there forty days, and forty nights.  

ANNOTATIONS. CHAP. XXIIII.  
8. This is the blood of the covenant.] Our saviour in the institution of the 
A figure of Christ's blood in the B. Sacrament.  Eucharist, by using the same words, applying them to himself, This is my 
Mat. 26.  blood of the new Testament, signifieth that be fulfilled this figure at his last supper Which proveth both a Sacrifice of blood then offered by him, as this blood of the old Testament was already shed, when Moses pronounced those words; and the real presence of Christ's blood. For else, if it were but wine, it were not better in substance then the figure, which was real blood. Isychius. li. 1. c 4. in Leuit.    

CHAP. XXV. Oblations of first fruits, and freegiftes for making the Tabernacle, and things pertaining thurso 10. The Arck. 17. The propitiatory, and Cherubims. 23. A table, and thereon the Lo●ues of proposition. 31. A candlestick, 37. and seven lamps, with snuffers of gold.  
AND our Lord spoke to Moses, saying: † speak to the children of Israel, that they take first fruits for me of every man that offereth of his own accord, you shall take them. † And these are the things which you must take: 
:: As the Israelites were prompt to offer these external things in the old law, so Christians must offer the like for God's service: but specially all sorts of virtues, Faith, hope, charity, penance, devotion, prayer alms, fasting. etc.  Gold, and silver, and brass, † hyacinth and purple, and scarlet twice died, and silk, and the hair of goats, † and rams skins died red, and ianthin skins, and the wood setim: † oil to make lights: spices for ointment, and for incense of good savour: † Onyx stones, and precious stones to adorn the ephod, and rationale. † And they shall make me a sanctuary, and I will dwell in the mids of them: † according to all the similitude of the tabernacle which I will show thee, & of all the vessel to the service thereof: & thus you shall make it: † frame an ark of the wood setim, the length whereof shall have two cubits & an half: the breadth, a cubit and an half: the height, likewise a cubit and an half. † And thou shalt plate it with most pure gold within and without: and ou●r it thou shalt make a golden crown round about: † and four golden rings, which thou shalt put at the four corners of the ark: let two rings be on the one side, and two on the other. † Thou shalt make bars also of the wood setim, and shalt cover them with gold. † And thou shalt put them in through the rings that are in the sides of the ark, that it may be carried on them: † the which shall be always in the rings, neither shall they at any time be drawn out of them. † And thou shalt put in the ark the testification which I will give thee. † Thou shalt make a propitiatory of most pure gold: the length thereof shall hold two cubits and an half, and the breadth a cubit & an half. † Two 
:: If Images were unlawful God would not have commanded to make Cherubims. 〈◊〉. 〈◊〉. 2.  Cherubims also thou shalt make of beaten gold, on both sides of the oracle. † Let one Cherub be on the one side, and the other on the other. † Let them cover both sides of the propitiatory spreading their wings, and covering the oracle, and let them look one towards the other, their faces turned unto the propitiatory wherewith the ark is to be covered, † wherein thou shalt put the testimony that I will give thee. † Thence will I command, and will speak to thee over the propitiatory & ●o● the mids of the two Cherubims which shall be upon the ark of testimony, all things which I will command the children of Israel by thee. † Thou shalt make a table also of the wood setim, having two cubits in length, and in breadth a cubit, and in height a cubit and an half. † And thou shalt plate it with most pure gold▪ & thou shalt make to it a golden ledge round about, † and to the ledge itself a crown enterpolished, four fingers high: and upon the same, an other golden crown. † Thou shalt prepare also four golden rings, and shalt put them in the four corners of the same table at every foot. † under the crown shall the golden rings be, that the bars may be put through them, and the table may be carried. † The bars also themselves thou shalt make of the wood setim, and shalt compass them with gold to bear up the table. † Thou shalt prepare also saucers, and phials, censers, and goblets, wherein the libamentes are to be offered, of most pure gold. † And thou shalt set upon the table 
:: For the perpetual v●e and sanctity of these loaves, which none might eat but such as were pure (1. Reg. 21.) they prefigured ●he holy Eucharist S. ●ur in T●●. 1. S Damna ●●n de oxtho. li. 4 c. 14. S. Cyril. ●●the● 4. And consequently Christ is really present in the ●. Sacrament. For if there were bread in substance, it should not excel the figure; which is required it, every thing prefigured. Colless. 2.  loaves of proposition in my sight always. † Thou shalt make also a candlestick beaten of most pure gold, the shaft thereof, and branches, cups, and bowls, and lilies proceeding from the same. † Six branches shall go forth of the sides, three out of one side, and three out of the other. † Three cups as it were in manner of a nut on every branch, and a bowl withal, and a lily: and three cups likewise of the fashion of a nut in an other branch, and a bowl withal, and a lily. This shall be the work of the six branches, that are to be drawn forth from the shaft: † and in the candlestick itself shall be four cups in manner of a nut, and at every one bowls and lilies. † bowls under two branches in three places, which together make six comnig forth out of one shaft. † Both the bowls therefore and the branches shall be out of it, all the whole beaten of most pure gold. † Thou thalt make also seven lamps, and shalt set them upon the candlestick, for to give light over against. † The snuffers also and where the snuffinges shall be put out, let them be made of most pure gold. † The whole weight of the candlestick with all the furniture thereof shall have a talon of most pure gold. † look, and make it according to the pattern, that was showed thee in the mount.   

CHAP. XXVI. The form of the Tabernacle, with the appertinances, and of what matter number, and qualities all things shall be.  
AND the tabernacle thou shalt make thus: ten curtines shalt thou make of twisted silk, and hyacinth, and purple, and scarlet twice died, varied with embroidered work. † The length of one curtain shall have twenty eight cubits: the breadth, shall be of four cubits. All the curtines shall be of one measure. † five curtines shall be 
:: Christ's members by their union & community assist each other, and adorn his tabernacle, the Church.  joined one to an other, and the other five shall hang together with the connexion. † Loupes of hyacinth thou shalt make in the sides and tops of the certines, that they may be compled one to an other. † fifty loupes shall every curtain have on both sides, so set on, that one loupe may be against another loupe, and one may be sitted to the other. † Thou shalt make also fifty circles of gold wherewith the veils of the curtines are to be joined, that it may be made one tabernacle. † Thou shalt make also eleven curtines of hair, to cover the top of the tabernacle. † The length of one hair curtain shall have thirty cubits: and the breadth, four: the measure of all the curtines shall be equal. † Of the which, five thou shalt join apart, and the six thou shalt couple one to an other, so that the sixth curtain in the front of the roof thou shalt double. † Thou shalt make also fifty loupes in the edge of one curtain, that it may be joined with the other: and fifty loupes in the edge of the other curtain, that it may be coupled with his fellow. † Thou shalt make also fifty buckles of brass, wherewith the loups may be joined, that of all there may be made one covering. † And that which shall remain in the curtines, that are prepared for the roof, to wit, one curtain that is overplus, with the half thereof thou shalt cover the backside of the tabernacle. † And there shall hang down a cubit on the one side, and an other on the other side, which is the overplus in the length of the curtines, fensing both sides of the tabernacle. † Thou shalt make also an other cover to the roof of ramnes skins died red: and over that again an other cover of ianthine skins. † Thou shalt make also the boards of the tabernacle standing upright of the wood setim, † of the which let every one have ten cubits in length, and in breadth one and an half a piece. † In the sides of the board, shall be made two morteses, whereby one board may be joined to an other board: and after this manner shall all the boards be prepared. † Of the which twenty shall be in the south side that tendeth Southward. † For the which thou shalt cast forty feet of silver, that there may two feet be put under every board at the two corners. † In the second side also of the tabernacle that looketh to the North, there shall be twenty boards, † having forty feet of silver, two feet shall be put under every board. † But on the west quarter of the tabernacle thou shalt make six boards, † and again other two which shall be erected in the corners at the back of the tabernacle. † And they shall be joined together from beneath unto the top, and one jointure shall hold them al. The like jointure shall be kept for the two boards also that are to be put in the corners. † And they shall be in all eight boards, their silver feet sixteen, two feet accounted for every board. † Thou shalt make also five bars of the wood setim, to hold together the boards on the one side of the tabernacle, † and five others on the other side, and as many at the west side: † which shall be put along by the mids of the boards from one end to the other. † The boards also themselves thou shalt plate with gold, and shalt castringes of gold to be set upon them, through which the bars may hold together the bordeworke: the which thou shalt cover with plates of gold. † And thou shalt erect the tabernacle according to the pattern that was showed thee in the Mount. † Thou shal● make also a veil of hyacinth, and purple, and scarlet twice died, and twisted silk, wrought with embroidered work and goodhe variety: † which thou shalt hang before four pillars of the wood setim, the which themselves also shall be plated with gold, and shall have four heads of gold, but ●●ete of silver. † And the veil shall be hanged on with rings, within the which thou shalt put the ark of testimony, with the which also the sanctuary, and the sanctuaries of the sanctuary, shall be divided. † Thou shalt set also the propitiatory upon the ark of testimony in the 
:: The chie●●est part of the Tabernacle, called Sancta sanctorum holy of holies.  Sancta sanctorum: † and the table without the veil: and over against the table the candlestick in the south side of the tabernacle: for the table shall stand in the north side. † Thou shalt make also a hanging in the entering of the tabernacle of hyacinth, and purple, and scarlet twice died▪ and twisted silk, with embroidered work. † And five pillars of the wood setim thou shalt plate with gold, before the which the hanging shall be drawn: whose heads shall be of gold, and feet of brass.   

CHAP. XXVII. An Altar must be made with things belonging thereto. 9 Also the court of the tabernacle with hangings and pillars. 20. And provision of oil for lamps.  
thou shalt make also an Altar of the wood setim, which shall have five cubits in length, and as many in breadth, that is, four square, and three cubits in height. † And there shall be at the four corners horns of the same: and thou shalt cover it with brass. † And thou shalt make for the uses thereof pans for to take the ashes, and tongues and fleshhooks, and fire pans. All the vessel thou shalt make of brass. † And a grate in manner of a net of brass: at the four corners whereof shall be four rings of brass, † which thou shalt put under the hearth of the Altar: and the grate shall be unto the mids of the Altar. † Thou shalt make also two bars for the Altar of the wood setim, which thou shalt cover with plates of brass: † and thou shalt draw them through rings, and they shall be on both sides of the Altar to carry it. † Not massy, but empty and hollow in the inside shalt thou make it, as it was showed thee in the Mount. † Thou shalt make also the court of the tabernacle, in the south part whereof against the south there shall be hang of twisted silk: one side shall hold in length an hundred cubits. † And twenty pillars with as many feet of brass, which shall have heads with their engravings of silver. † In like manner also on the north side there shall be in length hang of an hundred cubits, twenty pillars, and feet of brass as many, and their heads with their engravings of silver. † But in the breadth of the court, that looketh to the west, there shall be hang of fifty cubits, and ten pillars, and as many feet. † In that breadth also of the court, which looketh to the east, there shall be fifty cubits. † in the which there shall be deputed to one side hang of fifteen cubits, and three pillars and as many feet: † and in the other side there shall be hang containing fifteen cubits, three pillars, and as many feet. † And in the entering of the court there shall be made an hanging of twenty cubits of hyacinth and purple, and scarlet twice died, and twisted silk, with embroidered work: it shall have four pillars, with as many feet. † all the pillars of the court round about shall be garnished with plates of silver, silver heads, and feet of brass. † In length the court shall occupy an hundred cubits, in breadth fifty, the height shall be of five cubits▪ and it shall be made of twisted silk, and shall have feet of brass. † all the vessel of the tabernacle for all uses and ceremonies, the pings as well of it as of the court, thou shalt make of brass. † Command the children of Israel that they bring thee oil of the olivetrees the purest, and beaten with a pestle: that a lamp may burn 
:: God would not have darkness in his tabernacle by day nor night, signifying that his people ought always to shine in good works. S. Beda li. 3 c. 1. de tabernac.  always † in the tabernacle of the testimony, without the veil that is drawn before the testimony. And Aaron and his sons shall place it, that it may give light before the Lord until the morning. † It shall be a perpetual observance through out their succcessions before the children of Israel.   

CHAP. XXVIII. God commandeth Moses to make divers sorts of vestures for Aaron and his sons, prescribing the matter, manner, and ornaments thereof.  
TAKE unto thee also Aaron thy brother with his sons, from among the children of Israel, 
:: Vocation necessary to spiritual function. Heb. 5.  that they may do the function of priesthood unto me: Aaron, Nadab, and Abiu, Eleazar, and Ithamar. † And thou shalt make an holy vesture to Aaron thy brother for glory and beauty. † And thou shalt speak to all the wise of hart, whom I have replenished with the spirit of wisdom, that they make Aaron's vestures, wherein he being sanctified may minister to me. † And 
:: These vestments sign fie that bishops and priests must have special virtues, discretion▪ purity of life, sincere intention, contemplation of God, supportation of the people's infirmity▪ solicitude of their good, examplar life, sound doctrine, and band of union. S. Hiero. ad Fabi●l. de vestitu Sacerdotum. to. 3.  these shall be the vestments that they shall make: Rationale and an Ephod, a tunike and a strait linen garment, a mitre and a girdle. They shall make the holy vestments for thy brother Aaron and his sons, that they may do the function of priesthood unto me. † And they shall take gold, and hyacinth, and purple, and scarlet twice died, and silk. † And they shall make the Ephod of gold and hyacinth and purple, and scarlet twice died, and twisted silk, embroidered with divers colours. † It shall ●●u● two edges joined in the top on both sides, that they ●a● be closed together † The very workmanship also and all the variety of the work shall be of gold and hyacinth, and purple, and scarlet twice died, and twisted silk. † And thou shalt take two Onyx stones, and shalt grave in them the names of the children of Israel: † six names in one stone, and the other six in the other, according to the order of their nativity. † After the work of a graver and the graving of a lapidary, thou shalt grave them with the names of the children of Israel, set in gold and compassed about: † and thou shalt put them in both sides of the Ephod, a memorial for the children of Israel. And Aaron shall bear their names before the Lord upon both shoulders, for a remembrance. † Thou shalt make also hooks of gold, † and two little chains of most pure gold linked one to an other, which thou shalt put into the hooks. † The Rationale of judgement also thou shalt make with embroidered work of divers colours, according to the workmanship of the Ephod of gold, hyacinth, and purple, and scarlet twice died, and twisted silk. † It shall be four square and double: it shall have the measure of a palm aswell in length as in breadth. † And thou shalt set in it four rues of stones: In the first rew shall be the stone sardius, and topazius, and the emeraud: † in the second the carbuncle, the sapphire, and the jasper: † in the third a ligurius, an achates, an amethyst: † in the fourth a chrysolith, an onyx, and beryllus. they shall be set in gold by their rues. † And they shall have the names of the children of Israel: with twelve names shall they be graven, every stone with the names of every one according to the twelve tribes. † Thou shalt make in the Rationale chains linked one to an other of the purest gold: † and two rings of gold, which thou shalt put in both the tops of the Rationale: † and the golden chains thou shalt join to the rings, that are in the edges thereof: † and the ends of the chains themselves thou shalt couple with two hooks on both sides of the Ephod, which is toward the Rationale. † Thou shalt make also two rings of gold which thou shalt put in the tops of the Rationale, in the brims, that are over against the Ephod, & look toward the back parts thereof. † moreover also other two rings of gold, which are to be set on both sides of the Ephod beneath, that looketh toward the nether joining, that the Rationale may be fitted with the Ephod, † and may be fastened by the rings thereof unto the rings of the Ephod with a lace of hyacinth, that the joining artificially wrought may continue, and the Rationale and Ephod may not be separated one from the other. † And Aaron shall bear the names of the children of Israel in the Rationale of judgement upon his breast, when he shall enter into the sanctuary, a memorial before the Lord for ever. † And thou shalt put in the Rationale of judgement 
:: Knowledge of the cause, and sincere proceeding therein, are the two keys of right judgement.  Doctrine, and verity, which shall be on Aaron's breast, when he shall go in before the Lord: and he shall bear the judgement of the children of Israel on his breast, in the sight of the Lord always. † And thou shalt make the tunike of the Ephod all of hyacinth, † in the mids whereof above shall be a hole for the head, and a border round about it wo●en, as is wont to be made in the utmost parts of garments, that it may not easily be broken. † And beneath at the feet of the same tunike, round about, thou shalt make as it were pomegranates, of hyacinth, and purple, and scarlet twice died, little bells interposed between, † so that there be a bell of gold and a pomegranate: and again an other bell of gold and a pomegranate. † And Aaron shall be vested with it in the office of his ministery, that the sound may be heard, when he goeth in and cometh out of the sanctuary, in the sight of the Lord, and that he die not. † Thou shalt make also a plate of the purest gold: wherein thou shalt grave after the work of a graver, holy to the Lord. † And thou shalt tie it with a lace of hyacinth, and it shall be upon the mitre, † hanging over the forehead of the high Priest. And Aaron shall carry the iniquities of those things, which the children of Israel have offered and sanctified, in all their gifts and donaries. And the plate shall be always in his forehead, that the Lord may be well pleased with them. † And thou shalt gird the tunike with silk, and thou shalt make a silken mitre, and a bawdrike of embroidered work. † moreover for the sons of Aaron thou shalt prepare linen tunikes, and bawdrikes and mitres for glory and beauty: † And with all these things thou shalt vest Aaron thy brother, and his sons with him. And thou shalt consecrate the hands of them all, and shalt sanctify them, that they may do the function of priesthood unto me. † Thou shalt make also linen breeches, to cover the flesh of their turpitude from the reins unto the thighs: † and Aaron and his sons shall use them when they shall enter into the tarberbernacle of testimony, or when they approach to the Altar to minister in the sanctuary, lest guilty of iniquity they die. It shall be a law for ever to Aaron, and to his seed after him.   

CHAP. XXIX. The manner of consecrating Aaron and other Priests: with burnt offerings, 26. and pacifiques, whereof Aaron and his sons shall participate. 38. The institution of the daily sacrifice of two lambs, one in the morning, the other at even.  
BUT this also shalt thou do, 
:: Special preparation before Bishops and Priests be consecrated.  that they may be consecrated to me in priesthood. Take a calf from the heard, and two rams without spot, † and unleavened bread, and a cake without leaven, tempered with oil, wafers also unleavened anointed with oil: of wheaten flower thou shalt make al. † And being put in a basket thou shalt offer them: and the calf and the two rams. † And thou shalt bring Aaron and his sons to the door of the tabernacle of testimony. And 
:: The first preparation in the p 〈…〉 to b●●●●●e ●●a●●d is cl●●●●ng from 〈…〉▪ then to ●e adorned with the virtues above mentioned pag. 234.  when thou hast washed the father with his sons in water, † thou shalt vest Aaron with his vestments, that is, with the linen garment and the tunic, and the Ephod and the Rationale, which thou shalt gird with the baudrike. † And thou shalt put the mitre upon his head, and the holy plate upon the mitre, † and thou shalt power the oil of unction upon his head: and by this rite shall he be consecrated. † His sons also thou shalt bring, and shalt invest them with the linen tunickes, and gird them with a bawdrike, † to wit, Aaron and his children, and thou shalt put mitres upon them: and they shall be priests to me by a perpetual religion. After that thou shalt have consecrated their hands, † thou shalt present also the calf before the tabernacle of testimony. And Aaron and his sons shall lay their hands upon his head, † and thou shalt kill him in the sight of the Lord, beside the door of the tabernacle of testimony. † And that which thou takest of the blood of the calf, thou shalt put upon the horns of the Altar with thy finger, and the reit of the blood thou shalt power at the bottom thereof. † Thou shalt take also the whole fat that covereth the entrails, and the call of the liver, and the two kidneys, and the fat that is upon them, and shalt offer a burnt sacrifice upon the Altar: † but the flesh of the cal●e and the hide and the dung, thou shalt burn abroad without the camp, because it is for sin. † Thou shalt take also one ram, upon the head whereof Aaron & his sons shall lay their hands. † Which when thou hast killed, thou shalt take of the blood thereof, and power round about the Altar. † And the ram itself thou shalt cut into pieces, and his entrails and feet being washed, thou shalt put upon the flesh cut in pieces, and upon his head. † And thou shalt offer the whole ram for a burnt sacrifice upon the Altar: it is an oblation to the Lord a most sweet savour of the victim of the Lord. † Thou shalt take also the other ●amme, upon whose head Aaron and his sons shall lay their hands. † Which when thou hast immolated, thou shalt take of his blood, and put upon the tip of the right ear of Aaron and of his sons, and upon the thumbs and great toes of their right hand and foot, and thou shalt power the blood upon the Altar round about. † And when thou hast taken of the blood that is upon the Altar, and of the oil of unction, thou shalt sprinkle Aaron and his vesture, his sons & their vestments. And after they and their vestments are consecrated, † thou shalt take the fat of the ram, and the tail & the tallow, that covereth the lungs, and the call of the liver, and the two kidneys, and the fat, that is upon them, and the right shoulder, because it is the ram of consecration: † and a piece of one loaf, a cake tempered with oil, a wafer out of the basket of azymes, which is set in the sight of the Lord: † and thou shalt put all upon the hands of Aaron and of his sons, and shalt sanctify them elevating before the Lord. † And thou shalt take all from their hands: and shalt burn them upon the Altar for an holocauste, a most sweet savour in the sight of the Lord, because it is his oblation. † Thou shalt take also the breast of the ram, wherewith Aaron was consecrated, and elevating it thou shalt sanctify it before the Lord, and it shall fall to thy part. † And thou shalt sanctify both the consecrated breast, and the shoulder that thou didst separate of the ram, † wherewith Aaron was consecrated and his sons, and they shall fall to Aaron's part and his sons by a perpetual right from the children of Israel: because they are the primitives and beginnings of their pacific victims which they offer to the Lord. † And the holy vesture, which Aaron shall use, his sons shall have after him, that they may be anointed, and their hands consecrated in it. † He of his sons that shall be appointed high priest in his steed, & that shall enter into the tabernacle of testimony to minister in the sanctuary, shall wear it seven days. † And thou shalt take the ram of the consecration, and shalt boil the flesh thereof in a holy place; † which Aaron shall eat and his sons. The lo●ues also, that are in the basket, they shall eat in the entry of the tabernacle of testimony, † that it may be a placable sacrifice, and the hands of the offerers may be sanctified. A stranger shall not eat of them, because they are holy. † And if there remain of the consecrated flesh, or of the bread till the morning, thou shalt burn the remains with fire: they shall not be eaten, because they are sanctified. † all, that I have commanded thee, thou shalt do upon Aaron and his sons. Seven days shalt thou consecrate their hands: † and thou shalt offer a calf for sin every day for expiation. And thou shalt cleanse the Altar when thou hast offered the host of expiation, and shalt anoint it unto sanctification. † seven days shalt thou expiate the altar & sanctify it, and it shall be most holy. Every one, that shall touch it, shall be sanctified.  
† This is it which thou shalt do upon the Altar: Two lambs of a year old 
:: divers things were offered at divers times, and all signified Christ's Sacrifice in his Church s. Aug li. 1. c▪ 18. co● adverse. leg. & prophet. yet none daily but a lamb: more particularly signifying the daily offering of the lamb of God and perpetual effect thereof. Origen. ●n. Joan. 1.  every day continually, † one lamb in the morning, & an other at even, † the tenth part of flower tempered with oil beaten, which shall have in measure the fourth part of an hin, and wine for libation of the same measure to one lamb. † And the other lamb thou shalt offer at even, according to the rite of the morning oblation, and according to that which we have said, for a savour of sweetness: † it is a sacrifice to the Lord, by perpetual oblation unto your generations, at the door of the tabernacle of testimony before the Lord, where I will appoint to speak unto thee. † And there will I command the children of Israel, and the Altar shall be sanctified in mv glory. † I will sanctify also the tabarnacle of testimony with the Altar, and Aaron with his sons, to do the function of priesthood unto me. † And I will dwell in the mids of the children of Israel, and will be their God, † and they shall know that I am the Lord their God, that have brought them out of the Land of Egypt, that I might abide among them, I the Lord their God.   

CHAP. XXX. How, and of what matter, the Altar of incense shall be made: 12. What money shall be gathered for the use of the Tabernacle. 18. A brazen laver is also to be made, 25. and holy oil of unction.  
thou shalt make also an Altar to burn incense, of the wood setim, † having a cubit of length, and an other of breadth, that is, four square, and two cubits in height. The horns shall proceed out of the same. † And thou shalt plate it with the purest gold, as well the grate thereof, as the walls round about, and the horns. And thou shalt make to it a crown of gold round about, † and two golden rings under the crown on either side, that the bars may be put into them, and the Altar may be carried. † The bars also themselves thou shalt make of the wood setim, and shalt plate them with gold. † And thou shalt set the Altar against the veil, that hangeth before the ark of testimony before the propitiatory wherewith the testimony is covered, where I will speak to thee. † And Aaron shall burn incense upon it, sweetly fragrant, in the morning. When he shall dress the lamps, he shall burn it: † and when he shall place them at even, he shall burn incense everlasting before the Lord through your generations. † You shall not offer upon it incense of an other composition, nor oblation, and victim, neither shall you offer libamentes. † And Aaron shall pray upon the horns thereof once a year, with the blood of that which was offered for sin, and shall pacify upon it in your generations. It shall be most holy to the Lord. † And our Lord spoke to Moses, saying: † When thou shalt take the sum of the children of Israel according to their number, every one of them shall give a price for their souls to the Lord, and there shall be no scourge among them, when they shall be reckoned. † And this shall every one give that passeth to the naming, 
:: That is, 7. d ob English. For a sickle of the sanctuary is about 15. d  half a sickle according to the measure of the temple. A sickle hath twentee 
:: Obolus, 3. farthings.  aboles. The half part of a sickle shall be offered to the Lord. † He that is accounted in the number, for twenty years and upward, shall give price. † The rich man shall not add to half a sickle, and the poor man shall diminish nothing. † And the money being received, which was contributed of the children of Israel, thou shalt deliver unto the uses of the tabernacle of testimony, that it may be a monument of them before the Lord, and he may be propitious to their souls. † And our Lord spoke to Moses, saying: † Thou shalt make also a laver with his foot of brass, to wash in: and thou shalt set it between the tabernacle of the testimony and the Altar. And water being put into it, † Aaron and his sons shall wash therein their hands and feet, † when they are going into the tabernacle of testimony, and when they are to come unto the Altar, to offer on it incense to the Lord, † lest perhaps they die. it shall be an everlasting law to him, and to his seed by successions. † And our Lord spoke to Moses, † saying: Take spices, of principal and chosen myrrh five hundred sickles, and of cinnamon half so much, that is, two hundred fifty sickles, of calamus in like manner two hundred fifty, † and of casia five hundred sickles after the weight of the sanctuary, of oil of olives the measure him: † and thou shalt make the holy oil of unction, an ointment compounded by the art of an unguentarie, † and thereof thou shalt anoint the tabernacle of testimony, and the ark of the testament, † and the table with the vessel thereof, the candlestick, and the furniture thereof, the Altars of incense, † and of holocauste, and all the furniture that pertaineth to the service of them. † And thou shalt sanctify all, and they shall be most holy: he that shall touch them, shall be sanctified. † Thou shalt anoint Aaron and his sons, and shalt sanctify them, that they may do the function of priesthood unto me. † To the children of Israel also thou shalt say: This oil of unction shall be holy unto me through your generations. † The flesh of man shall not be anointed therewith, and you shall make none other after the composition of it, because it is sanctified, and shall be holy unto you. † What man soever shall compound such, and shall give thereof to a stranger, shall be abandoned out of his people. † And our Lord said to Moses: Take unto thee spices, stactee, and onycha, galbanum of sweet savour, and the clearest frankincense, all shall be of equal weight: † and thou shalt make incense compounded by the work of an unguentarie, exactly tempered, and pure, and most worthy of sanctification. † And when thou hast beaten all into very small powder, thou shalt set of it before the tabernacle of testimony, in the place where I will appear to thee. Most holy shall the incense be unto you. † Such confection you shall not make unto your own uses, because it is holy to the Lord. † What man soever shall make the like, to enjoy the smell thereof, shall perish out of his people.   

CHAP. XXXI. Beseleel and Ooliab are deputed by our Lord to make the Tabernacle, and the things belonging thereto. 12. The observation of the sabbath day is again commanded. 18 And our Lord delivereth to Moses' two tables written with the singer of God.  
AND our Lord spoke to Moses, saying: † Behold, I have called by name Beseleel the son of Vri the son of Hur of the tribe of Juda, † and I have replenished him with the spirit of God, with wisdom, & understanding, and knowledge in all work, † to devise whatsoever may be artificially made of gold, and silver, and brass, † of marble, and precious stones, and diversity of wood. † And I have given him for his fellow Ooliab the son of Achisamech of the tribe of Dan. And in the hart of every skilful man have I put wisdom: that they may make all things which I have commanded thee, † the tabernacle of covenant, and the ark of testimony, and the propitiatory, that is over it, and all the vessel of the tabernacle, † and the table and the vessel thereof, the candlestick most pure with the vessel thereof, and the altars of incense, † and of holocauste, and all their vessel, the laver with his foot, † the holy vestments in the ministery for Aaron the priest, and for his sons, that they may execute their office, about the sacred things: † the oil of unction, and the incense of spices in the sanctuary, all things which I have commanded thee, shall they make. † And our Lord spoke to Moses, saying: † speak to the children of Israel, and thou shalt say to them: See that you keep my sabbath: because it is a sign between me and you in your generations: that you may know that I am the Lord, which sanctify you. † keep you my sabbath: for it is holy unto you: he that shall pollute it, dying shall die: he that shall do work in it, his soul shall perish out of the mids of his people. † Six days shall you do work: in the seventh day is the sabbath, the holy rest to the Lord. every one that shall do any work in this day, shall die. † Let the children of Israel keep the Sabbath, and celebrate it in their generations. It is an everlasting covenant † between me and the children of Israel, and a sign perpetual. for in six days the Lord made heaven and earth, and in the seventh he ceased from work. † And our Lord, when he had ended such speeches in mount Sinai, gave unto Moses' two stone tables of testimony, written 
:: Not by mice, but by an Angel, at God's appointment. Gal. 3. v. 19  with the finger of God.   

CHAP. XXXII. The people (Aaron consenting) make & adore the image of a calf. 7. which God reue●ling to Moses, 11. be prayeth our Lord, for Abraham, Isaac, and jacob's sake to spare the people, and perform his promise. 14. Wherewith God is pacified. 15. Yet Moses coming from the Mount, and seeing the calf, and idolatry, throweth down the tables and breaketh them. 20. destroyeth the idol, 21. blameth Aaron, 27. causeth many Idolaters to be slain, 31. and again prayeth for the people.  
AND the people seeing that Moses made tarriance ere he came down from the mount, being assembled against Aaron, they said: Arise, make us 
:: Aaron knew what gods they meant, to wit, such as they had senne worshipped in Egypt, and therefore he made them a molten calf. v. 4.  gods, that may go before us: for what hath chanced to this Moses the man that brought us out of the Land of Egypt, we know not. † And Aaron said to them: Take the golden earlettes from the ears of your wives, and sons and daughters, & bring them to me. † And the people did that he had commanded, bringing the earlettes to Aaron. † Which when he had received, he form them by founder's work, and made of them “ a molten calf. And they said: These are thy gods Israel, that have brought thee out of the land of Egypt. † Which when Aaron had senne, he builded an altar before it, and by a criers voice proclaimed saying: tomorrow is the solemnity of the Lord. † And rising in the morning, they offered holocaustes, and pacific hosts, and the people sat down to eat, and to drink, and they role up 
:: excess in play called foolish mirth, is the daughter of gluttony, and mother of idolatry. S. Greg. li. 31. c. 31. Moral.  to play. † And our Lord spoke to Moses, saying: go, get thee down: thy people, which thou hast brought out of the Land of Egypt, hath sinned. † They have quickly revolted from the way, that thou didst show them: and they have made to themselves a molten calf, and have adored, and immolating hosts unto 
:: To the molten calf, which they had made.  it, have said: These are thy gods Israel, that have brought thee out of the Land of Egypt † And again our Lord said to Moses: I see that this people is stiff-necked: † 
:: God saying, suffer me, signifieth that he could be hindered S. Hierom. in Ion●. 1.  suffer me, that my fury may be angry against them, and that I may destroy them, and I will make thee into a great nation. † But “ Moses besought the Lord his God, saying: Why Lord, is thy fury angry against thy people, whom thou hast brought forth of the Land of Egypt, in great power, and in a strong hand? † Let not the Egyptians say I beseech thee: He hath craftily brought them forth, that he might kill them in the mountains, and destroy them from the earth: let thine anger cease, and be pacified upon the wickedness of thy people. † “ remember Abraham, Isaac, and Israel 
:: Not only Gods promise. but also his servants merits are here proposed for procuring mercy to the people. See the Annotation.  thy servants, to whom thou swarest by thine own self, saying: I will multiply your seed as the stars of heaven: and this whole land, whereof I have spoken, I will give to your seed, and you shall possess it always. † And our Lord was pacified from doing the evil which he had spoken against his people. † And Moses' returned from the mount, carrying the two tables of testimony in his hand, written on both sides, † and made by the work of God: the writing also of God was graven in the tables. † And joshua hearing the tumult of the people crying out, said to Moses: The noise of battle is heard in the camp. † Who answered: It is not the cry of men encouraging of fight, nor the shout of men compelling to flee: but I do hear the voice of singers. † And when he approached to the camp, he saw the calf, and the dances: and being 
:: Moses' the meekest manon earth. (Nu. 12.) in God's cause was most zealous against sin. ●. Aug. q. 144. in Exod.  very wrath, he threw the tables out of his hand, and broke them at the foot of the mount. † and catching the calf which they had made, he burned it, and bet it into powder, which he strawed into water, and gave thereof drink to the children of Israel. † And he said to Aaron: What hath this people done to thee, that thou shouldest bring upon them an heinous sin? † To whom he answered: Let not my lord be offended: for thou knowest this people, that it is prone to evil: † they said to me: Make us gods, that may go before us: for unto this same Moses, that brought us forth out of the Land of Egypt, we know not what is chanced. † To whom I said: Which of you hath gold? They took, and brought to me: and I cast it into the fire, and 
:: Aaron confessed the fault briefly, not intending a frivolous excuse: for he could not think, but Moses knew the truth. ●. Aug. q. 145 in Exod.  this calf came forth. † Moses' therefore seeing the people that they were made naked (for Aaron had spoiled them for the ignominy of filth, and had set them naked among their enemies) † and standing in the gate of the camp, he said: If any man be our Lords, let him join to me. And there gathered unto him all the sons of Levi: † to whom he said: This saith the Lord God of Israel: Put every man his sword upon his thigh: go, & return from gate to gate through the mids of the camp, and every man kill his brother, and friend, and neighbour. † And 
:: Their zeal used with authority and order is here rewarded: which otherwise wanting, when Simeon and Levi slew the Sichemites, was blamed by Jacob. Gen. 34. & 49.  the sons of Levi did according to the saying of Moses, and there were slain in that day about three thousand men. † And Moses said: You have consecrated your hands this day to our Lord, every man in his son & in his brother, that blessing may be given to you † And when the next day was come, Moses spoke to the people: You have sinned a very great sin: I will go up to our Lord, if by any means I may be able to entreat him for your sinful fact. † And returning to our Lord▪ he said: I beseech thee: this people hath sinned a heinous sin, and they have made to themselves gods of gold: either forgive them this trespass, † or if thou do not, 
:: Moses not content with his own salvation, would rather perish with the people, than they should all be destroyed: and therefore at his instance God pardoned them. S. Hicr●. E●. 12 ad Ga●d. & in Jone. 1. S. Aug q. 147. in Exod.  strike me out of the book that thou hast written. † To whom our Lord answered: He that hath sinned to me, him will I strike out of my book: † but go thou, and lead this people whither I have told thee: mine Angel shall go before thee. And I in the day of revenge will visit this sin also of theirs. † Our Lord therefore smote the people for the fault concerning the calf, which Aaron had made.  

ANNOTATIONS. CHAP. XXXII.  
4. A molten calf] No other reason can be imagined, why the people 
This people thought the calf to be the true God.  falling to idolatry, required the image of a calf, rather than of any other thing, but for that they thought the black calf with white spots, called Apis, or Serapis, whom they saw the Egyptians esteemed most of all their 
S. Aug. li. 18. c ●. civit.  gods, to be the chief, or only God. And therefore to this famous Idol, they ascribed the benefit of their delivery from bondage, saying: These are thy gods, o Israel, that have brought thee out of the Land of Egypt. So they meant not 
They adored that which the image represented.  to worship our Lord, the true God, in that image, as Calvin would have it, 
li. 1. c. 11. para. 9 Instit.  but the very calf whose image it was, for adoring immediately the calves image, and immolating hosts to it (v. 8.) they protested that to be their God, which the image represented. This appeareth also, Deut. 32. v. 18. God that begat thee thou hast forsaken: and hast forgotten our Lord thy creator. And Psal. 105. v. 21. They forgot God, which saved them.  
11. Moses' besought.] Albeit Moses with most humble submission prayed 
Calvin chargeth Moses with arrogancy. Moses' charity concurred with God's providence.  for the people, which God so accepted, that he was thereby pacified, (v. 14.) yet Calvin here condemneth him of arrogancy, and pride, as though he imperiously 
In hunc locum.  prescribed law to God, spoiling him of his justice. Much otherwise S. Hierom (Epist. 12. ad Gaudent.) commending his fervent charity, doubteth not to say. Dei potentiam servi preces impediebant. The servants prayers hindered God's power, because God himself saying, suffer me, that my fury may be angry against them, and that I may destroy them: showed his divine providence to be such, as he might be stayed, from doing that which be threatened.  
13. Remember Abraham,] It much troubled Calvin, that for obtaining pardon 
S. Aug. q. 149. in Exod. S. Chrys▪ ho. 42. in Gen. The●d. q 67. in Exo.  
God showeth mercy for the merits of his servants.  for the people, the patriarchs are mentioned, for whose sake and merits, mercy, and protection was promised by God (Gen. 18. 22. 26.)▪ prophesied by Jacob, (Gen. 48.) performed here, and in many other places. And it is a vain evasion to say; God showed his mercy for his promise sake only; for he promised the same for their merits; as appeareth in the places alleged. 
Grace goeth before merits.  Though all merits proceed from God's grace, first given without merite●. 1. Cor. 4. v. 7. S. Aug. degrat. & lib. arb. c. 6.    

CHAP. XXXIII. God's wrath being mitigated by Moses, the people mourn for their sin, 7. Moses pitcheth the tabernacle without the camp, and therein converseth familiarly with God. 18. desiring to see his glory.  
AND our Lord spoke to Moses, saying: go, get thee up from this place, thou and thy people which thou hast brought out of the Land of Egypt, into the land whereof I swore to Abraham, Isaac, and Jacob, saying: To thy seed I will give it: † and I will send an Angel thy precusor, that I may cast out the Chananeite, and Amorrheite, and Hetheite, and Pherezeite, and heveite, and jebuseite, † and thou Mayest enter into the land that floweth with milk and honey: for 
:: God w●uld not in this passage work such miracles, as he did, bringing them forth of Egypt. So it is a comination because they werest ubborne and stiff necked.  I will not go up with thee, because thou art a stiff-necked people: lest perhaps I destroy thee in the way. † And the people hearing this very ill saying, mourned: and no man put on his ornaments after the custom. † And our Lord said to Moses: speak to the children of Israel: Thou art a stiff-necked people, once I shall go up in the mids of thee, and shall destroy thee. Now presently lay away thy ornaments, that I may know what to do unto thee. † therefore the children of Israel laid away their ornaments from mount Horeb.  
† Moses' also taking the tabernacle, pitched it without the camp a far of, and called the name thereof, The Tabernacle of covenant. And all the people, that had any question, went forth to the Tabernacle of covenant, without the camp. † And when Moses went forth to the tabernacle, all the people rose up, and every one stood in the door of his pavilion, and they beheld the back of Moses, till he entered into the tabernacle. † And when he was entered into the Tabernacle of covenant, the pillar of the cloud came down, and stood at the door, and he spoke with Moses, † all they beholding that the pillar of the cloud stood at the door of the Tabernacle. And they stood, and adored at the doors of their tabernacles. † And our Lord spoke unto Moses' face to face, as a man is wont to speak to his friend. And when he returned into the camp, his minister joshua the son of Nun, a young man, departed not from the Tabernacle. † And Moses' said to our Lord: Thou commandest me to lead forth this people: and dost not show me whom thou wilt send with me, especially whereas thou hast said: I know thee by name, and thou hast found grace in my sight. † If therefore I have found grace in thy sight, show me thy face, that I may know thee, and may find grace before thine eyes, look upon thy people this nation. † And our Lord said: My face shall go before thee, and I will give thee rest. † And Moses said: If thyself dost not go before, bring us not out of this place. † For whereby shall we be able to know I and thy people, that we have found grace in thy sight, unless thou walk with us, that we may be glorified of all peoples, that dwell upon the earth? † And our Lord said to Moses: This word also, which thou hast spoken, will I do: for thou hast found grace before me, and thyself I have known by name. † Who said: show me thy glory. † He answered: I will show thee 
:: The vision of God in gloric, is algo●d.  all good, and 
:: God by his grace maketh his servants to call upon his name. S. Aug. q 154. in Exod.  will call in the name of the Lord before thee: and I will have mercy on whom I will, and I will be merciful to whom it shall please me. † And again he said: Thou canst not see my face: 
:: None in this life can see God as saints do in glory. 1. Joan. 3.  for man shall not see me, and live. † And again: Behold, quoth he, there is a place with me, and thou shalt stand upon the rock. † And when my glory shall pass, I will set thee in a hole of the 
Rom 9  rock, and protect thee with my right hand, until I pass: † and I will take away my hand, and thou shalt see 
:: Moses' saw more glorious works & effects of God, than other Prophets, yet not his substance and divine nature. Theodoret. q. 68 in Exod S Hier. de verb. Isa. vidi. Dom. S. Chrysost. ho. 4. de in copy, Dei natura.  my backepartes: but my face thou canst not see.   

CHAP. XXXIIII. Moses goeth again into Mount Sinai, with new tables, praying for the people. 10. to whom God promiseth to give possession of the landlord. 12. Prohibiteth all association with the Gentiles, for fear of idolatry, 18. giveth precepts concerning the first borne, the Sabbath, and other feasts. 28. After forty days fast, Moses returneth to the people with the commandments, and his face appearing horned, he covereth it, whensoever he speaketh to the people.  
AND after this he said: 
:: The first tables being broken, yet others are made: so though the first grace given in baptism be lost, Yet there remaineth penance, as the second table of safety after shipwreck S. Hiero. Epis ad Demedriad.  Cut thee two tables of stone like unto the former, and I will write upon them the words, which the tables had, which thou hast broken. † Be ready in the morning, that thou Mayest forwith go up into the mount Sinai, and thou shalt stand with me upon the top of the mount. † Let no man go up with thee, neither let any man be seen throughout the whole mount: the oxen also and the sheep let them not feed over against. † He cut out therefore two tables of stone, such as had been before: and rising very early he went up into mount Sinai, as our Lord had commanded him, carrying with him the tables. † And when our Lord was descended in a cloud, Moses stood with him, calling upon the name of our Lord. † Who passing before him, he said: 
* chief ruler.  Dominatour Lord God, merciful and clement, patiented and of much compassion, and true, † Which keepest mercy unto thousands: which takest away iniquity, and wicked facts, and sins, and no man of himself is innocent before thee. Which dost render the iniquity of the fathers to the children, and to the nephews unto the third and fourth generation. † And Moses' making haste, bowed flat unto the earth, and adoring † he said: If I have found grace in thy sight o Lord, I beseech thee that thou wilt go with us (for it is a stiff necked people) and take away our iniquities and sins, and possess us. † Our Lord answered: 
:: Notwithstanding his former commination chap. 33. v 3 God here promiseth new benefits.  I will make a covenant in the sight of all, I will do signs that were never seen upon the earth, nor in any nations: that this people may see, in the mids of whom thou art, the terrible work of the Lord which I will do. † observe all things which this day I command thee: I myself will cast out before thy face the Amorrheite, and Chananeite, and Hetheite, the Pherezeite also, and heveite, and jebuseite. † Beware thou never join amity with the inhabitants of that land, which may be thy ruin: † but destroy their altars, break their statues, and cut down their groves: † adore not a strange God. The Lord his name is jealous, God is an emulatour. † Enter no traffic with the men of those regions: lest, when they have fornicated with their gods, and have adored their idols, some man call thee to eat of the things immolated. † Neither shalt thou take a wife for thy sons of their daughters: lest after themselves have fornicated, they make thy sons also to fornicate with their gods. † Molten gods thou shalt not make to thee † Thou shalt keep the solemnity of the azymes. Seven days shalt thou eat azymes, as I have commanded thee, in the time of the month of new corn: for in the month of spring time thou didst go out of Egypt. † all of the male kind, that openeth the matrice, shall be mine. Of all beasts as well oxen as of sheep, it shall be mine. † The firstborn of an ass thou shalt redeem with a sheep: but if thou wilt not give a price for it, it shall be slain. The firstborn of thy sons thou shalt redeem: neither shalt thou appear empty in my sight. † Six days shalt thou work, the seventh day thou shalt cease to ear, and reap. † The solemnity of weeks thou shalt make to thee, in the first fruits of corn of thy wheat harvest, and the solemnity, when the time of the year returneth that all things are laid up. † Three times of the year all thy male shall appear in the sight of the omnipotent Lord God of Israel. † For when I shall have taken away the nations from thy face, and shall have dilated thy borders, no man shall lie in wait against thy land, when thou dost go up, and appear in the sight of the Lord thy God thrice in a year. † Thou shalt not immolate the blood of my host upon leaven: neither shall there remain in the morning of the victim of the solemnity of the Phase. † The first of the fruits of thy ground thou shalt offer in the house of the Lord thy God. Thou shalt not boil a kid in the milk of his dam. † And our Lord said to Moses: writ thee these words, in which I have made a covenant both with thee and with Israel. † therefore he was there with our Lord forty days and forty nights: he did not eat bread, and he drunk no water, and 
:: God by an angel not Moses. supra v 1. & Deut. 10. v. 2. & 4.  he wrote in the tables the words of the covenant, 
:: How soever the commandments are divided in both tables, here it is certain, that there be no more nor fewer than ten in al.  ten † And when Moses came down from the mount Sinai, he held the two tables of testimony, and he knew not that his face was 
:: So his face appeared to the beholders, by reason of the glistering beams of his countenance shining gloriously, after his conversation with God forty days: which signifieth that much more that which abideth (in all eternity) is in glory. 2. Cor. 3.  horned by the conversation of the talk of our Lord. † And Aaron and the children of Israel seeing the face of Moses' horned, they were afraid to come near. † And being called of him, they returned as well Aaron as the princes of the synagogue. And after that he spoke to them, † all the children of Israel also came to him: whom he commanded all things that he had heard of our Lord in mount Sinai. † And having ended his talk, he put 
:: The same veil (saith S. Paul) remaineth upon the hart of the Jews, that they can not see Christ, till by his special grace they shall be illuminated: 2 Cor 3. The like is upon the hart of heretics that can not see the Church. S. Aug. in Psal. 30. con 2.  a veil. Upon his face. † Which going in to our Lord, and speaking with him, he took away until he went forth, and then he spoke to the children of Israel all things that had been commanded him. † Who saw that the face of Moses coming forth was horned, but he covered his face again, if at any time he spoke to them.   

CHAP. XXXV. The precept of the Sabbath is yet renewed. 4. First fruits, and other gifts are required, and duly offered, for the making of the tabernacle and other things thereto belonging, which are here recited. 30. Beseleel and Oo. iab are appointed workmen for this purpose.  
THEREFORE 
:: After the fall of the people to idolatry, their punishment, and repentance, their reconciliation to God and new tables of the commandments made and written, Moses repeateth the former precept, of keeping the Sabbath, and provideth all necessaries to the making of the Tabernacle, whereto the Princes and people most promptly and liberally contribute S. Aug. q. 172. in Exo.  all the multitude of the children of Israel being gathered together, he said to them: These are the things which our Lord hath commanded to be done. † Six days you shall do work: the seventh day shall be holy unto you, the sabbath, and rest of our Lord: he that shall do any work in it, shall be slain. † You shall not kindle site in all your habitations on the sabbath day. † And Moses' said to all the assembly of the children of Israel: This is the word that our Lord hath commanded, saying: † Separate with you first fruits to the Lord. Let every one that is willing and hath a ready hart, offer them to the Lord: gold and silver, and brass, † hyacinth and purple, and scarlet twice died, and silk, the hair of goats, † and rams skins died red, and ianthin skins, the wood setim, † and oil to maintain lights, and to make ointment, and most sweet incense, † Onyx stones, and precious stones, for the adorning of the Ephod and the Rationale. † whosoever of you is wise, let him come, and make that which our Lord hath commanded: † to wit, the Tabernacle, and the roof thereof, and the cover, the rings, and the bordeworke with the bars, the pings and the feet: † the ark and the staves, the propitiatory, and the veil, that is drawn before it: † the Table with the bars and the vessel, and the loaves of proposition: † the candlestick to bear up the lights, the vessel thereof and the lamps, and the oil to the nourishing of fires: † the Altar of incense, and the bars, and the oil of unction and the incense of spices: the Hanging at the door of the tabernacle: † the Altar of holocauste, and his grate of brass, with the bars and vessel thereof: the laver and his feet: † the Curtines of the court with the pillars and the feet, the hanging in the doors of the entry, † the pings of the tabernacle and of the court with their little cords: † the vestiments, that are to be used in the ministery of the sanctuary, the vesture of Aaron the high Priest, and of his sons, to do the function of Priesthood unto me. † And all the multitude of the children of Israel going forth from the sight of Moses, † offered first fruits to our Lord with a most prompt and devout mind, to make the work of the tabernacle of the testimony. Whatsoever was necessary to the service thereof and to the holy vestments, † both men and women did give, tabrets and earlettes, rings and bracelets: every vessel of gold was separated for the donaries of our Lord. † If any man had hyacinth, and purple, and scarlet twice died red, and ianthin skins, † metal of silver and brass, they offered to our Lord, and the wood setim for divers uses. † But the skilful women also gave such things as they had spun, hyacinth, purple, and scarlet, and silk, † and goats hair, giving all of their own accord. † But the princes offered onyx stones, and precious stones, for the Ephod and the Rationale, † and spices and oil to maintain the lights, and for the preparing of ointment, and to make the incense of most sweet savour. † all men and women with devout mind offered donaries, that the works might be made which our Lord had commanded by the hand of Moses. All the children of Israel did dedicated voluntary things to our Lord.  
† And Moses' said to the children of Israel: Behold, our Lord hath 
:: As matter alone is not sufficient for a building without artificers, to whom God giveth special skill: so for expounding holy Scripture God giveth particular knowledge to Pastors and Doctors, to the consummation of saints, to the work of the ministery, to the edifying of the body of Christ. (the Church. Ephes. 4.  called by name Beseleel the son of Vri the son of Hur of the tribe of Juda. † And hath filled him with the spirit of God, with, wisdom and intelligence, and science and allearning † to devise and to make work in gold and silver, and brass, † and in graving stones, and in carpenters work. Whatsoever can be devised artificially, † he hath given in his hart: Ooliab also the son of Achisamech of the tribe of Dan: † both hath he instructed with wisdom, to make the works of a carpenter, a tapester, an embroderer of hyacinth and purple, and scarlet twice died, and silk, and to weave all things, and to invent all new things.   

CHAP. XXXVI. More being given then was needful. 6. Moses' made to be proclaimed that no more should be offered. 8. So the curtines, 13. rings, 18. buckles, 19 the cover, 20. boards, 21. bars, 35. a veil, 36. pillars, and a hanging are made ready.  
BESEL●EL therefore, and Ooliab, and every wise man, to whom our Lord gave wisdom and understanding, to know how to work artificially, made the things that are necessary for the uses of the sanctuary, and which our Lord did command. † And when Moses had called them, and every cunning man, to whom our Lord had given wisdom, and such as of their own accord had offered themselves to the making of the work, † he delivered all the donaries of the children of Israel unto them. Who being earnest about the work, the people daily in the morning did offer their vows. † Whereupon 
:: As the people abounded in devotion, so the workmen of modesty and religion would have no more then necessary ●. Augustin q. ●71. in Exod.  the arstificers being constrained to come, † said to Moses: The people offereth more than is necessary. † Moses' therefore commanded proclamation to be made by the criers voice: Let neither man nor woman offer any more in the work of the sanctuary. And so they ceased from offering gifts, † because the things that were offered did suffice and were over much. † And all the wise hearted men, to accomplish the work of the tabernacle, made ten curtines of twisted silk, and hyacinth, and purple, and scarlet twice died, with varied work, and the art of embrodering: † of which one had in length twenty eight cubits, and in breadth four: there was one measure of all the curtines. † And he joined five curtines, one to an other, and the other five be coupled to themselves one with an other. † He made also loupes of hyacinth in the edge of one curtain on either side, and in the edge of the other curtain in like manner, † that the loupes might meet one against an other, and might be joined eech with other. † Whereupon also he did cast fifty rings of gold, that might catch the loupes of the curtines, and might be made one tabernacle. † He made also eleven curtines of goats hair to cover the roof of the tabernacle: † one curtain in length had thirty cubits, & in breadth four cubits: all the curtines were of one measure: † of which five he joined apart, & the other six apart. † And he made fifty loupes in the edge of one curtain, and fifty in the edge of an other curtain, that they might be joined one to an orher. † And fifty buckles of brass wherewith the roof might be knit together, that of all the curtines there might be made one covering. † He made also a cover for the tabernacle of rams skins died red: & an other cover over that of ianthin skins. † He made also the boards of the tabernacle of the wood setim standing. † The length of one board was ten cubits: and the breadth contained one cubit and an half. † There were two morteses throughout every board, that one might be joined to the other. So made he in all the boards of the tabernacle. † Of the which twenty were at the south side against the South, † with forty feet of silver. Two feet were put under one board on either side of the corners, where the morteses of the sides end in the corners. † At that side also of the tabernacle, that looked toward the North, he made twenty boards, † with forty feet of silver, two feet for every board. † But against the west, to wit, at that side of the tabernacle, which looketh to the sea, he made six boards, † and two other at each corner of the tabernacle behind: † which were also joined from beneath unto the top, & they grew together into one connexion. So he made on either side at the corners † that there were in all eight boards, and had sixteen feet of silver, to wit, two feet under every board † He made also bars of the wood setim, five to hold together the boards of one side of the tabernacle, † and five other to join together the boards of the other side: and besides these, five other bars at the west side of the tabernacle against the sea. † He made also an other bar, that might come by the mids of the boards from corner unto corner. † And the bordeworke itself he plated with gold. And their rings he made of gold, through which the bars might be drawn: the which also themselves he covered with plates of gold. † He made also a veil of hyacinth, and purple, scarlet, and twisted silk, with embroidered work, varied and distinguished: † and four pillars of the wood setim, which with their heads he plated with gold, casting their feet of silver. † He made also a hanging in the entry of the tabernacle of hyacinth, purple, scarlet, and twisted silk, with the work of an embroderer: † and five pillars with their heads, which he covered with gold, and their feet he did cast of brass.   

CHAP. XXXVII. Beseleel maketh the ark. 6. the propitiatory, with Cherubimes, 10. the Table, with vessel belonging thereto, 17. the candlestick with bowls and branches 23. seven lamps with snuffers, 25. the Altar of incense, 29. and compoundeth the incense.  
AND Beseleel made also the ark of the wood setim, having two cubits and an half in length, and a cubit and an half in breadth, the height also was of one cubit and an half: and he plated it with the purest gold within and without. † And he made to it a crown of gold round about, † casting four rings of gold at the four corners thereof: two rings in the one side, and two in the other. † bars also he made of the wood setim, which he plated with gold, † and which he put into the rings, that were at the sides of the ark to carry it. † He made also the Propititorie, that is, the Oracle, of the purest gold, two cubits and an half in length, and a cubit and an half in breadth. † Two Cherubins also of beaten gold, which he set on either side of the propitiatory: † One Cherub in the top of one side, and the other Cherub in the top of the other side: two Cherubins in each top of the Propitirtorie, † spreading their wings, and 
:: The Cherubins covering all upon and within the ark signify (saith S Gregory Nyssen) that the Scriptures have a hiegher sense than the literal. de vita Moyseos post medium.  covering the propitiatory, and looking one toward the other and toward it. † He made also the table of the wood setim in length two cubits, and in breadth one cubit, which had in height a cubit & an half. † and he did compass it with the finest gold, and he made to it a golden ledge round about, † and to the ledge itself a golden crown enterpolished of four fingers, and upon the same an other golden crown. † And he cast four rings of gold, which he put in the four corners at every foot of the table † against the crown: and he put the bars into them, that the table might be carried. † The bars also themselves he made of the wood setim, and compassed them with gold. † And the vessel for the divers uses of the table, saucers, phiales, and goblets, and censars, of pure gold, wherein the libamentes are to be offered. † He made also the candlestick beaten of the finest gold. From the shaft whereof the branches, cups, and bowls and lilies did proceed: † six on both sides, three branches on one side, and three on the other: † three cups in manner of a nut on every branch, and bowls withal and lilies: and three cups of the fashion of a nut in an other branch, and bowls withal and lilies. The work of the six branches, that proceeded from the shaft of the candlestick, equal † And in the shaft itself were four cups after the manner of a nut, and bowls withal at every one and lilies: † and bowls under two branches in three places, which together make six branches proceeding from one shaft. † both the bowls therefore, & the branches were out of it, all beaten of the purest gold. † He made also the seven lamps with their snuffers, and the vessel, where the snuffing should be put out, of most pure gold. † The candlestick withal the vessel thereof did weigh a talon of gold. † He made also the altar of incense of the wood setim, having a cubit every way four square, and in height two: from the corners whereof the horns did proceed. † And he plated it with the purest gold, with the grate and the walls and the horns. † And he made to it a crown of gold round about, and two golden rings under the crown at either side, that the bars may be put into them, and the altar may be carried. † And the bars themselves he made also of the wood setim, and covered them with plates of gold. † He compounded also oil for the ointment of sanctification, and incense of the purest spices with the work of a pigmentarie.   

CHAP. XXXVIII. The same Beseleel maketh the Altar of Holocauste. 8. the brazen laver. 9 the court with pillars and hang. 21. The gifts that were offered are recited.  
HE MADE also the Altar of Holocauste of the wood setim, five cubits four square, and three in height: † the horns whereof did proceed from the corners, and he covered it with plates of brass. † And for the uses thereof he prepared of brass divers vessels, cauldrons, tongues, flesh-hooks, pothooks, & firepannes. † And the grate thereof in manner of net he made of brass, and under it in the mids of the altar an hearth, † casting four rings at as many tops of the net, to put in bars to carry it: † the which themselves also he made of the wood setim, and covered them with plates of brass: † and he drew them through the rings, that stood out in the sides of the altar. And the altar itself was not massy, but hollow of boards, and within empty. † He made also the laver of brass, with the foot thereof, of women's glasses, 
:: These women watched there for devotion, and it seemeth the same custom continued till Christ's time. For Anna the widow observed this state of life. Luc. ●●  that watched in the door of the tabernacle. † He made also the court, in the south side whereof were hang of twisted silk, of an hundred cubits, † twenty pillars of brass with their feet, the heads of the pillars, & the whole graving of the work, of silver. † In like manner at the north side the hang, pillars, and feet and the heads of the pillars were of the same measure, and work and metal. † But on that side that looketh to the West, there were hang of fifty cubits, ten brazen pillars with their feet, and the heads of the pillars, and all the graving of the work, of silver. † moreover against the East he prepared haginges of fifty cubits: † of the which, one side contained fistene cubits of three pillars, with their feet: † and on the other side (because between both he made the entry of the tabernacle) there were hang equally of fifteen cubits, and three pillars, and feet as many. † all the hang of the court were woven of twisted silk. † The feet of the pillars were of brass, and their heads with all their gravinge of silver: but the pillars also of the court themselves he plated with silver. † And in the entry thereof he made with embroidered work a hanging of hyacinth, purple, scarlet, and twisted silk, that had twenty cubits in length, but the height was five cubits according to the measure, which all the hang of the court had. † And the pillars in the entry were four with feet of brass, and their heads and gravinge of silver. † The pings also of the tabernacle and of tpe court round about he made of brass. † These are the iustrumentes of the taberbacle of testimony, which were numbered according to the precept of Moses, in the ceremonies of the Levites by the hand of Ithamar the son of Aaron the priest: † which Beseleel the son of Vri, the son of Hur, of the tribe of Juda had accomplished, as our Lord commanded by Moses, † having joined to himself for his companion Ooliab the son of Achisamech of the tribe of Dan: who was himself also an egregious artificer in wood, and a tapister and embroderer of hyacinth, purple, scarlet, and silk. † all the gold that was spent in the work of the sanctuary, and that was offered in donaries, was nine and twenty talentes, and seven hundred thirty sickles according to the measure of the sanctuary. † And it was offered of them that passed to the number, from twenty years and upward, of six hundred three thousand, and five hundred fifty, able men to bear arms. † There were moreover an hundred talents of silver, whereof were cast the feet of the sanctuary, and of the entry where the velle hangeth. † An hundred feet were made of an hundred talentes, one talon being accounted for every foot. † And of the thousand seven hundred, and seventy five he made the heads of the pillars, which themselves he also plated with silver. † Of brass also there were offered seventy two thousand talentes, and four hundred sickles besides, † of the which were cast the feet in the entry of the tabernacle of testimony, and the altar of brass with the grate thereof, and all the vessel, that pertain to the use thereof, † and the feet of the court aswell in the circuit as in the entire thereof, and the pings of the tabernacle and of the court, round about.   

CHAP. XXXIX. All the ornaments of Aaron and his sons are made. 31. and the whole work of the Tabernacle is perfited.  
MOREOVER of hyacinth and purple, scarlet and silk he made the vestures, that Aaron should wear when he ministered in the holy places, as our lord commanded Moses. † He made therefore an Ephod of gold, hyacinth, and purple, and scarlet twice died, and twisted silk, † with embroidered work, and he did cut thin plates of gold, and drew them small into threads, that they might be twisted with the woufe of the former colours, † and two edges coupled one to the other in the top on either side, † and a bawdrike of the same colours, as our Lord had commanded Moses. † He prepared also two Onyx stones, fast set and closed in gold, and graven by the art of a lapidary, with the names of the children of Israel: † and he set them in the sides of the Ephod for a monument of the children of Israel, as our Lord had commanded Moses. † He made also a Rationale with embroidered work according to the work of the Ephod, of gold, hyacinth, purple, and scarlet twice died, and twisted silk: † four square, double, of the measure of a palm. † And he set four rues of precious stones. In the first rue was sardius, topazius, an emeraud. † In the second, a carbuncle, a sapphire, and a jasper. † In the third, a ligurius, an achates, and an amethyst. † In the fourth a chrysolith, an onyx, and beryllus, compassed and enclosed in gold by their rues. † And the twelve stones themselves, were graven with the names of the twelve tribes of Israel, every one with his several name. † They made also in the rationale little chains linked one to an other of the purest gold, † and two hooks, and as many rings of gold. Moreover the rings they set on either side of the Rationale, † on the which the two golden chains should hang, which they put into the hooks, that stood out in the corners of the Ephod. † These both before and behind did so agree with them selves, that the Ephod and the Rationale might be knit one to the other, † tied to the bawdrike and with rings strongly coupled, which a lace of hyacinth joined, lest they should flag loosely, and be moved one from the other, as our Lord commanded Moses. † They made also the tunike of the Ephod all of hyacinth, † and a hole for the head in the upper part against the mids, and the border of the hole round about woven: † and beneath at the feet pomegranates of hyacinth, purple, scarlet, and twisted silk: † and little bells of the purest gold, which they did put between the pomegranates in the utmost part of the tunike round about: † to wit, a bell of gold, and a pomegranate, wherewith the high priest went adorned, when he executed his ministery, as our Lord had commanded Moses. † They made also silken tunikes with woven work for Aaron and his sons: † and mitres with their little crowns of silk: † linen breeches also, of fine line: † and a girdle of twisted silk, hyacinth, purple, & scarlet twice died, with the art of embrodering, as our Lord had commanded Moses. † They made also the plate of 
:: Alexander the great seeing Jaddus the hiegh Priest, bearing this venerable plate on his forehead, with great reverence went unto him, and adored the name of God written in the pla●e. josephus. li. 11. c. 8. Antiq.  sacred veneration of most pure gold, and they wrote in it with the work of a lapidary: The holy of our Lord: † and they tied it to the mitre with a lace of hyacinth, as our Lord had commanded Moses. † therefore all the work of the tabernacle & of the roof of testimony was perfited: and the children of Israel did all things which our Lord had commanded Moses. † And they offered the tabernacle and the roof and the whole furniture, rings, boards, bars, pillars and their feet, † the cover of rams skins died red, and the other cover of ianthin skins, † the veil, the ark, the bars, the propitiatory, † the table with the vessel thereof and the loaves of proposition: † the candlestick, the lamps, and the furniture of them with the oil: † the altar of gold, and the ointment, and the incense of spices: † and the hanging in the entry of the tabernacle: † the altar of brass, the grate, the bars, and all the vessel thereof: the laver with the foot thereof: the hang of the court, and the pillars with their feet: † the hanging in the entry of the court, and the little cords, and the pings thereof. Nothing wanted of the vessel, that was commanded to be made for the ministery of the tabernacle, and for the roof of covenant. † The vestiments also, which the priests use in the sanctuary, to wit, Aaron and his sons, † the children of Israel offered, as our Lord had commanded. † Which things after that Moses saw all finished, he blessed them.   

CHAP. XL. According to God's commandment Moses erecteth the Tabernacle, with all things appertaining, the first day of the second year after their delivery from Egypt. 32. God replenisheth the same with his majesty, a cloud remaining over it by day, and a pillar of fire by night, but when they shall march, the same passeth before them.  
AND our Lord spoke to Moses, saying: † The 
:: The Tabernacle, prepared in the first year and erected the first day of the second year, signifieth the Church of Christ prepared in the old Testament, & established, exalted, and confirmed in the new.  first month, the first day of the month, thou shalt erect the tabernacle of the testimony, † and shalt put in it the ark, and shalt let down before it the veil: † and bringing in the table, thou shalt set upon it the things that are commanded after the rite. The candlestick shall stand with the lamps thereof, † and the altar of gold whereon the incense is burned, before the ark of testimony. Thou shalt put the hangging in the entry of the tabernacle, † and before it the altar of holocauste: † the laver between the altar and the tabernacle, which thou shalt fill with water. † And thou shalt compass about the court with hang, and the entry thereof. † And taking the oil of unction thou shalt anoint the tabernacle with the vessel thereof, that they may be sanctified: † the altar of holocauste and all the vessel thereof: † the laver with the foot thereof; all shalt thou consecrate with the oil of unction, that they may be 
:: More holy than any thing without the sanctuary, but the Sancta Sanctorum itself was then most holy of all places in this world.  most holy. † And thou shalt bring Aaron and his sons to the door of the tabernacle of testimony, and having washed them with water, † thou shalt revest them with the sacred vestiments, that they may minister to me, and the unction of them may prosper to an everlasting priesthood. † And Moses did all things which our Lord had commanded. † therefore the first month of the second year, the first day of the month, the tabernacle was placed. † And Moses' erected, it, and put the boards and feet and bars, and reared the pillars, † and spread the roof over the tabernacle, putting over it a cover, as our Lord had commanded. † He put also the testimony in 
:: A gomor of Manna was now put in the ark mentioned before. chap. 16.  the ark, thrusting bars underneath, and the oracle above. † And when he had brought the ark into the tabernacle, he drew before it the veil to fulfil the commandment of our Lord. † He set the table also in the tabernacle of testimony at the north side without the veil, † ordering the bread of proposition before it, as our Lord had commanded Moses. † He set the candlestick also in the tabernacle of testimony over against the table on the south side, † placing the lamps in order, according to the precept of our Lord. † He set also the altar of gold under the roof of testimony against the veil, † and burned upon it the incense of spices, as our Lord had commanded Moses. † He put also the hanging in the entry of the tabernacle of testimony, † and the altar of holocauste in the entry of the testimony, offering on it the holocauste, and the sacrifices, as our Lord had commanded. † The laver also he set between the tabernacle of testimony and the altar, filling it with water. † And Moses' and Aaron, and his sons washed their hands and feet, † when they entered the roof of covenant, and went to the altar, as our Lord had commanded Moses. † He erected also the court round about the tabernacle and the altar, drawing the hanging in the entry thereof. After all things were perfited, † the cloud covered the tabernacle of testimony, and the glory of our Lord filled it. † 
:: Without all doubt (s●●th S. Augustin. q. 173. in Exod.) Moses' prefigured other persons when he entered into the cloud on mount Sinai, and others now when he could not enter into the tabernacle reple nished with the glory of God. In Sinai he signified those that penetrate the profound mysteries of Christ, here the Jews who understand not the same.  Neither could Moses enter the roof of covenant, the cloud covering all things, and the majesty of our Lord shining, because the cloud had covered all things. † If at any time the cloud did leave the tabernacle, the children of Israel went forward by their troops: † If it hung over, they remained in the same place. † For the cloud of our Lord hung over the tabernacle by day, and a sire by night, in the sight of all the children of Israel throughout all their mansions.     


THE argument OF Leviticus.  
WHEN the Tabernacle was erected, near to Mount Sinai, 
Exod. vlt.  
So soon as the Tabernacle was erected God declared the offices of the Levites, written in this book: whereof it is called leviticus.  the first day of the second year, after the children of Israel parted from Egypt, and was so replenished with God's majesty, that none, no not Moses himself could enter in, our Lord speaking from thence, called Moses, and declared to him the offices of the Levites; whom only, and no others, he deputed for the administration, and charge 
Nu. 1.  of sacred things: whereof this book (wherein they are written) is called leviticus. In which saith S. Hierom, all and every Sacrifice, yea almost 
Epist. ad Paulinum. levit. 1. 8.  every syllable, and Aaron's vestments, and the whole levical order breath forth heavenly sacraments, or mysteries. For first God here prescribeth what sacrifices he will have, in what manner, and to 
The contents of this book.  what purposes. Then what parts and qualities he requireth in Priests; how they shall be vested and consecrated, severely punishing some that transgressed: with commandment neither to offer in sacrifice, nor to eat things reputed 
11. 12. 18.  unclean, and the manner of purifying such things, and persons, as by divers occasions were polluted: Interposing also some moral, and judicial precepts; appointeth certain solemn feasts, times of rest, and jubilee year. Finally promiseth rewards, and threateneth punishments to those that keep or break 
23. 26. 27.  his commandments: with particular admonition touching vows and tithes. So this book may be divided into five special parts. The first, of divers 
Divided into five parts.  sorts of Sacrifices: in the seven first chapters. The second, of consecrating Priests, and their v●stments, with punishment for offering strange fire. in the three next chapters. The third, of distinction between clean and unclean, with the manner of purifying certain legal uncleanness, and other precepts moral and judicial. from the 11. chap. to the 23. The fourth, of feasts, times of rest, and jubilee with privileges, rewards, and punishments, from the 23. chap. to the 27. The fifth, of vows, and tithes. in the last chapter.   

THE book Leviticus, IN HEBREW VAICRA.  

CHAP. I. divers rites in offering holocaustes, as well of cattle, 14. as of birds.  
AND our LORD called Moses, and 
The first part of this book. Of divers sorts of Sacrifices.  spoke to him out of the tabernacle of testimony, saying: † speak to the children of Israel; & thou shalt say to them: “ The man of you, that shall offer an host to our Lord, of beasts, that is of oxen & sheep, offering victims † if his oblation be “ an holocauste, and of the heard; he shall offer 
:: The best and perfectest of every kind is to be offered to God, not the blind, lame, or weak. Gen. 4. Malach. 1.  a male, without spot, at the door of the tabernacle of testimony, to propitiate our Lord unto him: † and he shall put his hands upon the head of the host, and it shall be acceptable, and profitable to his expiation. † And he shall immolate the calf before our Lord, and the children of Aaron the priests shall offer the blood thereof, pouring it in the circuit of the altar, which is before the door of the tabernacle. † And the skin of the host being plucked of, the joints they shall cut into pieces, † and shall put fire underneath in the altar, having before laid a pile of wood in order: † and the joints that are cut out, laying in order thereupon, to wit, the head, & all things that clean to the liver, † the entrails and feet being washed with water, and the priest shall burn them upon the altar for an holocauste, and “ sweet savour to our Lord. † And if the oblation be of flocks, an holocauste of sheep or of goats, a lamb of a year old without spot shall he offer: † and he shall immolate it at the side of the altar that looketh to the North, before our Lord: but the blood thereof the sons of Aaron shall pour upon the altar round about: † and they shall divide the joints, the head, and all that clean to the liver: and shall lay them upon the wood, under which the fire is to be put: † but the entrales and the ●e●te they shall wash with water. And the whole the priest shall offer, and burn upon the altar for an holocaust, and most sweet savour to our Lord. † But if the oblation of holocaust to our Lord be of birds, of turtles and young pigeons, † the priest shall offer it at the altar: and writhing the head to the neck, and breaking the place of the wound, he shall make the blood to run down upon the brim of the altar: † but the crop of the throat, and the feathers he shall cast nigh to the altar at the east side, in the place where the ashes are wont to be powered out, † and he shall break the pinnions thereof, and shall not cut, nor divide it with a knife, and shall burn it upon the altar, putting fire under the wood. It is an holocaust and oblation of most sweet savour to our Lord.  

ANNOTATIONS. CHAP. I.  
2. The man that shall offer] Sacrifice being the most special external service, 
Sacrifice presupposed to be necessary, God prescribeth the rites to be observed therein.  whereby man acknowledgeth the supreme dominion of God, and his own subjection and homage to his divine majesty, was so well known to be necessary (as being in most frequent use in the law of nature, and in all nations) that here needed not any new precept in general, that the people of God should offer sacrifice, though for special purposes, certain particular sacrifices were some times appointed, but this duty & obligation presupposed, our Lord first admonishing to offer the best, and perfectest things in every kind, prescribeth with what rites, and ceremonies it shall be done. As in offering an holocaust of the heard, it must be a male without spot; and be offered at the door of the tabernacle, the offerer putting his hands upon the head of the host; the priests must offer the blood, pouring it in the circuit of the altar; pluck of the skin; cut the joints in pieces; lay them in order; the entrales and feet being washed, burn all upon the Altar; And the like in other sacrifices, all for just and reasonable causes, without which the wisdom of God doth nothing. Sap. 7. & Psal. 103. v 24.  
3. An holocaust] In respect of divers things offered, the divers manner, and 
Three kinds of Sacrifice.  causes of offering, there were many sorts of Sacrifices: but all are reduced to three kinds. The first was Holocaust, in which all was burned in the honour of God, and resolved into vapour, which ascendeth upwards in sign that all 
Holocauste.  we have is of God. The second was Sacrifice for sin, & that of divers sorts, 
Sacrifice for sin. pacific Sacrifice.  for the variety of sins and persons; and part of this sacrifice was burned, the other part belonged to the Priests. The third was pacific sacrifice, whereof one part was burnt, an other pertained to the Priests, and an other to them, that gave the oblation. And of this kind there were two sorts, one of thanksgiving for benefits received: the other to procure favour in any good 
For benefits received: or desired.  enterprise, or desire. All the which did prefigure and forshew one only Sacrifice of Chtists body and blood, offered by him in two manners; bloody on the cross once for ever, whereof S. Paul expressy speaketh (Heb. 9) unbloody in forms of bread and wine, whereof the same S. Paul speaketh (Heb. 13. v. 10.) showing that Christians have an Altar, and consequently a Sacrifice far excelling 
All sacrifices of the old Testament prefigured Christ's Sacrifice on the cross, and in the Eucharist.  those of the Tabernacle; and our saviour himself (Math. 26. v. 25.) speaking of the contents in the chalice, said: it was his blood of the new Testament, which he then instituted and dedicated, as is there noted. And the ancient Fathers (by Caluins' confession in Heb. 9) generally use this distinction of the same Sacrifice offered in bloody, & in unbloody manner. They likewise teach that all lawful Sacrifices of the Law of nature, and of Moses did end, and were complete in this one, which is our daily Sacrifice, our immaculate l●m●e, our manna, our libament, our holocaust, our Sacrifice for sin, our pacific Sacrifice for all purposes, and in steed of all old Sacrifices. So S. Augustin lib 8. c. 27. lib. 17. c. 20. the civit. lib. 3 de Bapis. c. 19 lib. 1. cont. Adverse l●g & ptophet. c. 18. & 20. S. Chrysost. in Psal. 95. S. Leo. sir 8. the Pass. and other fathers teach.  
9 Swetesavour.] Not that the savour of corporal things (though it were 
Not the external work for itself but sincere devotion pleaseth God. External sacrifices were ordained: 1. to keep the people from idolatry. 2. To induce them to internal virtues.  sweeter than of burnt flesh and bones) delighteth Gods most pure substance: but for that man's frailty in some good sort performing his duty, is very acceptable to his divine goodness. For otherwise he required not these Sacrifices, nor other external Rites for him self, but he would have his people for their own good to be exercised therein: especially for three causes. First to keep them from idolatry, whereto they were very prone, as appeareth by their often falling, notwithstanding continual admonitions to the contrary. For being as it were burdened with many ceremonies, pertaining to God's true service, they might have less mind, leisure, and occasion to serve Idols Secondly, for so much as man consisteth of soul and 
Io. 4. v 24. Rom. 6. v. 19  body, as the soul must interiorly worship God in spirit and verity; so the body must also honour him exteriorly, serving justice unto sanctification: that is by external good works to increase justice, and sanctity, when by them the mind is instructed and invited to know and honour God. For otherwise saith S Dionyse (c. 1. ●alest▪ Hi●rer.) unless man's understanding use the help of corporal things, divine verity can not be attained. And S. Augustin (lib. 10. c. 5 civit.) teacheth that God commanded external Sacrifices, thereby 
Psal. 5●.  to lead his servants unto mortified spirits, contrite and humbled hearts, to mercy and compassion towards others. In brief (c. 3. Enchir) to the true and perfect serving of his divine power by faith, hope, and charity. Thirdly, that 
3. To signify greater Mysteries of the new Testament.  these external Sacrifices and Rites might prefigure and signify greater, more excellent, and more effectual Mysteries of the new Testament. For as S. Paul speaketh (Heb. 10.) the la (of Moses') having a shadow of good things to come, not the very image of the things, brought not to perfection; nor took away sins by the blood of oxen or goa●es, but being (asis●●id) a shadow, rather shaded then perfectly showed the great benefits, which the new law as a perfect image lively representeth: especially Christ's passion, which is the very fountain of grace and mercy. And whereas the old law could not justify (Gal. 3.) the law of Christ doth in deed justify, as the Gospel witnesseth, saying: (Joan 1 v. 17.) The la was given by Moses, grace and verity wa● made by Jesus Christ.    

CHAP. II. How to offer flower, 4. loaves, wafers, with oil and incense, without leaven or honey, 12. also first fruits. 13. And salt in every oblation.  
WHEN a soul shall offer an oblation of sacrifice to our Lord, 
:: These oblations were specially for the poorest sort. So God tempered his law to the ability of every one. Theod. q. 1. in Leuit.  fine flower shall be his oblation. and he shall pour oil upon it, and put frankincense, † and shall carry it to the sons of Aaron the priests: of whom one shall take a handful of the flower, and the oil, and all the frankincense, and shall put it a memorial upon the Altar for a most sweet savour to our Lord. † And that which shall be left of the sacrifice, shall be Aaron's, and his sons, holy of holies among the oblations of our Lord. † But when thou offerest a sacrifice baked in the oven: of flower, to wit, loaves without leaven, tempered with oil, and wafers unleavened laid over with oil. † If thine oblation be of the frying pan, of flower tempered with oil, and without leaven, † thou shalt divide it in little pieces, and shalt pour oil upon it. † And if the sacrifice be from the gridiron, in like manner the flower shall be tempered with oil, † which offering to our Lord, thou shalt deliver to the hands of the priest. † Who having offered it, shall take a memory of the sacrifice, and burn upon the altar for a sweet savour to our Lord, † and whatsoever is left, shall be Aaron's, and his sons, holy of holies among the oblations of our Lord. † every oblation, that is offered to our Lord, shall be made :: without leaven, neither shall any leaven and 
:: As literally no leaven, not honey might be offered in sacrifice: so all sin and carnal delectation must be excluded in christian life.  honey be burned in the sacrifice of our Lord. † The first fruits only of them and the gifts you shall offer: but upon the altar they shall not be put, for a savour of sweetness. † What sacrifice soever thou offerest, thou shalt season it with salt neither shalt thou take away the salt of the covenant of thy God from thy sacrifice. In every oblation thou shalt offer 
:: That salt signifieth discretion, appeareth by S Paul exhorting to seasonal our talk with salt Collos. 4. v. 6.  salt. † But if thou offer a gift of the first fruits of thy corn to our Lord, of the ears being yet green, thou shalt dry it at the fire, and bruise it in manner of meal, and so shalt thou offer thy first fruits to our Lord, † pouring oil upon it, and putting on frankincense, because it is the oblation of our Lord. † whereof the priest shall burn for memory of the gift, part of the meal bruised, and of the oil, and all the frankincense.   

CHAP. III. How the pacific hosts must be offered of beeves, 6. sheep, 7. lambs, 12. and goats.  
AND if his oblation be an host of pacifiques, and he will offer of beves, male or 
:: In holocaust only the male was offered, c●ap. 1. in other sacrifices both sexes were acceptable.  female, without spot shall he offer them before our Lord. † And he shall lay his hand upon the head of his victim, which shall be immolated in the entry of the tabernacle of testimony, and the sons of Aaron the priest shall pour the blood in the circuit of the altar. † And they shall offer of the host of pacifiques, for an oblation to our Lord, the fat that covereth the entrails, and whatsoever fat is within: † the two kidneys with the fat wherewith the guts are covered, and the call of the liver with the two little kidneys. † And they shall burn them upon the altar, for an 
:: These parts and the fat: were burned as an Holocaust, the rest of the oblation being pacific.  holocaust, putting fire under the wood: for an oblation of most sweet savour to our Lord. † But if his oblation, and the host of pacifiques be of flocks, whether he offer male, or female, they shall be without spot. † If he offer a lamb before our Lord, † he shall put his hand upon the head of his victim; which shall be immolated in the entry of the tabernacle of testimony: and the sons of Aaron shall power the blood thereof in the circuit of the altar. † And they shall offer of the host of pacifiques, a sacrifice to our Lord: the fat and the whole rump, † with the kidneys, and the fat that covereth the belly and all the vital parts, and both little kidneys, with the fat that is about the guts, and the call of the liver with the two little kidneys. † And the priest shall burn them upon the altar, to the food of the fire, and of the oblation of our Lord. † If his oblation be a goat, and he offer it to our Lord, † he shall put his hand upon the head thereof: and shall immolate it in the entry of the tabernacle of testimony. And the sons of Aaron shall pour the blood thereof in the circuit of the altar. † And they shall take of it to the food of our Lord's fire, the fat that covereth the belly, and that covereth all the vital parts: † the two little kidneys with the call, that is upon them about the guts, and the tallow of the liver with the little kidneys: † and the priest shall burn them upon the altar, to the food of the fire, and of a most sweet savour. All the fat shall be our lords † by a perpetual right in your generations, and in all your habitations: you shall eat no blood nor fat at al.   

CHAP. four How a Priest, 13. the multitude, 22. a Prince, 27. or any one of the people, sinning of ignarance, must offer hosts.  
AND our Lord spoke to moyses, saying: † speak to the children of Israel: The soul that sinneth by 
:: Ignorance of that we are bond to know is sin: and more in Priests then in others.  ignorance, and doth any thing of all the commandmentes of our Lord, which he commanded not to be done. † If the priest that is anointed sin, making the people to offend, he shall offer for his sin, a calf without spot to our Lord: † and he shall bring it to the door of testimony before our Lord, and shall put his hand upon the head thereof, and shall immolate it to our Lord. † He shall draw also of the blood of the calf, carrying it into the tabernacle of testimony. † And when he hath dipped his finger in the blood he shall sprinkle it 
:: We see here and in many other places that numbers are mystical, not always superstitious.  seven times before our Lord, against the veil of the sanctuary. † and of the same blood he shall put upon the horns of the altar of incense most acceptable to our Lord, which is in the tabernacle of testimony. And all the rest of the blood he shall power at the foot of the altar of holocauste in the entry of the tabernacle. † And the fat of the calf he shall take away for the sin, aswell that which covereth the entrails, as all the parts that are within. † The two little kidneys, and the call that is upon them beside the guts, and the fat of the ●iuer with the two little kidneys, † as is taken away from the calf which is an host of pacifiques, and he shall burn them upon the altar of hollocauste. † But the skin and all the flesh with the head and feet and boweles and dung, † and the rest of the body he shall carry forth without the camp into a clean place, where the ashes are wont to be powered out: and he shall burn them upon a pile of wood, which shall be burnt in the place where the ashes are powered out. † And if all the multitude of Israel be ignorant, and through ignorance do that which is against the commandment of our Lord, † and afterward understand their sin, they shall offer for their sin 
:: A Priest, and the whole multitude offered the same sacrifice of a calf, for their sins: the Prince offered a male goat, a private person a female. See Theod▪ ret. q▪ 1. in Le●● versus finem.  a calf, and shall bring it to the door of the tabernacle. † And the ancients of the people shall put their hands upon the head thereof before our Lord. And the calf being immolated in the sight of our Lord, † the priest that is anointed, shall carry of the blood into the tabernacle of testimony, † dipping his finger, and sprinkling seven times against the veil. † and he shall put of the same blood on the horns of the altar, that is before our Lord, in the tabernacle of testimony: and the rest of the blood, he shall pour at the foot of the altar of holocauste, which is at the door of the tabernacle of testimony. † And all the fat thereof he shall take up, & shall burn it upon the altar: † doing so with this calf, as he did also before: and the priest praying for them, our Lord will be propitious unto them. † But the calf itself he shall carry forth without the camp, and shall burn it like as the former calf: 
:: Though in ordinary sacrifices for sin, one part was allotted to the Priests (by whose ministery God remitted sins) yet of the sacrifice for a priests sins, or for the sins of the multitude, the priests had no part, lest they should save cost, or reap commodity by sacrifice for their own or the whole people's sins▪ but all was burned as in a holocaust. Theodoret q. 3. in Leuit. S. though 1▪ 2. q. ●02. 2. 3. ad. 8.  because it is for the sin of the multitude. † If a Prince sin, and by ignorance do of many things one, that by the law of our Lord is forbidden: † and afterward understandeth his sin, he shall offer an host to our Lord, a buck of the goats without spot. † And he shall put his hand upon the head thereof: and when he hath immolated it in the place where holocaust is wont to be slain before our Lord, because it is for sin, † the priest shall dip his finger in the blood of the host for sin, touching the horns of the altar of holocauste, and the rest pouring at the foot thereof. † But the fat he shall burn upon it, as is wont to be done in the victims of pacifiques: and the priest shall pray for him, and for his sin, and it shall be forgiven him. † And if a soul of the people of the land shall sin through ignorance, doing any of those things, that by the law of our Lord are forbidden, and offending, † and knoweth his sin, he shall offer a she goat without spot. † And he shall put his hand upon the head of the host that is for sin, and shall immolate it in the place of holocaust. † And the priest shall take up of the blood with his finger: and touching the horns of the altar of holocaust, the rest he shall power out at the foot thereof. † But taking away all the fat, as is wont to be taken away of the victims of pacifiques, he shall burn it upon the altar, for a sweet savour to our Lord; and he shall pray for him, and it shall be forgiven him. † But if he offer of the flock a victim, for his sin, to wit, an ewe without spot; † he shall put his hand upon the head thereof, and shall immolate it in the place where the hosts of holocausts are wont to be slain. † And the priest shall take of the blood thereof with his finger, and touching the horns of the altar of holocaust, the rest he shall power at the foot thereof. † all the fat also he shall take away, as the fat of the ram, that is offered for pacifiques, is wont to be taken away: and shall burn it upon the altar, a burnt sacrifice of our Lord: and he shall pray for him, and for his sin, and it shall be forgiven him.   

CHAP. v Of hosts, for the sin of concealing an others periur●e. 2. for uncleanness 4. for vain swearinge 14. for rrour in exercising holy rites, 17. & for any sin committed by ignorance.  
IF a soul sin, and hear the voice of one swearing, and be witness because either he himself saw, or is privy to it: 
:: When perjury doth prejudice an others cause, he that knoweth the truth is bond to reveil it to the judge; but with discretion to avoid scandal.  unless he utter it, he shall bear his iniquity. † The soul that toucheth any unclean thing, either that which was killed of a beast, or died of itself, or any other thing that creepeth: and forgetteth his uncleanness is guilty, and hath offended: † and if he touch any thing of the uncleanness of man, according to any imputitie wherewith he is wont to be polluted, & having forgotten, do know it afterward, he shall be guilty of an offence. † The soul that sweareth, and uttereth with his lips, that he would do 
:: Swearing to do that is evil, or not doing that is lawfally sworn, is sin.  either ill; or well, and bindeth the same with an oath, and his word, & having forgotten afterward understandeth his offence, † let him do penance for his sin, † and offer of the flocks an ewe lamb, or a she goat, and the priest shall pray for him and for his sin: † but if he be not able to offer a beast, let him offer two turtles, or two young pigeons to our Lord, one for sin, and the other for an holocaust, † and he shall give them to the priest: who offering the sirst for sin, shall wryth back the head thereof to the little pinions, so that it stick to the neck, and be not altogether broken of. † And of the blood thereof he shall sprinkle the wall of the altar, and whatsoever is left, he shall make it distill to the bottom thereof, because it is for sin. † And the other he shall burn for an holocauste, as is wont to be done: and the priest shall pray for him, and for his sin, and it shall be forgiven him. † And if his hand be not able to offer two turtles, or two young pigeons, he shall offer for his sin, of flower the tenth part of an ephi. He shall not put oil upon it, nor cast any frankincense thereon, because it is for sin, † and he shall deliver it to the priest: who taking thereof a full handful, shall burn it upon the altar for a monument, of him that did offer it: † praying for him and making expiation, but the part that is left, himself shall have for a gift. † And our Lord spoke to Moses, saying: † If a soul transgressing the ceremonies, by error shall sin in those things that are sanctified to our Lord, he shall offer for his offence a ram, without spot out of the flocks, that may be bought for two sickles, according to the weight of the sanctuary: † and 
:: For remission of sin restitution is first required if ●niu●●e was done.  the damage itself which he did, he shall restore, and the fift part he shall add besides, delivering it to the priest, who shall pray for him, 
:: Besides restitution satisfaction is also necessary for the offence to God. Theodoret. q. 2. in 〈◊〉.  offering the ram, and it shall be forgiven him. † If a soul sin by ignorance, and do one of those things which by the law of the Lord are forbidden, and being guilty of sin, understand his iniquity, † he shall offer a ram without spot of the flocks to the priest, according to the measure, and estimation of the sin: who shall pray for him, because he did it unwitting: and it shall be forgiven him, † because by error he offended against the Lord.   

CHAP. vi Oblation for sin wittingly committed. 8. The manner of offering holocaust. 12. Continual fire to be kept in the Altar. 14. The sacrifices which Priests shall offer at their Consecration. 24. In general of hosts for sin, and who shall eat of the same and where.  
OUR Lord spoke to Moses, saying: † The soul that shall sin, and contemning the Lord, shall deny unto his neighbour the thing delivered to his custody, which was committed to his credit, or shall by force extort any thing, or do oppression, † or shall find a thing lost, and denying it, be also foresworn, and shall do any other thing of many, wherein men are wont to sin, † being convicted of the offence, † he shall render all things which by fraud, he would have obtained, whole, and the fift part besides to the owner unto whom he did the damage. † But 
:: Such examples of penance or satisfaction for sin besides restitution of that was wrong fully taken, are frequent in Moses Law.  for his sin he shall offer a ram without spot out of the flock, and shall give it to the priest, according to the estimation, and measure of the offence: † who shall pray for him before the Lord, and he shall have forgiveness for every thing that in doing he sinned. † And Our Lord spoke to Moses, saying: † Command Aaron and his sons: This is the Law of an holocaust: It shall be burnt upon the altar, all night until morning: the fire shall be upon the same altar. † The priest shall be revested with the tunike and the linen femoralles: and he shall take up the ashes, which the devouring fire burned, and putting them besides the altar, † shall be unuested of his former vestments, and being clothed with others, shall carry them forth without the camp, and in a most clean place shall cause them to be consumed unto dust. † And the fire on the altar 
:: This fire was first sent miraculously from God. (in●ra. c. 9 v. 24.) and according to this commandment, was perperpetually conserved: from which all fire was to be taken that was used in the tabernacle S. Aug. q. 31. & Theod. q 9 in leviticum. Mystically it signified, that the fire of charity being first kindled in man's hart by God's grace, must be continually nourished and kept burning, from which all other good works are derived.  shall always burn, which the priest shall nourish, putting wood underneath, in the morning every day, and laying on the holocaust, thereupon shall burn the fat of the pacifiques. † This fire is continual which shall never fail on the altar. † This is the Law of the sacrifice and libamentes, which the children of Aaron shall offer before the Lord, and before the altar. † The priest shall take up a handful of the flower, that is tempered with oil, and all the frankincense, that is put upon the flower: and he shall burn it on the altar for a monument of most sweeteodour to the Lord: † and the part of the flower that is left, shall Aaron eat with his sons, without leaven: and he shall eat it in the holy place of the court of the tabernacle. † And therefore it shall not be leavened, because part thereof is offered for the burnt sacrifice of the Lord. It shall be most holy, as that for sin, and for offence. † The males only of Aaron's stock shall eat it. † It shall be an ordinance and everlasting in your generations of the sacrifices of the Lord. every one that toucheth them, shall be sanctified. † And our Lord spoke to Moses, saying: † This is the oblation of Aaron, and of his sons, which they must offer to the Lord, in the day of their unction. The tenth part of an ephi of flower shall they offer in a sacrifice for ever, half thereof in the morning, and half thereof at even: † which being tempered with oil shall be fried in a frying pan. † And the priest that by right succeed his father, shall offer it hot, for a most sweet odour to the Lord, and it shall wholly be burnt on the altar. † For every sacrifice of the priest shall be consumed with fire, neither shall any man eat thereof. † And our Lord spoke to Moses, saying: † speak to Aaron and his sons: This is the law of the host for sin. In the place where the holocaust is offered, shall it be immolated before our Lord It is holy of holies. † The priest that doth offer it, shall eat it in a holy place, in the court of the tabernacle. 
By flesh of penance is under stood, fasting, watchig, haircloth, tears, prayers, a●mes which whosoever duly toucheth shall be sanctified. He sych●us Hierosol. li. 2. in Leuit. c. 6.  † whatsoever shall touch:: the flesh thereof, shall be sanctified. If of the blood thereof a garment be sprinkled, it shall be washed in a holy place. † And the earthen vessel, wherein it was sodden, shall be broken. but if the vessel be of brass, it shall be scoured, and washed with water. † every male of the priestly race shall eat of the flesh thereof, because it is holy of holies. † For the host that is slain for sin, whose blood is carried into the tabernacle of testimony to make expiation in the sanctuary, shall not be eaten, but shall be burnt with fire.   

CHAP. VII. The manner of offering hosts for offences. 11. and of pacific victims. for thanksgiving. 22. No fat, 26. nor blood is to be eaten.  
THIS also is the law of an host for an offence, the most holy: † therefore where the holocaust is immolated, the victim also for an offence shall be slain: the blood thereof shall be poured round about the altar. † They shall offer thereof the rump and the fat that covereth the entrails: † the two little kidneys, and the fat that is beside the guts, and the call of the liver with the two little kidneys. † And the priest shall burn them upon the altar: it is the burnt sacrifice of our Lord for an offence. † every male of the priests stock, in a holy place shall eat this flesh, because it is most holy. † As the host for:: sin is offered, so also that for an 
:: This text showeth there is difference in the nature of a fault committed, commonly called sin, & of duty omitted here called offence. in latin peccatum and delictum. Yet both are alike offencife to God, in matter of equal importance. As appeareth, for that the same sacrifice was offered for both. S. A●●. q. 20. in Leuit.  offence: the law of both hosts shall be one: to the priest that offereth it, it shall pertain. † The priest that offereth the victim of holocaust, shall have the skin thereof. † And every sacrifice of flower, that is baked in the oven, and whatsoever is prepared upon the grediron, or in the frying pan, it shall be that priests by whom it is offered. † Whether they be tempered with oil, or dry, to all the sons of Aaron equal measure shall be divided to every one. † This is the law of the host of pacifiques that is offered to our Lord. † If the oblation be for thanks giving, they shall offer loaves without leaven tempered with oil, and wafers unleavened laid over with oil, and fried flower, and manchets tempered with the mingling of oil: † loaves also leavened with the host of thanks, which is offered for pacifiques: † whereof one for first fruits shall be 
:: given or presented to our Lord, not offered upon the Altar. for no leaven could be offered in sacrifice. cap. 2. v. 15  offered to our Lord, and shall be the priests that shall pour out the blood of the host. † the flesh whereof shall be eaten the same day, neither shall any of it remain until morning. † If any man by vow, or of his own accord offer an host, it shall in like manner be eaten the same day: but if ought remain until the morrow, it is lawful to eat it: † but whatsoever the third day shall find, fire shall consume it. † If any man eat of the flesh of the victim of pacifiques the third day, the oblation shall be of none effect, neither shall it profit the offerer: yea rather whatsoever soul shall defile itself with such meat, shall be guilty of prevarication. † The flesh that hath touched any unclean thing, shall not be eaten, but shall be burnt with fire: he that is clean, shall eat thereof. † A soul being polluted that eateth of the flesh of the host of pacifiques, which is offered to our Lord, shall perish from his people. † And that which hath touched the uncleanness of man, or of beast, or of any thing that can pollute, and eateth of such kind of flesh, shall perish from his people. † And our Lord spoke to Moses, saying: † speak to the children of Israel: The fat of a sheep, and of an ox, and of a goat you shall not eat. † The fat of the carcase of certain, and of the beast, that was caught of an other beast, you shall have for divers uses. † If any man eat the fat, that should be offered for the burnt sacrifice of our Lord, he shall perish out of his people, † The blood also of whatsoever beast you shall not take in meat, aswell of birds as of cattle. † every soul that eateth blood, shall perish out of his people. † And our Lord spoke to Moses, saying: † speak to the children of Israel. saying: He that offereth a victim of pacifiques to our Lord, let him offer therewith a sacrifice also, that is, the libaments thereof. † He shall hold in his hands the fat of the host, and the breast: and when he hath offered and consecrated both to our Lord, he shall deliver them to the priest, † who shall burn the fat upon the altar, but the breast shall be Aaron's, and his sons. † The right shoulder also of the pacific hosts shall fall for first fruits of the priest. † He of the sons of Aaron, that offereth the blood, and the fat, himself shall have the right shoulder also for his portion. † For the breast of elevation and the shoulder of separation I have taken of the children of Israel, from their pacific hosts, and have given them to Aaron the priest, and to his sons, by a law for ever, of all the people of Israel. † This is the anointing of Aaron and his sons, in the ceremonies of our Lord, in the day when Moses offered them, that they might do the function of priesthood, † and the things that our Lord commanded to be given them of the children of Israel, by a perpetual religion in their generations. † This is the law of holocauste, and of the sacrifice for sin, and for an offence, and for consecration, and the victims of pacifiques: † Which our Lord appointed to Moses in mount Sinai when he commanded the children of Israel, that they should offer their oblations to our Lord in the desert of Sinai.   

CHAP. VIII. Moses consecrateth Aaron high Priest. 13. and his sons Priests, 33. continuing 
The second part. Of consecrating Priests, and their vestments: with punishment of some that transgressed.  in the tabernacle seven days and nights.  
AND Our Lord spoke to Moses, saying: † Take Aaron with his sons, their vestiments, and the oil of unction, a calf for sin, two rams, a basket with azymes, † and thou shalt gather all the assembly to the door of the tabernacle. † And Moses did as our Lord had commanded. And all the multitude being gathered before the door of the tabernacle, † he said: This is the word, that our Lord hath commanded to be done. † And immediately he “ offered Aaron & his sons: and when he had 
:: Washing signified purity required in Priests.  washed them, † “ he 
:: Precious vestments their dignity: and holy oil their authority.  revested the high priest, with the sttait linen garment, girding him with a bawdrike, and reuesting him with the tunike of hyacinth, and over it he put the Ephod, † which he straitening with the girdle, fitted it to the Rationale, wherein was 
:: When the high Priest at any time put the Ephod to the Rationale, God gave answers to his demands, in matters of doctrine and verity which king David willed Abiathar to do 1. Reg. 23. v. 9 Never could any woman weave doctrine & verity. but divine wisdom did make such garments. S. Cyril. lib. 6. in Leuit.  Doctrine and verity, † with the mitre also he covered his head: and upon it, against the forehead, he put the plate of gold consecrated in sanctification, as our Lord had commanded him. † He “ took also the oil of unction, wherewith he anointed the tabernacle, with all the furniture thereof. † And sanctifying them, and having sprinkled the altar seven times, he anointed it, and all the vessel thereof, and the laver with the foot thereof he sanctified with the oil. † The which pouring upon Aaron's head, he anointed, and consecrated him: † his sons also after he had offered them, he revested with linen tunikes, and girded them with bawdrikes, and put mitres on them, as our Lord had commanded. † He “ offered also the calf for sin: and when Aaron and his sons had put their hands upon the head thereof, † he did immolate it: drawing the blood, and dipping his finger, touched the horns of the altar round about. Which being expiated, and sanctified, he poured the rest of the blood at the bottom thereof. † But the fat that was upon the entrails, and the call of the liver, and the two little kidneys, with their little tallow he burned upon the altar: † the calf with the skin, and the flesh, and the dung, he burned without the camp, as our Lord had commanded. † He offered also a ram for an holocaust: upon the head whereof when Aaron and his sons had put their hands, † he did immolate it, and poured the blood thereof in the circuit of the altar. † And cutting the ram itself into pieces, the head thereof, and the joints, and the fat he burned with fire, † having first washed the entrails, and the feet. and the whole ram together he burned upon the altar, because it was an holocaust of most sweet odour to our Lord, as he had commanded him. † He offered also the second ram, for the consecration of priests: and Aaron, and his sons did put their hands upon the head thereof: † which when 
:: As well by the function of consecrating Priests, as of offering Sacrifice it appeareth that Moses was a Priest▪ Yea the chief and hieghest Priest (saith S. Augustin) for his more excellent ministery and extraordinary calling: Aaron was hiegh priest for his Pontifical investure, and ordinary vocation, which should continue in his successors. q. 23. in Leuit.  Moses had immolated, taking of the blood thereof, he touched the tip of Aaron's right ear, and the thumb of his right hand, in like manner also of his foot. † He offered also the sons of Aaron: and when of the blood of the ram, being immolated, he had touched the tip of the right ear of every one, and the thumbs of the right hand and foot, the rest he poured on the altar, round about: † but the fat, and the rump, and all the fat that covereth the entrails, and the call of the liver, and the two kidneys with their fat, & with the right shoulder, he separated. † And taking out of the basket of azymes, which was before our Lord, a loaf without leaven, and a manchet tempered with oil, and a wafer he put them upon the fat, and the right shoulder, † delivering all to Aaron, and to his sons. Who having lifted them up before our Lord, † he took them again of their hands, and burned them upon the altar of holocaust, because it was the oblation of consecration, for a sweet odour, of the sacrifice to our Lord. † And he took of the ram of consecration, the breast for his portion, elevating it before our Lord, as our Lord had commanded him. † And taking the ointment, and the blood that was upon the altar, he sprinkled it upon Aaron, and his vestments, & upon his sons and their vestments. † And when he had sanctified them in their vestments, he commanded them, saying: boil the flesh before the door of the tabernacle, and there eat it. Eat ye also the loaves of consecration, that are laid in the basket, as our Lord commanded me, saying: Aaron and his sons shall eat them: † and whatsoever shall be left of the flesh, and the loaves, fire shall consume. † Out of the door also of the tabernacle you shall not go forth seven days, until the day wherein the time of your consecration shall be expired. for in seven days the consecration is finished: † as at this present it hath been done, that the rite of the sacrifice might be accomplished. † Day & night shall you tarry in the tabernacle observing the watches of our Lord, lest you die: for so it hath been commanded me. † And Aaron, and his sons dld all things which our Lord spoke by the hand of Moses.  

ANNOTATIONS. CHAP. VIII.  
6. Offered Aaron] By this manner of taking, offering, and consecrating Aaron 
Particular calling and consecration necessary to priestly offices, & authority in spiritual causes.  Hiegh Priest, S. Paul showeth that none may challenge to themselves, nor presume to exercise priestly offices, or any authority in spiritual causes, but such as be orderly called thereto. Yea that Christ himself would not have exercised this function, but that he was also called of God unto it, saying: every 
Heb. 5.  Hiegh Priest taken from among men, is appointed for men, in those things that pertain to God. Neither doth any man take the honour to himself, but he that is called of God, as Aaron. So Christ also did not glorify himself, that he might be made a Hiegh Priest: but he that spoke to him: Thou art a Priest for 
Psal. 109.  ever, according to the order of Melchisedech. Aaron's sons were also called, but to lower offices, dignity, and authority. And both he and they were ordained 
Ordering of priests was a Sacrament in the law of Moses.  and consecrated by a peculiar Sacrament, to wit, by certain determinate external ceremonies and rites, signifying grace given them by God, for the due performing of their function. For first they were taken from the common state of men, whereby is designed their ordinary vocation; then purified by certain washings and sacrifice for sin, signifying special purity required in them, afterwards invested with holy and precious garments, which signified their sacred function, and great dignity, excelling all temporal dominion and principality; finally consecrated in solemn manner with holy ointment, and blood of pacific sacrifice offered for this purpose; other sacrifice of holocaust also offered in the same solemnity.  
7. revested] The hiegh Priest had seven special ornaments in his vesture. 
Seven precious vestments for the high Priest signifying: 1. Purity. 2 Discretion. 3. Good works of edification.  First, a straight linen white garment; signifying purity of life most specially required in priests. Secondly a girdle, or Bawdrike, of twisted silk and gold, embroidered work, in colours yellow, blue, purple, and scarlet; signifying discrete moderation of his acts, to the spiritual profit of all sorts of people. Thirdly a Tunike, or long rob down to the foot, of hyacinth; or blue silk, at the skirt thereof like pomegranates wrought of twisted silk, blue, purple and scarlet, and little bells of purest (yellow) gold interposed one by the other round about; of each sort seventy two; signifying heavenly conversation 
S. Hierom. Epist ad Fabiol  upon earth, also union and concord in faith and manners, with edification 
4. Toleration of others infirmities  by good works. Fourthly, an ornament upon his shoulders, called an Ephod, of gold and twisted silk, embroidered of the former colours, reaching before to the girdle, with two precious Onyx stones closed in gold, one having engraven six names of the tribes of Israel, set on one shoulder, the other having the other six names on the other shoulder; for a remembrance that he must support, and meekly bear the infirmities of the people. Fiftly, a breast 
5. Knowledge and sincerity.  plate called Rationale, of the same precious matter, the measure of a palm, four square, embroidered with the same four colours, with four rues of twelve precious stones, and therein engraven the names of the twelve tribes. Besides which were engraven also urim and Thummim, Illuminations and Perfections, or doctrine and verity, because the hiegh Priest must have knowledge of the truth, and sincere intention. Likewise in the Ephod and Rationale were rings, hooks, and chains of purest gold, to join them fast together. All signifying the perpetual solicitude and care which he ought to have in his hart, to know and teach the truth, that the people may truly serve God, to his 
6. Intention directed to God 7. Contemplation of God & his works.  honour and their own salvation. Sixtly, a Mitre of twisted silk, with little crowns embroidered work, set on his head, to signify that he must direct all his actions to God's glory, that sitteth above al. seventhly, A plate of sacred veneration, made of the finest gold, with the most holy name of God engraven, set on his forehead; to put him still in remembrance to contemplate God and his works.  
13. His sons] The other Priests had three special ornaments: a linen white 
Other priests had also three ornaments.  garment, a Bawdrike, and a Mitre, for glory and beauty; to signify the qualities above mentioned, purity, discretion, and direct intention also required in them.  
10. took oil] A third thing that Moses was bid to take, besides the men and vestments, was the holy oil of unction, which he poured only upon the 
Aaron anointed high Priest  hiegh Priests head, not on other Priests; to signify that power descended from him to the rest. But both he and they, and their holy vestments were sprinkled with this oil, and with blood taken from the altar; their right ears also 
His sons also consecrated  were touched with the blood of a ram, sacrificed, and their right thumbs, and great toes of their right hands, and feet; to signify prompt obedience, and right intention, in offering sacrifice, according to God's ordinance, and not after the manner of infidels, or human invention, nor to any sinister intent or purpose.  
14. He offered the calf] Other things which Moses was here commanded 
All three kinds of sacrifice offered at the consecration of Priests.  to take, at the consecration of Priests, were a calf, to be offered in sacrifice for sin; two rams, the one in holocaust, the other in pacific sacrifice, for the consecration of Priests; and a basket of unleavened bread, to be offered with the two rams. Al for the greater solemnity of this Sacrament of Orders. By which Aaron and his sons were made the lawful and ordinary 
Num. ●.  Priests of the law newly delivered by Moses. And so Priesthood was changed 
Priesthood and Law changed together.  from the first borne of every family, and established only in Aaron and his sons, and their issue male, to be in like sort consecrated. And the rest of the Levites to assist them. By this also was prefigured the Sacrament of holy Orders in the Church of Christ, with an other change of Priesthood from the family & order of Aaron, to priests of the new Testament, of what family or 
The Sacrament of holy Orders prefigured. and the new Law.  nation soever. And withal an other change of the law. For the Priesthood being translated, it is necessary (saith S. Paul) that a translation of the Law be also 
Heb. 7.  made. And this Sacrament in deed giveth grace (as by the other it was only signified) to those that are rightly ordered. As the same Apostle testifieth, willing Timothy to resuscitate the grace given him by imposition of hands 2. Timot. 1. S Ambrose in 1. Timot. 4. S. August. lib. de bono coniugals: c. 24. &. lib: 2. contra Epsti Parmen Theodoret. q. 48. in lib. Num.    

CHAP. IX. Sacrifices for sin, 12. and of holocauste, 18. and pacifiques are offered: 22. and Aaron stretching forth his hand blesseth the people.  
AND when the eight day was come, Moses called Aaron and his sons, and the ancients of Israel, and said to Aaron: † Take of the heard 
:: The people before worshipped a calf for God. Exod 32. Now therefore they offer a calf in sacrifice to God, for their sin, and to keep them from idolatry▪ S. Hieron▪ in Hierem. 7.  a calf for sin, and a ram for an holoucast, both without spot, and offer them before our Lord. † And to the children of Israel thou shalt speak: Takeye a buck goat for sin, and a calf, and a lamb, of a year old, & without spot for an holoucast, † an ox and a ram for pacifiques: and immolate them before our Lord, offering in the sacrifice of every one, flower tempered with oil; for to day our Lord will appear to you. † They took therefore all things that Moses had commanded before the door of the tabernacle: where when all the multitude stood, † Moses' said: This is the word, which our Lord hath commanded: do it, 
:: God appeared in his work by sending fire to burn the sacrifice, without man's industry v. 24.  and his glory will appear to you. † And he said to Aaron: approach to the altar, & immolate for thy sin: offer the holocaust, and pray for thyself and for the people, and when thou hast slain the people's host, pray for them, as our Lord hath commanded. † And forthwith Aaron approaching to the altar, immolated the calf for his sin: † the blood whereof his sons brought to him: wherein dipping his finger, he touched the hotness of the altar, and poured the rest at the foot thereof. † And the fat, and the little kidneys, and the call of the liver, which are for sin, he burned upon the altar, as our Lord had commanded Moses: † but the flesh and skin thereof he burned with fire without the camp. † He immolated also the victim of holocaust: and his sons brought him the blood thereof, which he poured in the circuit of the altar. † The host also itself being cut into pieces, they brought with the head and every member. All which he burned with fire upon the altar, † having first washed the entrails and the feet with water. † And offering for the sin of the people, he slew the buck goat: and expiating the altar: † he made the holocaust, † adding in the sacrifice the libaments, which are offered withal, and burning them upon the altar, be side the ceremonies of the morning holocaust. † He immolated also the ox, and the ram, the pacific hosts of the people: and his sons brought him the blood, which he poured upon the altar round about. † The fat also of the ox, and the rump of the ram, and the two little kindneiss with their fat, and the call of the liver † they put upon the breasts. and after the fat was burnt upon the altar, † their breasts, and the right shoulders, Aaron did separate, elevating them before our Lord, as Moses had commanded. † And 
:: This did signify that Christ, in whom all nations are blessed, should be stretched on the cross where he redeemed us, in memory where of we now make the sign of the cross.  stretching forth his hand to the people, he blessed them. And so the hosts for sin, and the holocaustes, and the pacifiques being finished, he descended. † And Moses' and Aaron going into the tabernacle of testimony, and afterward coming forth, blessed the people. And the glory of our Lord appeared to all the multitude: † and behold 
:: The Priests were commanded to nourish and keep this fire petpetually▪ that it should not be extinguished. cha. 6. v. 12.  a fire coming forth from our Lord, devoured the holocaust, and the fat that was upon the altar: Which thing, when the multitude had senne, they praised our Lord, falling on their faces.   

CHAP. X. Nadab and Abiu the sons of Aaron, for offering strange fire, are burnt to death, and cast out of the camp. 6. for whom the people mourn, but not the Priests. 8. Priests are forbid to drink wine, when they enter into the tabernacle, 12. and are commanded to eat the residue of oblations in the holy place. 16. which this timein part they omitted, and are excused, being sorrowful for that which happened to Nadab and Abiu.  
AND Nadab, and Abiu the sons of Aaron catching censors, did put in fire, and incense thereupon, offering before our Lord strange fire: which was not commanded them. † And fire coming forth from our Lord, 
:: Such as received more at God's hand, are more severely punished if they transgress. S. Aug. q. 21. in Leuit. By this also all are warned to be content with the doctrine of the holy Ghost, to abhor heresies, the fautors whereof add falsehood to God's word, & prefer their own wicked inventions be fore the true sense of holy Scripture. Theod. q 9 in Leuit.  devoured them, and they died before our Lord. † And Moses' said to Aaron: This is it which our Lord hath spoken: I will be sanctified in them, that approach to me, and in the sight of all the people I will be glorified. Which Aaron hearing held his peace. † And Moses' calling Misael, and Elisaphan the sons of Oziel, the uncle of Aaron, said to them: go and take away your brethren from the sight of the sanctuary, and carry them without the camp. † And going forthwith they took them as they lay, revested with linen tunikes, & did cast them forth, as it had been commanded them. † And Moses spoke to Aaron, & to Eleazar, and Ithamar his sons: uncover not your heads, and rend not your vestments, lest perhaps you die, and indignation come upon all the assembly. Let your brethren, and all the house of Israel, lament the burning that our Lord hath raised, † and yourselves shall not go out of the door of the tabernacle, otherwise you shall perish: for the oil of holy unction is upon you. Who did all things according to the precept of Moses. † Our Lord also said to Aaron: † Wine, and any thing that may make drunk, you shall not drink, thou and thy sons, 
:: Abstinence from wine commanded to Priests when they served in the tabernacle not at other times▪ for they served at certain times by turns. Theod. q. 10 in Leuit. As for drunkenness it is forbid to all men, and at all times.  when you enter into the tabernacle of testimony, lest you die: because it is an everlasting precept through your generations. † And that you may have knowledge to discern between the holy and profane, between the polluted and clean: † and may teach the children of Israel all my ordinances, which the Lord hath spoken to them by the hand of Moses. † And Moses spoke to Aaron and to Eleazar, and Ithamar his sons, that were left: Take the sacrifice, that is remaining of the oblation of our Lord, and eat it without leaven beside the altar, because it is holy of holies. † And you shall eat it in a holy place: which is given to thee and thy sons of the oblations of our Lord, as it hath been commanded me. † The breast also that is offered, and the shoulder that is separated, you shall eat in a most clean place thou and thy sons, and thy daughters with thee. For they are laid apart for thee and thy children, of the healthful hosts of the children of Israel: † because the shoulder and the the breast, and the fat that is burnt on the altar, they have elevated before our Lord, and they pertain to thee, and to thy sons by a perpetual law, as our Lord hath commanded. † Among these things, when Moses sought for the buck goat, that had been offered for sin, he found it burnt: and being angry against Eleazar, and Ithamar the sons of Aaron that remained, he said: † Why did you not eat the host for sin, in a holy place, which is most holy, and given to you, that you may bear the iniquity of the multitude, and may pray for it in the sight of our Lord, † especially whereas of the blood thereof, there hath not been carried within the holy places, and you ought to have eaten it in the sanctuary, as it was commanded me? † Aaron answered: This day hath been offered the victim for sin, and the holocaust before our Lord: and to me that is chanced which thou seest. how could I eat it, or please our Lord in ceremonies having 
:: Natural gri●e of mind made Aaron both unwilling to eat & less apt to complete all the ceremonies: so without sin he omitted that pertained to his commodity, offering it to God.  a sorrowful hart? † Which when Moses had heard, he was satisfied with his answer.   

CHAP. XI. The distinction of clean and unclean in beasts, fish, birds, and other things. 
The third part Of things clean and unclean, with the manner of purifying: & other precepts moral & judicial.  43. With commandment to be holy, and impolluted.  
AND our Lord spoke to Moses and 
:: Hitherto God revealed his Law to Moses only, and by him to the people. Now also to Aaron after he was consecrated high Priest: yet not always, for Moses was still superior. chap. 12. 14. 16. 17. etc.  Aaron, saying: † Say to the children of Israel: These are the beasts which you ought to eat of all the living things of the earth † every one that hath the hoof divided, and cheweth the cud among the cattle, you shall eat. † But whatsoever in deed cheweth the cud, and hath an hoof, but divideth it not, as the camel, and others, that you shall not eat, and among the▪ unclean you shall repute it. † Cherogril which cheweth the cud, and divideth not the hoof, is unclean. † The hare also: for that also cheweth the cud, but divideth not the hoof. † And the swine: which though it divideth the hoof, cheweth not the cud. † The flesh of these you shall not eat, nor touch their carcases, because they are unclean to you. † These are the things that breed in the waters, and which it is lawful to eat. All that hath fins, and scales, aswell in the sea, as in the rivers, and the pools, you shall eat. † But whatsoever hath not fins and scales, of those that move and live in the waters, shallbe unto you abominable, † and execrable, their flesh you shall not eat, and their carcases you shall avoid. † all that have not fins and scales in the waters, shall be polluted. † Of birds these are they which you must not eat, and are to be avoided of you: The Eagle, and the griffon, and the osprey, † and the kite, and the vulture according to his kind, † and every one of the ravens kind, according to their similitude, † the ostrich, and the owl, and the stern, and the hawk according to his kind. † the screech-owl, and the diver, and the stork, † and the swan, and the onocratal, and the porphirion, † the herodian, and the charadrion according to his kind, the lapwing also, and the bat. † Of fowls every one that goeth upon four feet, shall be abominable to you. † And whatsoever walketh upon four feet, but hath the legs behind longer, wherewith he hoppeth upon the earth, † that you shall eat, as is the bruke in his kind, the attake, and the ophiomach, and the locust, every one according to their kind. † But of foul whatsoever hath four feet only, shall be execrable to you: † and whatsoever shall touch the carcases of them, shall be polluted, and shall be unclean 
:: If in deed this uncleanness were a sin, it should be cleansed by contrition, and neither necessarily remain till night, nor then be taken away without other means.  until even: † and if it be necessary that he carry any of these that be dead, he shall wash his clothes, and shall be unclean until sun set. † every beast that hath a hoof, but divideth it not, neither cheweth the cud, shall be unclean: and whatsoever toucheth it, shall be defiled. † That which walketh upon hands of all beasts, which go on four feet, shall be unclean: he that toucheth their carcases, shall be polluted until even. † And he that carrieth such carcases, shall wash his clothes, and shall be unclean until even: because these things are unclean to you. † These also shall be reputed among polluted things, of all that move upon the earth, the weasel and the mouse and the crocodile, every one according to their kind, † the migale, and the camelean, and the stellion, and the lizard, and the mole: † all these are unclean. He that toucheth their carcases, shall be unclean until even: † and that whereupon any thing of their carcases falleth, shall be polluted aswell vessel of wood and raiment, as skins and hair clothes: and in whatsoever vessel any work is done, they shall be dipped in water, and shall be polluted until even, and so afterward shall be clean. † But the earthen vessel, wherinto any of these falleth within it, shall be polluted, and therefore is to be broken. † all meat, which you shall eat, if the water be poured upon it, shall be unclean; and all liquor that is drunk of all vessel, shall be unclean. † And upon whatsoever ought of such carcases falleth, it shall be unclean: whether ovens, o● pots with feet, they shall be destroyed, and shall be unclean. † But the fountains and the cisterns, and all collection of waters shall be clean. He that toucheth their carcase, shall be polluted. † If it fall upon seed corn it shall not pollute it. † But if any man pour water upon the seed, and afterward it be touched with the carcases, it shall be forthwith polluted. † If a beast be dead, of which it is lawful for you to eat, he that toucheth the carcase thereof, shall be unclean until even: † and he that eateth or carrieth any thing thereof; shall wash his clothes, and shall be unclean until even. † all that creepeth upon the earth, shall be abominable, neither shall it be taken for meat. † whatsoever goeth upon the breast on four feet, and hath many feet, or traileth on the earth, you shall not eat, because it is abominable. † do not contaminate your souls, not touch aught thereof, lest you be unclean. † For I am the Lord your God: be holy, because I am holy. Pollute not your souls in any creeping beast, that moveth upon the earth. † For I am the Lord, that brought you out of the Land of Egypt, that I might be your God. † You shall be holy because I am holy. † This is the law of beasts and fowls, and of every living soul, that moveth in the waters, and creepeth on the earth, † that you may know the differences of the clean, and the unclean, and know what you ought to eat, and what to refuse.  

ANNOTATIONS. CHAP. XI.  
4. Unclean you shall repute it.] In the first age of the world, before noah's 
Gen. 7. 〈◊〉. 8.  
Some things connted unclean in the law of nature & of Moses. Three causes of this observance. 1. For instruction. 2. For exercise of obedience.  flood, and so forward by tradition; and after by the written Law, some living creatures were reputed unclean, and forbidden to be eaten or offered in sacrifice. Not as evil of themselves, for every creature of God is good, by nature 
1. Tim. 4.  and creation: but this distinction and prohibition was made in the old Testament, for just causes, as the ancient father's note specially three. First, for instruction of the people much inclined to idolatry, God distinguished all beasts, birds, and fishes into clean and unclean, whereby all men might know, that none of them is God. For how can any man of reason (saith learned Theodoret. q. 11. in Leuit.) think that to be God, which either he abhorreth as unclean, or offereth in sacrifice to the true God, and eateth thereof himself? Secondly, God commanded this observance to exercise his people in obedience, with precepts not otherwise necessary, but because he so commanded. As at first he commanded Adam not to eat of the tree of knowledge of good and evil. The transgression whereof brought all mankind into misery. From which again Christ by his 
Rom. 5. 2. Mach. 6. & 7.  obedience redeemed us. For observation of this law old Eleazarus, and the seven brethren with their mother, did give their lives, rather than they would eat swine's flesh, and for the same are glorious Martyrs, as testify S. Cyprian Epist 56. add Thibaritanoes. & li. de exhort. Mart. c 11. S. Gregory Nazianzen, orat. 20. de Machab. S. Chrysostom. de nativitate septem Machab. S. Ambrose. li. 1. de officijs. c. 4. & li. 2. de Jacob. c. 10. & 11. and the whole Church 
3. For signification.  celebrating their feast, the first day of August. Thirdly and most specially these observations were commanded for signification of virtues to be embraced, and of vices or sins to be avoided. Such beasts therefore were holden for clean, and allowed for man's food, as divide the hoof, and ruminate, or chew the cud, signifying discretion betwixt good and evil; and diligent 
The things holden for clean signified virtues.  consideration, or meditation of God's law: and the beasts which lack those two properties of dividing the hoof, and chewing the cud, or either of them, were reputed unclean, signifying such men as care not whether they do well or evil, or do not ruminate, and meditate good things, which they hear or read, forgetting or neglecting, what is taught them. Likewise the 
The unclean signified vices.  fishes that have fins and scales, which signify elevating of the mind, and austerity of life, were counted clean: but these that want either of the same were unclean and prohibited. Also certain birds were esteemed clean and allowed to be eaten: others unclean and forbidden As the Eagle, signifying pride: the griffon, tyranny; the osprey, oppression; the kire, fraud; the vultare, sedition; all kinds of ravens, carnal voluptousnes; the ostrich, worldly cares; the owl, sloth, or dullness in spiritual things; the stern, double dealing; all kinds of hawks, cruelty; the screech owl, luxnrie; the diver, gluttony; the stork, envy; the swan, hypocrisy; the onocratal, avarice; the porphirion, self will; the herodian, a bloody mind; the caladrion, much babbling; the lapwing, desolation of mind, or desperation; the bat, earthly policy; and the like in other birds, beasts, and fishes. All agreeable to that time, in which (saith S. Augustin. li. 6 c 7. cont. Faust.) those things were to be foreshowed, not 
Christians are not bound to the observances of the old law, but to that which they signified.  only in words, but also in facts, which should be revealed in latter time; and being now revealed by Christ, and in Christ, the burdenous observances are not imposed to the faithful gentiles, to whom yet the authority of the prophecy is commended. To the same effect. li. cont. Adimant, c. 15. & li 50. homil. ho. 45. S Hicrom. in Matt. 15 Origenes, ho. 7. S. Cyril. li. 7. in Leuit. S. Gregory, in Cant. 7. Procopius in Leuit. 11. Out of whom and others S. Thomas explicateth at large, that which we have here briefly noted. 1. 2. q. 102. 2. 6.    

CHAP. XII. The law of women's purification that bear children. 
The second & third Lessons on Candlemas day.   
AND our Lord spoke to Moses, saying: † speak to the children of Israel, and thou shalt say to them: A woman, if 
:: The most pure virgin mother, was not subject to this law For she conceived not by the seed of man, yet observed the custom of other women Luc. 2. as Christ also would be baptised by S. John Baptist. Mat. 3. to give example of humility. S. Cyril. li. 8. in Leuit. S Bernard Ser. 3. de Purific.  receiving seed she bear a man child, shall be unclean seven days, according to the days of the separation of her flowers. † And the eight day the little infant shall be circumcised: † but herself shall remain three & thirty days in the blood of her purification: No holy thing shall she touch, neither shall she enter into the sanctuary, until the days of her purification be expired. † But if she bear a woman child, she shall be unclean two weeks, according to the custom of the flux of her flowers, and sixty six days she shall remain in the blood of her purification. † And when the days of her purification are expired, for a son, or for a daughter, she shall bring a lamb of a year old for an holocaust, and a young pigeon or a turtle for sin, to the door of the tabernacle of testimony, and shall deliver them to the priest, † who shall offer them before our Lord, and shall pray for her, and so she shall be cleansed from the flux of her blood. this is the law for her that beareth a man child or woman child. † And if her hand find not, neither is able to offer a lamb, she shall take two turtles, or two young pigeons, one for an holocaust, and an other for sin. and the priest shall pray for her, and so she shall be cleansed.   

CHAP. XIII. The law concerning leprosy in men, 47. and in garments.  
AND our Lord spoke to Moses, and Aaron, saying: † The man, in whose skin and flesh shall arise a divers colour or a blister, or any thing as it were shining, that is to say the plague of the leprosy, shall be brought 
:: It pertained to the Priests to discern of leprosy, in figure of priests authority to bind and lose sins in the new Testament. S. Chrysost. li. 3. de Sacerdotio.  to Aaron the priest, or any one of his sons. † Who seeing the leprosy in his skin, & the hear turned into a white colour, and the form itself of the leprosy lower than the skin, and the other flesh: it is the plague of the leprosy, and at his arbitrement he shall be separated. † But if there be a shining whiteness in the skin, and not lower than the other flesh, and the hear of the old colour, the priest shall shut him up seven days, † and the seventh day he shall view him: and if the leprosy be grown no farther, nor hath passed the former limits in the skin, again he shall shut him up other seven days. † And the seventh day he shall behold: if the leprosy be somewhat obscure, and not grown in the skin, he shall cleanse him, because it is a scab: and the man shall wash his clothes, and shall be clean. † And if the leprosy grow again, after that he was seen of the priest and restored to cleanness; he shall he brought unto him, † and shall be condemned of uncleanness. † If the plague of the leprosy be in a man, he shall be brought to the priest, † and he shall view him. And when there is 
:: leprosy making spots in the skin of an other colour, signifieth heresy, that mixeth falsehood with truth. ● Aug. li. 2. quest. Euangel. c. 4●.  a white colour in the skin, and hath changed the look of the hear, and the flesh also itself appear quick: † it shall be judged a very old leprosy, and grown into the skin. The priest therefore shall contaminate him, and shall not shut him up, because he is unclean evidently. † But if the leprosy spring forth running about in the skin, and cover all the flesh from the head to the feet, whatsoever falleth under the sight of the eyes, † the priest shall view him, and shall judge that he is taken with a 
:: Sometimes that seemeth leprosy, or herelie, which is not: whereof the priest is to judge. Deut. 17.  most clean leprosy: for that it is all turned into whiteness, and therefore the man shall be clean. † But when there shall appear in him quick flesh, † then by the judgement of the priest he shall be polluted, and shall be reputed among the unclean. for quick flesh if it be spotted with leprosy, is unclean. † And if again it be turned into whiteness, and cover all the man, † the priest shall view him, and shall judge him to be clean. † And the flesh and the skin wherein a boil is risen, and healed, † and in the place of the boil, there appear a white scar, or somewhat red, the man shall be brought to the priest: † and when he shall see the place of the leprosy lower than the other flesh, and the hear turned into whiteness, he shall contaminate him: for the plague of leprosy is risen in the boil. † But if the hear be of the old colour, and the scar somewhat obscure, & be not lower than the next flesh, he shall shut him up seven days. † And if it be grown farther, he shall judge him to have the leprosy. † but if it stay in his place, it is the scar of a boil, and the man shall be clean. † And the flesh and skin, that fire hath burnt, and being healed hath a white or a read scar, † the priest shall consider it, and lo it is turned into whiteness, and the place thereof is lower than the other skin: he shall contaminate him, because the plague of leprosy is risen in the scar. † But if the colour of the hear be not changed, nor the blemish lower than the other flesh, and the form itself of the leprosy be somewhat obscure, he shall shut him up seven days, † and the sevente day he shall behold him: if the leptosie be grown farther in the skin, he shall contaminate him, † but if the whiteness stay in his place, not very clear, it is the plague of a burning, and therefore he shall be cleansed, because it is the scar of a burning. † Man, or woman, in whose head or beard the leprosy riseth, the priest shall see them. † and if the place be lower than the other flesh, and the hear yellow, and thinner than it was wont; he shall contaminate them, because it is the leprosy of the head and the beard. † But if he perceive the place of the spot equal with the flesh near unto it, and the hear black: he shall shut him up seven days, † and in the seventh day he shall look upon it. If the spot be nor grown, and the hear be of his own colour, and the place of the plague even with the other flesh: † the man shall be shaven saving the place of the spot, and shall be shut up orther seven days. † If the seventh day the plague seem to have stayed in his place, & not lower then the other flesh, he shall cleanse him, and his clothes being washed he shall be clean. † But if after his cleansing the spot be grown again in the skin, † he shall no more seek whether the hear be changed into a yellow colour, because he is evidently unclean. † moreover if the spot be stayed, & the hear be black, let him know that the man is healed, and let him boldly pronounce him clean. † Man, or woman, in whose skin appeareth whiteness, † the priest shall view them. If he find that whiteness somewhat obscure shineth in the skin, let him know that it is not the leprosy, but a spot of white colour, and that the man is clean. † The man whose hear falleth of from his head, is bald and clean: † and if the hear fall from his forehead, he is bald before and clean. † But if in the baldness or in the baldness before there be risen a white or reddish colour, † and the priest perceive this, he shall condemn him undoubtedly of leprosy, which is risen in the baldness. † whosoever therfote shall be defiled with leprosy & is separated at the arbitrement of the priest, † shall have his clothes hanging lose, his head bare, his mouth covered with a cloth, he shall cry himself polluted and unclean. † all the time that he is a leper & unclean, he shall dwell alone without the camp. † A woollen or linen garment, that shall have the leprosy † in the warp, and the woufc, or else a skin, or whatsoever is made of a skin, † if it be a white or reddish spot, it shall be reputed infected with leprosy, and shall be showed to the priest. † Who having considered it shall shut it up seven days: † and the seventh day again beholding it, if he find that it is grown, it is a leprosy that continueth: he shall judge the garment polluted, and every thing wherein it shall be found, † and therefore it shall be burnt with fire. † But if he see that it is not grown, † he shall command, and they shall wash that, wherein the leprosy is, and he shall shut it up other seven days. † And when he shall see that the old shape is not returned, neither yet that the leprosy is grown further, he shall judge it unclean, and burn it with fire, for that the leprosy is spread in the outside of the garment or through the whole. † But if the place of the leprosy be somewhat obscure, after that the garment is washed, he shall break it of, and divide it from that which is sound. † And if besides in those places, that before were without spot there appear a flying and wandering leprosy: it must be burnt with fire: † if it be ceased, he shall wash with water the parts, that be pure, the second time, & they shall be clean. † This is the law of the leprosy of a woollen and linen garment, of the warp and the woufe, and of all stuff of skins, how it ought to be cleansed, or contaminated.   

CHAP. XIIII. Sacrifices for cleansing leprosy in men, 33. the manner of viewing whether leprosy be in a house or no, 40. and of cleansing it.  
AND our Lord spoke to Moses, saying: † This is the rite of a lepre, when he is to be cleansed. † He shall be brought to the priest: who going out of the camp, when he shall find that the leprosy is cleansed, † he shall command him, that is purified, that he 
:: This gift & sacrifice were commanded (saith S. Augustin) because the Sacrifice of Christ's body was not yet ordained, which now serveth for all other sacrifices. l●▪ 1. ca 19 et. 20. cont. Adversar. ●eg. et. prophet.  offer for himself two live sparrows, which it is lawful to eat, and cedar wood, and scarlet & hyssop. † and he shall command that one of the sparrows be immolated in an earthen vessel over 
* of well or river, not of a cistern pool, or marr●●●.  living water: † but the other being alive with the cedar wood, and scarlet and the hyssop he shall dip in the blood of the sparrow that is immolated, † wherewith he shall sprinkle him, that is to be cleansed, seven times, that he may be rightly purged: and he shall let go the live sparrow, that it fly into the field. † And when the man hath washed his clothes, he shall shave all the hear of his body, and shall be washed with water: and being purified he shall enter into the camp, yet so for all that, that he tarry without his own tent seven days, † and the seventh day he shall shave the hear of his head, and his beard and eye brows, and the hear of his whole body. And having washed again his clothes, and his body, † the eight day he shall take two lambs without spot, and an ewe of a year old without spot, and three tenths of flower tempered with oil for a sacrifice, and a sextary of oil apart. † And when the priest that purifieth the man, hath set him, and all these things before the Lord in the door of the tabernacle of testimony, † he shall take a lamb, and offer it for offence, & the sextary of oil. and having offered all before the Lord, † he shall immolate the lamb, where the host for sin is wont to be immolated, and the holocaust, that is, in a holy place. For as for sin, so also the host for offence pertaineth to the priest: it is holy of holies. † And the priest taking of the blood of the host, that was immolated for offence, shall put it upon the tip of the right ear of him that is cleansed, and upon the thumbs of his right hand and foot: † and of the sextary of oil he shall pour into his own left hand, † and shall dip his right finger in it and shall sprinkle before the Lord seven times. † and the residue of the oil in his left hand, he shall pour upon the tip of the right ear of him that is cleansed, and upon the thumbs of his right hand and foot, and upon the blood that was shed for offence, † and upon his head. † And he shall pray for him before the Lord, and shall make the sacrifice for sin. then shall he immolate the holocaust, † and put it on the altar with the libaments thereof, and the man shall orderly be cleansed. † But if he be poor, and his hand can not find the things aforesaid, for offence he shall take a lamb for an oblation, that the priest may pray for him, and a tenth part of flower tempered with oil for a sacrifice, and of oil a sextary, † and two turtles or two young pigeons, of the which let one be for sin, and the other for an holocaust: † and he shall offer them the eight day of his purification to the priest, at the door of the tabernacle of testimony before the Lord: † who receiving the lamb for offence, and the sextary of oil, shall elevate them together: † and the lamb being immolated, of the blood thereof he shall put upon the tip of the right ear of him that is cleansed, and upon the thumbs of his right hand and foot: † but part of the oil he shall pour into his own left hand, † wherein dipping the finger of his right hand, he shall sprinkle it seven times before the Lord: † and he shall touch the tip of the right ear of him that is cleansed, and the thumbs of his right hand & foot, in the place of the blood that was shed for offence: † and the other part of the oil, that is in his left hand, he shall pour upon the head of the purified person, that he may propitiate the Lord for him: † and a turtle, or young pigeon he shall offer, † one for offence, and the other for an holocaust, with their libaments. † This is the sacrifice of a lepre, that is not able to have all things for the cleansing of himself. † And our Lord spoke to Moses and Aaron, saying: † When you shall be entered into the Land of Chanaan, which I will give you in possession, if there be the plague of leprosy in a house, † he whose house it is, shall go & tell the priest, saying: It seemeth to me, that there is as it were the plague of leprosy in my house. † But he shall command, that they carry forth all things out of the house, before he go into it, and see whether it have the leprosy, lest all things become unclean that are in the house. And afterward he shall go in to consider the leprosy of the house: † & if he see in the walls thereof as it were little dints, disfigured with paleness or redness, and lower than all the rest, † he shall go out of the door of the house, and forthwith shut it seven days. † And returning the seventh day, he shall consider it. If he find that the leprosy is grown, † he shall command, the stones wherein the leprosy is, to be plucked out, and to be thrown without the city into an unclean place: † & the house itself to be scraped on the inside round about, and the dust of the scraping to be dispersed without the city into an unclean place, † and other stones to be laid in their places, that were taken away, and the house to be plastered with other mortar. † But if after the stones be plucked out, & the dust scraped of, and it plastered with other earth, † the priest going in perceive that the leprosy is returned, and the walls full of spots, it is a lasting leprosy, and the house unclean: † the which forthwith they shall destroy, and the stones and timber thereof, and all the dust they shall cast without the town into an unclean place. † He that entereth into the house when it is shut, shall be unclean until even: † and he that sleepeth in it, and eateth anything, shall wash his clothes. † But if the priest going in perceive that the leprosy is not grown farther in the house, after it was plastered again, he shall purify it being made whole again: † and for the purification thereof he shall take two sparrows, and cedrewood, and scarlet and hyssop: † and when one sparrow is immolated in an earthen vessel over living waters, † he shall take the cedar wood, and the hyssop, and the scarlet, and the live sparrow, and shall dip all in the blood of the sparrow that is immolated, and in the living water, and he shall sprinkle the house seven times, † and shall purify it as well with the blood of the sparrow, as with the living water and with the live sparrow, and with the cedrewoode and the hyssop and the scarlet. † And when he hath let go the sparrow to fly freely away into the field, he shall pray for the house, and it shall be rightly cleansed. † This is the law of all leprosy and percussion, † of the leprosy of garments and houses, † of a scar and of blisters breaking forth, of a shining spot, and when the colours are changed into divers kinds, † that it may be known at what time any thing is clean, or unclean.   

CHAP. XV. The law of unclean issues in men, 19 and in women.  
AND our Lord spoke to Moses and Aaron, saying: † speak to the children of Israel, and say to them; The man that hath a flux of seed, shall be 
:: If natural infirmities brought uncleanness much more lasciviousness of the mind. Theod. q. 15. & 20. in Leuit.  unclean. † And then he shall be judged subject to this fault, when the filthy humour at every moment, cleaveth to his flesh, and is congealed. † every bed whereon he sleepeth, shall be unclean, and where soever he sitteth. † If any man touch his bed, he shall wash his clothes: and himself being washed with water, shall be unclean until even. † If he sit where that man had sitten, he also shall wash his clothes: and being washed with water, shall be unclean until even. † he that toucheth his flesh, shall wash his clothes: and himself being washed with water shall be unclean until even. † If such a man cast his spittle upon him that is clean, he shall wash his clothes: and being washed with water he shall be unclean until even. † The pad whereupon he sitteth shall be unclean: † and whatsoever hath been under him, that hath the flux of seed, shall be polluted until even. He that carrieth any of these things, shall wash his clothes: and himself being washed with water, shall be unclean until even. † every one, whom he toucheth that is such an one, having not washed his hands before, shall wash his clothes, and being washed with water, shall be unclean until even. † The earthen vessel that he toucheth shall be broken: but the wooden vessel shall be washed with water. † If he be healed that hath such a disease, he shall number seven days after his cleansing, and having washed his clothes, and all his body, in living water, he shall be clean. † And the eight day he shall take two turtles, or two young pigeons, and he shall come into the sight of our Lord, to the door foe the tabernacle of testimony, and shall give them to the priest. † who shall 
:: To make, offer, and sacrifice an hoste●is all one.  make one for sin, and the other for an holocaust, and he shall pray for him before our Lord, that he may be cleansed of the flux of his seed. † The man from whom issueth the seed of copulation, shall wash with water all his body: and he shall be unclean until even. † The garment and skin, that he weareth, he shall wash with water, and it shall be unclean until even. † The woman with whom he compaineth shall be washed with water and shall be unclean until even. † The woman that monthly hath the flux of blood, shall be separated seven days. † every one that toucheth her, shall be unclean until even: † and that whereon she sleepeth or sittteh in the days of her separation shall be polluted. † He that toucheth her bed shall wash his clothes: and himself being washed with water, shall be unclean until even. † whosoever shall touch any vessel whereupon she sitteth, he shall wash his clothes: and himself being washed with water shall be polluted until even. † If a man company with her in the time of her menstrual blood, he shall be unclean seven days: and every bed whereon he sleepeth shall be polluted. † The woman that hath a flux of blood many days not in her menstrual time, or that ceaseth not to have a flux, after the menstrual blood, as long as she is subject to this disease, she shall be unclean, as if she were in her menstrual time. † every bed, whereupon she sleepeth, and vessel whereon she sitteth, shall be polluted. † whosoever toucheth them shall wash his clothes: and himself being washed with water, shall be unclean, until even. † If the blood stay and cease to run, she shall count the seven days of her purification: † and the eight day she shall offer for herself to the priest, two turtles, or two young pigeons, at the door of the tabernacle of testimony: † who shall make one for sin, and the other for an holocaust, and he shall pray for her before our Lord, and for the sluxe of her uncleanness. † You shall teach therefore the children of Israel, that they take heed of 
:: S. Hierom. (●s cap. 5 ad 〈…〉 at:) understandeth this place of the abominable sins that may not be named.  uncleanness, and die not in their filthiness, when they shall pollute my tabernacle that is among them. † This is the law of him that hath the flux of seed and that is polluted by copulation, † and the woman that is separated in her menstrual times, or that hath a continual flux of blood, and of the man, that sleepeth with her.   

CHAP. XVI. When and how the high Priest must enter into the sanctuary. 14. How he shall expiate (or reconcile) the same, 16. and the Tabernacle, 18. and the Altar. 20. How he shall offer a ●●ue goat, and send him into the wilderness. 29. And all must celebrate the feast of expiation, or cleansing from sins.  
AND our Lord spoke to Moses, after the death of the two sons of Aaron, when they were slain offering strange fire: † and he commanded him, saying: speak to Aaron thy brother, that he 
:: Only once in the year the high priest, and no other, entered into Sancl● 〈…〉 v. 34. signifying that heaven was not open to any saint, before Christ's passion: Heb. 9 v. 8.  enter not at all times into the sanctuary, that is within the veil before the propitiatory, wherewith the ark is covered, lest he die (for in a cloud will I appear over the oracle) † unless he do these things before: He shall offer a calf for sin, and a ram for an holocaust. † He shall be revested with a linen tunike, he shall hide his privities with linen femoralles: he shall be girded with a linen girdle, a linen mitre shall he put upon his head: for these are holy vestments: withal which, when he is washed, he shall be revested. † And he shall receive of the whole multitude of the children of Israel two buck goats for sin, and one ram for an holocaust. † And when he hath offered the calf, and prayed for himself, and for his own house, † he shall make the two buck goats to stand before the Lord in the door of the tabernacle of testimostimonie: † and casting lots upon both, one for the Lord, & an other for the goat of dismission: † that, whose lot fell to the Lord, he shall offer for sin: † but that, whose lot was to be the goat of dismission, he shall set alive before the Lord, that he may 
:: Praying that all their sins may be remitted.  pour out prayers upon him, and dismiss him into the wilderness. † After that these things be duly celebrated, he shall offer the calf, and praying for himself and for his house, he shall immolate it: † and taking the thurible, which he hath filled of the burning coals of the altar, and taking up with his hand of the compounded presume for incense, he shall go in beyond the veil into the holy place: † that when the incense is put upon the fire, the cloud thereof and the vapour may cover the oracle, which is over the testimony, and he die not. † He shall take also of the blood of the calf, and sprinkle with his finger seven times against the propitiatory to the east. † And when he hath killed the buck goat for the sin of the people, he shall carry in the blood thereof within the veil, as hath been commanded of the blood of the calf, that he may sprinkle it against the oracle, † and 
:: sins do so defile the soul that the very holiest of all places is accounnted as contaminate thereby. Theodo. ●. 22. in Leuit. 〈◊〉 sine.  expiate the sanctuary from the uncleanness of the children of Israel, and from their prevarications, and all their sins. According to this rite shall he do to the tabernacle of testimony, which is fixed among them in the midst of the filth of their habitation. † Let no man be in the tabernacle when the high priest goeth into the sanctuary, to pray for himself and for his house, & for the whole assembly of Israel, until he come forth. † And when he is come forth to the altar that is before the Lord, let him pray for himself, and taking the blood of the calf, and of the buck goat, let him pour it upon the horns thereof round about: † and sprinkling with his finger seven times, let him expiate, and sanctify it from the uncleanness of the children of Israel. † After he hath cleansed the sanctuary, and the tabernacle, and the altar, then let him offer the live goat: † and putting both hands upon his head, let him confess all the iniquiries of the children of Israel, and all their offences and sins: which praying to light on his head, he shall send him forth by a man ready thereto, into the desert. † And 
:: God so remitteth sins to those that are truly peninitent, as that which is carried into a wilderness and never returneth.  when the goat hath carried all their iniquities into the solitary ground, and shall be let go into the desert, † Aaron shall return into the tabernacle of testimony, and putting of the vestments, which he had on him before when he entered into the sanctuary, and leaving them there, † he shall wash his flesh in a holy place, and shall be clothed with his own garments. And after that he hath gone forth and offered his own holocaust, and the peoples, he shall pray as well for himself, as for the people: † and the fat, that is offered for sins, he shall burn upon the altar. † but he, that hath let go the goat of dismission, shall wash his clothes, and body with water, and so shall enter into the camp. † But the calf & the buck goat, that were immolated for sin, and whose blood was carried into the sanctuary, to accomplish the expiation, they shall carry forth without the camp, and shall burn with fire aswell the skins as their flesh, and the dung: † and whosoever burneth them, shall wash his clothes, and his flesh with water, and so shall enter into the camp. † And this shall be to you an everlasting ordinance: The 
:: Besides particular sacrifices for every oves sins, once in the year was instituted a general expiation of al.  seventh month, the tenth day of the month you shall afflict your souls, and no work shall you do, whether he be of the same country, or a stranger that sojourneth among you. † upon this day shall be the expiation of you, and cleansing from all your sins: before the Lord you shall be clensen. † for it is a sabath of rest, and you shall afflict your souls by a perpetual religion. And the priest shall expiate, that is anointed, and whose hands are consecrated to do the function of priesthood for his father: and he shall be revested with the linen stole and the holy vestments, † and he shall expiate the sanctuary and the tabernecle of testimony and the altar, the priests also and all the people. † And this shall be an ordinance for ever, that you pray for the children of Israel, and for all their sins once in a year. He did therefore as our Lord had commanded Moses.   

CHAP. XVII. All Sacrifices must be offered at the door of the Tabernacle. 7. with special prohibition of idolatry. 10. None must eat blood. 15 whosoever eateth caraine flesh is contaminate, and must be washed.  
AND our Lord spoke to Moses, saying: † speak to Aaron and his sons, and to all the children of Israel, saying to them: This is the word, which our Lord hath commanded, saying: † any man whosoever of the house of Israel, if he 
:: If any killed for sacrifice he must offer it at the door of the tabernacle▪ that a priest might offer it on the Altar, for no other man, nor place was allowed, without special dispensation of God. And so Samuel offered sacrifice in an other place, 1. Reg. ●. Hlias ●. Reg. 18. and David also being no Priest. 2. Reg. 24 so S. Aug. explicateth, this text. q. 56. in Leuit.  kill an ox or a sheep, or a goat in the camp or without the camp, and offer it not at the door of the tabernacle an oblation to the Lord, shall be guilty of blood: as if he had shed blood, so shall he perish out of the mids of his people. † therefore shall the children of Israel bring to the priest their hosts, which they kill in the filled, that they may be sanctified to our Lord before the door of the tabernacle of testimony, & they may immolate them pacific hosts to our Lord. † And the priest shall pour the blood upon the altar of our Lord, at the door of the tabernacle of testimony, and shall burn the fat for a sweet odour to our Lord: † and they shall no more immolate their hosts to devils, with whom they have committed fornication. It shall be an ordinance for ever to them and to their posterity. † And to them thou shalt say: The man of the house of Israel, and of the strangers, which seiourne with you, that offereth an holocaust or victim, † and bringeth it not to the door of the tabernacle of testimony, that it may be offered to our Lord, shall perish out of his people. † any man whosoever of the house of Israel, and of the strangers, that seiourne among them, if he eat blood, I will set my face against his life, and will destroy it out of his people, † because the life of the flesh is in the blood: and I have given it to you, that upon the altar you may make expiation with it for your souls, and the blood may be for an expiation of the soul. † therefore have I said to the children of Israel: No soul of you shall eat blood, nor of the strangers, that seiourne with you. † any man whosoever of the children of Israel, and of the strangers that seiourne with you, if by hunting or fowling, he take wild beast or foul, which it is lawful to eat, let him pour our the blood thereof, and cover it with earth. † For the life of all flesh is in the blood: whereupon I said to the children of Israel: The blood of no flesh shall you eat, because the life of the flesh is in the blood: and whosoever eateth it, f●al die. † The soul that eateth carrion, or that which is taken of a beast, aswell of them of the same country as of strangers, shall wash his clothes, and himself with water, and shall be contaminated until even: and in this order he shall be made clean. † And if he do not wash his clothes, and his body, he shall bear his iniquity.   

CHAP. XVIII. Marriage prohibited in certain degrees of consanguinity and affinity. 18. And divers carnal, and execrable sins committed in other nations, are strictly forbidden.  
AND our Lord spoke to Moses, saying: † speak to the children of Israel, and thou shalt say to them: I the Lord your God, † according to the custom of the Land of Egypt, wherein you have dwelled, you shall not do: and according to the manner of the country of Chanaan, into the which I will bring you, you shall not do, nor walk in their ordinances. † You shall do my judgements, and shall observe my precepts, and shall walk in them. I the Lord your God. † keep my laws and judgements, which a man doing, shall live in them. I the Lord. † No man shall approach to her that is “ next of his blood, to reveal her 
:: It is then turpitude when the act is unlawful. But honest in lawful marriage. S. Aug. li: 3. Locutionum. & li. de bono coniugali.  turpitude. I the Lord. † The turpitude of thy father, and the turpitude of thy mother thou shalt not discover: she is thy mother thou shalt not reveal her turpitude. † The turpitude of thy father's wife thou shalt not discover: for it is the turpitude of thy father. † The turpitude of thy sister by father, or by mother, which was borne at home or abroad, thou shalt not reveal. † The turpitude of thy sons daughter or of thy niece by thy daughter, thou shalt not reveal: because it is thy turpitude. † The turpitude of thy father's wives daughter, which she bore to thy father, and is thy sister, thou shall not reveal. † The turpitude of 
:: See chap. 20: the difference of punishments, for violating these laws in the first and second degree. Also between consanguinity & affinity, in the same collateral degree.  thy father's sister thou shalt not discover: because she is the flesh of thy father. † The turpitude of thy mother's sister thou shalt not reveal, because she is of the flesh of thy mother. † The turpitude of thy father's brother thou shalt not reveal, neither shalt thou approach to his wife, who is joined to thee by affinity. † The turpitude of thy daughter in law thou shalt not reveal, because she is thy sons wife, neither shalt thou discover her ignominy. † The turpitude of thy brother's wife thou shalt not reveal: because it is the turpitude of thy brother. † The turpitude of thy wife, and her daughter thou shalt not reveal. Her sons daughter, and her daughter's daughter, thou shalt not take, to reveal her ignominy: because they are her flesh, and such copulation is incest. † Thou shalt not take thy wives sister for an harlot, to vex her withal, neither shalt thou reveal her turpitude, whiles she is yet living. † To a woman, having her flowers, thou shalt not approach, neither shalt thou reveal her turpitude. † With thy neighbour's wife thou shalt not company, nor be polluted with commixtion of seed. † Of thy seed thou shalt not give to be consecrated to the idol Moloch, nor pollute the name of thy God: I the Lord. † company not with mankind, as with womankind, because it is abomination. † With no beast shalt thou company, neither shalt thou be polluted with it. A woman shall not lie down to a beast, nor company with it: because it is an heinous fact. † Neither be ye polluted in any of the things wherewith all the nations have been contaminated, which I will cast out before your sight, † and wherewith the land is polluted: whose abominations I will visit, that it vomit out the inhabitants thereof. † keep my ordinances and judgements, and do not any of these abominations, as well the same countryman as the stranger, that seiourneth with you. † For all these execrable things did the inhabitants of the land, that have been before you, and have polluted it. † Beware therefore lest in like manner it vomit out you also, when you shall do the like things, as it vomited out the nation that was before you. † every soul, that shall do any of these abominations, shall perish from the mids of his people. † keep my commandments. Do not the things which they have done, that have been before you, and be not polluted in them: I the Lord your God.  

ANNOTATIONS. CHAP. XVIII.  
6 Next of his blood.] Marriage is forbid first and most strictly by the law of 
Marriage forbidden in all degrees in the right line, by the law of nature. Secondarily in the first collateral degree of consanguinity.  nature, in all degrees in the right line ascending and decending, both in consanguinity 
1. Cor. ●. v. 1.  and affinity. S. Paul testifying that among the heat hen, no man could have his father's wise. And in the right line God himself (who only can) never dispensed. Secondarily, the first collateral degree in consanguinity, that is, between brother and sister, by one parent, or by both, is also unlawful by the law of nature, except in the beginning of the world, when Adam's children must needs marry together, God so ordaining that all mankind should be propagated 
Act. 17. v. 26. ●. Aug. de bono coni●g. c. 1.  by one man (for of him also the first woman was made) but after this beginning it was never allowed, nor perhaps can be dispensed withal, at least never was by any man. Though Beza (li. de repudijs & diuo●tijs) and some English Bezites charge Pope Martin the fifth, to have dispensed with one, that 
Beza belieth Pope Martin.  had married his own natural sister: which is a false report. For it was with one, who having committed fornication with one sister, afterwards married the other, from whom he could not be separated without great scandal, the pretended marriage being public, and the impediment secret: as S. Antoninus writeth. par. 3. sum. Theol. tit. 1. c. 11. But besides the right line, and the 
All other degrees depend on positive laws: which have been & may be altered proved by Scriptures, and reasons.  first collateral degree in consanguinity, no other collateral degrees are prohibited by the law of nature, but by positive only. So this present law, written by Moses, forbade to marry in the first collateral degree of affinity, but the same law commanded (Deut. 25.) that in case a married man died without issue, his brother should marry the widow. Whereby is clear that this degree, and others more remote, were not prohibited by the law of nature. For then God would not have made a contrary general law, in any case, for the whole nation of the Jews, his people; and that under penalty to be observed, which is contrary to the quality of indulgence or dispensation, and no such necessity, as in the beginning of the world. Wherefore all protestants that say, the whole law written by Moses concerning degrees of consanguinity and 
First proof.  affinity, is the law of nature, and so pertaineth to Christians, must necessarily say also, that if now a married man die without issue, his brother must marry his wife. Which specially they deny. It is also proved that this and some other 
2 proof.  degrees expressed in this place, were not against the law of nature (which is common to all nations, commonly or easily known to all men by discourse of reason) because no common wealth among the Gentiles did punish, nor 
Aristot. li. 2. Pol.  modest men forbear, or reprehend such marriages: as appeareth by Laban, who after he had deceived Jacob by giving him one sister for an other, offered him also the former promised, whom without difficulty of conscience he accepted (Gen. 29.) neither did that holy Patriareh think it unlawful to keep them both. And when Judas matched his second son, and promised the third to the wife of his first son, he did it according to the custom of that place & time. Gen. 38. And Noemi spoke according to the same custom. Ruth. 1. v. 11. Again where this law forbiddeth a man to marry, or company with his wives 
3 proof.  sister, it addeth, while she is living, not prohibiting marriage, when his first wife is dead. Yet his wives sister is as near in affinity, as his brother's wife. Likewise the diversity of punishments (chap. 20.) for transgression of this 
4 proof.  law, either in the right line, or in the first collateral degree of consanguinity, who were punished by death; and for transgressing in the first collateral degree of affinity, or in the second either of consanguinity or affinity, who had less punishments, showeth that the former degrees are prohibited by the law of nature, and not the other: for then the violation should be like sin, and punished alike. Finally it is evident, that certain of these degrees are not against 
5 proof.  the law of nature, by the example of holy Abraham, who in, and according, to the law of nature, married his brother's daughter called Sarai, otherwise Jescha, Gen. 11. which marriage God approved by many blessings. Also Jacob 
S. ●●ero. quest. Heb. in Gen.  married two sisters together. Two sons of Judas married the same woman successively. And Amram (Moses' father) married his aunt, his father's sister. Exod. 6. v. 20. Num. 26. v. 59 wherefore seeing neither the first collateral degree in affinity, nor the second collateral in consanguinity or affinity, is forbid by the law of nature but by positive only, and that both ceremonial and judicial laws of the old Testament ceased in the New, and are abrogated by 
Ceremonial & judicial laws of Moses are abrogated by Christ.  Christ, it resteth proved that the same bind not Christians, but as they are renewed and established by the Church, or Christian commonwelthes. And as this is done in temporal causes by temporal States, partly by renewing and establishing the same, which was in the law of Moses, as by punishing wilful murder by death; Exod. 21. v. 12. partly with alteration, as by punishing theift in some countries with death, but not adultery, which were contrary in the old Testament, Gen. 38. v. 24. 44. 17. Exod. 22. v. 1. levit. 20. v. 10: in like sort the 
And new are establshed.  Church of Christ ordaineth laws, altereth, & upon just occasions dispenseth, in all degrees of consanguinity and affinity, not forbid by the law of nature    

CHAP. XIX. divers Moral, Ceremonial, and judicial precepts are briefly recited.  
OUR Lord spoke to Moses, saying: † speak to all the 
The Epistle on Wenesday in Passion week.  assembly of the children of Israel, and thou shalt say to them: Be ye holy, because I the Lord your God am holy. † Let every one fear his father, and mother. Keep my Sabbathes. I the Lord your God. † turn not yourselves to idols, neither make you to yourselves melted gods. I the Lord your God. † If ye immolate an host of pacifiques to the Lord, that it may be placable, † that day wherein it is immolated, shall you eat it, and the next day: and whatsoever shall be left until the third day, you shall burn with fire. † if after two days any man eat thereof, he shall be profane, and guilty of impiety: † and shall bear his iniquity, because he hath polluted the holy of the Lord, and that soul shall perish out of his people. † And when thou reapest the corn of thy land, thou shalt not shear the face of the earth to the very ground: neither shalt thou gather the ears that remain. † Neither in thy vineyard shalt thou gather the clusters, and grapes that fall down, but shalt leave them to the poor, and the strangers to take. I the Lord your God. † You shall not commit theft. You shall not lie, neither shall any man deceive his neighbour. † Thou shalt not forswear thyself in my name, nor pollute the name of thy God. I the Lord. † Thou shalt not calumniate thy neighbour, nor oppress him by violence. The work of thy hireling shall not abide with thee until morning. † Thou shalt not speak evil of the deaf man, nor put a stumbling block before the blind: but thou shalt fear the Lord thy God, because I am the Lord. † Thou shalt not do that which is unjust, nor judge unjustly. Consider not the person of a poor man, neither honour thou the countenance of him that is mighty. Judge justly to thy neighbour. † Thou shalt not be a criminatour, nor a whisperer among the people. Thou shalt not stand against the blood of thy neighbour. I the Lord. † Thou shalt not hate thy brother in thy hart, but control him openly, lest thou incur sin through him. † seek not revenge, nor be mindful of the injury of thy citizens. Thou shal● love thy friend as thyself. I the Lord. † keep ve my laws. Thou shalt not make thy cattle to gender with the beasts of an other kind. Thy field thou shalt not sow with divers seed. A garment, 
:: These diversities are not prohibited for themselves, for the ornaments of the tabernacle and of Priests were made of divers things; but schism, and all participation with heretics, and other infidels is forbid. 2. Cor. 6. Draw not in yoke with i●si●●els. Theodoret. q. 27. in Leutt.  that is woven of two sorts, thou shalt not put on. † If a man lie with a woman by carnal copulation, that is a bondwoman also marriable, and yet not redeemed with a price, nor made free, both shall be beaten, and they shall not die, because she was not free. † And for his offence he shall offer to the Lord, at the door of the tabernacle of testimony a ram: † and the priest shall pray for him, and for his sin before the Lord, and he shall become propitious to him again, and the sin shall be forgiven. † When you shall be entered into the land, and have planted in it fruit trees, you shall take away the prepuces of them: the fruit, that come forth shall be unclean to you, neither shall you eat of them. † But in the fourth year, all their fruit shall be sanctified, laudable to the Lord. † And the fifth year you shall eat the fruits, gathering the offspring, that they bring forth. I the Lord your God. † You shall not eat with blood. You shall not divine, 
:: See Gen. 40. v. 8.  nor observe dreams. † Neither shall you cut your hear roundwise: nor shave your beard. † And for the dead you shall not cut your flesh, neither shall you make in yourselves any figures or marks, I the Lord. † Make not thy daughter a common strumpet, lest the land be contamined, and filled with wickedness. † keep ye my Sabbathes, and fear my sanctuary. I the Lord. † Decline not to magicians, neither ask any thing of soothsayers, to be polluted by them. I the Lord your God. † Before the hoar head rise up, and honour the person of an old man: and fear the Lord thy God. I am the Lord. † If a stranger dwell in your land, and abide among you, do not upbraid him: † but let him be among you as the same country man: and you shall love him as yourselves: for you also have been strangers in the Land of Egypt. I the Lord your God. † Do not any unjust thing in judgement, in rule, in weight, or measure. † Let the balance be just, and the weights equal, the busheliust, and the sextarie equal. I the Lord your God, that brought you out of the Land of Egypt. † keep all my precepts, and all my judgements, & do them. I the Lord.   

CHAP. XX. whosoever giveth of his seed to Moloch must be stoned to death. 6▪ Althat decline to magic, 9 curse their parents, 10. commit adultery, certain incest, or bestiality shall die 19 Other incest is deprived of children. 22. The Israelites also shall be cast out▪ of the Land▪ if they commit such  
AND our Lord spoke to Moses, saying: † These things thou shalt speak to the children of Israel: If any man of the children of Israel, and of the strangers, that dwell in Israel, give of his seed to the idol Moloch, dying let him die: the people of the land shall stone him. † And I will set my face against him: and will cut him of from the mids of his people, because he hath given of his seed to Moloch, and hath contaminated my sanctuary, and polluted my holy name. † And if the people of the land neglecting, and as it were little esteeming my commandment, let alone the man that hath given of his seed to Moloch, and will not kill him: † I will set my face upon that man, and his kindred, and will cut of both him, and all that consented with him, to commit fornication with Moloch, out of the mids of their people. † The soul, that shall decline to magicians, and south sayers, and shall commit fornication with them, I will set my face against it, and destroy it out of the mids of his people. † sanctify yourselves, and be holy, because I am the Lord your God. † keep my precepts, and do them. I the Lord that sanctify you. † He that curseth his father, or mother, dying let him die: he hath cursed father, and mother, his blood be upon him. † If any man commit adultery with an other man's wife, and commit advontrie with his neighbour's wife, dying let them die, both the adulterer and the adulteress. † He that lieth with his stepmother, and revealeth the ignominy of his father, dying let both die: their blood be upon them. † If any man lie with his daughter in law, let both die, because they have done an heinous fact: their blood be upon them. † He that lieth with man as if he should company with woman, both have committed abomination dying let them die: their blood be upon them. † He that besides his wife the daughter, 
:: Violating this law in any degree in the rightline, either of consanguinity, or affinity, or in the first colla teral degree of consanguinity, was punished with death; but in the first collateral of affinity, and in the second collateral degree as well of consanguinity, as affinity, with less punishment. Which showeth greater obligation, & greater sin, concerning the right line, than the collateral, also in the first degree of consanguinity then in the second; and more in consanguinity then in affinity.  marrieth her mother, hath done wickedness: he shall burn alive with them, neither shall there so great abomination remain in the mids of you. † He that shall company with beast and cattle dying let him die: the beast also do ye kill. † The woman that shall lie under any beast, shall be killed together with the same: their blood be upon them. † He that taketh his sister the daughter of his father, or the daughter of his mother, and seethe her turpitude, and she beholdeth her brother's ignominy: they have committed a shameful thing: they shall be slain, in the sight of their people, because they have revealed one an others turpitude, and they shall bear their iniquity. † He that compaineth▪ with a woman in her menstrual flux, and revealeth her turpitude, and she openeth the fountain of her blood, both shall be destroyed out of the mids of their people. † The turpitude of:: thy aunt by thy mother, and of thy aunt by thy father, thou shalt not discover: he that doth this, hath disclosed the ignominy of his flesh, both shall bear their iniquity. † He that compaineth with the wife of his uncle by the father, or of his uncle by the mother, and revealeth the ignominy of his kinted, both shall bear their sin: without children they shall die. † He that marrieth his brother's wife, doth an unlawful thing, he hath revealed his brother's turpitude: they shall be without children. † keep my laws, and judgements, and do them: lest the land which you shall enter into and inhabit, vomit out you also. † walk not in the ordinances of the nations, which I will expel before you. For 
:: Not for every kind of sin (though every one is punishable,) but for the more heinous, & for altogether the Chananites were cast out of their land.  all these things have they done, and I have abhorred them. † But to you I speak: possess their land, which I will give you for an inheritance, a land flowing with milk and honey. I the Lord your God, that have separated you from other people's. † therefore do you also separate the clean beast, from the unclean, and the clean foul from the unclean: pollute not your souls, in beasts, and birds, and all things that move on the earth, and which I▪ have showed unto you, to be polluted. † You shall be holy unto me, because I the Lord am holy, and I have separated you from other peoples, that you should be mine. † Man, or woman, in whom is a pithonical or divining spirit, dying let them die, they shall stone them: their blood be upon them.   

CHAP. XXI. At what funerals Priests may not be present. 7. What women they may not marry, 9 a priests daughter committing fornication must be burned. 10. The high Priest shall not uncover his head, nor rend his garment, nor be present at any funeral, nor at all go forth of the holy place. 13. when he marrieth he must take a virgin. 16. None that hath a blemish in his body (though he be of Aaron's stock) shall minister in the sanctuary, nor approach to the Altar.  
OUR Lord said also to Moses: speak to the priests the sons of Aaron, and thou shalt say to them: Let not a priest be contaminated in the deaths of his citizens, † but only in his kin, and nigh of blood, that is to say, upon his father and mother, and son, and daughter, brother also, † and sister being a virgin which hath not been married to a husband: † but neither in 
:: By the prince 5. Paul▪ understood the high Priest. Act. 23.  the prince of his people shall he be contaminated. † Neither shall they shave their head, nor beard, nor make incisions in their flesh. † They shall be holy to their God, and shall not pollute his name: for the burnt sacrifice of the Lord, and breads of their God do they offer, and therefore they shall be holy. † A whore and a vile strumpette he shall not take to wife, nor her, that is put away from her husband: because they are consecrated to their God, † and offer the breads of proposition. Be they holy therefore, because I also am holy, the Lord, that sanctify them. † The daughter of a priest if she be taken in whoredom, & dishonour the name of her father, shall be burnt with fire. † The grand Bishop, that is to say the priest that is greatest among his brethren, upon whose head hath been poured the oil of unction, and whose hands were consecrated in priesthood, and who was revested with the holy vestiments, shall not uncover his head, he shall 
:: Caiphas rend his garments (Mat. 26.) contrary to this law, malice making him neglect his own dignity  not rend his garments: † and to no dead person shall he enter in at al. upon his father also, and mother shall he not be contaninated. † Neither shall he go forth out of the holy places, lest he pollute the sanctuary of the Lord, because the oil of the holy unction of his God is upon him. I the Lord. † He shall take a virgin unto his wife: † but a widow and her that is put away, and a filth, and a whore he shall not take, but a maid of his own people: † that he mingle not the stock of his kindred with the common people of his nation: because I am the Lord that sanctify him. † And our Lord spoke to Moses, saying: † speak to Aaron: The man of thy seed throughout their families, that hath 
:: If such deformities and defects made men irregular, and unmeet to exercise priest lie function in the old testament, how  a blemish, shall not offer breades to his God, † neither shall he approach to his ministery: If he be blind, if lame, if he have a little, or a great, or a crooked nose, † if his foot be broken, if his hand, † if he be crook backed, or blere eyed, or have a pearl in his eye, or a continual scab, or dry scurf in his body, or be burnt. † every one that hath a blemish of the seed of Aaron the priest, shall not approach to offer the hosts to the Lord, nor the breads to his God. † He shall eat notwithstanding of the breads, that are offered in the sanctuary, † yet so that he enter not within the v●ilen, or approach to the altar, because he hath a blemish, and he must not contaninate my sanctuary. I the Lord that sanctify them. † Moses' therefore spoke to Aaron, and to his sons and to all Israel, all things that had been commanded him.   

CHAP. XXII. Who may eat of sanctified things. 17. And what things may be offered.  
OUR Lord also spoke to Moses, saying: † speak to Aaron and to his sons, that they beware of those that are the consecrated things of the children of Israel, and contaninate not the name of the things sanctified to me, which they offer. I the Lord. † Say to them, and to their posterity: every man of your stock, that approacheth to those things that are consecrated, and which the children of Israel have offered to the Lord, in whom there is uncleanness, shall perish before the Lord. I am the Lord. † The man of the ●eede of Aaron, that is a leper, or hath a flux of seed, 
:: By these accidental uncleanness, was prefigured the censure of susspension in clergy men.  shall not eat of those things that are sanctified to me until he be healed. He that toucheth a thing unclean by occasion of that is dead, and he from whom issueth seed as it were of copulation, † and he that toucheth a creeping beast, and whatsoever unclean thing, the touching whereof is filthy, † shall be unclean until even, and shall not eat those things that are sanctified: but when he hath washed his flesh with water, † and the sun is down, then being cleansed he shall eat of the sanctified things, because it is his meat. † Carrien and that which was taken of a beast, they shall not eat, nor be polluted in them. I am the Lord. † Let them keep my precepts, that they be not subject to sin, and die in the sanctuary, when they shall have polluted it. I the Lord that sanctify them. † No stranger shall eat of the sanctified things, the priests guest, and hireling shall not eat of them. † But whom the priest hath bought, and he that is his servant borne in his house, these shall eat of them. † If the daughter of a priest be married to any of the people: of those things that are sanctified, and of the first fruits she shall not eat. † But if she be a widow, or put away, and without children return to her father's house: as she was wont being a maid, she shall be fed with her father's meats. No stranger hath power to eat of them. † He that eateth of the sanctified things by ignorance, shall add the fifth part with that which he did eat, and shall give it to the priest into the sanctuary. † Neither shall they contaminate the sanctified things of the children of Israel, which they offer to the Lord: † lest perhaps they sustain the iniquity of their offence, when they shall have eaten the sanctified things. I the Lord that sanctify them. † And our Lord spoke to Moses, saying: † speak to Aaron, and to his sons, and to all the children of Israel, and thou shalt say to them: The man of the house of Israel, and of the strangers which dwell with you, that offereth his oblation, either paying his vows, or offering of his own accord, whatsoever that be which he presenteth for an holocaust of the Lord, † to be offered by you, it shall be a male without spot of beeves, and muttons, & of goats. † If it have a blemish, you shall not offer it, neither shall it be acceptable. † The man that offereth a victim of pacifiques to the Lord, either paying his vows, or offering of his own accord, aswell of beeves as of muttons, shall offer it without blemish that it may be acceptable: there shall be no blemish in it. † If it be blind, if it be broken, if it have a scar, if blisters, or a scab, or a dry scurf: you shall not offer them to the Lord, nor burn of them upon the lords altar. † An ox and a sheep, having the ear and the tail cut of, thou Mayest offer voluntarily but a vow can not be paid of them. † No beast that hath the stones bruised, or crushed, or cut and taken away, shall you offer to the Lord, and in your land make not this at al. † Of the hand of a stranger you shall not offer breades to your God, and what other thing soever he would give: because they are all corrupted, and blemished: you shall not receive them. † And our Lord spoke to Moses, saying: † An ox, a sheep, and a goat, when they are brought forth, shall be seven days under the udder of their dam: but the eighr day, and so forward they may be offered to the Lord. † Whether it be a beef, or a sheep, they shall not be immolated in one day with their young ones. † If you immolate an host for thanks giving to the Lord, that he may be placable, † the same day you shall eat it, there shall not aught remain until the morning of the next day. I the Lord. † keep my commandements, and do them. I the Lord. † Pollute not my holy name, that I may be sanctified in the mids of the children of Israel. I the Lord that sanctify you, † and brought you out of the Land of Egypt, that I might be your God. I the Lord.   

CHAP. XXIII. The solemnities of the Sabbath, 5. of Pasch and first fruits. 15. of Pentecost, 
The fourth part. Of feasts, times of rest, & jubilee. with privilegies, rewards & punishments.  23. of trumpets, 26. of Expiations, 33. of Tabernacles; and with what rites the same shall be celebrated.  
AND our Lord spoke to Moses, saying: † speak to the children of Israel, and thou shalt say to them: These are “ the festivities of our Lord, which you shall call holy. † Six days ye shall do work: 
:: There were eight several, feasts commanded by this law (besides the daily sacrifice) mentioned. Num. 28. & 29. of which only seven are here expressed.  the seventh day, because it is the rest of the sabbath, shall be called holy. No work shall you do in it: it is 
:: The Sabbath in memory that God created all things in six days & rested the seventh.  the Sabbath of the Lord in all your habitations. † These therefore are the holy festivities of the Lord, which you must celebrate in their times. † The first month, the fourteenth day of the month at even, is the 
:: Pasch in memory of their delivery from Egypt.  Phase of the Lord: † and the fifteenth day of this month is the solemnity of the Azymes of the Lord. seven days shall you eat azymes. † The first day shall be most solemn unto you, and holy: no servile work shall you do in it: † but you shall offer sacrifice in fire to the Lord seven days. but the seventh 
1.  day shall be more solemn, and more holy: and you shall do no servile work in it. † And our Lord spoke to Moses, saying: † speak to the children of Israel, and thou shalt say to them. When you shall be entered into the land, which I will give you, and shall reap your corn, you shall bring sheaves of ears, the first fruits of your harvest to 
2.  the priest: † who shall elevate the bundle before the Lord, the next day after the Sabbath, that it may be acceptable for you, and shall sanctify it. † And in the self same day that the sheaf is consecrated, shall be killed a lamb without spot of a year old for an holocaust of the Lord. † And the libaments shall be offered with it, two tenths of flower tempered with oil, for a burnt sacrifice of the Lord, and a most sweet odour: libaments also of wine, the fourth part of an hin. † Bread, and fried barley, and frumenty, you shall not eat of the corn, until the day that you offer thereof to your God. It is a precept for ever in your generations, and all your habitations. † You shall number therefore from the morrow after the Sabbath, wherein you did offer the sheaf of the first fruits, seven full weeks, † unto the morrow after the 
3.  seventh week be expired, that is to say 
:: Pentecost in remembrance of receiving the law.  fifty days, and so you shall offer a new sacrifice to the Lord. † out of all your habitations, two loaves of first fruits, of two tenths of flower 
:: See chap. 7. v. 14.  leavened, the which you shall bake for the first fruits of the Lord. † And you shall offer with the breads seven lambs without spot of a year old, and one calf from the heard, and two rams, and they shall be for an holocaust with their libamentes, for a most sweet odour to the Lord. † You shall make a buck goat also for sin, and two lambs of a year old for hosts of pacifiques. † And when the priest hath elevated them with the breads of the first fruits before the Lord, they shall turn to his use. † And you shall call this day most solemn, and most holy: no servile work shall you do in it. It shall be an everlasting ordinance in all your habitations, and generations. † And after you reap the corn of your land, you shall not cut it to the very ground: neither shall you gather the ears that remain, but you shall let them alone for the poor and for strangers. I am the Lord your God. † And our Lord spoke to Moses, saying: † speak to the children of Israel: The seventh month, on 
:: Feast of trumpets, in memory that a ramme sticking by the horns was offered by Abraham in stead of Isaac.  the first day of the month, shall be a Sabbath, 
4.  a memorial, by sounding of trumpets, and shall be called holy: † no servile work shall you do in it, and you shall offer holocaust to the Lord. † And our Lord spoke to Moses, saying: † upon the tenth day of this seventh month shall be the day of 
:: Feast of Expiation i● memory of the ●●nne in worshipping the calf, and for all sins forgotten, or unknown.  expiations most solemn, and it shall be called holy: and you shall afflict your souls in it, and shall offer holocaust to the Lord. † No servile work shall 
5.  you do the time of this day: because it is a day of propitiation, that the Lord your God may become propitious unto you. † every soul, that is not afflicted this day, shall perish out of his people: † and which shall do any work, the same will I destroy out of his people. † No work therefore shall you do in it: it shall be an everlasting odinance unto you in all your generations, and habitations. † It is a Sabbath of resting, and you shall afflict your souls the ninth day of the month: from even until even you shall celebrate your sabbaths. † And our Lord spoke to Moses, saying: † speak to the children of Israel: From the fifteenth day of this seventh month, shall be the festivity of 
:: Feast of Tabernacles, to remember God's protection in the wilderness, where they dwelled in tabernacles 40▪ years.  tabernacles seven 
6.  days to the Lord. † The first day shall be called most solemn and most holy: no servile work shall you do in it. And seven days you shall offer holocaustes to the Lord. † The eight day also shall be most solemn and most holy, and you shall offer holocaustes to the Lord: for it is of 
:: Feast of assembly and collection in memory of peace given in the land of promise.  assembly and collection: no servile work shall you do in it. † These are the festivities of the Lord, which you shall call most solemn and most holy, and shall offer in them oblations to the Lord, 
7.  holocausts and libaments according to the rite of every day: † beside the sabbaths of the Lord, and your gifts▪ and those that you shall offer by vow, or which you shall give to the Lord voluntarily. † therefore from the fifteenth day of the seventh month, when you shall have gathered all the fruits of your land, you shall celebrate the festivity of the Lord seven days, on the first day and the eight shall be a sabbath, that is rest. † And you shall take to you the first day the fruits of a most fa●●e tree, and the branches of palms, and boughs of the tree with th●●k● leaves, and willows of the brook, and you shall rejoice before the Lord your God. † And you shall celebrate the solemnity thereof seven days in the yea●●. It shall be an 
:: These feasts were everlasting to the Jews in their generations, that is, never to be altered by them, nor during their state. S. Aug. q. 43▪ in Exod.  everlasting ordinance in your generations. The seventh mo●●●h shall you celebrate the festivity, † and shall dwell in bowers seven days. Every one, that is of the stock of Israel▪ shall abide in tabernacles: † that your postoririe may learn that I made the children of Israel, to dwell in tabernacles, when I brought them out of the Land of Egypt. I the Lord your God. † And Moses spoke concerning the solemnities of our Lord to the children of Israel.  

ANNOTATIONS. CHAP. XXIII.  
2. The festivities] As other laws written by Moses concerning Sacrifices, Sacraments, Degrees hindering marriage, punishments of sins, and the 
Festival days pertain to the service of God.  like, are partly moral, pertaining to the law of nature, partly ceremonial, or judicial, which may be altered: so this law of festivities is partly moral, for that all men are bound to keep some festival days in honour of God, partly ceremonial, and so the Sabbath day was kept holy in the old Testament, the seventh day of the week, and other feasts, the days here prescribed. But these particular feasts and times▪ are abrogated by Christ▪ whom they prefigured. In so much that now it is not lawful to keep them, for it would signify that Christ were not come, as S. Paul teacheth (Rom. 14. Galat. 4. Colloss. 2. and in other places) and it were plain Judaisme, and heresy 
It is heresy to keep the Sabbath holy day.  condemned by the council of Laodicia cap. 29. accursing them that judaize abstaining that day from works. S. Gregory also resuteth this heresy, li. 11. Epist. 3 showing that Antichrist will embrace it favouring the Jews: In place whereof the next day (which we call sunday) is made a perpetual holy day, by authority of the Church, and called dies Dominica our Lord's day (Apoc. 1.) 
In place thereof we keep Sunday.  And this change the Protestants confess to be lawful and necessary, though we have no other express scripture, when, or by whom it was done, but only that S. John had his revelation in our Lord's day, but by perpetual tradition all Christians know, that the day after the sabbath is our wekelie holy day, in memory of Christ's Resurrection the same day, and in figure of the general resurrection of all men, and of life everlasting to the blessed. S. Aug. li. 22. c. 30. civit. & Epist. 119. c. 15. and S. Jerome Epist. ad Hedib. The same reason and authority do also warrant the change of other feasts, and institution of new, in honour of God, our saviour Jesus Christ, his Mother, and 
Other feasts also changed, and new instituted by the same authority.  other saints, and in memory of benefits received, as here we see in the old Testament divers were commanded by God, some also instituted long after Moses, as by Mardocheus and other Jews, Ester. 9 and the restoration with new dedication of the altar 1. Machab. 4. observed by our saviour joan. 10. v. 22.    

CHAP. XXIIII. Provision of oil for lamps in the Tabernacle. 5. The making, and disposing the loaves of proposition, 10. The punishment of blasphemy, and man slaughter. 18. And the pain of equal revenge.  
AND our Lord spoke to Moses, saying: † Command the children of Israel, that they bring unto thee: oil of olives most pure, and clear, to furnish the lamps continually, † without the veil of the testimony in the tabernacle of covenant. And Aaron shall set them from even until morning before the Lord, by a perpetual service and rite in your generations. † upon the candlestick most clean shall they be put always in the sight of the Lord. † Thou shalt take also flower, and shalt bake thereof twelve breads, which shall have every one 
:: Two tenths of an ephi, that is, two gomors A gomor of Manna, which is the tenth part of an ephi, sufficied one man for a day. Exod. 16. v. 16. & 36. so that one of these loaves was as much as all the meat which two do ordinarily eat in one day.  two tenths: † which thou shalt set six one against an other upon the most clean table before the Lord, † and thou shalt put upon them the clearest frankincense, that the bread may be for a monument of the oblation of the Lord. † every sabbath they shall be changed before the Lord, received of the children of Israel by an everlasting covenant: † and they shall be Aaron's and his sons, that they may eat them in a holy place: because it is most holy of the sacrifices of the Lord by a perpetual righr. † And behold there went forth the Jonne of a woman of Israel, whom she had borne of an Egyptian among the children of Israel, and fell at words in the camp with a man of Israel. † And when he had blasphemed the name, and had cursed it, he was brought to Moses: (And his mother was called Salumith, the daughter of Dabri of the tribe of Dan.) † And they did cast him into prison, till they might know what our Lord would command. † Who spoke to Moses, † saying: Bring forth the blasphemer without the camp, and let all that heard him, put their hands upon his head, and let all the people stone him. † And to the children of Israel thou shalt speak: The man that curseth his God, shall bear his sin: † and he that blasphemeth the name of the Lord, dying let him die: all the multitude of the people shall stone him, whether he be a natural, or stranger. He that blasphemeth the name of the Lord, dying let him die. † He that striketh, and killeth a man, dying let him die. † He that striketh a beast, shall render one for it, that is to say, soul for soul, † He that giveth any of his neighbours a blemish 
:: This Law designing equality, was to put a limit, not to enforce to revenge, for the party damaged, if he would, might remit all or part. S. Aug. li. 19 c. 25. cont. Faustum.  as he did, so shall it be done to him: † fracture for fracture, eye for eye, tooth for tooth he shall restore. What blemish he gave, the like shall he be compelled to sustain. † He that striketh a beast, shall render an other. He that striketh a man, shall be punished. † Let there be equal judgement among you, whether a stranger, or a natural sin: because I am the Lord, your God. † And Moses spoke to the children of Israel: and they brought him forth that had blasphemed, without the camp, and they stoned him. And the children of Israel did as our Lord had commanded Moses.   

CHAP. XXV. The law of the seventh year, 8. and fiftieth year, which is the jubilee. 13. when all inheritance sold returneth to the former owner. (24. as also it may in the mean time be redeemed) 35. Usury prohibited, 39 and servitude among the Israelites, only they may be hired till the jubilee year. 47. and may be redeemed from servitude of strangers: 54. at least they shall be free in the year of jubilee.  
AND our Lord spoke to Moses in the mount Sinai, saying: † speak to the children of Israel, and thou shalt say to them: When you shall be entered to the land which I will give you, thou shalt sabbatize the sabbath to the Lord. † Six years thou shalt sow thy field, and six years thou shalt cut thy vineyard, and shalt gather the fruits thereof: † but in the seventh year a sabbath shall be to the earth, of the resting of the Lord: the field thou shalt not sow, and the vineyard thou shalt not cut. † The things that the ground shall bring forth of itself, thou shalt not reap: and the grapes of thy first fruits thou shalt not gather as a vintage: for it is a year of the resting of the earth: † but they shall be unto you for meat, to thee and thy manservant, to thy woman servant and hireling, and to the stranger that seiourneth with thee: † to thy beasts and cattle all things that grow shall give meat. † Thou shalt number thee also seven weeks of years, that is to say, seven times seven, which together make forty nine, years: † and thou 
:: Of sounding with trumpets, which is pleasant & joyful, cometh the name of jubilee: the effect of it is remission of all bonds, restoration of former liberty, and recovery of inheritance. In the old Testament of temporal things in the new of spiritual, praefigured thereby: as remission of sin; delivery from bondage thereof; recovery of grace; and preparation to eternal glory.  shalt sound with the trumpet the seventh month, the tenth day of the month, in the time of propitiation in all your land. † Thou shalt sanctify the fifth year, and shalt proclaim remission to all the inhabitants of thy land: for it is the year of jubilee. Every man shall return to his possession, and every one shall go back to his old family: † because it is the jubilee and the fifth year. You shall not sow nor teape the things that grow in the field of their own accord, and the first fruits of vintage you shall not gather, † because of the sanctification of the jubilee, but forth with as they grow you shall eat them. † In the year of jubilee all shall return to their possessions. † When thou shalt sell any thing to thy neighbour, or shalt buy of him, press not thy brother, but according to the number of the years of jubilee thou shalt buy of him, † and according to the supputation of the fruits he shall sell to thee. † The more years remain after the jubilee, so much more shall the price increase: and the less time that thou shall account, so much the less shall the purchase: be valued. for the time of the fruits he shall sell to thee. † do not afflict your countrymen, but let every one fear his God, because I the Lord your God. † Do my precepts, and keep my judgements, and fulfil them: that you may dwell in the land without any fear, † and the ground may yield you her fruits, which you may eat unto your fill, fearing no man's invasion. † But if you say: What shall we eat the seventh year, if we sow not, nor gather our fruits? † I will give you my benediction the sixth year, and it shall yield the fruits of three years: † and the eight year you shall sow, and shall eat of the old fruits, until the ninth year: till new be grown, you shall eat the old. † The land also shall not be sold for ever: because it is mine, and you are my strangers and seiourners. † For the which cause all the country of your possession shall be sold under the condition of redemption. † If thy brother impoverished sell his little possession, and his kinsman will, he may redeem that which he had sold. † but if he have no kinsman, and him self can find the price to redeem it: † the fruits shall be accounted from that time when he sold it: and the residue he shall restore to the buyer, and so he shall receive his possession again. † but if his hand find not to repay the price, the buyer shall have that he bought, until the year of jubilee. For in it all sale shall return to the owner, and to the old possessor. † He that selleth a house within the walls of a city, shall have licence to redeem it, until one year be expired, † if he redeem it not, and the compass of the year be fully out, the buyer shall possess it, and his posterity for ever, and it can not be redeemed, no not in the jubilee. † But if the house be in a village, that hath not walls, it shall be sold according to the law of fields. if it be not redeemed before, in the jubilee it shall return to the owner. † The houses of Levites, which are in cities, may always be redeemed: † if they be not redeemed, in the jubilee they shall return to the owners, because the houses of the cities of the Levites are for possessions among the children of Israel. † But let not their suburbs be sold, because it is a perpetual possession. † If thy brother be impoverished, and weak of hand, and thou receive him as a stranger and seiourner, and he live with thee, † take not usuries 
:: Jews for their advantage hold it lawful, to take usury of strangers, not observing that it is also commanded often in scripture, not to afflict, but to love strangers. Exod. 22. 23. levit. 19  of him, nor more than thou gavest. fear thy God, that thy brother may live with thee. † Thou shalt not give him thy money to usury, and an over plus of the fruits thou shalt not exact of him. † I the Lord your God, that brought you out of the Land of Aegygt, that I might give you the Land of Chanaan, and might be your God. † If thy brother constrained by poverty, sell himself to thee, thou shalt not oppress him with the servitude of servants, † but he shall be as an hireling, and a seiourner: until the year of jubilee he shall work with thee, † and afterward he shall go out with his children, and shall return to his kindred and to the possession of his fathers. † for they are my servants, and I brought them out of the Land of Egypt. let them not be sold by the condition of servants: † afflict him not by might, but fear thy God. † Let your man servant, and woman servant, be of the nations that are round about you. † And of the strangers, that seiourne with you, or that were borne of them in your land, these you shall have for servants: † and by right of inheritance shall leave them to your posterity, and shall possess them for ever. but your brethren the children of Israel do ye not oppress by might. † If the hand of a stranger or seiourner grow strong among you, and thy brother impoverished sell himself to him, or to any of his stock: † after the sale he may be redeemed. He that will of his brethren shall redeem him, † both the uncle by father, and the uncles son, and the kinsman, and the allied. But and if himself be able also, he shall redeem himself, † accounting only the years from the time of his selling unto the year of jubilee: and accounting the money, that he was sold for, according to the number of the years and the reckoning of an hireling. † If they be more years that remain until the jubilee, according to these also shall he repay the price. † if few, he shall make the reckoning with him according to the number of the years, and shall repay to the buyer for that which remaineth of the years, † his wages being allowed for the which he served before: he shall not afflict him violently in thy sight. † And if by these means he can not be redeemed, in the year of jubilee he shall go out with his children. † For the children of Israel are my servants, whom I brought forth out of the Land of Egypt.   

CHAP. XXVI. With new prohibition of idolatry, and commandment to keep the Sabbath 3. rewards are promised to all that observe Gods precepts. 14. And many miserable punishments are threatened to all transgressors.  
I THE Lord your God: you shall not make to yourselves an idol and 
:: heretics holding their corrupt course, will needs have an image of Christ, or saint, to be the graven thing, which is forbidden in holy Scriptures: & therefore falsely translate, Pesel a graven image where indeed it signifieth an image, picture or purtrature of an idol. that is, a graven idol. So here as in other places, it is forbid to make an idol, or similitude of any idol.  thing graven, neither shall you erect titles, nor set a notorious stone in your land, for to adore it. for I am the Lord your God. † keep my sabbaths, and dread my sanctuary. I the Lord. † If you walk in my precepts, and keep my commandements, and do them, I will give you rain in their seasons, † and the earth shall bring forth her spring, and the trees shall be replenished with fruits. † The threshing of your harvest shall reach unto vintage, and the vintage shall reach unto sowing time: and you shall eat your bread to your fill, and without fear shall you dwell in your land. † I will give peace in your coasts: you shall sleep, and there shall be none to make you afraid. I will take away evil beasts: and the sword shall not pass through your quarters. † You shall pursue your enemies, and they shall fall before you. † five of yours shall pursue an hundred strangers, and an hundred of you ten thousand: your enemies shall fall by the sword in your sight. † I will respect you, and make you increase: you shall be multiplied, and I will establish my covenant with you. † You shall eat the eldest of the old store, and new coming upon it you shall cast forth the old. † I will set my tabernacle in the mids of you, and my soul shall not cast you of. † I will walk among you, and will be your God, and you shall be my people. † I the Lord your God: that have brought you out of the Land of the Egyptians, that you should not serve them, and that have broken the chains of your necks, that you might go upright. † But if you will not hear me, nor do all my commandments, † if you despise my laws, and contemn my judgements that you do not those things which are appointed by me, and bring my covenant to nothing worth: † I also will do these things to you: I shall quickly visit you with poverty, and burning heat, which shall waste your eyes, and consume your lives. you shall sow your seed in vain, which shall be devoured of the enemies. † I will set my face against you, and you shall fall down before your enemies, and shall be made subject to them that hate you. you shall flee, when no man pursueth you. † But if you will not obey me so neither, I will increase your chastisementes seven fold for your sins, † and will break the pride of your stubborness. and I will make to you the heaven, from above as iron, and the earth as brass. † Your labour shall be spent in vain, the earth shall not bring forth her spring, nor the trees yield their fruits. † If you walk contrary to me, and will not hear me, I will increase your plagues until seven fold for your sins: † and I will send in upon you the beasts of the field, which may consume you, and your cat-tail, and may bring all things to a small number, and that your ways may be made desert. † And if you will neither so receive discipline, but walk rather contrary to me: † I also will go opposite against you, and will strike you seven times for your sins. † and I will bring in upon you the sword a revenger of my covenant. And when you shall flee into the cities, I will send the pestilence in the midst of you, and you shall be delivered in the hands of the enemies, † after I shall have broken the staff of your bread: so that ten women shall bake your breades in one oven, and shall render them by weight: and you shall eat, and shall not be filled. † But if you will neither by these means hear me, but walk against me: † I also will go against you in contrary fury, and will chastise you with seven plagues for your sins, † so that you shall 
:: This extreme famine fell upon some of them in Samaria. 4. Reg. 6. upon others in Jerusalem 4. Reg. 25. most specially when they were besieged by Titus. josephus li. 7. ●. 6. de b●llo lu●●●●●.  eat the flesh of your sons and of your daughters. † I will destroy your excelses, and break your idols. You shall fall among the ruins of your idols and my soul shall abhor you, † in so much that I will bring your cities into a wilderness, and I will make your Sanctuaries desert, neither will I receive any more the most sweet odour. † And I will destroy your land, and your enemies shall be astonished upon it, when they shall be inhabitants thereof. † And you I will disperse into the Gentiles, and will draw out the sword after you, and your land shall be desert, and your cities destroyed. † Then shall the land take pleasure in her sabbaths all the days of her desolation: when you shall be † in the enemy's land, she shall sabbatize, and rest in the sabbaths of her desolation, because she did not rest in your sabbaths when you dwelled in it. † And they that shall remain of you, I will put fear in their hearts in the countries of their enemies, the sound of a flying leaf shall terrify them, and they shall fly it as it were a sword: they shall fall, when no man pursueth, † and they shall every one fall upon their brethren, as flying from wars, none of you shall be so hardy as to resist your enemies. † You shall perish among the Gentiles, and the enemy's land shall consume you. † And if of them also some remain, they shall pine away in their iniquities, in the land of their enemies, and for the sins of their fathers, and their own they shall be afflicted: † until they confess their own and their ancestors iniquities, whereby they have prevaricated against me, and walked contrary unto me. † I also therefore will walk against them, and bring them into their enemy's land, until their uncircumcised mind be ashamed: then shall they pray for their impieties. † And I will remember my covenant, that I made with 
:: Jacob is first here named, because he had no other children but this people, for Isaac was also father of the ●dun e●●s, and Abrah● moreover of the Ismaelites and Mad●●●tes, and because the great promises made to Abraham and Isarc pertained only to the Israelites▪ Theodoret. q. 36. in ●euit.  Jacob, and Isaac, and Abraham. Of the land also I will be mindful: † which when it shall be left of them, shall take pleasure in her sabbaths, being desolate for them. But they shall pray for their sins, for that they rejected my judgements, and despised my laws. † Howbeit even when they were in the land of their enemies, 
:: The church never wholly decayeth.  I did not cast them of altogether, neither did I so despise them, that they should be consumed, and I should make my covenant with them frustrate. For I am the Lord their God, † and I will remember mine old covenant, when I brought them out of the Land of Egypt, in the sight of the Gentiles, for to be their God, I the Lord. These are the judgements, and precepts, and laws, which our Lord gave between himself and the children of Israel in Monnt Sinai by the hand of Moses.   

CHAP. XXVII. How some vows of divers people may be redeemed, but some may not be 
The fifth part. Of vows and Tithes.  changed. 28. Al, one way or other, must be discharged. 30. Tithes also must be paid, either the same that are due or more.  
AND our Lord spoke to Moses, saying: † speak to the children of Israel, and thou shalt say to them: The man that shall have made a vow, and 
:: Because ●o other but the tribe of Levi could serve about the tabernacle, and yet others might desire to serve there, they might in steed thereof give a price● & have the reward of their good wil  bound his soul to God, by estimation he shall give the price. † If it be a man from the twentieth year until three score, he shall give fifty sickles of silver, after the measure of the sanctuary: † if a woman, thirty. † But from the fift year until the twentieth, a man shall give twenty sickles: a woman ten. † From one month until the fift year, for a man shall be given five sickles: for a woman three. † One that is three score and above a man shall give fifteen sickles: a woman ten. † if he be poor, and not able to pay the estimation he shall stand before the priest: and as much as he shall esteem, and see him able to pay, so much shall he give. † But the beast, that may be immolated to the Lord, if a man do vow it, shall be holy, † and can not be changed, that is to say, 
:: The thing that is vowed, if it may be performed, pleaseth God better, than a change.  neither a better for a bad, nor a worse for a good. and if he change it: both itself that was changed, and that for the which it was changed, shall be consecrated to the Lord. † The unclean beast, which can not be immolated to the Lord, if any man vow it shall be brought before the priest. † Who judging whether it be good or evil, shall set the price. † which if he that offereth will give, he shall add above the estimation the fift part. † If a man vow his house, and sanctify it to the Lord, the priest shall consider it, whether it be good or bad, and according to the price, which he shall appoint, it shall be sold. † But if he that had vowed, will redeem it, he shall give the fift part of the estimation besides, and shall have the house. † And if he vow the field of his possession, and consecrate it to the Lord, the price shall be esteemed according to the measure of the seed. If the ground be sowed with thirty bushels of barley, let it be sold for fifty sickles of silver. † If he vow his field immediately from the year of jubilee, that is beginning, how much it can be worth, at so much it shall be esteemed: † but if sometime after: the priest shall account the money according to the number of years, that remain until the jubilee, and there shall be diminished of the price. † And if he that had vowed, will redeem his field, he shall add the fift part of the esteemed money, and shall possess it. † And if he will not redeem it, but it be sold to any other man, he that had vowed it, can redeem it no more: † for when the day of jubilee cometh, it shall be sanctified to the Lord, and the possession consecrated pertaineth to the right of the priests. † If the field be bought, and being not of his ancestors possession be sanctified to the Lord, † the priest shall account the price according to the number of years, unto the jubilee: and he that had vowed, shall give that to the Lord. † but in the jubilee, it shall return to the former owner, that sold it, and had it in the lot of his possession. † all estimation shall be weighed by the 
:: A sickle was about 15. ᵈ obolus three farthings.  sickle of the sanctuary. A sickle hath twenty obols. † The “ first borne, which pertain to the Lord, no man may sanctify and vow: whether it be ox, or sheep, they are the Lords. † And if it be an unclean beast, he that offereth it shall redeem it, according to thy estimatimation, and shall add the fift part of the price. If he will not redeem it, it shall be sold to an other for how much soever it was esteemed by thee. † any thing that is 
:: A vow made approved and consecrated to God, can not be changed by any man, The●●●t. q. vlt. ●n Leuit.  consecrated to the Lord, whether it be man, or beast, or field, shall not be sold, neither can it be redeemed. Whatsoever is once consecrated, shall be holy of holies to the Lord. † And any consecration, that is offered of a man, shall not be redeemed, but dying shall die. † all tithes of the land, whether of corn, or of the fruits of trees, are the Lords, and are sanctified to him. † And if any man will redeem his tithes, he shall add the fift part of them. † Of all the tithes of oxen, and sheep and goats, that pass under the shepherds rod, every tenth that cometh shall be sanctified to the Lord. † It shall not be chosen neither good nor bad, neither shall it be changed for an other. If any man change it: both that which was changed, and that for the which it was changed, shall be sanctified to the Lord, and shall not be redeemed. † These are the precepts, which our Lord commanded Moses unto the children of Israel in the mount Sinai.  

ANNOTATIONS. CHAP. XXVII.  
26. The sirst borne.] God here forbiddeth to vow the sirst borne, and giveth 
Vows are properly of things not commanded.  the reason, for that they are the Lords, showing that those things, whereto we are already bound, are not properly matter of vow. But a vow properly is a religious promise voluntarily made to God, of a good thing, unto which we were not bound. And that the same is very gratful to God, appeareth not only in 
Rmm. 6. 30. Deut. 23. Psal. 21. 49. 75. 115. 131.  this chapter, and in many other places of Moses' law, but also in the law of 
And are gratful to God.  nature Gen. 28. Jacob vowed, and God accepted thereof. Gen. 31. v. 13. And the royal Prophet in divers psalms pertaining to the new Testament commendeth vows. It is certain also & manifest. 1. Tim. 5. that widows did lawfully 
Also in the new Testament.  vow chastity in the primitive Church: and such as did afterward break the same, did violate their promise to God. Innumerable also most learned and most godly fathers, have ever from Christ's time both taught and practised religious vows, of obedience to superiors, who otherwise had no authority over them, and of perpetual chastity, and voluntary poverty. It is likewise, and continually hath been, a most common practice in the Church, to vow other good works of piety, as to visit holy places, to build Churches, colleges, Hospitals, and the like, being no way bound thereto but of mere devotion. See Annotations. 1. Tim. 5.      


THE argument OF THE book OF Numeri.  
IN this book called Numeri, are contained (saith S. Hierom) the 
Epist. ad Paulin.  Mysteries of all arithmetic, or numberiug, of the prophecy of 
Mysteries contained in these histories.  Balaam, and of the forty two Mansions of the Israelites, in the desert. Which mystical sense the same great Doctor, as also S. Augustin and 
qq. in Num. Exod. 40 levit. 1. Num. 1.  other Fathers do gather of the literal, written by Moses. Who here prosecuteth the sacred history after Genesis and Exodus (leviticus also containing one month) from the second month of the second year, after the delivery of 
The contents according to the letter.  the Israelites out of Egypt, near 39 years, to the last of Moses' life. First therefore 
Chap. 1. 26.  he reportet● how all the men of twelve tribes, of the age of twenty years and upward, were numbered. Likewise the tribe of Levi was numbered and 
●. 4. 18. 2. 1●.  employed parth in priestly function, the rest to assist the priests. He describeth also the oraer of marching and encamping, the Levites always next and round about the Tabernacle: the other twelve tribes in circuit of them on all sides. He moreover recordeth certain notable murmurings, tumults, schisms, and 
11. 12. 13. 14.  rebellions with the events thereof, and miserable ends of chief seducers. Whose great injuries Moses meekly sustained with singular patience, still executing 
16. 20. 5. 6. 15.  his own function with heroical fortitude. Among which, divers precepts and laws are partly repeated partly added, as well concerning Religion and 
17. 19 27. 28. 29. 30. 21. 22. 23. 24. 25. 31. 32. 33.  god's service, as godly policy and civil government of the people, with chastisement of offenders. How also their enemies endeavoured to annoy them, Bala● king of Moab procuring Balaam the sorcerer, so much as in him lay, to curse them, but all in vain Yet by carnal fornication many were drawn to spiritual. 
Wicked life draweth to idolatry.  Both which being punished God again prospered his people, in divers encounters and battles against Infidels. Finally the promised Land of Chanaan on both sides lordaine is described by limits, which they shall part amongst 
34. 35.  them by lo●t, the Levites mingled in every tribe, with their appointed cities and commodities for habitation, and the tithes, first fruits, oblations 
18. 35.  and abundant provision for their maintenance. City's also of refuge are designed for casual manslayers: and a law established that all shall marry 
36.  within their own tribes, to avoid confusion of inheritances. So this book 
Three parts 〈◊〉 this book.  may be divided into three parts. In the first the principal and most perfect sort of the people are numbered, and disposed in order according to divers states and offices, before they depart from the desert of Sinai▪ in the nine first chapters. Then are related sundry things, which happened unto them in the rest of their journey, especially many and great impediments, through all which God punishing some, brought the residue to enjoy the promised land▪ from the 10. chap. to the end of the 33. Lastly the country of Chanaan is again promised, with order so to possess and enjoy it, that every tribe may have and keep their several parts, in the three last chapters.   

THE book Numeri (OR numbers) IN HEBREW VAIED ABBER.  

CHAP. I. Al the men of twelve tribes of Israel, of the age of twenty years and upwards 
The first part. Of those which are ●●●bred of the 12. Tribes sit for war, & of the Levites designed to serve the Tabernacle.  (but not under, nor women,) are numbered: 20. and are sound in all six hundred thirty thousand five hundred fifty. 47. The levites not yet numbered, are designed to serve about the Tabernacle.  
AND our Lord spoke to Moses in the desert of Sinai in the tabernacle of covenant, the first day of the second month, the second year of their going out of Egypt, saying: † Take the sum of the whole assembly of the children of Israel by their kindreds, & houses, and the names of every one, whatsoever of the male sex, † from the twentieth year and upward, of all the strong men of Israel, and you shall number them by their troops, thou and Aaron. † And there shall be with you the princes of the tribes, and of the houses in their kindreds, † whose names are these: Of Reuben, Elizur the son of Sedeur. † Of Simeon, Salamiel the son of Surisaddai. † Of Juda, Nahasson, the son of Aminadab. † Of Issachar, Nathanael the son of Suar. † Of Zabulon Eliab the son of Helon. † And of the sons of Joseph, of Ephraim, Elisama the son of Ammiud. of Manasses, Gamaliel, the son of Phadassur. † of Benjamin, Abidan the son of Gedeon. † of Dan, Ahiezer the son of Ammisaddai. † of Aser, Phegiel the son of Ochran. † Of Gad, Eliazaph the son of Duel. † Of Nephthali, Ahira the son of Enan. † These are the most noble princes of the multitude by their tribes and kindreds, and the heads of the host of Israel: † whom Moses and Aaron took with all the multitude of the common people: † and assembled them the first day of the second month, reckoning them by the kindreds, and houses, and families, and heads, and names of every one from the twentieth year and upward, † as our Lord had commanded Moses. And they were numbered in the desert of Sinai. † Of Reuben the first begotten of Israel, by their generations and families and houses, and names of every head, all that is of the male sex, from twentieth year and upward, of them that go forth to war, † forty six thousand five hundred. † Of the sons of Simeon by the generations and families, and houses of their kindreds were reckoned by the names and heads of every one, all that is of the male sex, from twentieth year and upward, of them that go forth to war, † fifty nine thousand three hundred. † Of the sons of Gad, by the generations and families and houses of their kindreds were reckoned by the names of every one from twenty years and upward, all that went forth to war, † forty five thousand six hundred fifty. † Of the sons to Juda by the generations and families and houses of their kindreds, by the names of every one from the twentieth year and upward, all that could go forth to war, † were reckoned seventy four thousand six hundred. † Of the sons of Issachar, by the generations and families and houses of their kindreds, by the names of every one from the twentieth year and upward, all that went forth to war, † were reckoned fifty four thousand four hundred. † Of the sons of Zabulon, by the generations and families and houses of their kindreds, were reckoned by names of every one from the twentieth year and upward, all that could go forth to war, † fifty seven thousand four hundred. † Of the sons of Joseph, namely of the sons of Ephraim by the generations families and houses of their kindreds were reckoned by the names of every one, from the twentieth year and upward, all that could go forth to war, † forty thousand five hundred. † moreover of the sons of Manasses, by the generations and families and houses of their kindreds, were reckoned by the names of every one from twenty years and upward, all that could go forth to war, † thirty two thousand two hundred. † Of the sons of Benjamin by the generations and families and houses of their kindreds were reckoned by names of every one from the twentieth year and upward, all that could go forth to war, † thirty five thousand four hundred. † Of the sons of Dan, by the generations and families, and houses of their kindreds, were reckoned by the names of every one from twenty years and upward, all that could go forth to war, † sixty two thousand seven hundred. † Of the sons of Aser, by the generations and families and houses of their kindreds, were reckoned by the names of every one from the twentieth year and upward, all that could go forth to war, † forty thousand and a thousand five hundred. † Of the sons of Nephthali, by the generations, and families, and houses of their kindreds were reckoned by the names of every one from the twentieth year and upward, all that could go forth to war, † fifty three thousand four hundred. † These are they, whom Moses and Aaron numbered, and the twelve princes of Israel, every one by the houses of their kindreds. † And the whole number of the children of Israel by their houses and families, from the twentieth year and upward, that could go to war. † Were 
:: Coming into Egypt they were but 70. Exo. 1. increased in 216. years unto 603550. not counting the tribe of Levi, nor women, nor any under 20. years, nor old men unable to go to war.  six hundred three thousand men five hundred fifty. † But the Levites in the tribe of their families were not numbered with them. † And our Lord spoke to Moses, saying: † Number not the tribe of Levi, neither shalt thou put the sum of them with the children of Israel: † but appoint them over the tabernacle of testimony, and all the vessel thereof, and whatsoever pertaineth to the ceremonies. They shall carry the tabernacle and all the furniture thereof: and they shall be in the ministery, and shall pitch round about the tabernacle. † When you are to go forward, the Levites shall take down the tabernacle: when you are to camp, they shall set it up. what 
:: all other tribes were in respect of serving about the tabernacle called strangers. 3. Aug. q. 3. in Num.  stranger soever cometh to it, he shall be slain. † And the children of Israel shall camp every man by his troops and bands and host. † moreover the Levites shall pitch their tents round about the tabernacle, lest there come indignation upon the multitude of the children of Israel, and they shall watch in the custodies of the tabernacle of testimony. † The children of Israel therefore did according to all things which our Lord had commanded Moses.   

CHAP. II. At the east side of the Tabernacle the tribe of Juda as chief, with Issachar and Zabulon do pitch their tents, and march first: 10. on the south Reuben, with Simeon and Gad (17. the Tabernacle is carried, and erected by the Levites, who lodge and march round about it) 18. on the West side, Ephraim with Manasses and Benjamin: 25. on the north, Dan with Aser and Nephthali.  
AND our Lord spoke to Moses and Aaron saying: † every one of the children of Israel by the troops, ensigns, and standerts, and houses of their kindreds shall camp, round about the tabernacle of covenant. † On the east Judas shall pitch his tents by the troops of his band: and the prince of his sons shall be Nahasson the son of Aminadab. † And the whole sum of the warriors of his stock, seventy four thousand six hundred. † Beside him camped they of the tribe of Issachar, whose prince was Nathanael the son of Suar. † and all the number of his warriors fifty four thousand four hundred. † In the tribe of Zabulon the prince was Eliab the son of Helon. † and all the host of warriors of his stock, fifty seven thousand four hundred. † all that were numbered in the camp of Judas, were an hundred eighty six thousand four hundred: and they by their troops shall march first. † In the camp of the sons of Reuben on the south side the prince shall be Elisur the son of Sedeur: † and the whole host of his warriors, that were numbered, forty six thousand five hundred. † Beside him camped they of the tribe of Simeon: whose prince was Salamiel the son of Surisaddai. † and the whole host of his warriors, that were numbered, fifty nine thousand three hundred. † In the tribe of Gad, the prince was Eliasaph the son of Duel. † and the whole host of his warriors, that were numbered, forty five thousand six hundred fifty. † all that were reckoned in the camp of Reuben, an hundred fifty thousand and a thousand four hundred fifty by their troops: they shall march in the second place. † But the tabernacle of testimony shall be lifted up by the offices of the Levites and their troops. As it shall be set up, so shall it be taken down. Euetie one shall march by their places, and orders. † On the west side shall be the camp of the sons of Ephraim, whose prince was Elisama the son of Ammiud. † the whole host of his warriors, that were numbered, forty thousand five hundred. † And with them the tribes of the sons of Manasses, whose prince was Gamaliel the son of Phadassur. † and the whole host of his warriors, that were numbered, thirty two thousand two hundred. † In the tribe of the sons of Benjamin the prince was Abidan the son of Gedeon. † and the whole host of his warriors, that were reckoned, thirty five thousand four hundred. † all that were numbered in the camp of Ephraim, an hundred eight thousand one hundred by their troops: they shall march the third. † On the north part camped the sons of Dan: whose prince was Ahiezar the son of Ammisaddai. † the whole host of his warriors, that were numbered, sixty two thousand seven hundred. † Besides him they of the tribe of Aser pitched their tents: whose prince was Phegiel the son of Ochran: † the whole host of his warriors, that were numbered, forty thousand and a thousand five hundred. † Of the tribe of the sons of Nephthali the prince was Ahira the son of Enan. † the whole host of his warriors, fifty three thousand four hundred. † all that were numbered in the camp of Dan, were an hundred fifty seven thousand six hundred: and they shall march last. † This is the number of the children of Israel, by the houses of their kindreds and troops of the host being divided, six hundred three thousand five hundred fifty. † And the Levites were not numbered among the children of Israel: for so our Lord had commanded Moses. † And the children of Israel did according to all things, that our Lord had commanded. They camped by their troops, and marched by their families and houses of their fathers.   

CHAP. III. The Levites are assumed to the service of the Tabernacle, 14. numbered by their several families, and their offices distinguished, 45. They are taken to God in place of the first borne of the children of Israel. The residue of the first borne, above the number of Levites, are redeemed with price.  
THESE are the generations of Aaron and Moses in the day that our Lord spoke to Moses in Mount Sinai. † And these be the names of the sons of Aaron: his first begotten Nadab, then Abiu, and Eleazar, and Ithamar. † These are the names of the sons of Aaron the priests that were anointed, and whose hands were filled and consecrated, to do the function of priesthood. † For Nadab and Abiu died, when they offered the strange fire in the sight of our Lord, in the desert of Sinai, without children: and Eleazar and Ithamar did the function of priesthood in the presence of Aaron their father. † And our Lord spoke to moyses, saying: † Bring the tribe of Levi, and make them stand in the sight of Aaron the priest to minister unto him, and let them watch, † and observe whatsoever pertaineth to the service of the multitude before the tabernacle of testimony, † and let them keep the vessel of the tabernacle, serving in the ministery thereof. † And thou shalt give the Levites for a gift, † to Aaron and to his sons, to whom they are delivered of the children of Israel. But Aaron and his sons thou shalt appoint over the service of priesthood. 
:: As none but levites might serve in the tabernacle: so none but of Aaron's stock might do the office of Priest hood.  The stranger, that approacheth to minister, shall die. † And our Lord spoke to Moses, saying: † I have taken the Levites from the children of Israel, for every first borne, that openeth the matrice among the children of Israel, and the Levites shall be mine. † For the first borne is mine: since I struck the first borne in the Land of Egypt: I have sanctified to me whatsoever is first borne in Israel from man unto beast, they are mine: I the Lord. † And our Lord spoke to moyses in the desert of Sinai, saying: † Number the sons of Levi by the houses of their fathers and their families, every male from one month and upward. † Moses' numbered, as our Lord had commanded, † and there were found the sons of Levi by their names, Gerson and Caath and Merari. † The sons of Gerson: Lebni and Semei. † The sons of Caath: Amram, and Jesaar, Hebron and Oziel. † The sons of Merari: Moholi and Musi. † Of Gerson were two families, the Lebnitical, and Semeitical: † of whom were numbered the people of male sex from one month and upward, seven thousand five hundred. † These shall pitch behind the taberna tabernacle on the West. † under their prince Heliasaph, the son of Lael. † And their charge shall be in the tabernacle of covenant, † the tabernacle itself and the cover thereof, the hanging that is drawn before the doors of the roof of covenant, and the curtines of the court: the hanging also that is hanged in the entry of the court of the tabernacle, and whatsoever pertaineth to the rite of the altar, the cords of the tabernacle, and all the furniture thereof. † The kindred of Caath shall have the peoples of the Amramites, and Jesaarites, and Hebronites, and Ozielites. These are the families of the Caithites reckoned by their names: † all of the male sex from one month and upward, eight thousand six hundred, they shall have the guard of the sanctuary, † and shall camp on the south side. † And their prince shall be Elizaphan the son of Oziel: † and they shall keep the ark, and table and the candlestick, the altars, and the vessel of the sanctuary, wherein the ministration is, and the veil, and all such kind of implements. † And 
:: One chief Monarch in the Church to whom all other Superiors are subordinate.  the prince of the princes of the Levites, Eliazar, the son of Aaron the priest, shall be over them that watch for the custody of the sanctuary. † But of Merari shall be the peoples of the Moholites, and Musites, reckoned by their names: † all of the male kind from one month and upward, six thousand two hundred. † Their prince Suriel the son of Abihaiel: they shall camp on the north side. † under their custody shall be the boards of the tabernacle, and the bars, and the pillars and their feet, and all things that pertain to this kind of service: † and the pillars of the 
Moses is still counted, and hath chief place and office among the priests, which were absurd, saith S. Augustin (in Psal 98.) if he were not a priest.  court round about with their feet, and the pings with the cords. † Before the tabernacle of covenant, that is to say, on the east side, shall:: Moses and Aaron camp, with 
:: The sons of Moses were with him so long as he lived, but after his death they served the Priests, as other Levites did, and were numbered with the Caathites. 1. Paral. 23. v. 12.  their sons, having the custody of the sanctuary, in the mids of the children of Israel. what stranger soever cometh thereto, shall die. † all the Levites, that Moses and Aaron numbered according to the precept of our Lord by their families in the male kind from one month and upward, were twenty two thousand. † And our Lord said to Moses: Number the first borne of the male sex of the children of Israel, from one month and upward, and thou shalt have the sum of them. † And thou shalt take the Levites unto me for all the first borne of the children of Israel, I am the Lord: and their cattle for all the first borne of the cattle of the children of Israel. † Moses' reckoned, as our Lord had commanded, the first borne of the children of Israel. † and the males by their names, from one month and upward, were twenty two thousand two hundred seventy three. † And our Lord spoke to Moses, saying: † Take the Levites for the first borne of the children of Israel, and the cattle of the Levites for their cattle, and the Levites shall be mine. I am the Lord. † But for the price of two hundred seventy three, of the first borne of the children of Israel,:: that exceed the number of the Levites, 
This number exceedeth the 〈…〉 the 〈…〉 the 〈…〉.  † thou shalt take five sickles for every head, after the measure of the sanctuary. A sickle hath twenty obols. † And thou shalt give the money to Aaron and to his sons the price of them that are above. † Moses' therefore took their money, that were above, and whom he redeemed of the Levites, † for the first-born of the children of Israel, a thousand three hundred sixty five sickles, according to the weight of the sanctuary, † and gave it to Aaron and his sons, according to the word that our Lord had commanded him.  

ANNOTATIONS. CHAP. III.  
39 Twenty two thousand.] Immediately before were numbered of Gersonites 
●hy 300 are 〈…〉 in the 〈…〉 sum o● the Levites.  (v. 22.) 7500. of Caathites (v. 28.) 8600 and of Merarites (v. 34.) 6200. which make in all 22300. Why then are 300. left out of the total sum? especially seeing by and by (v. 43.) a small, and other odd numbers of 273. are expressed, and thereupon inferred (v. 46.) that the first borne of the Israelites did so much exceed the Levites. Whereas if the whole number of Levites had been also expressed in the general sum, as it is contained in the three particular sums, the Levites should exceed the first borne of Israelites by the number of 27. For answer to this difficulty, some suppose that the first borne of the Levites were just 300. and therefore so many supplying only their own places, there remained just twenty two thousand to supply the places of the first borne of other Israelites, and so the Levites were sewer then those for whom they were taken unto God's service, by the number of 273. But that the first borne of Levites were neither more nor sewer then 300. is not evident by the text. Howsoever therefore this doubt 
Perfect numbers signify perfection.  be solved, sure it is, by S. hierom's judgement (cited in the argument) that these numbers are mystical. And the just number of 22. thousand Levites may signify (〈…〉 Or●●n, homil. 4. in Num.) perfection, required in those that are designed to the particular service of God; as there be also just 22. Hebrew letters; and 22. patriarchs from Adam to Jacob, from whom the Israelites descended.    

CHAP. four Distinct offices are assigned to the families of Aaron, 15. of the other sons of Caath, 21. of Gerson, 29. and of Merari, 34. who are all numbered from the age of thirty years to fifty, and so employed to their offices and burdens.  
AND our Lord spoke to Moses, and Aaron, saying: † Take the sum of the sons of Caath out of the mids of the Levites, by their houses and families, † from the thirtieth year & upward, unto the fiftieth year, of all that go in to stand and to minister in the tabernacle of covenant. † This is the service of the sons of Caath: † when the camp is to remove, Aaron and his sons shall enter into the tabernacle of covenant, and 
:: In this case it was necessary for the priests to enter in, where otherwise none entered but the high Priest, and that but once in the year. And all being folded up, others also entered to carry it away. v. 15.  Sanctum sanctorum, and shall take down the veil that hangeth before the door, and shall wrap in it the ark of testimony, † and shall cover it again with a cover of janthine skins, and shall spread over it a cloth all of hyacinth, and shall draw in the bars. † The tabel also of proposition they shall wrap in a cloth of hyacinth, and shall put with it the censers and little mortars, the goblets and cups to power the libaments: the breads shall be always on it: † and they shall spread over it a cloth of scarlet, which again they shall cover with a veil of ianthine skins, and shall put in the bars. † They shall take also a cloth of hyacinth wherewith they shall cover the candlestick with the lamps and tongs thereof and snuffers and all the vessels of oil, which are necessary for the dressing of the lamps: † and over all they shall put a cover of ianthine skins, and put in the bars. † moreover the golden altar also they shall wrap in a cloth of hyacinth, and shall spread over it a cover of ianthine skins, and put in the bars. † all the vessel wherewith the ministration is done in the sanctuary, they shall wrap in a cloth of hyacinth and shall spread over it a cover of ianthine skins, and put in bars. † But the altar also they shall make clean from the ashes, and shall wrap it in a purple cloth, † and shall put with it all the vessel, that they use in the ministery thereof, that is to say, fire pans, fleshhooks and forks, pothooks and shovels. All the vessel of the altar together they shall cover with a veil of ianthine skins, and shall put in the bars. † And when Aaron & his sons have wrapped up the sanctuary and the vessel thereof in the removing of the camp, then shall the sons of Caath enter in to carry the things wrapped up: and they shall not touch the vessel of the sanctuary, lest they die. These are the burdens of the sons of Caath in the tabernacle of covenant: † over whom shall be Eleazar the son of Aaron the priest, to whose charge pertaineth the oil to dress the lamps, and the incense of composition, and the sacrifice, that is always offered, and the oil of unction, and whatsoever pertaineth to the service of the tabernacle, and of all the vessel, that are in the sanctuary. † And our Lord spoke unto Moses and Aaron, saying: † 
:: See that by your negligence those that are next unto you incur not offence, for so none shall be excused.  Destroy not the people of Caath out of the mids of the Levites: † but do this to them, that they may live, and not die, if they touch Sancta sanctorum. Aaron and his sons shall enter, and they shall dispose the charges of every one, and shall divide what every one must carry. † Let others by no curiosity see the things that are in the sanctuary before they be wrapped up, otherwise they shall die. † And our Lord spoke to Moses, saying: † Take the sum of the sons of Gerson also by their houses and families and kindreds, † from thirty years and upward, unto fifty years. Number them all that go in and minister in the tabernacle of covenant. † This is the office of the family of the Gersonites, † for to carry the curtines of the tabernacle, and the roof of the covenant the other cover, and over all the ianthine cover, and the hanging that hangeth in the entry of the tabernacle of covenant, † the curtines of the court, and the veil in the entry that is before the tabernacle. All things that pertain to the altar, the cords, and vessel of the ministery, † shall the sons of Gerson carry, by the commandment of Aaron & his sons: and every one shall know to what burden they must be assigned. † This is the service of the family of the Gersonites in the tabernacle of covenant, and they shall be under the hand of Ithamar the son of Aaron the priest. † The sons of Merari also by the families and houses of their fathers thou shalt reckon, † from thirty years and upward, until fifty years, all that enter in to the office of their ministery, and to the service of the covenant of testimony. † These are their burdens: They shall carry the boards of the tabernacle and the bars thereof, the pillars and the feet of them, † the pillars also of the court round about, with their feet and pings and cords. All the vessel and implements they shall receive by account, and so shall carry them. † This is the office of the family of the Merarites, and their ministery in the tabernacle of covenant: and they shall be under the hand of Ithamar the son of Aaron the priest. † Moses' therefore and Aaron and the princes of the synagogue reckoned the sons of Caath, by their kindreds and houses of their fathers, † from thirty years and upward, unto the fiftieth year, all that enter in to the ministery of the tabernacle of covenant: † and they were found two thousand seven hundred fifty. † This is the number of the people of Caath that enter into the tabernacle of covenant: these did Moses and Aaron number according to the word of our Lord by the hand of Moses. † The sons of Gerson also were numbered by the kindreds and houses of their fathers, † from thirty years and upward, unto the fiftieth year, all that enter in to minister in the tabernacle of covenant: † and they were found two thousand six hundred thirty. † This is the people of the Gersonites, whom Moses and Aaron numbered according to the word of our Lord. † The sons of Merari also were numbered by the kindreds and houses of their fathers, † from thirty years and upward, unto the fiftieth year, all that enter in to accomplish the rites of the tabernacle of covenant: † and they were found three thousand two hundred. † this is the number of the sons of Merari, whom Moses, and Aaron reckoned according to the commandment of our Lord by the hand of Moses. † all that were reckoned of the Levites, and whom Moses and Aaron and the princes of Israel took by name, by the kindreds and houses of their fathers, † from thirty years and upward, unto the fiftieth year, entering in to the ministery of the tabernacle, and to carry the burdens, † were in all eight thousand five hundred eighty. † According to the word of our Lord did Moses reckon them, every one according to their office and burdens, as our Lord had commanded him.   

CHAP. v Lepers and all polluted persons must be cast out of the camp. 5. Confession of sin, and satisfaction for trespass. 9 First fruits and oblations pertain to the priests. 11. The law of jealousy.  
AND our Lord spoke to Moses, saying: † Command the children of Israel, that they cast out of the camp 
:: still by the less (saith Theodoret) God instructeth in the greater. q 8. in Num. If therefore lepers were cast out of the camp, how much more justly are heretics cast out of the Church?  every leper, and whosoever hath a flux of seed, and is polluted upon the dead: † as well man as woman cast ye out of the camp, lest when they shall dwell with you, they contaminate it. † And the children of Israel did so, and they did cast them forth without the camp, as our Lord had spoken to Moses. † And our Lord spoke to Moses, saying: † speak to the children of Israel: man, or woman, when they shall do any of all the sins, that are wont to chance to men, and by negligence have transgressed the commandment of the Lord, and have offended, † they “ shall confess their sin, and restore the principal itself, and the fifth part over to him, against whom they sinned. † But if there be none to receive it, they shall give it to the Lord, and it shall be the priests, the ram excepted, that is offered for expiation, to be a placable host. † all the first fruits also, which the children of Israel do offer, pertain to the priest: † and whatsoever is offered into the sanctuary of every one, and is delivered to the hands of the priest, it shall be his. † And our Lord spoke to Moses, saying: † speak to the children of Israel, and thou shalt say to them: The man, whose wife erreth, and contemning her husband † hath slept with an other man, and her husband could not find it, but the adultery is secret, and can not be proved by witnesses, because she was not found in the adulterous fact: † 
:: God ordained this law, and miraculously concurred therein, to avoid wivesslaughter, upon vehement gelosie. Theod. q. 10. in Num.  if the spirit of jealousy stir up the husband against his wife, which either is polluted, or is charged with false suspicion, † he shall bring her to the priest, and shall offer an oblation for her the 
* about the eight part of our pe●k.  tenth part of a satum of barley meal: he shall not power oil thereon, not put frankincense upon it: because it is a sacrifice of jealousy, and an oblation searching out adultery. † The priest therefore shall offer it, and set it before the Lord. † And he shall take 
:: Water sanctified by special rites is called holy water, and serveth to holy use. chap. 8. v. 7. c. 19 v. 9  holy water in an earthen vessel, and he shall cast a little gravel of the pavement of the tabernacle into it. † And when the woman shall stand in the sight of the Lord, he shall uncover her head, and shall put upon her hands the sacrifice of recordation, and the oblation of jealousy: and himself shall hold the most bitter waters, whereon he heaped curses with execration. † and he shall adjure her, and shall say: If an other man hath not slept with thee, and if thou be not polluted by forsaking thy husbands bed, these most bitter waters shall not hurt thee, whereupon I have heaped curses. † But if thou hast declined from thy husband, & art polluted, and hast lain with an other man: † thou shalt be subject to these maledictions: Our Lord give thee for a malediction, and an example of all among his people: make he thy thigh to rot, and belly swelling burst asunder. † the 
:: The water whereon the priest laid curses to light on the woman if she were guilty.  cursed water enter into thy belly, and thy womb being swollen let thy thigh rot. And the woman shall answer, Amen, amen. † And the priest shall write these curses in a book, and shall wash them out with the most bitter waters, whereupon he heaped the curses, † and he shall give them her to drink. Which when she hath drunk up, † the priest shall take of her hand the sacrifice of jealousy, and shall elevate it before the Lord, and shall put it upon the altar: yet so notwithstanding that first, † he take a handful of the sacrifice of that, which is offered, & burn it upon the altar: and so give the most bitter waters to the woman to drink. † Which when she hath drunk, if she be polluted, and by contempt of her husband guilty of adultery, the waters of malediction shall go through her, and her belly being puffed up her thigh shall totte withal: and the woman shall be for a malediction, and an example to all the people. † But if she be not polluted, she shall be blameless, and shall bear children. † This is the law of jealousy. If the woman decline from her husband, and if she be polluted, † and the husband stirred with the spirit of jealousy brought her in the sight of the Lord, and the priest have done to her according to all things that are written: † the husband shall be without fault, and she shall bear her iniquity.  

ANNOTATIONS. CHAP. V.  
7. Shall confess their sin.] General confession (such as Protestants make) 
Particular confession of sins, & satisfaction, required by the law of God.  sufficed not here for purging sins: but whosoever transgressed any of God's commandments, were bound by this divine positive law, to confess expressly and distinctly their sin, which in particular they had committed. Also to make restitution, if wrong were done to any other, with a fifth part above the principal. And for further satisfaction to God they must offer sacrifice. All which did plainly prefigure & foreshow the necessity of particular confession of sins, and satisfaction, in the Sacrament of Penance, instituted by Christ. Joan. 20.    

CHAP. vi Consecration, 14. and oblation of Nazareites. 22. Asette form how the Priest shall bless the people.  
AND our Lord spoke unto Moses, saying: † speak to the children of Israel, and thou shall say to them: Man, or woman, when they shall make a vow to be sanctified, and “ will consecrate themselves to the Lord: † they shall abstain from wine, & every thing, that can make one drunk, vinegar of wine, and of any other potion, and whatsoever is pressed out of the grape, they shall not drink: new grapes and dry they shall not eat † all the days wherein they are by vow consecrated to the Lord: whatsoever may be of the vineyard, from the reisen to the kernel they shall not eat. † all the time of his separation a razor shall not pass over his head until the day be expired, that he is consecrated to the Lord. He shall be holy, 
:: When Samson was deprived of these hairs he lost his streingth ●●d●c. 16.  whiles the bush of hair on his head doth grow. † all the time of his consecration he shall not enter in to the dead, † neither shall he be contaminated no not on his fathers and mothers and brothers and sister's corpse, because the consecration of his God is upon his head. † all the days of his separation he shall be holy to the Lord. † But if any man die suddenly before him, the head of his consecration shall be polluted: which he shall shave forthwith in the same day of his purgation, and again the seventh day. † and in the eight day he shall bring two turtles, or two young pigeons to the priest in the entry of the covenant of testimony. † and the priest shall offer one for sin, and the other for an holocaust, and shall pray for him, because he hath sinned by occasion of the dead: and he shall sanctify his head that day: † and shall consecrate to the Lord the days of his separation, offering a lamb of a year old for sin: yet so that the former days be made frustrate, because his sanctification was polluted. † This is the law of consecration. When the days, that by vow he had determined, shall be expired: he shall bring him to the door of the tabernacle of covenant, † and shall offer his oblation to the Lord, a male lamb of a year old without spot for an holocaust, and an ewe lamb of a year old without spot for sin, and a ram without spot, for a pacific host, † a basket also of unleavened breads that are tempered with oil, and wafers without leaven anointed with oil, and the libamentes of every one: † which the priest shall offer before the Lord, and shall offer as well for sin, as for an holocaust. † But the ●amme he shall immolate for a pacific host to the Lord, offering withal the basket of azymes, and the libamentes that by custom are dew. † Then shall the Nazareite be shaven before the door of the tabernacle of covenant, from the bush of the hair of his consecration: and he shall take his hairs, and lay them upon the fire, that is put under the sacrifice of pacifiques. † And a shoulder of the ram boiled, and one cake without leaven out of the basket, and one wafer unleavened, and he shall deliver them into the hands of the Nazareite, after that his head be shaven. † And receiving them again from him, he shall elevate them in the sight of the Lord: and being sanctified they shall be the priests, as the breast, which was commanded to be separated, and the shoulder. after these things the Nazareite may drink wine. † This is the law of the Nazareite, when he shall vow his oblation to the Lord in the time of his consecration, besides those things which his hand shall find, according to that which he had vowed in his mind, so shall he do to the fulfilling of his sanctification. † And our Lord spoke to Moses, saying: † speak to Aaron and his sons: 
:: A special and determinate form of blessing.  Thus shall you bless the children of Israel, and you shall say to them: † Our Lord bless thee, and keep thee. † Our Lord show his face to thee, and have mercy upon thee. † Our Lord turn his countenance unto thee, and give thee peace. † And 
:: When the priest uttereth the words God giveth the effect.  they shall invocate my name upon the children of Israel, and I will bless them.  

ANNOTATIONS. CHAP. vi  
2. Will consecrate themselves] To such as of their own accord, would bind 
God prescribed the rule of Nazareites, & the rites of their consecration.  themselves by vow to certain things not commanded, God prescribeth a Rule containing three special observations; not to drink wine, or any thing that may make drunk; not to cut their hair; and not to touch a dead corpse. He appointeth likewise rites in making this profession, and calleth the professed Nazareites, that is, segregated or separated from the ordinary state of people; though it was, for most part, but for a time, to be limited by the parties themselves, and in some perpetual, as in Samson. Judic. 13. Now what do Nazareites 
●. Aug. q. 52. in lib. judic.  
The same was a figure of vows both temporal and perpetual.  signify, saith S. Gregory (li. 33. c. 23. Moral.) but those that abstain, and contain voluntarily from things osherwise lawful? As from eating flesh, either for certain days and times, or altogether; from marriage; from propriety in worldly goods; and the like.    

CHAP. VII. In dedication of the Tabernacle, the princes of the twelve tribes offer jointly six wanes, and twelve oxen. 11. Then every prince several days make other oblations. 89. And God speaketh to Moses from the propitiatory.  
AND it came to pass in the day that Moses finished the tabernacle, and erected it: he anointed also and sanctified it with all the vessel thereof, the altar likewise and all the vessel thereof. † The princes of Israel and the heads of the families, that were in every tribe, and the rulers of them, that had been numbered, offered † gifts before our Lord six wanes covered, with twelve oxen. Two princes offered one wain, and every man one ox and they offered them before the tabernacle. † And our Lord said to Moses: † Take them of their hands to serve in the ministery of the tabernacle, and thou shalt deliver them to the Levites according to the order of their ministery. † When Moses therefore had taken the wanes and the oxen, he delivered them to the Levites. † Two wanes and four oxen he gave to the sons of Gerson, according to that which was necessary for them. † the other four wanes, and the eight oxen he gave to the sons of Merari according to their offices and service, under the hand of Ithamar the son of Aaron the priest. † but to the sons of Caath he gave not wanes and oxen: because they serve in the sanctuary, and carry their burdens 
:: Of great reverence they cariod the ark, and propitiatory, and the holy vessel ordinarily upon their shoulders, yet the same were sometimes carried on wanes. 2. Reg. 6.  upon their own shoulders. † The princes therefore offered unto the dedication of the altar, the day wherein it was anointed, their oblation before the altar. † And our Lord said to Moses: Let the princes one and one every day offer their gifts unto the dedication of the altar. † The first day Nahasson the son of Aminadab of the tribe of Juda offered his oblation: † and there were in it a silver plate of an hundred and thirty sickles weight, a phial of silver having seventy sickles according to the weight of the sanctuary, both full of flower tempered with oil for a sacrifice: † a little mortar of ten sickles of gold full of incense: † an ox out of the heard, and a ram, and a lamb of a year old for an holocaust: † and a buck goat for sin: † and for a sacrifice of pacifiques, two oxen, five rams, five buck goats, five lambs of a year old. this is the oblation of Nahasson the son of Aminidab. † The second day offered Nathanael the son of Suar, prince of the tribe of Issachar, † a plate of silver weighing an hundred thirty sickles, a phial of silver having seventy sickles, according to the weight of the sanctuary, both full of flower tempered with oil for a sacrifice: † a little mortar of gold having ten sickles full of incense: † an ox out of the heard, and a ram, and a lamb of a year old for an holocaust: † and a buck goat for sin: † and for a sacrifice of pacifiques, two oxen, five rams, five buck goats five lambs of a year old. this was the oblation of Nathanael the son of Suar. † The third day the prince of the sons of Zabulon Eliab the son of Helon, † offered a plate of silver weighing an hundred thirty sickles, a phial of silver having seventy sickles after the weight of the sanctuary, both full of flower tempered with oil for a sacrifice: † a little mortar of gold weighing ten sickles full of incense: † an ox out of the heard, and a ram, and a lamb of a year old for an holocaust: † and a buckegoate for sin, † and for a sacrifice of pacifiques, two oxen, five rams, five buck goats, five lambs of a year old. this is the oblation of Eliab the son of Helon. † The fourth day the prince of the sons of Reuben, Elisur the son of Sedeur, † offered a plate of silver weighing an hundred thirty sickles, a phial of silver having seventy sickles after the weight of the sanctuary, both full of flower tempered with oil for a sacrifice: † a little mortar of gold weighing ten sickles full of incense: † an ox out of the heard, and a ram, and a lamb of a year old, for an holocaust: † and a buck goat for sin: † and for pacifiques hosts two oxen, five rams, five buck goats, five lambs of a year old. this was the oblation of Elisur the son of Sedeur. † The fifth day the prince of the sons of Simeon Salamiel the son of Surisaddai. † offered a plate of silver weighing an hundred thirty sickles, a phial of silver having seventy sickles after the weight of the sanctuary, both full of flower tempered with oil for a sacrifice: † a little mortar of gold weighing ten sickles full of incense: † an ox out of the heard, and a ram, and a lamb of a year old for an holocauste: † and a buck goat for fin: † and for pacific hosts, two oxen, five rams, five buck goats, five lambs of a year old. this was the oblation of Salamiel the son of Surisaddai. † The sixth day the prince of the sons of Gad, Eliasaph the son of Duel † offered a plate of silver weighing a hundred thirty sickles, a phial of silver having seventy sickles after the weight of the sanctuary, both full of flower tempered with o●le for a sacrifice: † a little mortar of gold weighing ten sickles full of incense: † an ox our of the heard, and a ram, & a lamb of a year old for an holocaust: † and a buck goat for sin: † and for pacific hosts, two oxen, five rams, five buck goats, five lambs of a year old. this was the oblation of Eliasaph the son of Duel. † The seventh day the prince of the sons of Ephraim, Elisama the son of Ammiud † offered a plate of silver weighing a hundred thirty sickles, a phial of silver having seventy sickles after the weight of the sanctuary, both full of flower tempered with oil for a sacrifice: † a little mortar of gold weighing ten sickles full of incense: † an ox out of the heard, and a ram, and a lamb of a year old for an holocaust: † and a buck goat for sin: † and for pacific hosts, two oxen, five rams, five buck goats, five lambs of a year old. this was the oblation of Elisama the son of Ammiud. † The eight day the prince of the sons of Manasses, Gamaliel the son of Phadassur, † offered a plate of silver weighing an hundred thirty sickles, a phial of silver having seventy sickles after the weight of the sanctuary, both full of flower tempered with oil for a sacrifice: † a little mortar of gold weighing ten sickles, full of incense: † an ox out of the heard, and a ram, and a lamb of a year old for an holocaust: † and a buck goat for sin: † and for pacific hosts, two oxen, five rams, five buck goats, five lambs of a year old. this was the oblation of Gamaliel the son of Phadassur. † The ninth day the prince of the sons of Benjamin, Abidan the son of Gedeon, † offered a plate of silver weighing an hundred thirty sickles, a phial of silver having seventy sickles after the weight of the sanctuary, both full of flower tempered with oil for a sacrifice: † a little mortar of gold weighing ten sickles full of incense: † an ox out of the heard, and a ram, and a lamb of a year old for an holocaust: † and a buck goat for sin: † and for pacific hosts, two oxen, five rames, five buck goats, five lambs of a year old this was the oblation of Abidan the son of Gedeon. † The tenth day the prince of the sons of Dan, Ahiezer the son of Ammisaddai † offered a plate of silver weighing an hundred thirty sickles, a phial of silver having seventy sickles, after the weight of the sanctuary, both full of flower tempered with oil for a sacrifice: † a little mortar of gold weighing ten sickles full of incense: † an ox out of the heard, and a ram, and a lamb of a year old for an holocaust: † and a buck goat for sin: † and for pacific hosts, two oxen, five rams, five buck goats, five lambs of a year old. this was the oblation of Ahiezer the son of Ammisaddai. † The eleventh day the prince of the sons of Aser, Phegiel the son of Ochran † offered a plate of silver weighing an hundred thirty sickles, a phial of silver having seventy sickles after the weight of the sanctuary, both full of flower tempered with oil for a sacrifice: † a little mortar of gold weighing ten sickles full of incense: † an ox out of the heard, and a ram, and a lamb of a year old for an holocaust: † and a buck goat for sin: † and for pacific hosts, two oxen, five rams, five buck goats, five lambs of a year old. this was the oblation of Phegiel the son of Ochran. † The twelfth day the prince of the sons of Nephthali, Ahira the son of Enan † offered a plate of silver weighing an hundred thirty sickles, a phial of silver having seventy sickles after the weight of the sanctuary, both full of flower tempered with oil for a sacrifice: † a little mortar of gold weighing ten sickles, full of incense: † an ox out of the heard, and a ram, and a lamb of a year old for an holocaust: † and a buck goat for sin: † and for pacific hosts, two oxen, five rams, five buck goats, five lambs of a year old. this was the oblation of Ahira the son of Enan. † These things were offered of the princes of Israel in the dedication of the altar, in the day wherein it was consecrated. plates of silver twelve: phials of silver twelve: little mortars of gold twelve: † so that one plate had an hundred and thirty sickles of silver, and one phial had seventy sickles: that is, in the whole of all the vessel of silver two thousand four hundred sickles, by the weight of the sanctuary. † little mortars of gold twelve full of incense weighing ten sickles a piece, by the weight of the sanctuary: that is, in the whole an hundred twenty sickles of gold: † oxen out of the heard for an holocaust twelve, rams twelve, lambs of a year old twelve, and their libamentes: twelve buck goats for sin. † For pacific hosts, oxen twenty sour, rams fixtie, buck goats sixty, lambs of a year old sixty. These things were offered in the dedication of the altar, when it was anointed. † And when Moses entered into the tabernacle of covenant, to consult the oracle, he heard the voice of him that spoke to him from the propitiatory, that was over the ark between the two Cherubs, from whence also he spoke to him.   

CHAP. VIII. Seven lamps are so placed on the golden candlestucke, that they may shine towards the breads of proposition. 5. the ordination of the Levites. 24. And at what age they shall serve in the tabernacle.  
AND our Lord spoke to Moses, saying: † speak to Aaron, and thou shalt say to him: When thou shalt place the seven lamps, let the candlestick be set up in the south part over against the north, toward the table of the breads of proposition, over against that part toward which the candlestick looketh, shall they shine. † And Aaron did so, and he put the lamps upon the candlestick, as our Lord had commanded Moses. † this was the making of the candlestick, of beaten gold, as well the middle shaft, as all things that arose of both sides of the branches: according to the example which our Lord showed to Moses, so wrought he the candlestick. † And our Lord spoke to Moses' saying: † Take the Levites out of the mids of the children of Israel, and thou shalt purify them, † according to this rite: Let them be sprinkled with 
:: This water was mixed with ashes of a red. Owe sacrificed without the camp. chap. ●9.  the water of lustration, & shave all the hairs of their flesh. And when they have washed their garments, and are cleansed, † they shall take an ox out of the herds, and his libament flower tempered with oil: and an other ox out of the heard thou shalt take for sin: † and thou shalt bring the Levites before the tabernacle of covenant, calling together all the multitude of the children of Israel. † And when the Levites are before the Lord, the children of Israel shall put their hands upon them. † and Aaron shall offer the Levites, a gift in the sight of the Lord from the children of Israel, that they may serve in his ministery. † The Levites also shall put their hands upon the heads of the oxen, of the which thou shalt make one for sin, and the other for holocauste of the Lord, to pray for them. † And thou shalt set the Levites in the sight of Aaron and of his sons, and being offered shall consecrate them to the Lord, † and shall separate them from the mids of the children of Israel, to be mine. † And afterward they shall enter into the tabernacle of covenant, to serve me. And thou shalt so purify and consecrate them for an oblation of the Lord: because they were given me for a gift of the children of Israel. † For the first borne that open every matrice in Israel, I have taken them. † For mine are all the first borne of the children of Israel, as well of men as of beasts. From the day that I smote every first borne in the Land of Egypt, have I sanctified them to me: † and I have taken the Levites for all the first borne of the children of Israel: † and have delivered them for a gift to Aaron and his sons out of the mids of the people, to serve me for Israel in the tabernacle of covenant, and to pray for them that there be no plague among the people, if they should presume to approach unto my sanctuary. † And Moses' and Aaron and all the multitude of the children of Israel did concerning the Levites the things that our Lord had commanded Moses: † and they were purified, and washed their garments. And Aaron 
:: Aaron having received the Levites, presented them to God, and so addicted them to their designed offices.  elevated them in the sight of our Lord, and prayed for them, † that being purified they might enter to their offices into the tabernacle of covenant before Aaron & his sons. Fuen as our Lord had commanded Moses' touching the Levites, so was it done. † And our Lord spoke to Moses, saying: † This is the law of the Levites, From twenty five years and upward, they shall enter in to minister in the tabernacle of covenant. † And when they shall have accomplisheth the fiftieth year of their age, they shall cease to serve: † and shall be the ministers of their brethren in the tabernacle of covenant, to keep the things that are commended to them, but not to do the very works. Thus shalt thou dispose to the Levites in their custodies.   

CHAP. IX. The percept of Pasch to be made the fourteenth day of the first moon, is renewed. 6. But the unclean, and travelers in a journey the fourteenth day of the second month. 15. The camp must rest or march, as the cloud or pillar of fire, remaineth over the tabernacle, or departeth.  
AND our Lord spoke to Moses, in the desert of Sinai the second year, after they went out of the land of Egypt, the first month saying: † Let the children of Israel make the Phase in his time, † the fourteenth day of this month at even, according to all the ceremonies and justifications thereof. † And Moses commanded the children of Israel that they should make the Phase. † Who made it in his time: the fourteenth day of the month at even in mount Sinai. According to all things that our Lord had commanded Moses the children of Israel did. † But behold certain unclean 
:: By touching the dead. ●. ●●. q. 15. in Num.  upon the soul of man, which could not make the Phase on that day, coming to Moses and Aaron, † said to them: We are unclean upon the soul of man. why are we defrauded that we can not offer the oblation to our Lord in the due time among the children of Israel? † To whom Moses answered: Stand that I may ask counsel what our Lord will command concerning you. † And our Lord 
:: God answered by a voice framed by an Angel from the propitiatory. chap. 7. ●. 89.  spoke to Moses, saying: † speak to the children of Israel: The man that shall be unclean upon a soul, or in his journey far of in your nation, let him make the Phase to the Lord † in the second month, the fourteenth day of the month at even: with azymes and wild lettuce shall they eat it: † they shall not leave any thing thereof until morning and a bone thereof they shall not break, all the rite of the Phase they shall observe. † But if any man both be clean, and was not in his journey, and yet did not make the Phase, that soul shall be destroyed out from among his peoples, because he offered not sacrifice to the Lord in his due time: he shall bear his sin. † The seiourner also and stranger if they be with you, shall make the Phase to the Lord, according to the ceremonies and justifications thereof. The self same precept shall be among you aswell to the stranger, as to him that is borne in the country. † therefore the day that the tabernacle was erected, a cloud covered it. And from evening over the tabernacle there was as it were the likeness of fire until morning. † So was it done always: by day the cloud covered it, and by night as it were the likeness of fire. † And when the cloud that protected the tabernacle, had been taken away, than the children of Israel marched: and in the place where the cloud had stood, there they camped. † At the commandment of our Lord they marched, and at his commandment they pitched the tabernacle. All the days that the cloud stood over the tabernacle, they remained in the same place: † and if it chanced that it did continue over it a long time, the children of Israel were in the wa●●●●s of our Lord, and marched not † for as many days sooner as the cloud had been over the tabernacle. At the commandment of our Lord they pitched their tents, and at his commandment they took them down. † If the cloud had been from even until morning, and immediately at day break had forsaken the tabernacle, they marched: and if it had departed after a day and a night, they took down their tents. † But if for two days or one month or a longer time it had been over the tabernacle, the children of Israel remained in the same place, and marched not: but immediately as it had departed, they removed the camp. † By the word of the Lord they pitched their tents, and by his word they marched: and were in the watches of our Lord according to his commandment by the hand of Moses.   

CHAP. X. 
The second part. Of divers impediments, which happened to the Israelites, and renovation of sundry precepts, in their journey from the desert of Sinai to the camp of Moab.  Trumpets are sounded by the priests, diversely for diverse purposes. 11. The camp marcheth from the desert of Sinai. 29. Moses entreateth Hobab the Madianite to remain with them. 35. His prayer when the ark is taken up, and set down.  
AND our Lord spoke to Moses, saying: † Make thee two trumpets of beaten silver, wherewith thou Mayest call together the multitude when the camp is to be removed. † And when thou shalt sound with the trumpets, all the multitude shall gather unto thee to the door of the tabernacle of covenant. † If thou sound but once, the princes shall come to thee, and the heads of the multitude of Israel. † But if the trumpeting sound in length and with a broken tune, they shall move their camp first that are on the east side. † And at the second sound and the like noise of the trumpet, they shall take up their tents that dwell toward the south. and after this manner shall the rest do, when the trumpets shall sound to the marching. † But when the people is to be gathered together, the sound of the trumpet shall be plain, and they 
:: Before the whole multitude, plain and necessary points of doctrine must only be uttered, but before the learned and wiser sort.  shall not make a broken sound. † And the sons of Aaron the priests shall sound with the trumpets: and this shall be an ordinance for ever in your generations. † If you go forth to war out of your land against the enemies that fight against you, you shall sound with trumpets in 
●●ghe● mysteries may be treated and taught. Theod. ●. 〈◊〉. in Num.  length, and there shall be a remembrance of you before the Lord your God, that you may be delivered out of the hands of your enemies. † If at any time you shall have a banquet, and festival days, and kalends, you shall sound with trumpets over the holocaustes, and pacific victims, that they may be unto you for a remembrance of your God. I the Lord your God. † The second year, in the second month, the twentieth day of the month was the cloud lifted up from the tabernacle of covenant. † and the children of Israel marched by their troops from the desert of Sinai, and the cloud rested in the wilderness of Pharan. † And the first moved their camp according to the commandment of our Lord by the hand of Moses. † The sons of Judas by their troops: whose prince was Nahasson the son of Aminadab. † In the tribe of the sons of Issachar, the prince was Nathanael the son of Suar. † In the tribe of Zabulon, the prince was Eliab the son of Helon. † And the tabernacle was taken down, which the sons of Gerson and Metari carrying, marched. † And the sons of Reuben also marched, by their troops and order, whose prince was Helisur the son of Sedeur. † And in the tribe of Simeon, the prince was Salamiel the son of Surisaddai. † moreover in the tribe of Gad, the prince was Eliasaph the son of Duel. † And the Caathites also marched carrying the sanctuary. So long was the tabernacle carried, till they came to the place of erecting it. † The sons of Ephraim also moved their camp by their troops, in whose host the prince was Elisama the son of Ammiud. † And in the tribe of the sons of Manasses, the prince was Gamaliel the son of Phadassur. † And in the tribe of Benjamin the prince was Abidan the son of Gedeon. † The last of all the camp marched the sons of Dan by their troops, in whose host the prince was Ahiezer the onne of Ammisaddai. † And in the tribe of the sons of Aser, the prince was Phegiel the son of Ochran. † And in the tribe of the sons of Nephthali the prince was Ahira the son of Enan. † These are the camps, and the marchinges of the children of Israel by their troops when they marched † And Moses' said to Hobab the son of Raguel the Madianite, 
:: Either this Hobab was otherwise called Raguel, 〈◊〉 2. and also I●●●●o, Exo. 3. and was father in law to Moses, or else he was son of the same Raguel, and brother in law to Moses.  his 
* cognat● vel aff●n●▪  allied: We march toward the place, which our Lord will give us: come with us, that we may do thee good: for our Lord hath promised good things to Israel. † To whom he answered: I will not go with thee, but I will return to my country, wherein I was borne. † And he said: do not forsake us: for thou knowest in what places through the desert we may camp, and 
:: Moses meaneth, that when by the cloud and pillar of fire (their special guides) the people should come to new places, this Madianite his allied might direct them where to find best pasture, water and like commodities, near to them.  thou shalt be our guide. † And when thou comest with us, whatsoever shall be best of the riches, which our Lord shall deliver us, we will give thee. † They marched therefore from the Mount of our Lord three days journey, and the ark of the covenant of out Lord went before them, for three days providing a place for the camp. † The cloud also of our Lord was over them by day when they marched. † And when the ark was lifted up, Moses said: 
:: Besides general prayers for all purposes, some are composed, and applied for special times and occasions.  Arise Lord, and be thine enemies dispersed, and let them flee that hate thee, from thy face. † And when it was set down, he said: return Lord to the multitude of the host of Israel.   

CHAP. XI. The people murmuring are punished with fire. 7. Manna is again described. 10. Moses' being afflicted with solicitude of troublesome people, 16. God adjoineth seventy Ancients to sustain part of his burden. 18. promiseth to give all the people flesh. 25. The ancients do prophecy. 31. The people have their sil of flesh. 33. but forthwith many die of the plague. Whereof the place is called, The sepulchre▪ of concupiscence.  
IN the mean time there arose a murmuring of the people, as it were repining for labour, against our Lord. Which when our Lord had heard, he was angry. And the fire of our Lord being kinled against them, devoured the uttermost part of the camp. † And when the people had cried to Moses, Moses prayed to our Lord, and the fire was quenched. † And he called the name of that place, Kindling: for that the fire of our Lord had been kindled against them. † For 
:: These were Egyptians that parted out of their country with the Israelites, and now murmuring draw others by example to the same sin.  the common vulgar people, that came up with them, burned with desire, sitting and weeping, the children of Israel being joined together with them, and said: Who shall give us flesh to eat? † We remember the fishes that we did eat in Egypt gratis: the cucumbers come unto our mind, and the melons, and leeks and onions and garlic. † Our soul is dry our eyes behold nothing else but Manna. † And the Manna was as it were the seed of Coriander, of the colour of bdellion. † And the people went about, & gathering it, ground it in a milne, or brayed it in a mortar, boiling it in a pot, and making cakes thereof of the taste as it were of oiled bread. † And when the dew fell in the night upon the camp, the Manna also fell withal. † Moses' therefore heard the people weeping by their families, every one at the doors of his tent. And the fury of our Lord was exceeding wrath: but to Moses also it seemed an intolerable thing. † and he said to our Lord: Why hast thou afflicted thy servant? Wherefore do I not find grace before thee? and why hast thou laid the weight of all this people upon me? † have I conceived all this multitude, or begotten them, that thou shouldest say to me: carry them in thy bosom as the nurse is wont to carry the little infant, and bear them into the land, for the which thou hast sworn to their fathers? † Whence shall I have flesh to give to so great a multitude? they whine against me, saying: give us flesh that we may eat. † I alone can not sustain all this people, because it is heavy for me. † But 
:: Prayers of holy men are with submission of their wills to Gods will, either expressed or implied.  if it seem unto thee otherwise, I beseech thee to kill me, and let me find grace in thine eyes, that I be not molested with so great evils. † And our Lord said to Moses: Gather me seventy men of the ancients of Israel, whom thou knowest to be the ancients of the people and masters: and thou shalt bring them to the door of the tabernacle of covenant, and shalt make them to stand there with thee, † that I may descend and speak to thee: and 
:: God imperted of the same spirit to these ancients, whereof he had given to Moses', that they might have so much help of grace as pleased God, and Moses have nevertheless. S. Aug. q. 1●. in Num.  I will take of thy spirit, and will deliver to them, that they may sustain with thee, the burden of the people, and thou only be not burdened. † To the people also thou shalt say: Be sanctified: to morrow you shall eat flesh? for I have heard you say: Who shall give us meats of flesh? it was well with us in Egypt. That the Lord may give you flesh, and you may eat: † not one day, nor two, or five or ten, no nor twenty, † but even to a month of days, till it go out a your nostrils, and be turned to loathsomeness, because you have rejected the Lord, who is in the mids of you, and have whyned before him, saying: wherefore came we out of Egypt? † And Moses said: There are six hundred thousand footmen of this people, & sayest thou: I will give them flesh to eat a whole month? † Why, shall a multitude of sheep and oxen be killed, that it may suffice for meat? or shall all the fishes of the sea be gathered together, for to fill them? † To whom our Lord answered: Why, is the hand of the Lord unable? Now presently thou shalt see whether my word shall be accomplished in deed. † Moses' therefore came, and told the people the words of our Lord, assembling seventy men of the ancients of Israel, whom he caused to stand about the tabernacle. † And our Lord descended in a cloud, and spoke to him, taking a way of the spirit that was in Moses, and giving to the seventy men. And when the spirit had rested on them, they prophesied, neither ceased they any more. † And there had remained in the camp two men, of the which one was called Eldad, and the other Medad, upon whom the spirit rested. 
:: God's grace sometimes preventeth the ordinary means Theodoret. q. 21. in Num.  for they also had been enroled, and were not gone forth to the tabernacle. † And when they prophesied in the camp, there ran a boy, and told Moses, saying: Eldad and Medad do prophecy in the camp. † Forthwith joshua the son of Nun, the minister of Moses, and chosen of many, said: My Lord Moses forbidden them. † But he said: Why hast thou emulation for me? O that all the people might prophecy, and that our Lord would give them his spirit? † And Moses' returned, and the ancients of Israel into the camp. † And a wind coming forth from our Lord, taking quails over the sea brought them, and let them fall into the camp the space of one days journey, on every side of the camp round about, and they did fly in the air two cubits high over the earth. † The people therefore rising up all that day, and the night, and the next day, gathered together a multitude of qualies, he that did least, ten cores: and they dried them round about the camp. † As yet the flesh was in their teeth, neither had that kind of meat failed: and behold the fury of our Lord being provoked against the people, struck them with an exceeding great plague. † And that place was called, 
:: By this example and figure S. Paul showeth that all shall not be saved, which are baptized, & communicate in the same faith & Sacraments, but those only which also please God in their works. 1. Cor. 10.  The sepulchers of concupiscence: for there they buried the people that had lusted. And departing from the sepulchers of concupiscence, they came unto Haseroth, and tarried there.   

CHAP. XII. Marry and Aaron murmur against Moses. 6. whom God praiseth above other prophets. 10. Marry being stricken with leprosy, Aaron confesseth his fault. 13. Moses prayeth for her, and after seven days separation from the camp, she is restored.  
AND Marie and Aaron spoke against Moses, for his 
Exod. 2.  wife the 
:: Madianites were also called Aethiopipians. S. Aug. q. 20. in Num.  Aethiopian, † and they said: hath our Lord spoken by Moses only? hath he not spoken to us also in like manner? Which when our Lord had heard, († 
:: The holy Ghost forced Moses to utter his own praise, which of himself, he desired not.  For Moses was the mildest man above all men, that dwelled upon the earth) † immediately he spoke to him, and to Aaron and Marie: go forth you three only to the tabernacle of covenant. And when they were come forth, † our Lord descended in the pillar of a cloud, and stood in the entry of the tabernacle calling Aaron and Marie. Who going unto him, † he said to them: hear my words: If there shall be among you a prophet of the Lord, in vision will I appear to him, or in sleep I will speak ho him. † But my servant Moses is not such an one, who in all my house is most faithful: † for mouth to mouth I speak to him: and plainly, and not by riddles and figures doth he see the Lord. Why therefore did you not fear to detract from my servant Moses? † And being wrath against them, he went away: † the cloud also departed that was over the tabernacle: and behold Marie appeared white with leprosy as it were snow. And 
:: Aaron was not publicly punished, lest thereby he had been made contemptible to the people, but was otherwise chatised.  when Aaron had looked on her, and saw her wholly covered with leprosy, † he said to Moses: I beseech thee my Lord, lay not upon us this sin which we have foolishly committed, † let not this woman be as it were dead, and as an abortive that is cast forth of the mother's womb. Lo now the one half of her flesh is devoured with the leprosy. † And Moses cried to our Lord, saying: God, I beseech thee, heal her. † To whom our Lord answered: If her father had spit upon her face, ought she not to have been ashamed seven days at the least? Let her be separated seven days without the camp, and afterwards she shall be called again. † marry therefore was shut forth without the camp seven days: and the people moved not from that place, until Marie was called again.   

CHAP. XIII. From the desert of Pharan Moses sendeth twelve men (of every tribe one) to view the Land of Chanaan. 17. changeth Osee his name into joshua, 18. instructeth them which way to go, and what to note in the land: 22. which they perform: 26. and after forty days return, bringing with them fruits, in token of the lands fertility. 29. but in other respects (the rest besides Caleb and joshua) discoureging the people make them to murmur.  
AND the people marched from Haseroth pitching their tents in the desert of Pharan. † And there our Lord spoke to Moses, saying; † Send men, that may view the Land of Chanaan, which I will give to the children of Israel, one of every tribe, of the princes. † Moses' did that which our Lord had commanded, from the desert of Pharan sending principal men, whose names be these. † Of the tribe of Reuben, Samua the son of Zechur. † Of the tribe of Simeon, Saphat the son of Huri. † Of the tribe of Juda, Caleb the son of Jephone. † Of the tribe of Issachar, Igal the son of Joseph. † Of the tribe of Ephraim, Osee the son of Nun. † Of the tribe of Benjamin, Phal●● the son of Raphu. † Of the tribe of Zabulon, Geddiel the son of Sodi. † Of the tribe of Joseph, of the sceptre of Manasses Gaddi, the son of Susi. † Of the tribe of Dan, Ammiel the son of Gemalli. † Of the tribe of Aser, Sthu● the son of Michael. † Of the tribe of Nephthali, Nahabi the son of Vapsi. † Of the tribe of Gad, Guel the son of Machi. † These are the names of the men, whom moyses sent to view the Land: and he called Osee the son of Nun, 
:: Changing of his name literally imported the great office of chief Duke unto which he was designed. mystically prefigured our Lord Jesus, for it is the same name in Hebrew, and signifieth saviour Theod. q. 25. in Num.  joshua. † Moses' therefore sent them to view the Land of Chanaan, and said to them: go up by the south side. And when you shall come to the mountains, † view the Land, what it is: and the people that are the inhabitants thereof, whether they be strong or weak: few in number or many: † the land itself, whether it be good or bad: what manner of cities, walled or without walls: † the ground, fat or barren, woody or without trees. Be of good courage, and bring us of the fruits of the landlord. And it was the time when now the first ripe grapes are to be eaten. † And when they were gone up, they viewed the Land from the desert of Sin, unto Rohob as you enter to Emath. † And they went up at the south side, and came to Hebron, where were Achiman and Sisai and Tholmai the sons of Enac. for Hebron was built seven years before Tanis the city of Egypt. † And going forward as far as the Torrent of cluster, they cut of a branch with the grapes thereof, which two men carried upon a leaver. They took of the pomegranates also and of the figs of that place: † which was called Nehelescol, that is to say, the Torrent of cluster, for that thence the children of Israel had carried a cluster. † And the discoverers of the Land returning after forty days, having circuted all the country, † came to Moses & Aaron and to all the assembly of the children of Israel into the desert of Pharan, which is in Cades. And speaking to them & to all the multitude they showed the fruits of the Land: † and reported, saying: We came into the Land to which thou didst send us, which in very deed floweth with milk and honey, as by these fruits may be known: † but it hath very strong inhabitants, and cities great and walled. The stock of Enac we saw there. † Amalec dwelleth in the south, the Hetheite and the jebuseite and the Amorrheite in the mountains: but the Chananeite abideth beside the sea and about the streams of Jordan. † Among these things Caleb appeasing the murmuring of the people that rose against Moses, said: Let us go up and possess the Land, because we may obtain it. † But the others, that had been with him, said: No, we are not able to go up to this people, because it is stronger than we. † And they detracted from the Land, which they had viewed, before the children of Israel, saying: The Land, which we have viewed, 
:: Pretending falsely that the Land had an unwholesome air, devouring the inhabitants, & not possible to be obtained by reason of the giants, covertly they detracted from God's power, or his good will towards them, who had promised the same. And therefore he gave it to their children, but not to these seducers and murmurers. chap. 14. v. 23, 29.  devoureth her inhabitants: the people, that we beheld, is of a tall stature. † There we saw certain monsters of the sons of Enac, of the giants kind: to whom being compared, we seemed as it were locusts.   

CHAP. XIIII. The mutinous murmuring people being unplacable, 11. God expostulateth their ingratitude, threateneth to destroy them. 13. Yet Moses pacifieth his wrath, 22. but so that all which were numbered coming from Egypt, except C●leb and joshua, shall die in the wilderness. 31. and their children shall possess the promised land. 40. Then fight contrary to Moses' admonition are beaten, and many slain by their enemies.  
THEREFORE all the multitude crying out wept that night, † and all the children of Israel murmured against Moses and Aaron, saying: † Would God we had died in Egypt: and 
:: These murmurers had their wish, to their own punishment. chap. 14. v. 29. 26. v. 64.  in this vast wilderness would God we might die, and that our Lord would not bring us into this Land, lest we fall by the sword, and our wives and children be led captive. Is it not better to return into Egypt? † And one said to an other: 
:: It is so absolutely necessary in every community to have one superiors fall, that very ●u●●e●s themselves do ever choose such a one, & call him, the Electo.  Let us appoint a captain, and let us return into Egypt. † Which Moses and Aaron hearing fell flat upon the ground before all the multitude of the children o● Israel. † But joshua the son of Nun, and Caleb the son of Jephone, who themselves also had viewed the land, rend their garments, † and spoke to all the multitude of the children of Israel: The Land, which we have circuted, is very good. † If our Lord be propitious, he shall bring us into it, and deliver us a ground flowing with milk and honey. † Be not rebellious against our Lord: neither fear ye the people of this land, for even as bread so we may devour them. All aid is gone from them: our Lord is with us, fear ye not. † And when all the multitude cried, and would have stoned them, the glory of our Lord appeared over the roof of covenant in the sight of all the children of Israel. † And our Lord said to Moses: How long will this people detract me? How long will they not believe me in all the signs, that I have done before them? † I will strike them therefore with pestilence, and will consume them: but thee I will make prince over a great nation, and a stronger than this is. † And Moses' said to our Lord: That the Egyptians, from the mids of whom thou hast brought forth this people, † and the inhabitants of this Land, which have heard that thou Lord art among this people, and art seen face to face, and thy cloud protecteth them, and in a pillar of a cloud thou goest before them by day, and in a pillar of fire by night:) † may hear that thou hast killed so great a multitude as it were one man, and may say: † He could not bring in the people into the Land, for which he had sworn: therefore did he kill them in the wilderness. † Let therefore the strength of our Lord be magnified as thou hast sworn, saying: † The Lord is patiented and full of mercy, taking away iniquity and wicked deeds, & leaving no man innocent, which visitest the sins of the fathers upon the children unto the third and fourth generation. † forgive, I beseech thee, the sin of this thy people, according to the greatness of thy mercy, as thou hast been propitious to them since their going out of Egypt unto this place. † And our Lord said: I have forgiven it according to thy word. † live I: and the whole earth shall be replenished with the glory of the Lord. † 
:: After the sin is forgiven, yet punishment remaineth to be inflicted.  But yet all the men that have seen my majesty, and the signs that I have done in Egypt, and in the wilderness, and have tempered me now ten times, neither have obeyed my voice, † they shall not see the Land for the which I swore to their fathers, neither shall any of them that hath detracted me, behold it. † My servant Caleb, who 
:: Although grace be first given without desert: yet good works done by grace do merit reward. S. Aug. de ●●at. & lib. arb. c. 6.  being full of an other spirit hath followed me, will I bring in unto this Land which he hath circuted: and his seed shall possess it. † Because the Amalecite and the Cananeite dwell in the valleys. To morrow remove the camp, and return into the wilderness by the way of the red sea. † And our Lord spoke to Moses and Aaron, saying: † How long doth this ungracious multitude murmur against me? I have heard the complaints of the children of Israel. † Say therefore to them: live I, sayeth our Lord: According as you have spoken I hearing it, so will I do to you. † In this wilderness shall your carcases lie. Al you that are numbered from twenty years & upward, and have murmured against me, † you shall not enter into the Land, over the which I have lifted up my hand to make you inhabit it, except Caleb the son of Jephone, and joshua the son of Nun. † But your little ones, of whom you said, that they should be a pray to the enemies, will I bring in: that they may see the Land, that hath misliked you. † Your carcases shall lie in the wilderness. † Your children shall wander in the desert forty years, and 
:: Temporal punishment laid upon the children for their father's sins, is for their own spiritual good. S. Aug. Epist.. 〈◊〉. ad. A●●tum.  shall bear your fornication, until the carcases of their fathers be consumed in the desert, † according to the number of the forty days, wherein you viewed the Land: a year shall be reputed for a day. And forty years you shall receive your iniquities, and shall know my revenge: † for as I have spoken, so will I do to all this wicked multitude, that hath risen together against me: in this wilderness shall it fail, and die. † therefore all the men, whom Moses had sent to view the Land, and which returning had made all the multitude to murmur against him, detracting from the Land that it was nought, † died and were strooken in the sight of our Lord. † But joshua the son of Nun, and Caleb the son of Jephone lived of all them, that had gone to view the landlord. † And Moses spoke all these words to all the children of Israel, and the people mourned exceedingly. † And behold very early in the morning rising they went up to the top of the mountain, and said: We are ready to go up to the place, whereof our Lord hath spoken: for we have sinned. † To whom Moses said: Why transgress you the word of our Lord, which shall not succeed prosperously with you? † go not up, for our Lord is not with you: lest you fall before your enemies. † The Amalecite and the Chananeite are before you, by whose sword you shall fall, for that you would not consent to our Lord, neither will our Lord be with you. † But they being blinded went up to the top of the mountain. But the ark of the testament of our Lord & Moses departed not from the camp. † And the Amalecite came down and the Cananeite, that dwelled in the mountain: and striking and hewing them, pursued them as far as Horma.   

CHAP. XV. certain precepts concerning Sacrifices, 17. and first fruits, are repeated, 22. also touching different punishment of sin committed by ignorance and by set wilfulness. 32. and accordingly one is stoned to death, for gathering sticks on the Sabbath day. 37. All are commanded to carry a sign in their garments, thereby to remember the commandments of God.  
AND our Lord spoke to Moses, saying: † speak to the children of Israel, and thou shalt say to them: When you shall be entered into the Land of your habitation, which I will give you, † and shall make oblation to the Lord for an holocaust, or victim, paying vows, or voluntarily offering gifts, or in your solemnities burning a sweet savour unto the Lord, of oxen or of sheep: † whosoever immolateth the victim, shall offer a sacrifice of flower, the tenth part of an ephi tempered with oil, which shall have in measure the fourth part of an ●in: † and wine of the same measure to power the libamentes shall he give for the holocaust or for the victim. For every lamb † and ram there shall be a sacrifice of flower of two tenths, which shall be tempered with oil the third part of an hin: † and wine for the libament, the third part of the same measure, shall he offer for a sweet savour to the Lord. † But when thou makest an holocaust or host of oxen, to fulfil thy vow or for pacific victims, † thou shalt give for every ox three tenths of flower tempered with oil, which shall have half the measure of a hin: † ●nd wine to power libamentes of the same measure for an oblation of most sweet savour to the Lord. † So shalt thou do † for every ox and ram and lamb and buckegoate. † As well they that are borne in the country as the strangers † after one rite shall offer sacrifices. † There shall be all one precept and judgement as well to your selves as to the strangers of the land. † Our Lord spoke to Moses, saying: † speak to the children of Israel, and thou shalt say to them: † When you are come into the land, which I will give you, † and shall eat of the breads of that country, you shall separate first fruits to the Lord † of your meats. As of your barn floors you separate first fruits, † so of your pastes shall you give first fruits to the Lord. † And if through ignorance you omit any of these things, which the Lord hath spoken to Moses, † and by him hath commanded you, from the day that he began to command and so forward, † and the multitude have forgotten to do it: they shall offer a calf out of the heard, an holocauste for a most sweet savour to the Lord, and the sacrifice and libamentes thereof, as the ceremonies require, and a buckegoate for sin: † and the priest shall pray for all the multitude of the children of Israel: and it shall be forgiven them, because they sinned not wittingly, offering notwithstanding burnt sacrifice to the Lord for themselves and for their sin and error: † and it shall be forgiven all the people of the children of Israel, and the strangers, that seiourne among them: because it is the fault of all the people through ignorance. † But if one soul shall sin unwitting, he shall offer a she goat of a year old for his sin: † and the priest shall pray for him, because he sinned unwitting before the Lord: and he shall obtain him pardon, and it shall be forgiven him. † As well to them that are borne in the country as to the strangers one law shall be for all, that sin by ignorance. † But the soul, that 
:: Though sins wittingly committed, proceeding of pride and contempt of God's commandment, could not be pardoned by the law: yet such may also be remitted through true repentance. S. Aug. q. 25. in Num.  through pride committeth any thing, whether he be borne in the country, or a stranger, (because he hath been rebellious against the Lord) shall perish out of his people: † for he hath contemned the word of the Lord, and made his precept of no effect: therefore shall he be destroyed, and shall bear his iniquity. † And it came to pass, when the children of Israel were in the wilderness, and had found a man gathering slickes on the Sabbath day, † they presented him to Moses and Aaron and the whole multitude. † Who shut him into prison, not knowing what they should do with him. † And our Lord said to Moses, 
:: severity is used towards those that knowing Gods will do contrary. Luc. 12. v. ●7.  dying let this man die, let all the multitude stone him without the camp. † And when they had brought him out, they stoned him, and he died as our Lord had commanded. † Our Lord also said to moyses: † speak to the children of Israel, and thou shalt say to them, that they make themselves 
:: The Jews in Christ's time hypochritically enlarged these fringes, for vain show of holiness. Mat. 23.  fringes in the corners of their garments, putting in them ribbons of hyacinth: † which when they shall see, they may remember all the commandments of the Lord, and not follow their own cogitations and eyes fornicating after divers things, † but rather mindful of the precepts of the Lord may do them, and be holy to their God. † I the Lord your God, that brought you out of the Land of Egypt, that I might be your God.   

CHAP. XVI. Core and his complices, making schism against Moses and Aaron, 31. some are swallowed in the earth, with their families and substance; 35. other two hundred and fifty offering incense, 41. and fourteen thousand seven hundred of the common people, murmuring in behalf of the seditious, are consumed with fire from heaven.  
AND behold Core the son of Isaar, the son of Caath, the son of Levi, and Dathan and Abiron the sons of Eliab, Hon also the son of Pheleth of the children of Reuben, † “ rose against Moses, and other of the children of Israel two hundred fifty men, princes of the synagogue, and which in the time of assembly were called by name. † And when they had stood up against Moses and Aaron, they said: Let it suffice you, that 
:: So Luther (li. de abrog. Missa) and other enemies of Ecclesiastical Hiererchy, will have no proper Priesthood in the Church of Christ because all Christians are called a holy priestbood. 1: Pet. 2 and Priests. Apoc. 1.  all the multitude consisteth of holy ones, and our Lord is among them: Why lift you up yourselves above the people of our Lord? † Which when Moses had heard, he fell flat on his face: † and speaking to Core and all the multitude, he said: In the morning our Lord will make it known who pertain to him, and the holy the will join to himself: and whom he shall choose, they shall approach to him. † This do therefore: Take every man their censars, thou Core, and all thy council: † and taking fire in them to morrow, put upon it incense before our Lord: and whom soever he shall choose, the same shall be holy: you do much exalt yourselves ye sons of levi. † And he said again to Core: hear ye sons of Levi, † Is it a small thing unto you, that the God of Israel hath separated you from all the people, and joined you to himself, that you should serve him in the service of the tabernacle, and should stand before the full assembly of the people, and should minister to him? † did he therefore make thee and all thy brethren the sons of Levi to approach unto him, that you should challenge unto you the priesthood also, † and all thy company should stand against our Lord? for what is Aaron that you murmur against him? † Moses' therefore sent to call Dathan and Abiron the sons of Eliab. Who answered: We come not. † Why, is it a small matter to thee that thou hast brought us out of a land, that followed with milk and honey, to kill us in the desert, unless thou rule also like a lord over us? † In deed hast thou brought us into a land, that floweth with rivers of milk and honey, & hast thou given us possessions of fields & vineyards? What, wilt thou pluck out our eyes also? We come not. † Moses' therefore being very wrath, said to our Lord: Respect not their sacrifices: thou knowest that I have not taken of them so much as a little ass at any time, neither have afflicted any of them. † And he said to Core: Thou, and all thy congregation stand ye apart before our Lord, and Aaron to morrow apart. † Take every one your censars, and put incense upon them, offering to our Lord two hundred fifty censars: Let Aaron also hold his censar. † Which when they had done, Moses and Aaron standing, † and had heaped together all the multitude against them to the door of the tabernacle, the glory of our Lord appeared to them al. † And our Lord speaking to Moses and Aaron, said: † Separate yourselves from the mids of this congregation, that I may suddenly destroy them. † Who felilatte on their face, and said: Most mighty God of the spirits of all flesh, when one sinneth, shall thy wrath rage against all? † And our Lord said to Moses: † Command the whole people that they separate themselves from the tabernacles of Core and Dathan and Abiron. † And Moses arose, and went to Dathan and Abiron: and the ancients of Israel following him, † he said to the multitude: Depart from the tabernacles of the impious men, and touch not the things that pertain to them, 
:: Those that touch things pertaining to impiety, or depart not from the tabernacles of schismatics are enwrapped in their sins: much more to go unto heretical Synagogues is condemned. See ● Cyprian. li. de la●●●s. ●a ag. ●.  lest you be wrapped in their sins. † And when they were departed from their tents round about, Dathan and Abiron coming forth stood in the entry of their pavilions with their wives and children, and all the multitude. † And Moses said: 
:: Moses' pro●ed before▪ by miracles, (Exod. 4.) that he was sent of God: and now he proveth again by miracle, that he and Aaron, and not these schismatics were called and sent by God to govern his people.  In this you shall know that our Lord hath sent me to do all things that you see, and that I have not forged them of my own mind: † If they die the accustomed death of men, and if the plague, wherewith others also are wont to be visited, do visit them, out Lord did not send me: † but if our Lord do a new thing, that the earth opening her mouth swallow them down, & all things that pertain to them, and they descend quick into hell, you shall know that they have blasphemed our Lord. † immediately therefore as he ceased to speak, the earth broke insunder under their feet: † and opening her mouth, devoured them with their tabernacles & all their substance. † and they went down into hell quick covered with the ground, and perished out of the mids of the multitude. † But all Israel, that stood round about, fled at the cric of them that perished, saying: Lest perhaps the earth swallow us also. † But a fire also coming forth from our Lord, slew the two hundred fifty men, that offered the incense. † And our Lord spoke to Moses, saying: † Command 
:: Aaron being already established high Priest, God again confirmeth in ●le●zar the progeny of priestly succession, in Aaron's stock, and no● in other Levites. S. Aug, q. 30. in ●um.  El●zar the son of Aaron the priest that he take up the censars that lie in the burning fire, and that he sprinkle the fire hither and thither: because they be sanctified † in the deaths of the sinners: and let him beat them into plates, and fasten them to the altar, because there hath been offered incense in them to the Lord, and they are sanctified, that the children of Israel may see them for a sign and a monument. † Eleazar therefore the priest took the brazen censars, wherein they had offered, whom the burning fire devoured, and bet them into plates, fastening them to the altar: † that the children of Israel afterward might have, wherewith to be admonished, that no stranger approach, and he that is not of the seed of Aaron, to offer incense to our Lord, lest he suffer as Core hath suffered, and all his congregation, according as our Lord spoke to Moses. † And all the multitude of the children of Israel murmured the day following against Moses and Aaron, saying: You have killed the people of our Lord. † And when there rose a sedition, and the tumult grew farther, † Moses' and Aaron fled to the tabernacle of covenant. Which after they were entered the cloud covered it, and the glory of our Lord appeared. † And our Lord said to Moses: † Depart from the mids of this multitude, 
:: This multitude did only in words favour schismatics, what judgement then remaineth to those which 〈◊〉 external ac●●● participate 〈◊〉 hereti●●●.  even now will I destroy them. And as they lay upon the ground, † Moses' said to Aaron: Take the censar, and drawing fire from the altar, put incense upon it, going quickly to the people to pray for them: for even now is the wrath come forth from our Lord, and the plague rageth. † Which when Aaron had done, and had run to the mids of the multitude, which now the burning fire did waste, he offered the incense: † and standing between the dead and the living, he prayed for the people, and the plague ceased. † And there were, that were strooken, fourteen thousand and seven hundred men, beside them that had perished in the sedition of Core. † And Aaron returned to Moses unto the door of the tabernacle of covenant after that the destruction was ceased.  

ANNOTATIONS. CHAP. XVI.  
2. Rose against Moses.] By this most famous schism and terrible punishment 
This history ●others others were written for our admonition. 1. Cor. 10. Core and his c●plices were not heretics, but only schismatics.  thereof, all are warned to keep order, unity, and peace within the Church of God; and in nowise to communicate with heretics, or schismatics in the act of heresy or schism. A necessary admonition especially in such times and places as we live in, and see greater breaches made from ordinary and lawful Pastors, than this was. For as S. Ignatius well noteth (Epist. 3. ad Magnatianos') Core Dathan and Abiron impugned not directly the law, but resisted Moses and Aaron: Yet were they and many thousands with them, severely punished for their conspiracy. S. Cyprian (lib. 1. Epist. 6.) observeth the same, saying: Core Dathan and Abiron acknowledged the same God with Aaron and Moses, living under the same law and religion, and invocated one true God, yet because, passing the appointed ministery of their own place, opposite to Aaron (who by God's favour and ordinance had received lawful Priesthood) they took upon them to sacrifice, they were forthwith punished by God for their 
God accepteth not sacrifice done against his ordinance.  unlawful attempts: neither could their sacrifices irreligiously and unlawfully offered against God's ordinance be ratified, nor profit them at al. thus teacheth S. Cyprian the glorious Martyr. And the text is clear, that they were neither Idolaters nor heretics, but the chief of them being levites, of the family of Caath, (who were nerestin kindred, and in office to the priests) and other principal men of divets tribes, envying the superiority of Moses and Aaron, and that priesthood was established only in Aaron's progeny, arrogated to themselves the office of priests and offered incense, further pretending, for upholding their schism, that there should be no Superior at all above the holy people of God, which albeit they did not believe, yet thereby they drew the multitude to favour and follow them. But God deciding this debate, to take 
God by pray 〈…〉 hment pre●●nted heres●●, whereto all 〈…〉 tendeth.  away the contradiction, made the earth to open, and swallow up those that first refused to obey Moses, with their tabernacles and substance; and fire from heaven to consume two hundred and fifty which offered incense; and fourteen thousand seven hundred of the common people, for imputing to their Superiors the destruction of the seditious, were also consumed with fire, raging amongst the whole multitude, till Aaron sent by Moses, and offering incense appeased God's wrath, and saved the rest. And will any Christians, (that know 
Not only the authores of wickedness, bu● all that con ●nt, much more that cooperate, ar● worthy of death. Rom. ●.  they have immoital souls, and that God is a just judge) think to escape with less damnation, who for any worldly game, favour, or fear, yield their bodily and personal presence at service or sermon of heretics, oranic way communicate with heretics in practice of heresy?    

CHAP. XVII. Moses' taking of the princes of twelve tribes twelve rods, and one of Aaron for the tribe of Levi, layeth them all in the tabernacle all night, 8. where Aaron's rod (and none of the rest) buddeth, bloometh, and bringeth forth fruit, 9 And all being showed to the people, Aaron's is carried back, and kept for a monument in the tabernacle.  
AND our Lord spoke to Moses, saying: † speak to the children of Israel, and 
:: For more satisfaction to the whole people God confirmeth Aaron's authority by a new miracle. v. 10.  take a rod of every one of their kindreds, of all the princes of their tribes, twelve rods, and the name of every one thou shalt write upon his rod. † and the name of Aaron shall be in the tribe of Levi, and one rod shall contain all their families: † and thou shalt lay them in the tabernacle of covenant before the testimony, where I will speak to thee. † whomsoever of these I shall choose, his rod shall blossom: and I shall stay from me the grudgings of the children of Israel, wherewith they murmur against you. † And Moses spoke to the children of Israel: and all the princes gave him rods by every tribe: and they were twelve rods besides Aaron's rod. † Which when Moses had laid before our Lord in the tabernacle of testimony: † returning the day following he found that “ Aaron's 
:: The rod signified the B. Virgin mother; and the  rod in the house of Levi was budded: and the buds thereof swelling, the blossoms were shot forth, which spreading the leaves, were 
* desormat● fully form.  fashioned into 
:: almonds Christ, to wit, the v●te● pill his humanity, the shell his cross, the kernel his divinity: Who pacified by the blood of his cross, all things in earth and in heaven. Collos. 1. S. Aug. sir 3. de temp.  almonds. † Moses' therefore brought forth all the rods from the sight of our Lord to all the children of Israel: and they saw and every one received their rods. † And our Lord said to Moses: carry back Aaron's rod into the tabernacle of testimony, that it may be kept there for a sign of the rebellious children of Israel, and let their complaints cease from me, lest they die. † And Moses did as our Lord had commanded. † And the children of Israel said to Moses: Behold we are consumed, we are all perished. † whosoever approacheth to the tabernacle of our Lord, he dieth. Are we all to be destroyed unto utter consumption?  

ANNOTATIONS. CHAP. XVII.  
8. Aaron's rod.] This rod without root, neither itself planted, nor any live branch engraffed therein, all dry without juice or moisture, bringing 
Example of one miracle proveth the possibility of an other.  forth buds, flowers, and fruit, was a figure that our B. Lady should bear a son, and remain a Virgin. And this example evidently demonstrateth that she could so do, it being no more contrary to nature, that a virgin should conceive, and bear a child without loss of virginity, then that the dry rod should bud and bear fruit, without ordinary concourse of nature. S. Aug. ser. 3. de temp. S. Greg. Nisse●. de nativit. Dom. S. Bernard. ho. 2. in evang. Missus est.    

CHAP. XVIII. The charge and burden of priests within the tabernacle, and of Levites about the same. 8. First fruits, and oblations are due to the priests; 21. the tithes to the Levites; 26. who of the same pay tithes to the priests.  
AND our Lord said to Aaron: Thou, and thy sons, and the house of thy father with thee shall bear the iniquity of the sanctuary: both thou & thy sons together shall bear the sins of your priesthood. † but thy brethren also of the tribe of Levi, and the sceptre of thy father take with thee, and let them be ready at hand, and minister to thee: but thou and thy sons shall minister in the tabernacle of testimony. † And the Levites shall watch upon thy precepts, and upon all the works of the tabernacle: so not withstanding, that they approach not to the vessel of the sanctuary and to the altar, lest both they die, and you perish withal. † but let them be with thee, and watch in the custodies of the tabernacle, and in all the ceremonies thereof. A stranger shall not join with you. † Watch in the custody of the sanctuary, and in the ministery of the altar: lest indignation rise upon the children of Israel. † I have given you your brethren the Levites out of the mids of the children of Israel, and have delivered them a gift to the Lord, to serve in the ministries of his tabernacle. † And thou and thy sons look to your priesthood: and all things that pertain to the service of the altar, and that are within the vele, shall be executed by the priests. if any stranger approach, 
:: Oz● was slain for touching the ark ●. Reg. 6.  he shall be slain. † And our Lord spoke to Aaron, behold I have given thee the custody of my first fruits. All things that are sanctified of the children of Israel, have I delivered to thee and to thy sons for the priestly office, as everlasting ordinances. † These things therefore shalt thou take of those, that are sanctified, and are offered to the Lord. all oblation, and sacrifice, and whatsoever is rendered to me for sin and offence, & becometh holy of holies, shall be thine, and thy sons. † In the sanctuary shalt thou eat it: males only shall eat thereof, because it is to thee a consecrated thing. † But the first fruits, which the children of Israel shall vow and offer, I have given thee, and thy sons, and thy daughters for a perpetual right. he that is clean in thy house, shall eat them † all the best of oil, and wine, and corn, whatsoever first fruits they offer to the Lord, I have given them to thee. † Of fruits all the first, that the ground bringeth forth, and are brought to the Lord, shall turn to thy uses: he that is clean in thy house, shall eat them. † every thing that the children of Israel render by vow, shall be thine. † whatsoever first breaketh forth from the matrice of all flesh, which they offer to the Lord, whether it be of men, or of beasts, shall be thy right: yet so, that for the first borne of man thou take a price, and every beast that is unclean thou cause to be redeemed, † whose redemption shall be after one month, for five sickles of silver, by the weight of the sanctuary. A sickle hath twenty obols. † But the first borne of beef and sheep and goat thou shalt not cause to be redeemed, because they are sanctified to the Lord. only the blood of them thou shalt power upon the altar, and the fat thou shalt burn for a most sweet odour to the Lord. † But the flesh shall turn to thy use, as the consecrated breast, and the right shoulder, shall be thine. † all the first fruits of the sanctuary which the children of Israel offer to the Lord, have I given thee and thy sons, and daughters for a perpetual right 
:: This covenant of firstfruits and other rights given to the Priests shall be perpetual, as salt is in every sacrifice. levit. 2.  A covenant of salt is it for ever before the Lord, to thee and to thy sons. † And our Lord said to Aaron: In their land you shall possess nothing, neither shall you have a portion among them: I am thy portion and inheritance in the mids of the children of Israel. † And to the sons of Levi I have given all the tithes of Israel in possession for the ministery wherewith they serve me in the tabernacle of covenant: † that the children of Israel approach not any more to the tabernacle, nor commit 
:: Punishable with death.  deadly sin, † only the sons of Levi serving me in the tabernacle, and bearing the sins of the people. it shall be an everlasting ordinance in your generations. No other thing shall they possess, † being content with the oblation of tithes, which I have separated for their uses and necessaries. † And our Lord spoke to Moses, saying: † Command the Levites, and denounce unto them: When you shall receive of the children of Israel the tithes, which I have given you, offer first fruits of them to the Lord, that is to say, the tenth part of the tenth: † that it may be reputed to you for an oblation of first fruits, as well of the barn floors as of the presses, † and of all things whereof you receive tithes, the first fruits offer to the Lord, and give them to Aaron the priest. † all things that you shall offer of the tithes, and shall separate for the gifts of the Lord, they shall be the best and chosen things. † And thou shalt say to them: If you offer all the goodly and the better things of the tithes, it shall be reputed to you as if you had given first fruits of the barn floor and the press: † and you shall eat them in all your places, as well you as your families: because it is the reward for the ministery, wherewith you serve in the tabernacle of testimony. † And you shall not sin in this point, reserving the principal and fat things to yourselves lest you pollute the oblations of the children of Israel, and die.   

CHAP. XIX. A red cow is offered in burnt victim for sin: 9 whose ashes are mingled in water, for expiation of divers legal uncleanness, 11. as by touching the dead, 14. by entering into the tent of the dead, also the vessel that is therein, and the vessel that lacketh a cover, 22. and whatsoever the unclean toucheth.  
AND our Lord spoke to Moses and Aaron, saying: † This is the religion of 
:: The same things saith S August. (q. 33.) and Theodoret (q. 36. in Num) which were shadowed and prefigured in the old Testament, are revealed and manifested in the New. And this special sacrifice prefigured divers particular things in Christ's Passion.  the victim, which the Lord hath appointed. Command the children of Israel, that they bring unto thee 
a His body of Adam signifying red earth  a red cow of 
b At the age of 33. years  full age, wherein is 
c always most pure from sin.  no blemish, and that hath 
d Free from all bondage.  not carried yoke: † and you shall deliver her to Eleazar the priest. who bringing her forth 
e Crucified without the gate of Jerusalem.  without the camp, shall immolate her in the sight of all: † and dipping his finger in her 
f all Sacraments have their virtue of Christ's blood.  blood, shall sprinkle it against the doors of the tabernacle seven times, † and shall burn her in the sight of all, committing 
g From the sole of his feet to the top of his head all wounded, with the whips, crown, nails. etc.  aswell her skin and the flesh as the blood, and the dung to the fire. † 
h Wood of the cross brought life to the world.  Wood also of the cedar, and 
i Lively heat of so infinite charity dissolveth the coldness of death.  hyssop, and scarlet 
k Christ's suffering an example that we must also sustain afflictions.  twice died shall the priest cast into the flame, that wasteth the cow. † And then at length washing his garments, and his body, he shall enter into the camp, and 
l Those that procured, o● cooperated to Christ's death were polluted with sin.  shall be polluted until even. † But he also that burneth her, shall wash his garments and his body, and shall be unclean until even. † And 
m Joseph and Nicodemus buried Christ;  a man that is clean shall gather the ashes of the cow, and shall power them out without the camp in 
n His sepulchre was glorious.  a most clean place, that they may be reserved for the multitude of the children of Israel, and for water of aspersion: because the cow was burnt for sin. † And when he that carried the ashes of the cow, hath washed his garments, 
o Those also that buried him, needed cloansing by his Passion, not for that work. but for their sins.  he shall be unclean 
p The old law did not remit sins but the new.  until even. The children of Israel, and the strangers that dwell among them, shall have this for a holy thing by a perpetual ordinance. † He that toucheth the dead corpse of a man, and is unclean therefore seven days: † shall be sprinkled of 
q baptism in the name of the B. Trinity  this water the third day, and the seventh, and so shall be cleansed. If he were not sprinkled, the third day 
r Without which no other Sacrament availeth.  the seventh day he can not be cleansed. † every one that toucheth the dead corpse of man's soul, and is not sprinkled with this commistion, shall pollute the tabernacle of the Lord, and shall perish out of Israel: because he was not sprinkled with the water of expiation, he shall be unclean, and his filthiness shall remain upon him. † This is the law of the man that dieth in a tabernacle: all that enter into his tent, and all the vessel that are there, shall be polluted seven days. † The vessel, that hath no cover, nor binding over it, shall be unclean. † If any man in the field touch the corpse of a man that was slain, or that died of himself, or his bone, or grave, he shall be unclean seven days. † And they shall take of the ashes of combustion and of sin, and shall power living water upon them into a vessel. † in the which when a man that is clean hath dipped hyssop, he shall sprinkle therewith all the tent, and all the implements, and the men polluted with such contagion: † and in this manner he that is clean shall purge the unclean the third and seventh day. And being expiated the senenth day, he shall wash both himself and his garments, and be unclean until evening. † If any man be not expiated after this rite, his soul shall perish out of the mids of the Church: because he hath polluted the lords sanctuary, and is not sprinkled with water of lustration. † This precept shall be an ordinance for ever. He also that sprinkleth the waters, shall wash his garments: every one that toucheth the waters of expiation, shall be unclean until even. † whatsoever he toucheth that is unclean, he shall make it unclean: and the soul, that toucheth any of these things, shall be unclean until even.   

CHAP. XX. ari● the sister of Moses dieth. 2. The people murmur for lack of water, 7. Moys●s and Aaron being commanded to draw some out of a rock, do it doubtfully: 12. and for the same are foretold that they shall die in the desert. 14. Not obtaining licence to pass through Edom, 22. they come into Mount Hor, where Eleazar is ordained hiegh Priest, Aaron dieth, and is mourned by the people thirty day.  
AND the children of Israel, and all the multitude came into the desert Sin, the first month: and the people abode in Cades. And Marie died there, and was buried in the same place. † And when the people lacked water, they came 
The Epistle on friday in the third week of Lent.  together against Moses and Aaron: † and being turned into sedition, said: Would God we had perished among our brethren before our Lord. † Why have you brought forth the Church of our Lord into the wilderness, that both we and our cattle should die? † Why did you make us ascend out of Egypt, and have brought us into this exceeding naughty place which can not be sowed, which bringeth forth neither fig, nor vines, nor pomegranates, moreover also hath no water for to drink? † And Moses' and Aaron, the multitude being dismissed, entering into the tabernacle of covenant, fell flat upon the ground, and cried to our Lord, and said: Lord God hear the cry of this people, and open unto them thy treasure the fountain of living water, that being satisfied, their murmuring may cease. And the glory of our Lord appeared over them. † And our Lord spoke to Moses, saying: † Take the rod, and assemble the people together, thou and Aaron thy brother, and speak to 
:: The ●ock signified Christ, the rod his cross. s. Aug. ● 35 in Num  the rock before them, and it shall give waters. And when thou hast brought forth water out of the rock, all the multitude shall drink and their cattle. † Moses' therefore took the rod, which was in the sight of our Lord, as he commanded him, † the multitude being assembled before the rock, and he said to them: hear ye rebellious and incredulous: Can we out of this rock bring you forth water? † And when Moses had lifted up his hand striking the rock, 
:: By this the cross is more evidently signified, which was made of two pieces of wood. s. Aug. 〈…〉.  twice with the rod, there came forth great plenty of water, so that the people drunk and their cattle. † And our Lord said to Moses and Aaron: Because 
:: Not doubting of God's power, but supposing it unmeet, that God should still work miracles for so ●●b borne a people, they did not speak to the rock, asthey were commanded, but chiding the incredulous multitude, spoke to them ambiguously, & so by occasion of others sin, also offended, and for the same were punished. 〈…〉. P●ut. 1, v 〈◊〉 ●, v. 16. & 4, ●, 2●. s. Aug q. 19 The●●. q 38, in Xu●.  you have not believed me, to sanctify me before the children of Israel, you shall not bring in these peoples into the land, which I will give them. † This is the water of contradiction, where the children of Israel quarreled against our Lord, and he was sanctified in them. † In the mean time Moses sent messengers from Cades to the King of Edom, which should say: Thus thy brother Israel biddeth us to say: Thou knowest all the labour, that hath taken us, † in what manner our fathers went down into Egypt, and there we dwelled a great time, and the Egyptians afflicted us, and our fathers: † and in what manner we cried to our Lord, and he heard us, and sent an Angel, that hath brought us out of Egypt. Lo being presently in the city of Cades, which is in thy uttermost borders, † we beseech thee that we may have licence to pass through thy country. We will not go through the fields, not through the vineyards, we will not drink the waters of thy wells, but we will go the common high way, declining neither to the right hand, nor to the left, till we be passed thy borders. † To whom Edom answered: Thou shalt not pass by me, otherwise I will come armed against thee. † And the children of Israel said: We will go by the beaten way: and if we and the cattle drink thy waters, we will give thee that which is just: there shall be no difficulty in the price, only let us pass speedily. † But he answered: Thou shalt not pass: And immediately he came forth to meet them with an infinity multitude, and a strong hand, † neither would he condescend to them desiring to grant them passage through his borders. For the which cause Israel turned an other way from him. † And when they had removed the camp from Cades, they came into the mountain Hor, which is in the borders of the land of Edom: † Where our Lord spoke to Moses: † Let Aaron, sayeth he, go to his people: for he shall not enter to the Land, which I have given the children of Israel, for that he was incredulous to my mouth, at the Waters of contradiction. † Take Aaron and his son with him, and thou shalt bring them into the mountain Hor. † And when thou hast unuested the father of his vesture, thou shalt revest therewith Eleazar his son: Aaron shall be gathered, and die there. † Moses' did as our Lord had commanded: and they went up into the mountain Hor before all the multitude. † And when he had spoiled Aaron of his vestiments, be revested Eleazar his son with them. † After that he was dead in the top of the mountain, he went down with Eleazar. † And all the multitude seeing that Aaron was dead, 
:: Mourning the dead was long before this observed by tradition. G●●. 23. 50.  mourned upon him thirty days throughout all their families.   

CHAP. XXI. Israelites at the first encounter with the Chananeites having the worse, after their vow kill the King of Arad, and destroy his cities. 4. The people again murmuring are stricken with fiery serpents, 7. but confessing their fault, Moses by God's commandment setteth up a brazen serpent for a remedy. 10. They march through divers places. 17. and sing a Canticle at a well which God gave them. 21. They kill Sehon King of the Amorreites, and conquer his land. 33. Likewise Og King of Basan.  
WHICH when the Chananeite king of Arad, who dwelled toward the south, had heard, to wit, that Israel was come by the way of the spies, he fought against them, and being victor, he took the prey of them. † But Israel binding himself, by vow to our Lord, said: If thou wilt deliver this people into my hand, I will destroy their cities. † And our Lord heard the prayers of Israel, and delivered the Chananeite, whom they slew overthrowing their cities: and they called the name of that place Horma, that is to say, Anathema. † And they marched also from the mountain Hor, by the way that leadeth to the red sea, that they might compass the land of Edom. And the people began to be weary of the journey and labour: † and speaking against God and Moses, they said: Why didst thou bring us out of Egypt, to die in the wilderness? There wanteth bread, waters there are none: our soul now loatheth at this most light meat. † wherefore our Lord sent upon the people fiery serpents, at whose plagues and the deaths of very many, † they came to Moses, and said: We have sinned, because we have spoken against our Lord and thee▪ Pray that he take from us the serpents. And Moses prayed for the people, † and our Lord spoke to him: 
:: God forbidding images of idols, yet commandeth to make an image for a good purpose.  Make a brazen serpent, and set in for a sign: he that being stricken looketh on it, shall live. † Moses' therefore made 
:: Christ expoundeth this erecting of the brazen serpent, of himself to be crucified. Joan. 3.  A brazen SERPENT, and set it for a sign: whom when they that were stricken, looked on, they were healed. † And the children of Israel marching camped in Oboth. † Whence departing they pitched their tents in Jeabarim, in the wilderness, that looketh toward Moab against the east part. † And removing from thence, they came to the Torrent Zared. † Which they forsaking camped against Arnon, which is in the desert, & standeth out in the borders of the Amorrheite. For Arnon is the border of Moab, dividing the Moabites & the Amorrheites. † whereof it is said in the book of the wars of our Lord: 
:: As the Egyptians were drowned in the sea; so the Amorrheites were oppressed by the rocks falling upon them, & the waters carried their carcases into the valley of Moab.  As he did in the red sea, so will he do in the streams of Arnon. † The rocks of the torrentes were bowed, that they might rest in are, and lie in the borders of the Moabites. † From that place appeared the well, whereof our Lord spoke to Moses: Gather the people together, and I will give them water. † Then Israel sang this verse: Arise the well. They sang thereto: † The well, which the princes digged, and the captains of the multitude prepared in the law giver, and in their staves. And they marched from the wilderness to Mathana. † From Mathana unto Nahaliel: from Nahaliel unto Bamoth. † From Bamoth is a valley in the country of Moab, in the top of Phasga, which looketh toward the desert. † And Israel sent messengers to Sehon King of the Amorrheites, saying: † I beseech thee that I may have licence to pass through thy land: we will not go aside into the fields and the vineyards, we will not drink waters of the wells, we will go the Kings high way, till we be passed thy borders. † Who would not grant that Israel should pass by his borders: but rather gathering an army, went forth to meet them in the desert, and came unto Jasa, and fought against them. † Of whom he was strooken in the edge of the sword, and his land was possessed from Arnon unto Jeboc, and to the children of Ammon: for the borders of the Ammonites were kept with a strong garrison. † Israel therefore took all his cities, and dwelled in the cities of the Amorrheite, to wit, in Hesebon, and the villages thereof. † The city Hesebon was Sehons' the king of the Amorrheite, who fought against the king of Moab: and took all the land, that had been of his dominion, as far as Arnon. † therefore it is said in the proverb: Come into Hesebon, let the city of Sehon be built and erected: † A fire went forth from Hesebon, a flame from the town of Sehon, and devoured are of the Moabites, and the inhabitants of the high places of Arnon. † woe to thee Moab, thou art undone people of Chamos. He hath given his sons into flight, and his daughters into captivity to Sehon the King of the Amorrheites. † Their yoke is perished from Hesebon unto Dibo●, they came weary into Nophe, and unto Medaba. † Israel therefore dwelled in the Land of the Amorrheite. † And Moses sent some to take a view of lazar: Whose villages they took, and possessed the inhabitants. † And they turned themselves, and went up by the way of Basan, and Og the King of Basan came against them with all his people, to fight in Edrai. † And our Lord said to Moses: fear him not, for into thy hand I have delivered him, and all his people, and land: and thou shalt do to him as thou didst to Sehon the King of the Amorrheites, the inhabiter of Hesebon. † They therefore smote him also With his sons, and all his people unto utter destruction, and they possessed his land.   

CHAP. XXII. Balac King of Moab fearing the Israelites, sendeth for Balaam a soothsayer to curse them. 8. Who consulting his false god, is forbid by God almighty to go, and so excuseth himself. 15. Balac sendeth again offering greater reward, 19 he again consulteth, and God biddeth him go. 〈◊〉. but sendeth an Angel to meet him in the way, whom his ass seeing, hu●neth three times, and so often he beateth her, 28. then she speaketh, expostulating his hard usage. 31. he also seethe the Angel. 35. and is chargeg. ● speak nothing but that the Angel shall suggest.  
AND marching forward they camped in the champion country of Moab, where Jericho is situated beyond Jordan. † And Balac the son of Sephor seeing all things that Israel had done to the Amorrheite, † and that the Moabites were in great fear of him, and could not sustain his assault, † he said to the elders of Madian: So will this people destroy all that dwell in our coasts, as the ox● is wont to eat the grass unto the very roots. And he was at the same time King in Moab. † He sent therefore messengers to Balaam the son of Behor a soothsayer, who dwelled upon the river of the land of the children of Ammon, to call him, and to say: Behold a people is come out of Egypt, that hath covered the face of the earth, sitting against me. † Come therefore, and curse this people, because it is mightier than I: if by any means I may strike them and cast them out of my land▪ for I know that he is blessed whom thou shalt bless, and cursed upon whom thou shalt heap curses. † And the ancients of Moab went, and the elders of Madian, having the price of divination in their hands. And when they were come to Balaam, and had told him all the words of Balac: † he answered: tarry here this night, and I will answer whatsoever 
:: He consulted his false god, whom he served, & called him the Lord, not knowing our Lord God almighty. Theodoret. q. 40. Pr●copius. in Num.  the Lord shall say to me. And whiles they stayed with Balaam, 
:: God our Lord answered him, not suffering the devil to speak in this case.  God came, and said to him: † What would these men that are with thee? † He answered: Balac the son of Sephor king of the Moabites hath sent to me, † saying: Behold a people that is come out of Egypt, hath covered the face of the land: come, and curse them, if by any means fight I may drive them away. † And God said to Balaam: go not with them, neither do thou curse the people: because it is blessed. † Who in the morning arising said to the princes: go into your country, because the Lord hath forbid me to come with you. † The princes returning, said to Balac: Balaam would not come with us. † again he sent many more and more noble, than he had sent before. † Who when they were come to Balaam, said: Thus sayeth Balac the son of Sephor: slack not to come to me: † for I am ready to honour thee, and whatsoever thou wilt I will give thee: Come, and curse this people. † Balaam answered: If Balac would give me his house full of silver and gold, I can not change the word of the Lord my God, to speak either more, or less. † I beseech you that you will also tarry here this night, and I may know what the Lord will answer me 
:: Being sufficiently informed before, for worldly lucre he demandeth again, & God for his punishment letteth him go: but suffereth him not to curse, no● speak evil of the Israelites, but contrariwise to prophecy much good, which should come unto them.  once more. † God therefore came to Balaam in the night, and said to him: If these men be come to call thee, arise and go with them: yet so, that thou do that which I shall command thee. † Balaam arose in the morning, and sadling his ass went with them. † And God was angry. And an Angel of our Lord stood in the way against Balaam, who sat upon the ass, and had two servants with him. † The ass seeing the Angel standing in the way, with a drawn sword, turned herself out of the way, and went by the field. Whom when Balaam had bet, and had brought her again to the beaten way, † the Angel stood in the streicttes of two walls, wherewith vineyards were enclosed. † Whom the ass seeing, joined herself close to the wall, and bruised the foot of him that rid. But he beat her again: † and nevertheless the Angel passing to a narrow place, where there could be no going a side neither to the right hand nor to the left, stood to meet him. † And when the ass had seen the Angel standing, she fell under the feet of the rider. Who being angry, bet her sides with a staff more vehemently. † And our Lord opened the mouth of the ass, and she spoke: What have I done to thee? why strikest thou me? Lo now the third time? † Balaam 
:: Nothing is here to be more marveled (sayeth S. Augustin) then that he was not afraid when he heard his ass speak unto him. But being accustomed to such monstruous things he replied familiarly, nothing therewith astoonished.  answered: Because thou hast deserved, and hast abused me: I would I had a sword, that I might kill thee. † The ass said: Am not I thy beast, on which thou hast been always accustomed to ride until this present day? tel me what like thing did I ever to thee. But he said: never. † Forthwith our Lord opened the eyes of Balaam, and he 
:: Yet seeing an Angel, he fell down terrified, and adored him. ●. 48. in Num.  saw the Angel standing in the way with a drawn sword, and he 
:: Balaam knowing him to be an Angel that appeared, neither adored him with divine honour as God, nor with civil, as a mortal man, but with religious honour, less than divine, & more than civil. See Exod. 20.  adored him flat to the ground. † To whom the Angel said: Why beatest thou thy ass the third time? I am come to withstand thee, because thy way is perverse, and contrary to me: † and unless the ass had turned out of the way, giving place to me resisting thee, I had slain thee, and she should have lived. † Balaam said: I have sinned, not knowing that thou didst stand against me: and now if it displease thee that I go, I will return. † The Angel said: 
:: God sometimes maketh false prophets to utter a truth, because prejudicate minds do rather give ear to such, than to true prophets. Theod. q. 45. in Num.  go with these men, and see thou speak no other thing than I shall command thee. He went therefore with the princes. † Which when Balac heard, he came forth to meet him in a town of the Moabites, that is situated in the uttermost borders of Arnon. † And he said to Balaam: I sent messengers to call thee, why didst thou not come immediately unto me? was it because I can not reward thy coming? † To whom he answered: lo here I am: shall I be able to speak any other thing, but that which God shall put in my mouth? † They therefore went on together, and came into a city, that was in the uttermost borders of his kingdom. † And when Balac had killed oxen, & sheep, he sent thereof to Balaam, and to the princes that were with him, presents. † And when morning was come, he brought him to the excelses of Baal, and he beheld the uttermost part of the people.   

CHAP. XXIII. Balaam endeavoureth to curse Israel, but God forceth him to bless them. 11. Again he urgeth him to curse them, but he still prophesieth good things of them. 26. Yet Balac insisteth willing him to curse, or not to bless them.  
AND Balaam said to Balac: 
:: Before the devil would curse God's people he required sacrifice▪ which being offered yet he could not work his malice. For by God's commandmens' (saith S. Hierom. de man's. 42.) Israel is blessed, cursing turned into praise and god's voice is heard sounding from a profane mouth.  Build me here seven altars, and prepare as many calves, and rams of the same number. † And when he had done according to the word of Balaam, they together laid a calf and a ram upon an altar. † And Balaam said to Balac: Stand a while beside thy holocauste, until I go, if happily the Lord will meet me, and whatsoever he shall command, I will speak to thee. † And when he was gone in haste, God met him. And Balaam speaking to him, said: I have erected seven altars, and have laid thereon a calse and a ram. † And our Lord put a word in his mouth, and said: return to Balac, and thus shalt thou speak. † Returning he found Balac standing beside his holocauste, and all the princes of the Moabites: † and taking up his parable, he said: From Aram hath Balac King of the Moabites brought me, from the mountains of the East: Come, quoth he, and curse Jacob: make haste, and detest Israel. † How shall I curse, whom God hath not cursed? By what means may I detest, whom the Lord detesteth not? † From the highest flintes shall I see him, and from the hills shall I view him. The people shall dwell alone, and among the Gentiles shall not be accounted. † Who may be able to number the dust of Jacob, and to know the number of the stock of Israel? 
:: heretics, & other infidels desire sometimes to die in state of Catholics, though they will not live as they do. S. Greg. li. 33. c. 27. Moral.  My soul die the death of the just, and my last ends be made like to them. † And Balac said to Balaam: What is this that thou dost? That thou shouldest curse mine enemies I called thee: and thou contrariwise blessest them. † To whom he answered: Can I speak aught else, but that which the Lord commandeth? † Balac therefore said: Come with me into an other place whence thou mayest see part of Israel, and canst not see the whole, from thence curse them. † And when he had brought him into a high place, upon the top of the mountain Phasga, Balaam builded seven altars, & laying thereon calves and rams, † he said to Balac: Stand here beside thy holocaust, whiles I go to meet him. † Whom when our Lord had met, and had put the word in his mouth, he said: return to Balac and thus thou shalt speak to him. † Returning he found him standing beside his holocauste, and the princes of the Moabites with him. To whom Balac said: What hath the Lord spoken? † But he taking up his parable, said: Stand Balac, and hearken, hear thou son of Sephor: † God is not as man, that he may lie, nor as the son of man, that he may be changed. Hath he said then, and will he not do? hath he spoken, and will he not fulfil? † I was brought to bless, the blessing I am not able to stay. † There is no Idol in Jacob, neither is there 
* ●ikne● of id●l.  simulachre to be seen in Israel. The Lord his God is with him, and the sound of the victory of the king in him. † God hath brought him out of Egypt, whose strength is like to the unicorn. † There is no South saying in Jacob, nor divination in Israel. In their times it shall be said to Jacob and Israel what God hath wrought. † Behold the people shall rise up as a lioness, and as a lion shall raise itself: It shall not lie down till it devour the pray, and drink the blood of the slain. † And Balac said to Balaam: 
:: When Infidels can not draw others to false worship, or cursing, they are content that men profess no God, nor religion at al.  neither curse, nor bless him. † And he said: Did I not tell thee, that whatsoever God should command me, that would I do? † And Balac said to him: Come, and I will bring thee to an other place: if happily it please God that thence thou mayest curse them. † And when he had brought him upon the top of the mountain Phogor, which looketh to the wilderness, † Balaam said to him: Build me here seven altars, and prepare as many calves, and rams of the same number. † Balac did as Balaam had said: and he laid the calves and the rams on every altar.   

CHAP. XXIIII. Balaam forced by the evidence of truth (though not converted in will to serve God, whom he confesseth to be omnipotent) prophesieth still more good of Israel: 10. wherefore Balac interrupteth him, and he answereth plainly that God almighty will have it so. 15. And so proceeding he prophesieth of CHRIST. 20. Also of Amalacheites, Cineites, and Italians.  
AND when Balaam had seen that it pleased our Lord that he should bless Israel, he went not as before he had gone, to seek soothsaying: but directing his countenance against the desert, † and lifting up his eyes, he saw Israel abiding in their tents by their tribes: and the spirit of God coming The 
:: spirit of prophecy came more upon him, but not grace justifying: M 〈…〉 do prophecy, and cast out devils, and work other miracles, and yet be damned Mat. 7. v. 22.  vehemently upon him, † taking up his parable he said: Balaam the son of Beor hath said: The man hath said: whose eye is stopped: † The hearer of the words of God hath said, he that hath beholden the vision of the Omnipotent, he that falleth, and so his eyes are opened: † How beautiful are thy tabernacles o Jacob, and thy tents o Israel! † As woody valleys, as watered gardens beside the rivers, as tabernacles which the Lord hath pitched, as cedars by the water's side. † Water shall flow out of his bucket, and his seed shall be into many waters. For Agag shall his king be taken away, and his kingdom shall be taken away. † God hath brought him out of Egypt, whose strength is like to the rhinocerote. They shall devour nations his enemies, and break their bones, and pierce them with arrows. † Lying he hath slept as a lion, and as a lioness, whom none shall be bold to raise up. He that blesseth thee, himself also shall be blessed: he that curseth thee, shall be reputed accursed. † And Balac being angry against Balaam, clapping his hands together said: To curse mine enemies I called thee, whom thou contrariwise hast blessed the third time: † return to thy place. I was determined verily to honour thee magnifically, but the Lord hath deprived thee of the honour appointed. † Balaam made answer to Balac: did I not say to thy messengers, whom thou didst send to me: † If Balac would give me his house full of silver and gold, I can not pass the word of the Lord my God, to utter of my own mind either any good, or evil: but whatsoever the Lord shall say, that will I speak? † But yet going to my people, I will give thee counsel, what thy people shall do to this people in the last time. † therefore taking up his parable, again he said: Balaam the son of Beor hath said: The man whose eye is stopped, hath said: † the hearer of the words of God hath said, who knoweth the doctrine of the Highest, and seethe the visions of the Omnipotent, who falling hath his eyes opened. † I shall see him, but not now: I shall behold him but not near. 
:: In some ●o● this prophecy was fulfilled in King David. 2. Reg. 5. 8. & seq. but perfectly in Christ the bright, and morning star▪ Apoc. 22. To whom not any one, or many, but in general all nations are given for inheritance, and the ends of the world, in possession. Psal. 2. Act. ●. v. 8.  A star shall RISE out of Jacob, and a rod shall arise from Israel: and shall strike the dukes of Moab, and shall waste all the children of Seth. † And Idumea shall be his possession: the inheritance of Seir shall come to their enemies: but Israel shall do manfully. † Of Jacob shall he be that shall rule, and shall destroy the remains of the city. † And when he had seen Amalec, taking up his parable, he said: Amalec the beginning of Gentiles, whose latter ends shall be destroyed. † He saw also the Cineite: and taking up his parable, he said: Thy habitation in deed is strong: but if thou build thy nest in a rock, † and thou be chosen of the stock of Cin, how long shalt thou be able to continue? For Assur shall take thee. † And taking up his parable again he spoke: Alas, who shall live, when God shall do these things? † They shall come in galleys from Italy, they shall overcome the Assyrians, and shall waste the Hebrews, and at the last them selves also shall perish. † And Balaam rose, and returned into 
:: Not to his country, but to his place of abode among the Madianites: for there he was slain shortly after. chap. 31. v. 8.  his place: Balac also returned the way that he came.   

CHAP. XXV. By carnal fornication many are drawn to spiritual. For which twenty four thousand are slain. 10. Phinees his Zele in stabbing to death two fornicators, is commended by God, and rewarded.  
AND Israel at that time abode in Settim, and the people 
:: Balaam gave this devilish counsel to allure men by bellichere and lechery unto idolatry. chap. 31. v. 16. And even so heretics draw many in these days to heresy. Sea Apoc. 2. v. 14.  fornicated with the daughters of Moab, † who called them to their sacrifices. And they did eat and adore their gods. † And Israel was professed to Beelphegor, and our Lord being angtie, † said to Moses: Take all the princes of the people, and hang 
:: By assistance of the princes hang the idolaters. v. 5.  them up against the sun on gibbettes: that my fury may be averted from Israel. † And Moses' said to the judges of Israel: kill every man his neighbours, that are professed to Beelphegor. † And behold one of the children of Israel entered in before the face of his brethren to a whore a Madianite in the sight of Moses, and of all the multitude of the children of Israel, who wept before the doors of the tabernacle. † Which thing when Phinees had seen the son of Eleazar the son of Aaron the priest, he arose out of the mids of the multitude, and catching a dagger, † went in after the man of Israel into the brothel house, and thrust them through both together, to wit, the man and the woman in the genitals. And the plague ceased from the children of Israel, † and there were slain four and twenty thousand men. † And our Lord said to Moses: † Phinees the son of Eleazar the son of Aaron the priest 
:: Either Phinees was one of the judges▪ and so an example for such Magistrates to do justice; or he had a particular inspiration, which is no warrant for private men, to do the like. For by Catholic doctrine, killing of men is neither allowed, nor excused but when it is done by public authority, or by mere casuality, against the killers wil Catechis. Rom. p. 3. c. 6. q. 5. D. T●●. 2. 2. q. 60 a. 6.  hath averted my wrath from the children of Israel: because he was moved with my zeal against them, that myself might not destroy the children of Israel in mine own zeal. † therefore speak to him: Behold I give him the peace of my covenant, † and there shall be as well to him as to his seed the covenant of priesthood for ever, because he hath been zealous for his God, and hath expiated the wicked fact of the children of Israel. † And the name of the man of Israel, that was slain with the woman of Madian, was Zambri the son of Salu, a prince of the kindred and tribe of Simeon. † moreover the Madianesse, that was slain with him, was called Cozbi the daughter of Sur a most noble prince of the Madianites. † And our Lord spoke to Moses, saying: † Let the Madianites find you their enemies, and strike you them: † Because they also have done like enemies against you, and have guilfully deceived you by the Idol Phogor, and Cozbi the daughter of the duke of Madian their sister, who was strooken in the day of the plague for the sacrilege of Phogor.   

CHAP. XXVI. All the men of twelve tribes being again numbered, from the age of twenty years and upward, are found to be six hundred one thousand seven hundred and thirty. 57 Of the tribe of Levi also, numbered of the male sex from the age of one month and upward, are found twenty three thousand. 64. all being dead in the desert, which were numbered before, except Caleb and joshua.  
AFTER 
:: God's wrath being pacified by extirpation of the old bad people, the new progeny is numbered which shall possess the promised land S. Hierom. de man's. 42. to. 3.  the blood of the offenders was shed, our Lord said to Moses and Eleazar the son of Aaron, the priest: † Number the whole sum of the children of Israel from twenty years and upward, by their houses and kindreds, all that can go forth to wars. † Moses' therefore and Eleazar the priest spoke, in the champion country of Moab upon Jordan against Jericho, to them that were † from twenty years and upward, as our Lord had commanded, of whom this is the number: † Reuben the first borne of Israel, his son, Henoch, of whom is the family of the Henochites: and Phallu, of whom is the family of the Phalluites: † and Hesron, of whom is the family of the Hesronites: and Charmi, of whom is the family of the charmites'. † These are the families of the stock of Reuben: whose number was found forty three thousand, and seven hundred thirty. † The son of Phallu, Eliab. † his sons, Namuel and Dathan and Abiron. These are Dathan and Abiron the princes of the people, that rose against Moses and Aaron in the sedition of Core, when they rebelled against our Lord: † and the earth opening her mouth devoured Core, very many dying, when the fire burned two hundred fifty men. And there was a great miracle done, † that Core perishing, 
:: They were retained in the air, till the earth broken under them was closed again.  his sons perished not. † The sons of Simeon by their kindreds: Namuel, of him is the family of the Namuelites: Jamin, of him is the family of the jaminites: Jachin, of him is the family of jachinites: † Zare, of him is the family of the Zareites: Saul, of him is the family of the Saulites. † these are the families of the stock of Simeon, of which the whole number was two and twenty thousand two hundred. † The sons of Gad by their kindreds: Sephon, of him is the family of the Sephonites: Aggi of him is the family of the Aggites: Suni, of him is the family of the Sunites: † Ozni, of him is the famile of the Oznites: Her, of him is the family of the Herites: † Arod of him is the family of the Arodites: Ariel, of him is the family of the Arielites. † these are the families of Gad, of which the whole number was forty thousand five hundred. † The sons of Judas, Her, and Onan, who died both in the land of Chanaan. † And the sons of Judas by their kindreds were: Sela, of whom is the family of the Selaites: Phares, of whom is the family of the Pharesites: Zare, of whom is the family of the Zareites. † moreover the sons of Phares: Hesron, of whom is the family of the Hesronites: and hamul, of whom is the family of the Hamulites. † these are the families of Judas, of which the whole number was seventy six thousand five hundred. † The sons of Issachar, by their kindreds: Thola, of whom is the family of the Tholaites: Phua, of whom is the family of the Phuaites: † jasub, of whom is the family of the jasubites: Semran, of whom is the family of the Semranites. † these are the kindreds of Issachar, whose number sixty four thousand three hundred. † The sons of Zabulon by their kindreds: Sared, of whom is the family of the Saredites: Elon of whom is the family of the Elonites: jalel, of whom is the family of Jalelites. † These are the kindreds of Zabulon, whose number was sixty thousand five hundred. † The sons of Joseph by their kindreds, Manasses and Ephraim. † Of Manasses was borne Machir, of whom is the family of the Machirites. Machir begat Galaad, of whom is the family of the Galaadites. † Galaad had sons: Jezer, of whom is the family of the jezerites: and Helec, of whom is the family of the Helecites. † and Asriel, of whom is the family of the Asrielites: and Sechem, of whom is the family of the Sechemites. † and Semida, of whom is the family of the Semidaites: and Hepher, of whom is the family of the Hepherites. † And Hepher was the father of Salphaad, who had no sons, but only daughters, whose names are these: Maala, and Noa, and Hegla, and Melcha, and Tersa. † these are the families of Manasses, and the number of them is fifty two thousand seven hundred. † And the sons of Ephraim by their kindreds were these: Suthala, of whom is the family of the Suthalaites: Becher, of whom is the family of the Becherites: Thehen, of whom is the family of the Thehenites. † moreover the son of Suthala was Heran, of whom is the family of the Heranites. † these are the kindreds of the sons of Ephraim: whose number was thirty two thousand five hundred. † These are the sons of Joseph by their families. The sons of Benjamin in their kindreds: Bela, of whom is the family of the Belaites: Asbel, of whom is the family of the Asbelites: Ahiram, of whom is the family of the Ahiramites: † Supham, of whom is the family of the Suphamites: Hupham, of whom is the family of the Huphamites. † The sons of Bela: here, and Noeman. Of Hered, the family of the Heredites: of Noeman, the family of the Noemanites. † These are the sons of Benjamin by their kindreds, whose number was forty five thousand six hundred. † The sons of Dan by their kindreds: Suham, of whom is the family of the Suhamites: these are the kindreds of Dan by their families. † all were Suhamites, whose number was sixty four thousand four hundred. † The sons of Aser by their kindreds: Jemna, of whom is the family of the Jemnaites: Jessui, of whom is the family of the Jessuites: Brie, of whom is the family of the Brieites. † The sons of Brie: Heber, of whom is the family of the Heberites: and Melchiel, of whom is the family of the Melchielites. † And the name of the daughter of Aser, was Sara. † these are the kindreds of the sons of Aser, and their number fifty three thousand four hundred. † The sons of Nephthali by their kindreds: Jesiel, of whom is the family of the Jesielites: Guni, of whom is the family of the Gunites, † jeser, of whom is the family of the jeserites: Sellem, of whom is the family of the Sellemites. † these are the kindreds of the sons of Nephthali by their families: whose number was forty five thousand four hundred. † This is the sum of the children of Israel, that were reckoned, six hundred thousand, and a thousand seven hundred thirty. † And our Lord spoke to Moses' saying: † To these shall the land be divided according to the number of names for their possessions. † To the greater number thou shalt give a greater portion, and to the fewer a less: to every one, as they have now been reckoned, shall possession be delivered: † yet so that lot do divide the Land to the tribes and the families. † whatsoever shall chance by lot, that let either the more take, or the fewer. † This also is the number of the sons of Levi by their families: Gerson, of whom the family of the Gersonites: Caath, of whom the family of the Caathites: Merari, of whom the family of the Merarites. † these are the families of Levi: The family of Lobni, the family of Hebroni, the family of Moholi, the family of Musi, the family of Core. Howbeit Caath begat Amram: † who had to wife jochabed 
:: Amram married his aunt: which showeth that the second degree in consanguinity is not forbid by the law of nature; though it was after prohibited by a positive law. Leuit. 18.  the daughter of Levi, who was borne to him in Egypt. She bore to Amram her husband sons, Aaron and Moses, and Marie their sister. † Of Aaron were borne Nadab and Abiu, and Eleazar and Ithamar: † of the which Nadab and Abiu died, when they had offered the strange fire before our Lord. † And all that were numbered, were twenty three thousand of the male kind from one month and upward: who were not reckoned among the children of Israel, neither was their possession given with the rest. † This is the number of the children of Israel, that were enroled by Moses and Eleazar the priest, in the champion country of Moab upon Jordan against Jericho. † Among whom there was none of them that were numbered before by Moses and Aaron in the desert of Sinai. † For our Lord had foretold that all should die in the wilderness And none remained of them, but Caleb the son of Jephone, and joshua the son of Nun.   

CHAP. XXVII. Salphaads' daughters succeed to their father's inheritance. 8. And the law is established that for lack of sons daughters shall inherit, and for lack also of daughters the next of kin. 12. God commandeth Moses to ascend into Mount Abarim, and thence view the promised Land, but fortelleth him that he shall die, and not go into it. 15. He than prayeth God to provide an other to lead the people, 18, and joshua is designed in presence of Eleazar and the people.  
AND there came the daughters of Salphaad, the son of Hepher, the son of Galaad, the son of Machir, the son of Manasses, who was the son of Joseph: whose names are, Malaa, and Noa, and Hegla, and Melcha, and Thersa. † And they stood before Moses and Eleazar the priest, and all the princes of the people at the door of the tabernacle of covenant, and said: † Our father died in the desert, neither was he in the sedition, that was raised against our Lord under Core, but he died in 
:: For the general murmuring, whereof all the people were guilty. cha. 14. ●. 29.  his own sin: he had no men children. Why is his name taken away out of his family, because he hath not a son? give us possession among the kin of our father. † And Moses' referred their cause to the judgement of our Lord. † Who said to him: † The Daughters of Salphaad require a just thing: give them possession among their father's kin, and let them succeed him in the inheritance. † And to the children of Israel thou shalt speak these things: † When a man dieth without a son, his inheritance shall pass to his daughter. † If he have no daughter, he shall have his brethren his successors. † And if he have no brethren neither, you shall give the inheritance to his father's brethren. † but if he have no such uncles by the father neither, the inheritance shall be given to them that are the next of kin. and this shall be to the children of Israel a holy ordinance by a perpetual law, as the Lord hath commanded Moses. † Our Lord also said to Moses: go up into this mountain Abarim, and view from thence the Land which I will give to the children of Israel. † and when thou shalt have seen it, thou also shalt go to thy people, as thy brothet Aaron is gone: † because you did offend me in the desert Sin in the contradiction of the multitude, neither would you sanctify me before them upon the waters. these are the waters of contradiction in Cades of the desert Sin. † To whom Moses answered: † Our Lord the God of the spirits of all flesh provide a man, that may be over this multitude: † and may go out and enter in before them, and bring them out, or bring them in: lest the people of our Lord be as sheep without a 
:: Temporal Princes are also pastors, or shepherds of the people: but this made not joshua supreme in spiritual causes. For it is clear in the next lines that he had but part of Moses his glory, or office▪ and that was to be temporal prince, Eleazar being chief in causes spiritual, before whom and the multitude he was ordained Duke, but Eleazar consulted God for him, and directed his principal actions, called here his going out, and going in.  pastor. † And our Lord said to him: Take joshua the son of Nun, a man in whom is the Spirit, and put thy hand upon him. † Who shall stand before Eleazar the priest and all the multitude: † and thou shalt give him precepts in the sight of all, and part of thy glory, that all the synagogue of the children of Israel may hear him. † For him, if any thing be to be done, Eleazar the priest shall consult the Lord. At his word shall he go out and shall go in, and all the children of Israel with him, and the rest of the multitude. † Moses' did as out Lord had commanded. And when he had taken joshua, he set him before Eleazar the priest, and all the assembly of the people. † And imposing his hands on his head, he repeated all things that our Lord had commanded.   

CHAP. XXVIII. Special sacrifices are appointed for every day in the morning and evening. 9 Likewise for every Sabbath day, 11. for the first day of every month, 16. for Pasch, 26. and for Penticost.  
OUR Lord also said to Moses: † Command the children of Israel, and thou shalt say to them: My oblation and breads, and burnt sacrifice of most sweet odour offer ye 
:: variety of Sacrifices for divers times.  in their times. † These are the sacrifices which you must offer: Two lambs of a year old without blemish daily for 
:: every day twice.  the everlasting holocaust: † one you shall offer in the 
1.  morning, and the other at even: † the tenth part of an ephi of flower, which shall be tempered with the purest oil, and shall have the fourth part of an hin. † It is the continual holocaust which you offered in Mount Sinai for a most sweet odour of the burnt sacrifice of the Lord. † and for a libament you shall offer of wine the fourth part of an hin for every lamb in the sanctuary of the Lord. † And the other lamb in like manner you shall offer at even according to all the rite of the morning sacrifice, and of the libamentes thereof, an oblation of most sweet odour to the Lord. † And on the 
2.  day of 
:: On the Sabbath day.  the Sabbath, you shall offer two lambs of a year old without blemish, and two tenths of flower tempered with oil in sacrifice, and the libamentes † which are rightly powered every Sabbath for an everlasting holocaust. † And 
3.  in 
:: The Neomenia, or new moon.  the kalends you shall offer an holocauste to the Lord, two calves of the heard, one ram, seven lambs of a year old without blemish, † and three tenths of flower tempered with oil in sacrifice for every calf: and two tenths of flower tempered with oil to every ram: † and the tenth part of a tenth of flower tempered with oil in sacrifice to every lamb. it is an holocaust of most sweet odour and burnt sacrifice to the Lord. † And the libamentes of wine, that are to be powered for every victim, shall be these: The half part of an hin for every calf, the third to a ram, the fourth to alambe. this shall be the holocaust through all months, that succeed one an other as the year turneth about. † A buck goat also shall be offered to the Lord for sins an everlasting holocaust with his libamentes. † And in the first month, 
:: Pasch, or Phase.  the fourteenth day of the month shall be the 
4.  Phase of the Lord, † and the fifteenth day the solemnity: seven days shall they eat azymes. † Of the which the first day shall be venerable and holy: no servile work shall you do therein. † And you shall offer burnt sacrifice an holocaust to the Lord, two calves of the heard, one ram, seven lambs of a year old without blemish: † and the sacrifice of every one of flower which shall be tempered with oil, three tenths to every calf, and two tenths to every ram, † and the tenth part of a tenth, to every lamb, that is to say, to the seven lambs. † And one buck goat for sin, that expiation may be made for you, † beside the morning holocaust which you shall always offer. † So shall you do every day of the seven days for a food of the fire, and for a most sweee odour to the Lord, which shall rise of the holocaust, and of the libamentes of every one. † The seventh day also shall be most solemn and holy unto you: no servile 
5.  work shall you do therein. † The day also of 
:: Pentecost.  first fruits when you shall offer new fruits to the Lord, after that the weeks be accomplished, shall be venerable and holy: no servile work shall you do therein. † And you shall offer an holocaust for a most sweet odour to the Lord, two calves of the heard, one ram, and seven lambs of a year old without blemish: † and in the sacrifices of them three tenths of flower tempered with oil to every calf, to every ram two, † every lamb the tenth part of a tenth, which together are seven lambs. a goat also † which is slain for expiation: beside the everlasting holocaust and the libamentes thereof. † all shall you offer without blemish with their libamentes.   

CHAP. XXIX. In the seventh month are celebrated with particular sacrifices the feasts of Trumpets, 7. of Expiation, 12. of Tabernacles, 35. and of assembly and Collection. 
6.   
THE 
:: Feast of Trumpets.  first day also of the seventh month shall be venerable and holy unto you. no servile work shall you do therein, because it is the day of sounding and of trumpetes. † And you shall offer an holocaust for a most sweet odour to the Lord, one calf of the heard one ram, and seven lambs of a year old without blemish: † and in their sacrifices of flower tempered with oil three tenths to every calf, two tenths to a ram, † one tenth to a lamb, which together are seven lambs: † and a buck goat for sin, which is offered for the expiation of the people, † besides the holocaust of the kalends with the sacrifices thereof, and the everlasting holocaust with the accustomed libamentes. With the same ceremonies shall you offer burnt sacrifice for a 
7.  most sweet odour to the Lord. † The 
:: Feast of Expiation.  tenth day also of this seventh month shall be holy and venerable unto you, and you shall 
:: For remission of sins the penitents did cooperate by penal works of fasting and abstinence, from even until even▪ Leuit. 23. 〈◊〉. ●2. S. Aug. q. 57 in Num. Theod. q. 32. in Leuit.  afflict your souls: no servile work shall you do therein. † And you shall offer an holocaust to the Lord for a most sweet odour, one calf of the heard, one ram, seven lambs of a year old without blemish: † and in their sacrifices of flower tempered with oil three tenths to every calf, two tenths to the ram, † the tenth part of a tenth to every lamb, which are in all seven lambs: † and a buck goat for sin, besides these things that are wont to be offered for offence unto expiation, and for the everlasting holocaust with their sacrifice & libamentes. † But the 
:: Feast of Tabernacles.  fifteenth day of the seventh month, which shall be unto you holy and venerable, no servile work shall you do therein, but you 
8.  shall celebrate the solemnity to the Lord seven days. † and you shall offer an holocaust for a most sweet odour to the Lord, calves of the heard thirteen, rams two, lambs of a year old without blemish fourteen: † & in their libamentes of flower tempered with oil three tenths to every calf, which are together thirteen calves: and two tenths to every ram, that is, together to two rams, † and the tenth part of a tenth to every lamb, which are together fourteen lambs: † and a buck goat for sin, beside the everlasting holocauste, and the sacrifice, and the libament thereof. † The next day you shall offer calves of the heard twelve, two rams, lambs a year old without blemish fourteen: † and the sacrifices and libamentes of every one to the calves and the rams and the lambs you shall rightly celebrate: † and a buck goat for sin, beside the everlasting holocauste, and the sacrifice and libament thereof. † The third day you shall oster eleven calves, two rams, lambs of a year old without blemish fourteen: † and the sacrifices and the libamentes of every one to the calves and the rams and the lambs you shall rightly celebrate: † and a buck goat for sin, beside the everlasting holocauste, and the sacrifice, and libament thereof. † The fourth day you shall offer ten calves, two rams, lambs a year old without blemish fourteen: † and the sacrifices and the libamentes of every one to the calves and the rams and the lambs you shall tightly celebrate▪ † and a buck goat for sin, beside the everlasting holocauste, and the sacrifice thereof and libament. † The fifth day you shall offer nine calves, two rams, lambs of a year old without blemish fourteen: † and the sacrifices and the libamentes of every one to the calves and the rams and the lambs you shall rightly celebrate: † and a buck goat for sin, beside the everlasting holocauste, and the sacrifices thereof and libament. † The sixth day you shall offer eight calves, two rams, lambs of a year old without blemish fourteen: † and the sacrifices and the libamentes of every one to the calves and the rams and the lambs you shall rightly celebrate: † and a buck goat for sin, beside the everlasting holocauste, and the sacrifice thereof and libament. † The seventh day you shall offer seven calves, and two rams, lambs of a year old without blemish fourteen: † and the sacrifices and the libamentes of every one to the calves and the rams and the lambs you 
9  shall rightly celebrate: † and a buck goat for sin, beside the everlasting holocauste and the sacrifice thereof and libament. † The 
:: Feast of assembly, and Collection.  eight 〈…〉 is most solemn, no servile you do therein, † offering an holocauste for a most sweet odour to the Lord, one calf, one ram, lambs of a year old with out blemish seven. † and the sacrifices and the libamentes of every one to the calves and the rams and the lambs you shall rightly celebrate: † and a buck goat for sin, besides the everlasting holocauste, and the sacrifice thereof and libament. † These things shall you offer to the Lord in your solemnites: besides your vows and voluntary oblations in holocauste, in sacrifice, in libament, and in pacific hosts.   

CHAP. XXX. Voluntary vows or oaths of men; 14. of maids in their father's houses, 7. or newly married; 10. of widows, or wives divorced, 11. and of wives in their husband's houses: and how they bind, or are made frustrate.  
AND Moses told the children of Israel all things that our Lord had commanded him: † and he spoke to the princes of the tribes of the children of Israel: This is the word that our Lord hath commanded: † If any man 
:: He that voweth abstinence from a thing lawful, maketh it unlawful to himself by his vow. S. Aug. q. 56. in Num.  make a vow to our Lord, or bind himself by an oath: he shall not make his word frustrate, but all that he promised he shall fulfil. † If a woman vow any thing, and bind herself with an oath, she that is in her father's house, and as yet in maidens age: if her father know the vow that she promised, and the oath wherewith she bond her soul, and hold his peace, she shall be bound to the vow: † whatsoever she promised and swore, she shall fulfil in deed. † but if immediately as he heareth it, her father do gain say it, both her vows and her oaths “ shall be frustrate, neither shall she be bound to the promiss, for that her father hath gainsaid it. † If she have a husband, and vow any thing, and the word once going out of her mouth bind her soul by an oath: † the day that her husband heareth it, and doth not gain say it, she shall be bound to the vow, and shall render whatsoever she promised. † but if as sown as he heareth he gain say it, and make her promises frustrate, and the words wherewith she had bound her soul: our Lord will be 
:: In this case God will not impute it to her for a sin. S. Aug. q. 58.  propitious to her. † The widow, and she that is divorced whatsoever they vow, they shall render. † The wife in the house of her husband, when she hath bound herself by vow and by oath, † if her husband hear, and hold his peace, neither do gainsay the promiss, she shall render whatsoever she had promised. † but if forthwith he gainsay it, she shall not be holden bound to the promiss: because her husband gaynesaid it, and our Lord will be propitious to her. † If she vow and bind herself by oath, to 
:: By afflicting of the soule● here understood, restraining sensual delectation. S. Aug. q. 57 in Num.  afflict her soul by fasting, or abstinence from other things, it shall be in the arbitrement of her husband, whether she shall do it, or not do it. † and if the husband hearing it hold his peace, and differre sentence till an other day: whatsoever she had vowed and promised, she shall render: because immediately as he heard it, he held his peace. † but if he gainsay it after that he knew it, 
:: The husband revoking his consent, once given by word, or by silence to his wives vow, sinned, but the wife was bound to obey him, and so was excused.  himself shall bear her iniquity. † These are the laws, which our Lord appointed to Moses between the husband and the wife, between the father and the daughter, that is as yet in maiden's age, or that abideth in her father's house.  

ANNOTATIONS. CHAP. XXX.  
6. Shall be frustrate] vows, which fathers and husbands could frustrate ' 
Vows of things not commanded.  in their daughters and wives, must needs be meant of things not commanded by God. For it was not in their power to dispense in God's precepts. As for example, touching the feast of Expiration, it was not in the arbitrement of fathers and husbands (as here it was v. 14) whether their daughters and wives should fast or no: but was absolutely said: (Levit. 23. v. 29.) ●uerie soul that is not afflicted (that is, which fasteth not) this day, shall perish out of his people. And so in 
S. Aug, q. 57 in Num.  other precepts were necessary obligations. Besides which it is gratful also to God, that his servants bind themselves to other good works, whereto they are not otherwise bound.    

CHAP. XXXI. The Madianites are slain in battle, for that they had drawn the people of Israel to sin. 11. The pray is brought to Moses, 14. Who being angry that the women (which were the occasion of sin) are saved alive, commandeth to kalal the male children, and all the women saving only virgins. 19 The soldiers are purified, as also the pray, 26. and then divided among the victors, and other people, taking out portions for the Levites. 48. The princes of the host give free offerings to our Lord.  
AND our Lord spoke to Moses, saying: † revenge first the children of Israel on the Madianites, and so thou shalt be gathered to thy people. † And Moses' forthwith said: arm of you men to fight, which may take the revenge of our Lord on the Madianites. † Let a thousand men of every tribe be chosen of Israel to be sent to the war. † And they gave a thousand of every tribe, that is to say, twelve thousand well appointed to fight: † whom Moses sent with Phinees the son of Eleazar the priest, and the holy vessel, and the trumpets to sound he delivered to him. † And when they had fought against the Madianites and had overcome, all the men they slew, † and their Kings Eui, and Recem, and Sur, and Hur, and Rebe, five princes of the Nation: 
:: With whom he sinned, with them he was also justly punished.  Balaam also the son of Beor they killed with the sword. † And they took their wives, and little ones, and all their goods: whatsoever they had been able to make, they spoilt: † as well cities as towns and castles the fire did consume. † And they took the pray, and all things that they had taken as well of men as of beasts, † and they brought them to Moses, and Eleazar the priest, and to all the multitude of the children of Israel. but the rest of the implements they carried to the camp in the champion countries of Moab, beside Jordan against Jericho. † And Moses' and Eleazar the priest went forth, and all the princes of the synagogue to meet them without the camp. † And Moses' being angry with the princes of the host, the tribunes, and the centurions that were come from the battle, † said: Why have you reserved the women? † Are not these they, that deceived the children of Israel at the suggestion of Balaam, and made you prevaricate against our Lord upon 
:: These women bringing imagies of Beelphogot, caused the Israelites to offer sacrifice to him, before they should commit fornication with them.  the sin of Phogor, whereupon also the people was strooken? † therefore kill all whatsoever is of the male sex, among 
:: In more detestation of the parents sin, God commanded to kill these children & so they were prevented, from committing the like crimes. But ordinarily, women & children ought not to be slain after the victory. Deut. 20. v. 14.  the little ones also: and the women, that have known men in carnal copulation, slay ye: † but the girls and all the women that are virgins reserve to you: † and tarrying without the camp seven days. He that hath killed a man, or touched him that is killed, shall be expiated the third day and the seventh. † And of all the pray, whether it be garment, or vessel, and some thing prepared for implements, of goats skins, and hear, and wood shall be expiated. † Eleazar also the priest spoke to the host, that had fought, in this manner: This is the precept of the law, which our Lord hath commanded Moses: † Gold, and silver, and brass, and iron, and lead, and tin, † and all that may pass through the fire, shall be purged by fire, but whatsoever can not abide the fire, shall be sanctified with the water of expiation: † and you shall wash your garments the seventh day, and being purified, afterward you shall enter into the camp. † And our Lord said to Moses: † Take the sum of those things, that were taken from man unto beast, thou and Eleazar the priest and the princes of the multitude: † and thou shalt divide the pray equally between them, that fought & went forth to the war, and between the rest of the multitude. † and thou shalt separate a portion to the Lord from them, that fought and were in the battle, one soul of five hundred as well of mankind as of oxen and asses and sheep, † and thou shalt give it to Eleazar the priest, because they are the first fruits of the Lord. † Out of the half part also of the children of Israel thou shalt take the fiftieth head of mankind, and of oxen, and asses, and sheep, and of all beasts, and thou shalt give them to the Levites, that watch in the custodies of the tabernacle of the Lord. † And Moses' and Eleazar did, as our Lord commanded. † And the pray which the host had taken, was of sheep six hundred seventy five thousand, † of oxen seventy two thousand, † of asses sixty one thousand. † The souls of the folks of the female sex, that had not known men, thirty two thousand. † And the half part was given to them, that had been in the battle, of sheep three hundred thirty seven thousand five hundred: † of the which for the portion of our Lord were reckoned sheep six hundred seventy five. † And of the thirty six thousand oxen, oxen seventy and two: † of the thirty thousand five hundred asses, asses sixty one: † of the souls of mankind sixteen thousand, there fell to the portion of our Lord thirty two souls. † And Moses delivered the number of the first fruits of our Lord to Eleazar the priest, as it had been commanded him, † of the half part of the children of Israel, which he had separated to them, that had been in the battle. † But of the half part that had chanced to the rest of the multitude, that is to say, of the three hundred thirty seven thousand five hundred sheep, † and of the thirty six thousand oxen, † and of the thirty thousand five hundred asses, † and of the sixteen thousand of mankind, † Moses' took the fiftieth head, and gave it to the Levites, that watched in the tabernacle of our Lord, as our Lord had commanded. † And when the princes of the host were come to Moses, and the tribunes, and centurions, they said: † We thy servants have reckoned the number of the warryers', which we had under our hand: and not so much as one verily was lacking. † For this cause we offer in the donaties of our Lord every one that which we could find in the pray of gold, garters and tabrets, rings and braceletes, and chains, that thou Mayest, pray to our Lord for us. † And Moses' and Eleazar the priest received all the gold in diverse forms, † in weight sixteen thousand, seven hundred fifty sickles of the tribunes and of the centurions. † For that which every one had spoiled in the pray, was his own. † And that which was received they brought into the tabernacle of testimony, for a monument of the children of Israel before our Lord.   

CHAP. XXXII. The children of Reuben and Gad, demanding to have inheritance on that side Jordan, where they yet are, 7. Moses' justly rebuketh them; 16. yet upon condition that they will march first over Jordan, and remain the first in battle, till the land be subdued to the children of Israel, 28. he granteth to them, and the half tribe of Manasses, that which they request.  
AND the children of Reuben and Gad had much cattle, and they had in beasts an infinite substance. And when they had seen Jazer and Galaad fit countries for to feed cattle, † they came to Moses and Eleazar the priest, and the princes of the multitude, and said: † Ataroth, and Dibon, and Jazer, and Nemra, Hesebon, and Eleale, and Sabam, and Nebo, and Beon, † the land, which our Lord smote in the sight of the children of Israel, is of a very plentiful soil for the feeding of beasts: and we thy servants have very much cattle: † and we pray thee if we have found grace before thee, that thou give us thy servants the same in possession, and 
:: A right figure of those that would possess heaven without labour or danger. But none shall be crowned unless he strive lawfully. 2. Tim. 2.  make us not pass over Jordan † To whom Moses answered: Why shall your brethren go to sight, and will you sit here? † Why subvert you the minds of the children of Israel, that they may not be bold to pass into the place, which our Lord will give them? † Did not your fathers so, when I sent from Cadesbarne to view the Land? † And when they were come as far as the Valley of cluster, having viewed all the country, they subverted the hart of the children of Israel, that they should not enter the coasts, which our Lord gave them. † Who being wrath swore, saying: † If these men, that came up out of Egypt, from twenty years and upward, shall see the land, which under oath I promised to Abraham, Isaac, and Jacob: and they would not follow me, † except Caleb the son of Jephone the Cenezeite, and joshua the son of Nun: these have fulfilled my wil † And our Lord being wrath against Israel, led him about through the desert forty years, until the whole generation was consumed, that had done evil in his sight. † And behold, quoth he, you are risen up in steed of your fathers, the offspring and disciples of sinful men, to augment the fury of our Lord against Israel. † But if you will not follow him, he will leave the people in the wilderness, and you shall be the cause of the death of al. † But they coming near, said: We will make shepcottes, and stalls for our cattle, for our little ones also fenced cities: † and we ourselves armed and girded will march on to battle before the children of Israel, until we bring them in unto their places. Our little ones and whatsoever we can have, shall be in walled cities, because of the lying of wait of the inhabitants. † We will not return into our houses, until the children of Israel possess their inheritance: † neither will we seek any thing beyond Jordan, because already we have our possession on the east side thereof. † To whom Moses said: If you do that you promiss, march on well appointed before our Lord to fight: † and let every man of war pass over Jordan, until our Lord subvert his enemies, † and all the Land be subdued to him: then shall you be blameless before our Lord and before Israel, and you shall obtain the countries that you would in the sight of our Lord. † But if you do not, that which you say, no man can doubt but you sin against God: and know ye that your sin shall apprehend you. † Build therefore cities for your little ones, and sheepecotes and stalls for your sheep and cattle: and accomplish that which you have promised. † And the children of Gad and Reuben said to Moses: We are thy servants, we will do that which our lord commandeth. † We will leave our little ones, and our wives, and sheep, and cattle in the cities of Galaad: † and we thy servants all well appointed will march on to the war, as thou my lord speakest. † Moses' therefore commanded Eleazar the priest, and joshua the son of Nun, and the princes of the families by the tribes of Israel, and he said to them: † If the children of Gad, and the children of Reuben pass with you over Jordan all armed to the war before our Lord, and the Land be subdued to you: give them Galaad in possession. † But if they will not pass armed with you into the Land of Chanaan, let them take places to dwell in among you. † And the children of Gad, and the children of Reuben answered: As our lord hath spoken to his servants, so will we do: † our selves atmed will march before our Lord into the Land of Chanaan, and we confess that we have already received our possession beyond Jordan. † Moses' therefore gave to the children of Gad and Reuben, and to the half tribe of Manasses the son of Joseph, the kingdom of Sehon king of the Amorrheite, and the kingdom of Og king of Basan, and their land and the cities thereof round about. † therefore the sons of Gad built Dibon, and Ataroth, and Aroer, † and Etroth, and Sophan, and Jazar, and Jegbaa, † and Bethnemra, and Betharan, city's fenced, and sheepecotes for their sheep. † But the children of Reuben builded Hesebon, and Eleale, and Cariathaim, † and Nabo, and Baalmeon changing their names, Sabama also: giving names to the cities, which they had built. † moreover the children of Machir, the son of Manasses went into Galaad, and wasted it killing the Amorrheite the inhabiter thereof. † Moses' therefore gave the land of Galaad to Machir the son of Manasses, who dwelled in it. † And jair the son of Manasses went, and took the villages thereof, which he called havoth jair, that is though say, the Villages of jair. † Nobe also went, and took Canath with the villages thereof: and he called it by his own name Nobe.   

CHAP. XXXIII. The 42. mansions of The children of Israel between Aegype and the Land of promise are recited. 50. they are commanded to kill all the inhabitents, to purge the land of idolatry, and divide it among them.  
THESE are 
:: These remoning, and camping places signify by what degrees christians leaving sins, and following Christ (our guide) may come to perfect piety. S. Hierom. de man's. 42. ad Fahiol.  the mansions of the children of Israel, that went out of Egypt by their troops in the hand of “ Moses' and Aaron, † which Moses described according to the places of the camp, which by our Lord's commandment they changed. † They children of Israel therefore departing from Ramesses the first month, the fifteenth day of the first month, the morrow after they made the Phase, in a mighty hand, all the Egyptians seeing them, † and burying their first borne, which our Lord had strooken (yea and on their gods also he had exercised vengeance) † they camped in Soccoth. † And from Soccoth they came into Etham, which is in the uttermost borders of the wilderness. † Departing thence they came over against Phihahiroth, which looketh toward Beelsephon, and camped before Magdal. † And departing from Phihahiroth, they passed through the mids of the sea into the wilderness: and walking three days through the deserr Etham, they camped in Mara. † And departing from Mara, they came into Elim, where there were the twelve fountains of waters, and the seventy palm trees: and there they camped. † But departing thence also, they pitched their tents upon the red sea. And departing from the red sea, † they camped in the defert Sin. † From whence departing, they came into Daphca. † And departing from Daphca, they camped in Alus. † And departing from Alus, they pitched their tents in Raphidim, where the people wanted water to drink. † And departing from Raphidim, they camped in the desert of Sinai. † But departing also from the desert Sinai, they came to the sepulchers of concupiscence, † And departing from the sepulchers of concupiscence, they camped in Haseroth. † And from Haseroth they came into Rethma. † And departing from Rethma, they camped in Remmonphares. † Whence departing they came into Lebna. † From Lebna they camped in Ressa. † And departing from Ressa, they came into Ceelatha. † Whence departing, they camped in the mountain Sepher. † Departing from the mountain Sepher, they came into Harada. † Thence departing, they camped in Maceloth. † And departing from Maceloth, they came into Thahath. † From Thahath they camped in there. † Whence departing, they pitched their tents in Methca. † And from Methca they camped in Hesmona. † And departing from Hesmona, they came into Moseroth. † And from Moseroth they camped in Beneiaacan. † And departing from Beneiaacan, they came into the mount Gadgad. † Whence departing, they camped in Jetebatha. † And from Jetebatha they came into Hebrona. † And departing from Hebrona, they camped in Asiongaber. † Thence departing, they came into the desert Sin, this is Cades. † And departing from Cades, they camped in the mount Hor, in the uttermost borders of the Land of Edom. † And Aaron the priest went up into the mountain Hor at the commandment of our Lord: and there he died the fourtith year of the coming forth of the children of Israel out of Egypt, the fifth month, the first day of the month, † when he was an hundred three and twenty years old. † And the Chananeire king of Arad, who dwelled toward the south. heard that the children of Israel were come into the Land of Chanaan. † And departing from the mountain Hor, they camped in Salmona, † Whence departing, they came into Phunon. † And departing from Phunon, they camped in Oboth. † And from Oboth they came into lieabarim, which is in the borders of the Moabites. † And departing from Lieabarim they pitched their tents in Dibongad. † Whence departing, they camped in Helmondeblathaim. † And departing from Helmondeblathaim, they came to the mountains Abarim against Nabo. † And departing from the mountains Abarim, they passed to the champion countries of Moab, von Jordan, against Jericho. † And there they camped from Bethsimoth unto Abelsatim in the plainer places of the Moabites, † where our Lord spoke to Moses: † Command the children of Israel, and say to them: When you shall have passed Jordan, entering the Land of Chanaan, † destroy all the inhabitants of that Land: break their titles, and burst to fitters their statues, and waste all their excelses, † cleansing the Land, and dwelling in it. for I have given it you in possession, † which you shall divide among you by lot. To the more you shall give the larger, and to the fewer the straighter. To every one as the lot shall fall, so shall the inheritance be given. By the tribes and the families the possession shall be divided. † But 
:: Danger to those that destroy not infidelity, and all enormous sins, which dwelled in their souls before their conversion.  if you will not kill the inhabitants of the Land: they that remain, shall be unto you as it were nails in your eyes, and spears in your sides, and they shall be your adversaries in the Land of your habitation: † and whatsoever I had thought to do to them, I will do to you.  

ANNOTATIONS. CHAP. XXXIII.  
1 Moses and Aaron.] Moses' by whom the Law was given, and Aaron in 
Two hands which work salvation.  whom Priesthood was established, signified good works, and the right worship of God. Of which (saith S. Hierom) each one needeth the other. For neither doth it profit thee to exercise virtues unless thou knowest thy Creator: nor the worshipìng of God availeth thee to salvation, unless thou fulfil the precepts of thy Maker. By these two hands, as with two Seraphims we break out into confession of the holy trinity, saying: holy, holy, holy Lord God of ●oastes. Epist. ad Fabiol de 42. Man's.    

CHAP. XXXIIII. The situation and limits of Chanaan, towards the South, the West, the North, and the East. 13. which must be divided by lot among nine tribes and a half (the other two and a half having their parts over Jordan) 16. with the names of the persons that shall make the division.  
AND our Lord spoke to Moses, saying: † Command the children of Israel, and thou shalt say to them: when you are entered into the Land of Chanaan, and it shall be fallen unto you by lot in possession, it shall be limited by these borders: † The southside shall begin from the wilderness Sin, which is beside Edom: and it shall have toward the East 
:: Otherwise called the dead sea, where Sodom and Gomort had stood.  the most salted sea for the limits. † The which shall compass the south side by the ascending of 
:: A mountain so called of the multitude of scorpions, which were in it.  the Scorpion, so that they shall pass into Senna, and reach toward the South as far as Cadesbarne, from whence the frontiers shall go forth to the town named Adar, and shall reach as far as Asemona. † And the border shall go round about from Asemona to the Torrent of Egypt, and shall end in the shore of the 
:: Mediterraneal sea, called great in respect of the lakes in the holy landlord.  great sea. † And the west side shall begin from the great sea, and the same shall be the limit thereof. † moreover toward the North part the borders shall begin from the great sea, reaching unto the 
:: Mount of Libanus.  most high mountain, † from he which they shall come unto Emath as far as the borders of Sedada: † and the frontiers shall go as far as Sephorna, and the town Enan. These shall be the borders in the North part. † From thence they shall mark out the bounds toward the East side from the village Enan unto Sephama, † and from Sephama the bounds shall go down unto Rebla against the fountain Daphnim: from thence they shall come eastward to the sea Cenereth, † and shall reach as far as Jordan, and at the last shall be closed in by the most salted sea. This you shall have for your Land by the bounds thereof round about. † And Moses commanded the children of Israel, saying: This shall be the Land, which you shall possess by lot, and which our Lord hath commanded to be given to the nine tribes, and to the half tribe. † For the tribe of the children of Reuben by their families, and the tribe of the children of Gad according to the number of their kindreds, the half also of the tribe of Manasses, † that is, two tribes and an half, have taken their portion beyond Jordan against Jericho at the east side. † And our Lord said to Moses: † These are the names of the men, that shall divide the Land unto you, Eleazar the priest, and joshua the son of Nun, † and one prince of every tribe, † whose names are these: Of the tribe of Juda, Caleb the son of Jephone. † Of the tribe of Simeon, Samuel the son of Ammiud. † Of the tribe of Benjamin Elidad the son of Chaselon. † Of the tribe of the children of Dan, Bocci the son of Jogh. † Of the children of Joseph of the tribe of Manasses, Haniel the son of Ephod. † Of the tribe of Ephraim, Camuel the son of Sephthan. † Of the tribe of Zabulon, Elisaphan the son of Pharnach. † Of the tribe of Issachar, duke Phaltiel the son of Ozan. † Of the tribe of Aser, Ahiud the son of Salomi. † Of the tribe of Nephthali: Phedael the son of Ammiud. † These are they whom our Lord commanded to divide the Land of Chanaan to the children of Israel.   

CHAP. XXXV. Cities and suburbs are appointed for the Levites, among the other tribes. 6. Of which six shall be for refuge of such as unwittingly kill any man, 22. where, keeping themselves till the death of the high Priest, they shall be safe. 30. Wilful murderers convicted (so it be by more than one witness) must die forthwith.  
THESE things also spoke our Lord to Moses in the champion countries of Moab upon Jordan, against Jericho: † Command the children of Israel that they give unto the Levites of their possessions † cities to dwell in, and their suburbs round about: that themselves may abide in the towns, and the suburbs may be for their cattle and beasts: † which from the walls of the cities outward, round about, shall reach the space of a thousand paces. † Toward the East shall be two thousand cubits: and toward the South in like manner shall be two thousand: toward the sea also, which looketh to the West, shall be the same measure: and the North part shall be limited with equal bounds. And the cities shall be in the mids, and the suburbs without. † And of the same towns, which you shall give to the Levites, six shall be separated for the aid of fugitives, that he may flee to them which hath shed blood: and beside these other forty two towns, † that is, in all forty eight with their suburbs. † And those cities, that shall be given of the possessions of the children of Israel, from them that have more, more shall be taken away: and that have less, fewer. Each shall give towns to the Levites according to the measure of their inheritance. † Our Lord said to Moses: † speak to the children of Israel, & thou shalt say to them: When you shall have passed over Jordan into the Land of Chanaan, † determine what cities shall be for the succour of fugitives, that have not voluntaryly shed blood: † in which when the fugitive shall be, the kinsman of him that is killed can not kill him, until he stand in the sight of the multitude, and his cause be judged. † And of those cities, that are separated for refuge of the fugitives, † three shall be beyond Jordan, and three in the Land of Chanaan, † as well for the children of Israel as for strangers and soiouners, that he may flee to them, which hath not voluntaryly shed blood. † If any man strike with iron, and he die that was strooken, he shall be guilty of murder, and himself shall die. † If he cast a stone, and he that is strooken die: he shall be punished in like manner. † If he that is strooken with wood die, he shall be revenged by the strikers blood. † The kinsman of him that is slain, shall kill the murderer, 
:: Yet not before sentence of death. ●. 12. & 24. S. Aug. q. 65. in Num.  as sown as he apprehendeth him, he shall kill him. † If through hatred one push a man, or cast any thing at him by stratagem: † or being his enemy, strike him with his hand, and he die: the striker shall be guilty of murder. the kinsman of him that is slain as sown as he findeth him, shall kill him. † But if by chance medley, and without hatred, † and enmity, he do any of these things, † and this be proved in the hearing of the people, and the question debated between him that stroke, & the next of blood: † the innocent shall be delivered from the hand of the revenger, & by sentence shall be brought back into the city, to which he had fled, and he shall tarry there, 
:: Mystically this signified, that the way to true life was not open before Christ's death Theodor. q. 51. in Num. S. Grig. ho. 6. in Ezechielem.  until the High priest, that is anointed with the holy oil, do die. † If the murderer be found without the limits of the cities, that are deputed to the banished, † and be strooken of him that is the revenger of blood: he shall be guiltless that killed him. † For the fugitive ought to have stayed in the city until the death of the High priest. And after he is dead, then shall the murderer return into his country. † These things shall be perpetual, and for an ordinance in all your habitations. † The murderer shall be punished by witnesses: none shall be condemned, at the testimony of one man. † You shall not take a price of him, that is guilty of blood, he also shall die forth with. † The banished and fugitives before the death of the High priest may by no means return into their own cities. † Pollute not the land of your habitation, which is polluted with the blood of innocentes: neither can it otherwise be expiated, but by his blood, that sheddeth an other man's blood. † And so shall your possession be cleansed myself abiding with you. For I am the Lord that dwell among the children of Israel.   

CHAP. XXXVI. That the inheritances may not be alienated from one tribe to an other, all must marry within their own tribes.  
AND the princes also of the families of Galaad, the son of Machir, the son of Manasses of the stock of the children of Joseph came: and spoke to Moses before the princes of Israel, and said: † Our Lord hath commanded thee our lord that thou shouldest by lot divide the Land to the children of Israel, and that to the daughters of Salphaad our brother thou shouldest give the possession dew to their father: † Whom if men of an other tribe take to wives, their possession shall follow, and being translated to an other tribe, it shall be a diminishing of our inheritance. † And so it shall come to pas●e, that when the jubilee, that is the fiftieth year of remission is come, the “ distribution of the lots shall be confounded, and the possession of one shall pass to others. † Moses' answered the children of Israel, and as our Lord commanded, said: The tribe of the children of Joseph hath spoken rightly. † And this law is promulgated of our Lord touching the daughters of Salphaad: Let them marry to whom they will, only that it be to the men of their own tribe: † lest the possession of the children of Israel be mingled from tribe into tribe. For 
:: all were not bound by this law to marry; but all that would marry must contract within their own tribe.  all men shall marry wives of their own tribe and kindred: † and all women shall take husbands of the same tribe: that the inheritance may remain in the families, † and that the tribes be not mingled among themselves, but remain so † as they were separated by our Lord. And the daughters of Salphaad did as it had been commanded: † and Maala, and Thersa, and Hegla, and Melcha, and Noa were married to the sons of their uncle by their father † of the family of Manasses, who was the son of Joseph: and the possession, that had been allotted to them, remained in the tribe and family of their father. † These are the commandements and judgements, which our Lord commanded by the hand of Moses to the children of Israel, in the champion countries of Moab upon Jordan against Jericho.  

ANNOTATIONS. CHAP. XXXVI.  
4. Distribution of lots] By reason of two former laws, the one (levit. 25.) providing that inheritance of lands should not be sold, nor otherwise alienated, but until the jubilee year, and then return to him, or his heirs, to 
Restrant in marriages also for a temporal▪ cause.  whom it pertained before; the other (Num. 27.) ordaining that for lack of a son, daughters should inherit; this difficulty did rise; in case an enheretrixe did marry a man of an other tribe, her lands by that means should pass from tribe to tribe, and not be restored in the jubilee year. For avoiding of which inconvenience a further law is made, that none shall marry out of their own tribe.  
Nevertheless the tribe of Levi made marriages with the tribe of Juda: as 
●●●. ●. ●. 〈◊〉.  appeareth by that Zacharie the priest married Elizabeth cousin to our B. Lady of the tribe of Juda; though in the old Testament there is no such express dispensation, 
Tradition  nor explication of the law, but by tradition was holden for lawful and practised by so holy a man as Zacharie. And not without mystery (as S. Augustin noteth li. 2. c. 2. d● consen. evang.) for that Christ the anointed of God, 
Christ a King and a Priest.  was prefigured by the anointing of Kings, and Priests, and borne of the royal and priestly tribes, being both a King and a Priest.      


THE argument OF Deuteronomie.  
DEUTERONOMI, in English The second law, so called not that there be two laws of Moses, but because the same which was first 
This book is a repetition, explication, and suplement of the Law.  
S. Aug. q. 49. in Deutero●.  given in Mount Sinai, fifty days after the children of Israel parted from Egypt, is here repeated, in the eleventh month of the fourtith year of their abode in the desert. In which repetition albeit Moses explicateth the same law, adding also divers things not expressed before: yet is it but an Abbridgement conceived and uttered in fewer words. Whereupon S. Bode (in princ. levit.) compareth this book with the four precedent, as one made 
It presigured the Gospel.  
et princ. Leutero.  of them al. For whereas the former four prefigured the four Gospels, this signified the whole Gospel, contained in all four. Likewise S. Hierom calleth it A prefiguration of the evangelical law: so iterating former things, that all become new of old. (Epist add Paulin. 
Man's. vlt.  ca 7. & de man's. 42.) But touching the literal sense, Moses here compriseth four general things: unto which after his death the fifth is added; and so the whole containeth five parts. First, he briefly reciteth Gods special benefits 
Containeth five parts.  
Chap. 1.  bestowed on this people, and their ingratitude, incredulity, murmurings, and punishments. in the three first chapters. Secondly he repeateth and 
4. 12.  explicateth God's precepts, moral, ceremonial, and judicial, with the functions and offices of Priests, and Levites. from the 4. chap. to the 27. Thirdly 
27.  he denounceth God's promises of many blessings, and threats of punishments, for keeping or breaking his commandments. from the 27. chap. to 31 Fourthly 
31.  he exhorteth them to serve and love God, but withal fortelleth, that they will often fall to great sins, and for the same shall be punished, and at last forsaking Christ, shall be forsaken: yet finally blesseth their tribes, in figure of the Gentiles, that shall be called in their place. chap. 31. 32. and 33. Fiftly, in 
34.  the last chapter, losue writeth the death, burial, and singular commendation of Moses.   

THE book OF Deuteronomie, IN HEBREW ELLE HADDEBARIM.  

CHAP. I. Moses beginneth, the first day of the eleventh month and fourtith year after the children of Israel parted from Egypt, to repeat and explicate the Law; 6. first putting them in mind of God's munisicence, his own and other superiors care over them, their ingratitude, incredultie, murmuring, 34. 
The first part. A repetition of God's benefits, the people's ingratitude, and punishment.  and punishment for the same.  
THESE are the words, which Moses spoke to all Israel beyond Jordan, in the champion wilderness, against the Read sea, between Pharan and Thophel and Laban and Haseroth, where there is very much gold: † eleven days from Horeb by the way of mount Seir to Cadesbarne. † The fourtith year, the eleventh month, the first day of the month Moses spoke to the children of Israel all things that our Lord had commanded him to say unto them: † after that he had stroke Sehon king of the Amorrheites, which dwelled in Hesebon: and Og the king of Basan which abode in Aseroth, and in Edrai, † beyond Jordan in the Land of Moab. And Moses began to expound the law, and to say: † The Lord our God spoke to us in Horeb, saying: It is sufficient for you that you have stayed in this mountain: † return, and come to the mountain of the Amorrheites, and to the rest that are next to it champion and hilly and lower places against the South, and beside the shore of the sea, the Land of the Chananeites, and of Libanus unto the great river Euphrates. † Behold (quoth he) I have delivered it to you: enter in and possess it, upon the which our Lord swore to your father's Abraham, Isaac, and Jacob, that he would give it to them, and to their seed after them. † And I said to you at that time: † I alone can not sustain you: because the Lord your God hath multiplied you, and you are this day as the stars of heaven, very many. † (The Lord God of your fathers add to this number many thousands, and bless you as he hath spoken.) † I alone am not able to sustain your businesses, and the charge of you and your quareles. † give from among you wise and skilful men, and such whose conversation is approved in your tribes, that I may appoint them your princes. † Then you answered me: The thing is good which thou meanest to do. † And I took of your tribes men wise and noble, and appointed them princes, tribunes, and centurions, and quinquagenarians, and Deans, that might teach you all things. † And I commanded them, saying: hear them, and judge that which is just: whether he be the same country man, or a stranger. † There shall be no difference of persons, so shall you hear the little as the great: neither shall you accept any man's person, because it is the judgement of God. And if any thing seem hard to you, refer it to me, and I will hear it. † And I commanded all things that you ought to do. † And departing from Horeb, we passed through the terrible and huge wilderness, which you saw, by the way of the mountain of the Amorrheite, as the Lord our God had commanded us. And when we were come into Cadesbarne, † I said to you: You are come to the mountain of the Amorrheite, which the Lord our God will give to us. † See the Land which the Lord thy God giveth thee: go up and possess it, as the Lord our God hath spoken to thy fathers: fear not, neither dread you any thing. † And you came all unto me, and said: Let us send men that may view the Land: and may bring us word what way we shall ascend, and to what cities to go. † And because the saying pleased me, I sent of you twelve men, one of every tribe. † Who when they had gone, and were ascended into the mountains, they came as far as the Valley of cluster: and the Land being viewed, † taking of the fruits thereof, to show the fruitfulness, they brought unto us, and said: The Land is good, which the Lord our God will give us. † And you would not go up, but being incredulous at the word of the Lord our God, † you murmured in your tabernacles, and said: Our Lord hateth us, and therefore hath brought us out of the Land of Egypt, that he might deliver us into the hand of the Amorrheite, and destroy us. † Whither shall we go up? the messengers have feared our hart, saying: The multitude is very great, and taller of stature than we: the cities great, and fenced even unto heaven, the sons of the Enacims we have seen there. † And I said to you: 
:: God so helpeth his servants, that they also must cooperate. S. Aug. q. 1. in Deut.  fear not, neither be ye afraid of them: † Our Lord God, which is your conductor, himself will fight for you, as he did in Egypt in the sight of al. † And in the wilderness (thy self haste seen) the Lord thy God hath carried thee, as a man is wont to bear his little son, all the way, that you have walked, until you came to this place. † And neither so did you believe the Lord your God, † who went before you in the way, and marked out the place, wherein you should pitch your tents, in the night showing you the way by fire, and in the day by the pillar of a cloud. † And when our Lord had heard the voice of your words, being wrath he swore and said: † There shall not any of the men of this wicked generation see the good Land, which by oath I promised to your fathers: † beside Caleb the son of Jephone. For he shall see it, and to him I will give the Land, that he hath trodden, and to his children, because he hath followed the Lord. † Neither is 
:: Difference of sins.  his indignation against the people to be marveled at, whereas our Lord being 
:: God is also angry with his good servants, and punisheth them temporally, for small sins. S. Aug. q. 1. in joshua.  angry with me also for you, said: Neither shalt thou enter in thither. † But joshua the son of Nun thy minister, he shall enter for thee: exhort and strengthen him, and he shall by lot divide the Land to Israel. † Your little ones, of whom you said that they should be led captives, and your sons that this day know not the difference of good and evil, they shall enter in: and to them I will give the Land, and they shall possess it. † But return you and go into the wilderness by the way of the Reddesea. † And you answered me: We have sinned to our Lord: we will go up and fight, as the Lord our God hath commanded. † And when you ready armed went unto the mountain, † our Lord said to me: Say to them: go not up, and fight not, for I am not with you: lest you fall before your enemies. † I spoke, and you heard not: but resisting the commandment of our Lord, and swelling with pride you went up into the mountain. † therefore the Amorrheite that dwelled in the mountains issuing forth, and coming to meet you, pursued you, as bees are wont to pursue: and smote you from Seir as far as Horma. † And when returning you went before our Lord, he heard you not, neither would he condescend to your voice. † You abode therefore in Cadesbarne a great time.   

CHAP. II. With commemoration of God's continual protection of the Israelites, they are forbid to fight against the Idumeans, 9 the Moabites, or Ammonites▪ 24. But against Sehon King of Hesebon they should fight, kill him and all his, and possess his land.  
AND departing thence we came into the wilderness, that leadeth to the red sea, as our Lord had said to me: and we compassed the mountain Seir a long time. † And our Lord said to me: † It is sufficient for you to have compassed this mountain: go toward the North. † And command thou the people, saying: You shall pass by the borders of your brethren the children of Esau, which dwell in Seir, and they will be afraid of you. † look diligently therefore that you stir not against them. For I will not give you of their land so much as the step of one foot can tread, because I have given the mountain Seir to be the possession of Esau. † meats you shall buy of them with money, and shall eat: bought water shall you draw, and drink. † The Lord thy God hath blessed thee in every work of thy hands: he knoweth thy journey, how thou hast passed this great wilderness, for forty years the Lord thy God dwelling with thee, & thou hast wanted nothing. † And when we had passed by our brethren the children of Esau, that dwelled in Seir, by the champion way from Elath & from Asiongaber, we came to the way, that leadeth into the desert of Moab. † And our Lord said to me: Fight not against the Moabites, neither make battle against them: for I will not give thee any of their land, because I have given are to the children of Lot in possession. † Emim first were the inhabiters thereof, a great people, and valiant, and so tall that 
:: These were men of very great stature, but not equal to the giants before the s●ould.  they were thought, † as it were giants, of the Enacims stock, & were like the children of the Enacims. Moreover the Moabites call them Emim. † But in Seir before dwelled the Horrins: who being expelled and destroyed, the children of Esau did inhabit it, as Israel did in the land of his possession, which our Lord gave him. † rising up therefore to pass the Torrent Zared, we came to it. † And the time, that we walked from Cadesbarne unto the passage of the torrent Zared, was thirty and eight years: until all the generation of the men that were warriors was consumed out of the camp, as our Lord had sworn: † whose hand was against them, that they should perish from among the camp. † And after all the warryers' were dead, † our Lord spoke to me, saying: † Thou shalt pass this day the borders of Moab, the city named Ar: † and approaching unto the frontiers of the children of Ammon, beware thou fight not against them, neither once move to battle: for I will not give thee of the land of the children of Ammon, because I have given it to the children of Lot in possession. † It was reputed the land of giants: and giants in old time dwelled in it, whom the Ammonites call Zomzommim, † a great and huge people, and of long stature, as the Enacims whom our Lord destroyed before their face: and he made them to dwell in their steed, † as he had done to the children of Esau, that dwelled in Seir, destroying the Horrheites, and delivering their land to them, which they possess until this present. † The heveites also, that dwelled in Haserim as far as Gaza, the Capadocians expelled: who issuing out of Capadocia, destroyed them, and dwelled in their steed. † Arise ye, and pass the torrent Arnon: behold I have delivered in thy hand Sehon king of Hesebon the Amorrheite, and begin to possess his land, and 
:: By this we are instructed to fight aga●st in●ideles, but not without special cause against christians, signified by the children of Lot and Esau.  make war against him. † This day will I begin to send thy terror and fear upon the people's, that dwell under the whole heaven: that hearing thy name they may quake, and tremble after the manner of women in travel, and be pinched with sorrow. † I sent therefore messengers from the wilderness of Cademoth to Sehon the king of Hesebon with peaceable words, saying: † We will pass through thy land, we will go the common high way: we will not decline neither to the right hand, not to the left. † Sel us meats for money, that we may eat: give us water for money, and so we will drink. Only this that thou wilt grant us passage, † as 
:: The I dumeans once denied them passage Num. 20. v. 20. but afterwards granted thereto.  the children of Esau have done, that dwell in Seir, and the Moabites, that abide in Ar: until we come to Jordan, and pass to the Land, which the Lord our God will give us. † And Sehon the king of Hesebon would not give us passage: because the Lord thy God had 
:: God permitted him for his former sins, to indurate himself. See Exod. 7. v. 3.  indurated his spirit, and hardened his hart, that he might be delivered into thy hands, as now thou seest. † And our Lord said to me: Behold I have begun to deliver Sehon unto thee, and his land, begin to possess it. † And Sehon came forth to meet us with all his people to battle in Jasa. † And the Lord our God delivered him to us: and we smote him with his sons and all his people. † And all his cities we took at that time, killing the inhabiters thereof, men and women and little ones. we left nothing among them. † Except the cattle, which came to their portion that took prays: and the spoils of the cities, which we took † from Aroer, which is upon the bank of the torrent Arnon, a town that is situated in a valley, as far as Galaad. There was not a village or city, that escaped our hands: the Lord our God delivered all unto us. † Except the land of the children of Ammon, to the which we approached not: and all that adjoin to the torrent jeboc, and the cities on the mountain, and all the places, from which the Lord our God prohibited us.   

CHAP. III. The victory against Og king of Basan of the giant's stock is repeated, 12. Reuben Gad and half tribe of Manasses have possession on the other side Jordan from their brethren. 23. Moses' praying that he may go over Jordan, for the sins of the people is denied.  
THEREFORE turning we went up by the way of Basan: and Og the king of Basan came forth to meet us with his people to fight in Edrai. † And our Lord said to me: fear him not: because he is delivered into thy hand with all his people and his land: and thou shalt do to him as thou hast done to Sehon king of the Amorrheites, that dwelled in Hesebon. † therefore the Lord our God delivered into our hands Og also the king of Basan, and all his people: and we struck them to utter destruction, † waisting all his cities at one time. there was not a town that escaped us: sixty cities, all the country of Argob the kingdom of Og in Basan. † all the cities were fenced with very high walls, and with gates and bars, beside innumerable towns that had no walls. † And we destroyed them, as we had done to Sehon the king of Hesebon, destroying every city, and men and women and children: † but the cattle, and the spoils of the cities we took for our pray. † And we took at that time the land out of the hand of two Kings of the Amorrheites, that were beyond Jordan: from the torrent Arnon unto the mountain Hermon, † which the Sidonians call Sarion, and the Amorrheites Sanir: † all the cities, that are situated in the plain, and all the Land of Galaad and Basan as far as Selcha, and Edrai cities of the kingdom of Og in Basan. † For only Og the king of Basan remained of the stock of giants. his bed of iron is showed, which is in Rabbath of the children of Ammon, having nine cubits in length, and four in breadth after the measure of 
:: Longer sort of cubits are a foot and 9, inches: so this bed was 15. foot and nine inches long, and 7. foot broad. vitrvuius Agricola.  the cubit of a man's hand. † And we possessed the Land at that time from Aroer, which is upon the bank of the torrent Arnon, unto the half part of mount Galaad: and the cities thereof I gave to Reuben and Gad. † And the other part of Galaad, and all Basan of the kingdom of Og, I delivered to the half tribe of Manasses, all the country of Argob: and all Basan is called the Land of giants. † jair the son of Manasses possessed all the country of Argob unto the borders of Gessuri, and Machati. And he called Basan by his own name, havoth jair, that is to say, the towns of jair, 
:: Esdras adding these words, and often times the like, did not against the law, because such additions are agreeable and not contrary to that which was written before.  until this present day † To Machir also I gave Galaad. † And to the tribes of Reuben and Gad I gave of the Land of Galaad as far as the Torrent Arnon, half of the torrent, and the confines unto the torrent jeboc, which is the border of the children of Ammon: † and the plain of the wilderness, and Jordan, and the borders of Cenereth unto the sea of the desert, which is most salt, at the foot of mount Phasga against the east. † And I commanded you at that time, saying: The Lord your God giveth you this land for an inheritance, go well appointed before your brethren the children of Israel all you strong men: † except your wives, and little ones and your cattle. For I know you have much cattle, & they must remain in the cities, which I have delivered you, † until our Lord give rest to your brethren, as he hath given to you: and they also possess the Land, which he will give them beyond Jordan: then shall every man return to his possession, which I have given you. † joshua also at that time I commanded, saying: thine eyes have seen what the Lord your God hath done to these two Kings: so will he do to all the kingdoms, to the which thou shalt pass. † fear them not: for the Lord your God will fight for you. † And I prayed our Lord at that time, saying: † Lord God thou hast begun to show unto thy servant thy greatness, and most mighty hand. for neither is there other God either in heaven, or in earth, that is able to do thy works, and to be compared to thy strength. † I will pass over therefore, and will see this excellent Land beyond Jordan, and this goodly mountain, and Libanus. † And our Lord was angry with me 
:: See Num. 〈◊〉. ●. 12.  for you, and heard me not, but said to me: It sufficeth thee: speak no more to me of this matter. † go up to the top of Phasga, and cast thine eyes round about to the west, and to the north, and the south, and the east, and behold it. for thou shalt not pass this Jordan. † Command joshua, and encourage and strengthen him: for he shall go before this people, and shall divide unto them the Land, which thou shalt see. † And we abode in the valley against the temple of Phogor.   

CHAP. four Moses exhorteth the people to keep God's commandments. 15. Namely that they make no similitude nor image of man, nor of beast, bird, fish, sun, moon, nor of any creature to serve the same for the Creator. He fortelleth 
The second part. A repetition & explication of the law.  his own death, 23. threateneth them if they forsake God. 41. and appointeth three cities of refuge, on the same side Jordan.  
AND now Israel hear the precepts and judgements, which I teach thee: that doing them, thou mayest live, and entering in mayest possess the Land, which the Lord the God of your fathers will give you. † You “ shall not add to the word, that I speak to you, neither shall you take away from it: keep the commandment of the Lord your God which I command you. † Your eyes have seen all things that our Lord hath done against Beelphegor, how he hath destroyed all his worshippers out of the mids of you. † But you that cleave to the Lord your God, live all until this present day. † You know that I have taught you precepts and justices, as the Lord my God hath commanded me: so shall you do them in the Land, which you shall possess: † and you shall observe, and fulfil them in work. For 
:: To keep God's commandments is counted by all nations the most excellent wisdom.  this is your wisdom, and understanding before peoples, that hearing all these precepts, may say: Behold a people full of wisdom and understanding, a great nation. † Neither is there other nation so great, that hath gods approaching unto them, as our God is present at all our petitions. † For what other nation is there so renowned that hath the ceremonies, and just judgements, and the whole law, which I will set forth this day before your eyes. † keep thyself therefore, and thy soul carefully. Forget not the words, that thine eyes have seen, and let them not fall out of thy hart all the days of thy life. Thou shalt teach them thy sons and thy nephews, † the day wherein thou didst stand before the Lord thy God in Horeb, when our Lord spoke to me, saying: Assemble unto me the people, that they may hear my words, and may learn to fear me all the time that they live on the earth, and may teach their children. † And you came to the foot of the mount, which burned even unto heaven: and there was in it darkness, and a clould and mist. † And our Lord spoke to you from the mids of the fire. The voice of his words you heard, and form you saw not at al. † And he showed you his covenant, which he commanded you to do, and the 
:: Here and in other places it is manifest that the commandments, called the Decalogue, are just ten.  ten words, that he wrote in two tables of stone. † And he commanded me at that time that I should teach you the ceremonies and judgements, which you should do in the Land, that you shall possess. † keep therefore your souls carefully. You saw not any similitude in the day, that our Lord spoke to you in Horeb from the mids of the fire: † lest perhaps deceived you might make you a graven similitude, or image of male or female, † the similitude of all cattle, that are upon the earth, or of birds, that fly under heaven, † and of creeping beasts, that move on the earth, or of fishes, that under the earth abide in the waters: † lest perhaps lifting up thine eyes to heaven, thou see the sun and the moon, and all the stars of heaven, and deceived by error thou adore and serve them, which the Lord thy God created to serve all nations, that are under heaven. † But you our Lord hath taken, and brought out of the iron furnace of Egypt, to have you his people by inheritance, as it is this present day. † And our Lord was angry with me for your words, and he swore 
:: Venial and least sins pass not with out temporal punishment.  that I should not pass over Jordan, nor enter into the excellent Land, which he will give you. † Behold I die 
:: This was also a mystery, that the old law, signified by Moses, could not bring to heaven, the true land of promise, but the law of Christ, signified by joshua. Theodoret, q. 43. in Deut.  in this ground, I shall not pass over Jordan: you shall pass, and possess the goodly landlord. † Beware lest at any time thou forget the covenant of the Lord thy God, which he hath made with thee: and make to thee a graven similitude of those things, which our Lord hath prohibited to be made: † because the Lord thy God is a consuming fire, jealous God. † If you shall beget sons and nephews, and abide in the Land, and being deceived make to you some similitude, committing evil before the Lord your God, to provoke him to wrarh: † I call this day heaven and earth witnesses, that you shall quickly perish from out of the Land, which being passed over Jordan you shall possess. You shall not dwell therein long time, but our Lord will destroy you, † and disperse you into all nations, and you shall remain a few among the nations, to the which our Lord will lead you. † and there you shall serve gods, that were framed with men's hand, wood and stone that see not, nor hear, nor eat, nor smell. † And when thou shalt seek there the Lord thy God, thou shalt find him: yet so, if thou seek him with all thy hart, and all tribulation of thy soul. † After that all the things aforesaid shall find thee, and in 
:: conversion of the Jews in the end of the world.  the latter time thou shalt return to the Lord thy God, and shalt hear his voice. † Because the Lord thy God is a merciful God: he will not leave thee, nor altogether destroy thee, nor forget the covenant, wherein he swore to thy fathers. † ask of the days of old, that have been before thy time from the day that God created man upon the earth, from one end of heaven to the other end thereof, if ever there was done the like thing, or it hath been known at any time, † that a people should hear the voice of God speaking out of the mids of fire, as thou hast heard, and lived: † if God so did that he went in, and took unto him a Nation out of the mids of nations, by temptations, signs, and wonders, by fight and strong hand, and stretched out arm, and horrible visions according to all things, that the Lord your God did for you in Egypt, thine eyes seeing it: † that thou mightest know that our Lord, he is God, and there is none other beside him, † from heaven he made thee to hear his voice, that he might teach thee. And in earth he showed thee his fire, very great, and thou didst hear his words out of the mids of the fire, † because he loved thy fathers, and chose their seed after them. And he brought thee out of Egypt, going before thee in his great power, † to destroy very great nations and stronger than thou at thy entering in, and to bring thee in, and give thee their land in possession, as thou seest this present day. † Know therefore this day, and think in thy hart that our Lord he is God in heaven above, and in the earth beneath, and there is none other. † keep his precepts and commandements, which I command thee: that it may be well with thee, and thy children after thee, and thou mayest remain a long time upon the Land, which the Lord thy God will give thee. † Then Moses separated three cities beyond Jordan at the east side, † that he might flee to them which should kill his neighbour not voluntarily, neither was his enemy a day or two before, and he might scape to some of these cities: † Bosor in the wilderness, which is situated in the champion country of the tribe of Reuben: and Ramoth in Galaad, which is in the tribe of Gad: and Golan in Basan, which is in the tribe of manasses. † This is the law, that Moses set before the children of Israel, † and these are the testimonies and ceremonies and judgements, which he spoke to the children of Israel, when they came out of Egypt, † beyond Jordan in the valley against the temple of Phogor in the land of Sehon king of the Ammorrheite, that dwelled in Hesebon, whom Moses' stroke. The children of Israel also coming out of Egypt † possessed his land, and the land of Og the king of Basan, the two Kings of the Amorrheites, which were beyond Jordan toward the rising of the sun: † from Aroer, which is situated upon the bank of the torrent Arnon, unto the mountain Zion, which is also Hermon, † all the plain beyond Jordan at the east side, unto the sea of the wilderness, and unto the foot of mount Phasga.  

ANNOTATIONS. CHAP. four  
2. You shall not add.] Moses' can not mean, that no more should be 
As other Scriptures are included in the law, so also Traditions are contained in the Scriptures.  written, nor commanded; for then the last chapter of this book, and the rest of the Bible should not have been written after his death; neither ought the priests or prophets to have commanded any thing not expressed in the law. And whereas Protestants say that all other Scriptures are included in the 
Brentius Kennisius Calvin.  law, or pertain to the explication or performance thereof: we also answer that unwritten Traditions both in the old and new Testament are likewise implied, included, or pertain to the explication or performance of the law. For even as the written doctrine of the prophets, yea and of Christ, and his Apostles, in general is contained in the law of Moses, so also are certain fasts, feasts, rites, ceremonies and other traditions proved and confirmed by general speeches and axioms written in holy Scriptures, as by our saviours words to his Apostles Luc. 10. He that heareth you, heareth me. S. Paul's to other Christians (1. Cor. 10.) other things when I come I will dispose (2. Thess 2.) Hold the traditions which you have learned: and the like. Whereupon S. Augustin 
The Church, commended by Scriptures, approveth Traditions.  Li. 1. count Crescon. c. 33. giveth this rule, that albeit an evident example can not be produced of holy Scripture, yet the truth of the same Scriptures is holden by us, when we do that pleaseth the whole Church, which the authority of Scriptures commendeth. The same he teacheth. Epist. 80. and in many other places. So do S. Epiphanius in compend. sides Cathol. S Hierom. Dialog. cont. Lucifer. c. 4. S. Chrysost, ho. 4. in 1. Thessaly 4. S. Basil. de Spiritu Sancto, c. 39 S. Ireneus li. 3. c. 4.    

CHAP. v The ten commandments are repeated and explained. 23. with commemoration of their dread and fear, When they heard the voice from the cloud, and saw the mountain burne.  
AND Moses called all Israel, and said to them: hear Israel the ceremonies & judgements, which I speak in your ears this day: learn them, and 
:: It is not enough to believe only, or to know the commandments, but necessary also to fulfil them in ●vor●e.  fulfil them in work. † The Lord our God made a covenant with us in Horeb. † Not with our fathers did he make the covenant, but with us at this present, and do live. † Face to face did he speak to us in the mount out of the mids of the fire. † I was arbiter and 
:: The title of mediator lawfully ascribed to God's lieutenant in ●●rth.  mediator betwixt our Lord and you at that time, to show you his words, for you feared the fire, and went not up into the mount, and he said: † I the Lord thy God, that brought thee out of the Land of Egypt out of the house of servitude. † Thou shalt not have strange gods in my sight. † “ Thou shalt not make to thee a thing graven, nor the similitude of any things, that are in heaven above, and that are in the earth beneath, and that abide in the waters under the earth. † Thou shalt not adore them, and thou shalt not serve them. For I am the Lord thy God, a jealous God, tendering the iniquity of the fathers upon the children unto the third and fourth generation to them that hate me, † and doing mercy upon many thousands to them that love me, and keep my precepts. † Thou shalt not usurp the name of the Lord thy God in vain: for he shall not be unpunished that taketh his name upon a vain thing. † observe the day of the Sabbath, to sanctify it, as the Lord thy God hath commanded thee. † Six days shalt thou work, and shalt do all thy works. † The seventh is the day of the Sabbath, that is, the rest of the Lord thy God. Thou shalt not do any work therein, thou, and thy son and daughter, man servant and woman servant, and ox, and ass, and all thy cattle, and the stranger that is within thy gates: that thy man servant may rest, and thy woman servant, even as thyself. † Remember that thou also diddest serve in Egypt, and the Lord thy God brought thee out from thence in a strong hand, and stretched out arm. Therefore hath he commanded thee that thou shouldest observe the Sabbath. † Honour thy father and mother, as our Lord thy God hath commanded thee, that thou mayst live a long time, and it may be well with thee in the Land, which the Lord thy God will give thee. † Thou shalt not murder. † Neither shalt thou commit adultery. † And thou shall not steal. † Neither shalt thou speak against thy neighbour false testimony. † Thou shalt not covet thy neighbour's wife: 
:: coveting as other man's wife, and coveting his goods, differ as much, as the exterior acts of adultery and of theft. And so these two commandments are as distinct as the former two.  Nor house, nor field, nor man servant, nor woman servant, nor ox, nor ass, and all things that are his. † These words spoke our Lord to all your multitude in the mount, out of the mids of the fi●e and the cloud, and the darkness, with a loud voice, adding nothing more: and he wrote them in the two tables of stone, which he delivered unto me. † And you after you heard the voice out of the mids of the darkness, and saw the mount burn, came to me all the princes of the tribes and the elders, and you said: † Behold the Lord our God hath showed us his majesty and greatness, for we have heard his voice out of the mids of the fire, and have proved this day that God speaking with man, man hath lived. † Why shall we die therefore, and this exceeding great fire devour us? For if we hear the voice of the Lord our God any more, we shall die. † What is all flesh, that it should hear the voice of the living God, who speaketh out of the mids of the fire as we have heard, and may live? † approach thou rather: and hear all things that the Lord our God shall say to thee: and thou shalt speak to us, and we hearing will do them. † Which when our Lord had heard, he said to me: I have heard the voice of the words of this people, which they spoke to thee: they have spoken all things well. † Who shall give them to have such a mind, that they would fear me, and keep all my commandements at all time, that it may be well with them and with their children for ever? † go and say to them: return into your tents. † But thou stand here with me, and I will speak to thee all my commandements, and ceremonies and judgements: which thou shalt teach them, that they may do them in the Land, which I will give them in possession. † keep therefore and do the things which our Lord God hath commanded you: you shall not decline neither to the right hand, nor to the left: † but the way that the Lord your God hath commanded shall you walk, that you may live, and it may be well with you, and your days may be prolonged in the land of your possession.  

ANNOTATIONS. CHAP. V.  
8. Thou shalt not make.] If our adversaries would quietly consider the coherence of the holy text, they might easily see, that this prohibition of making, and worshipping the similitude of any creature, pertaineth to the 
Images of Idols forbidden, but not of other things.  former sentence: Thou shalt not have strange gods: more particularly forbidding either to make idols, or to worship such as others make; and that with commination, because our Lord is a jealous God, and will not suffer his honour to be given to any creature. But other Images were made in the old Testament, by God's commandment, and likewise Images of Christ and his saints are lawful and profitable among Christians. as before is noted. Exod. 20.    

CHAP. vi God is diligently to be served, and loved with thy whole hart, thy whole soul, and whole strength. Al his precepts, ceremonies and judgements must be carefully kept, and commended to posterity.  
THESE are the precepts, and ceremonies, and judgements, which the Lord your God commanded that I should teach you, and you should do them in the Land, whereunto you pass over to possess it: † that thou mayest fear the Lord thy God, and keep his commandements and precepts, which I command thee, and thy sons, and nephews, all the days of thy life, that thy days may be prolonged. † hear Israel, and observe that thou do the things which our Lord hath commanded thee, and it may be well with thee, and thou mayest be greatly multiplied, as the Lord God of thy fathers hath promised thee a land flowing with milk and honey. † hear Israel, The Lord our God, is one Lord. † Thou shalt love the Lord thy God with thy whole hart, and with thy whole soul, and with thy whole strength. † And these words, which I command thee this day, shall be in thy hart: † and thou shalt tell them to thy children, and thou shalt meditate sitting in thy house, and walking on thy journey, sleeping, and rising. † And thou shalt bind them as a sign on thy hand, and they shall be & shall move between thine eyes, † and thou shalt write them in the entry, and on the doors of thy house. † And when the Lord thy God shall have brought thee into the Land, for the which he swore to thy father's Abraham, Isaac, and Jacob: and shall have given thee great and goodly cities, which thou didst not build, † houses full of all riches, which thou didst not erect, cisterns which thou didst not dig, vineyards and oliveyardes, which thou didst not plant, † and thou shalt have eaten and be full: † take heed diligently lest thou forget our Lord, that brought thee out of the Land of Egypt, out of the house of sevitude. Thou shalt fear the Lord thy God, and 
:: Some adoration agreeth to creatures, but service of Latria to God only S. Aug. q 61. in Gen.  him only shalt thou serve, and by his name shalt thou swear. † You shall not go after the strange gods of all Nations, that are round about you: † because the Lord thy God is a jealous God in the mids of thee: lest sometime the fury of the Lord thy God be wrath against thee, and take thee away from the face of the earth. † Thou shalt not tempt the Lord thy God, as thou didst tempt him in the place of tentation. † keep the precepts of the Lord thy God, and the testimonies and ceremonies, which he hath commanded thee: † And doé that which is pleasant and good in the sight of our Lord, that it may be well with thee: and entering in thou mayest possess the goodly Land, whereof our Lord swore to thy fathers, † that he would destroy all thy enemies before thee, as he hath spoken. † And when thy son shall ask thee to morrow, saying: What mean these testimonies, and ceremonies, and judgements, which the Lord our God hath commanded us? † thou shalt say to him: We were the bondmen of Pharaoh in Egypt, and our Lord brought us out of Egypt in a strong hand: † and he did signs & wonders great and very sore in Egypt against Pharaoh, and all his house, in our sight, † and he brought us out from thence, that being brought in he might give us the Land, whereupon he swore to our fathers. † And our Lord commanded that we should do all these ordinances, and should fear the Lord our God, that it might be well with us all the days of our life, as it is at this day. † And he will be merciful to us, if we keep and do all his precepts before the Lord our God, as he commanded us.   

CHAP. VII. No league nor fellowship to be had with the Gentiles: 5. but their altars, groves, and all their idols to be destroyed. 17. God promiseth victories to his people, willing them to trust in him, and serve him.  
WHEN the Lord thy God shall have brought thee into the land, which thou dost enter in to possess, and shall have destroyed many Nations before thee, the Hetheite, and the Gergezeite, and the Amorrheite, and the Chananeite, and the Pherezeite, and the heveite, and the jebuseite, seven nations of much greater number than thou art, and stronger than thou: † and the Lord thy God shall have delivered them to thee, thou shalt strike them unto utter destruction. Thou shalt not make league with them, nor pity them, † nor make marriages with them. Thy daughter thou shalt not give to his son, nor take his daughter for thy son: † for he will seduce thy son, that he follow not me, and that he rather serve strange gods, and the fury of our Lord will be wrath, and shall quickly destroy thee. † But these things rather you shall do to them: overthrow their altars, and break their statuees, and cut down their groves, and burn their sculptiles. † Because thou art a holy people to the Lord thy God. The Lord thy God hath chosen thee, to be his peculiar people of all peoples, that are upon the earth. † Not because you passed all nations in number, is our Lord joined unto you, and hath chosen you, whereas you are fewer than all people's: † but because our Lord hath loved you, and hath kept the oath, which he swore to your fathers: and hath brought you forth in a strong hand, and redeemed you from the house of servitude, out of the hand of Pharaoh the king of Egypt. † And thou shalt know 
Not withstanding this commination, God ofrentimes differreth punishment, expecting the sinner's repentance.  that the Lord thy God, he is a strong and faith full God, keeping his covenant and mercy to them that love him, and to them that keep his precepts, unto a thousand generations: † and rendering forthwith to them that hate him, so that he destroyeth them, and differreth no longer,:: immediately rendering to them that they deserve. † keep therefore the precepts and ceremonies and judgements, which I command thee this day to do them. † God's 
:: promises conditional, if his people serve him.  If after thou hast heard these judgements, thou keep and do them, the Lord also thy God will keep the covenant unto thee, and the mercy which he swore to thy fathers: † and he will love and multiply thee, and will bless the fruit of thy womb, and the fruit of thy land, thy corn, and vintage, oil, and herds, the flocks of thy sheep upon the Land, for the which he swore to thy fathers that he would give it thee. † Blessed shalt thou be among all people's. There shall be none barren with thee of neither sex, as well in men as in thy flocks. † Our Lord will take away from thee all disease: and the sore infirmities of Egypt, which thou knowest, he will not bring upon thee, but upon all thine enemies. † Thou shalt devour all the peoples, which the Lord thy God will gene thee. Thine eye shall not spare them, neither shalt thou serve their gods, lest they be the ruin of thee. † If thou say in thy hart: These nations are more than I, how shall I be able to destroy them? † fear not, but remember what the Lord thy God did to Pharaoh and to all the Egyptians, † the exceeding great plagues, which thine eyes saw, and the signs and wonders, and the strong hand, and the stretched out arm, that the Lord thy God might bring thee forth: so will he do to all peoples, whom thou fearest. † moreover hornets also will the Lord thy God send upon them, until he destroy and consume all that escaped thee, and can hide themselves. † Thou shalt not fear them, because the Lord thy God is in the mids of thee, a mighty God and terrible: † he will consume these nations in thy sight by little and little and by parts. Thou mayest not destroy them all together: lest perhaps the beasts of the earth multiply against thee. † And the Lord thy God will give them in thy sight: and will kill them until they be utterly destroyed. † And he will deliver their Kings into thy hands, and thou shalt destroy their names under heaven: no man shall be able to resist thee, until thou destroy them. † Their sculptiles thou shalt burn with fire: thou shalt not covet the silver and gold, whereof they were made, neither shalt thou take to thee any thing thereof, lest thou offend, because it is the abomination of the Lord thy God. † Neither shalt thou bring in aught of the Idol into thy house, lest thou become anathema, as also that is. As filthiness thou shalt detest it, and as uncleanness and filth thou shalt account it abominable, because it is anathema.   

CHAP. VIII. The people is put in mind of afflictions which happened in the desert, and of benefits as well past, as promised▪ 11. to the end they love and serve God more effectually.  
EVERY commandment, that I command thee this day, take diligent heed that thou do it: that you may live, and be multiplied, and entering in may possess the Land, for the which our Lord swore to your fathers. † And thou shalt remember all the journey, through the which the Lord thy God hath brought thee forty years by the desert, that he might afflict and prove thee, and that the things that were in thy hart might be made known, whether thou wouldst keep his commandements or not. † He afflicted thee with penury, and gave thee for meat Manna, which thou knewest not nor thy fathers: for to show unto thee that 
:: God is able to make food of what he pless, or to sustain men without ●●cate.  not in bread only a man live, but in every word that proceedeth from the mouth of God. † Thy raiment, wherewith thou wast covered, hath not decayed for age, and thy foot is not worn, lo this is the fourtith year. † That thou mayest recount in thy hart, that as a man disciplineth his son, so the Lord thy God hath disciplined thee, † that thou▪ shouldest keep the commandements of the Lord thy God, & walk in his ways, and fear him. † For the Lord thy God will bring thee in unto a good land, a land of rivers & waters and of fountains: in the plains whereof and mountains deep floods gush out: † a land of wheat, of barley & vineyards, wherein fig trees and pomegranates, and oliveyardes do grow: a land of oil and honey. † Where without any penutie thou shalt eat thy bread, and enjoy abundance of all things: whose stones are iron, and out of the mountains thereof are digged metals of brass: † that when thou hast eaten, and art full, thou mayest bless the Lord thy God for the excellent land, which he hath given thee. † observe, and beware lest at any time thou forget the Lord thy God, and neglect his commandements and judgements and ceremonies, which I command thee this day: † lest after thou hast eaten and art filled, hast built goodly houses, and dwelled in them, † and shalt have herds of oxen and flocks of sheep, of gold and silver, and of all things plenty, † thy hart be lifted up, and thou remember not the Lord thy God, that brought thee out of the Land of Egypt, out of the house of servitude: † and was thy conductor in the huge and terrible wilderness, wherein was the serpent burning with his breath, and the scorpion and 
:: A serpent less than a scorpion, making those whom he biteth to die of thirst Sol●●us in polyhist. cap. de Africa.  the dipsas, and no waters at all: who brought forth rivers out of the hardest rock, † and fed thee with Manna in the wilderness, which thy fathers knew not. And after he had afflicted and proved thee, at the last he had mercy upon thee, † lest thou shouldest say in thy hart: mine own force, and the strength of mine own hand, have archieued all these things for me. † But remember the Lord thy God, that he hath given thee strength, that he might fulfil his covenant, concerning which he swore to thy fathers, as this present day showeth. † But if forgetting the Lord thy God, thou shalt follow strange gods, and shalt serve and adore them: behold now I foretell thee that thou shalt perish utterly. † As the Nations, which our Lord destroyed at thine entry, so shall you also perish, if you be disobedient to the voice of the Lord your God.   

CHAP. IX. Lest they should impute the victories (which they shall have) to themselves, 6. they are put in mind of their often provoking God's wrath, 12. by idolatry, 22. by murmuring, by concupiscence, by contempt, and other sins. 25 for which they should have been destroyed, but God spared them for his prou●●se made to Abraham Isaeac and Jacob.  
HEAR Israel: Thou shalt go over Jordan this day; to possess very great nations and stronger than thyself, huge cities, and walled 
:: holy Scripture useth the figure Hyperbola, following the vulgar manner of speaking as well to help the understanding, as to move affection in great and extraordinary things.  even unto heaven, † a great people and tall, the sons of the Enacims, whom thou hast seen, and heard, against whom no man is able to resist. † Thou shalt know therefore this day that the Lord thy God himself will pass over before thee, a devouring and consuming fire, who shall destroy and abolish and bring them to nothing before thy face quickly, as he hath spoken to thee. † Say not in thy hart, when the Lord thy God shall have destroyed them in thy sight: For my justice hath our Lord brought me in to possess this land, whereas these nations were destroyed for their impieties. † For not because of thy justices, and equity of thy hart dost thou enter in to possess their lands: but because they have done impiously, at thy entering in they are destroyed: and that our Lord might accomplish his word, which by oath he promised to thy father's Abraham, Isaac, and Jacob. † Know therefore that not for thy justices hath the Lord thy God given thee this excellent land in possession, whereas thou art a very stiff necked people. † Remember, and forget not how thou didst provoke the Lord thy God to wrath in the wilderness. From the same day, that thou camest out of Egypt unto this place, thou hast always contended against our Lord. † For in Horeb also thou didst provoke him, and being wrath he would have destroyed thee, † when I went up into the mount, to receive the tables of stone, of the covenant which our Lord made with you: and I continued in the mount forty days and nights, not eating bread, nor drinking water. † And our Lord gave me two tables of stone written with the singer of God, and containing all the words that he spoke to you in the mount from the mids of the fire, when the assembly of the people was gathered. † And when forty days were passed, and as many nights, our Lord gave me the two tables of stone, the tables of covenant, † and he said to me, Arise, and go down from hence quickly: for thy people, which thou didst bring out of Egypt, have quickly forsaken the way, that thou hast showed them, and have made them 
:: The similitude of a calf and called it their god. Exed. 32.  a molten idol. † And again our Lord said to me: I see that this people is stiff necked: † suffer me that I may destroy them, and abolish their name from under heaven, and may set thee over a Nation, that is greater and stronger than this. † And when I came down from the burning mount, and held the two tables of covenant with both hands, † and saw that you had sinned to the Lord your God, and had made you a molten calf, and had quickly forsaken his way, which he had showed you: † I cast the tables out of my hands, and broke them in your sight. † And I fell down before our Lord as before, forty days and nights not eating bread, not drinking water, for all your sins, which you committed against our Lord, and provoked him to wrath: † for I feared his indignation and anger, wherewith being moved against you, he would have destroyed you. And our Lord heard me this time also. † Against Aaron also being exceeding angry, he would have destroyed him, and for him, in like manner did I pray. † And your sin that you had committed, that is, the calf, I took, and burned it with fire, and breaking it into pieces, and bringing it wholly into dust, I threw it into the torrent, that descendeth from the mount. † In the burning also and in the tentation, and in the sepulchers of concupiscence you provoked our Lord: † and when he sent you from Cadesbarne, saying. Go up, and possess the Land, that I have given you, and you contemned the commandment of your Lord God, and did not believe him, neither would you hear his voice: † but were always rebellious from the day that I began to know you. † And I lay before our Lord forty days and nights, in the which I humbly besought him, that he would not destroy you as he had threatened: † and praying I said: Lord God, destroy not thy people, and thine inheritance, which thou hast redeemed in thy greatness, whom thou didst bring out of Egypt in a strong hand. † Remember thy servants Abraham, Isaac, and Jacob: regard not the stubbournes of this people, and his impiety and sin: † lest perhaps the inhabitants of the land, out of which thou hast brought us, say; The Lord could not bring them in unto the Land, that he promised them, and he hated them: therefore did he bring them forth, that he might kill them in the wilderness. † Which are thy people and thine inheritance, whom thou didst bring forth in thy great strength, and in thy stretched out arm.   

CHAP. X. Moses receiving the second tables of the ten commandments, and making an ark put them therein. 6. with mention of certain places where the children of Israel had camped, of Aaron's death, and to the Levites offices, and possesstons, 12. be inculcateth the fear and love of God, and the keeping of his precepts. 16. namely to circumcise the hart. 19 to love strangers 20. and not to serve, nor swear by false gods.  
AT that time our Lord said to me: hew thee two tables of stone, as the former were, and come up to me into the mount: and thou shalt make an ark of wood, † and I will write in the tables the words that were in them, which before thou didst break, and thou shalt put them in the ark. † I made therefore an ark of the wood Settim. And when I had hewed two tables of stone like to the former, I went up into the mount, having them in my hands. † And he wrote in the tables, according as he had written before, the ten words, which our Lord spoke to you in the mount from the mids of the fire, when the people was gathered: and he gave them to me. † And returning from the mount, I came down, and put the tables into the ark, that I had made, which are there till this present, as our Lord commanded me. † And the children of Israel removed their camp from Beroth of the children of Jacan into 
:: This Mosera where Aaron died, is more commonly called Hor. Num. 20. &. 33.  Mosera, where Aaron died and was buried, for whom, Eleazar his soon did the function of priesthood. † Thence they came into Gadgad: from the which place departing, they camped in Jetebatha, in a Land of waters and torrentes. † At that time he separated the tribe of Levi, to carry the ark of the covenant of our Lord, and to stand before him in the ministery, and to bless in his name until this present day. † For the which cause Levi had no part, nor possession with his brethren: because our Lord himself is his possession, as the Lord thy God promised him. † And I stood in the mount, as before, forty days and nights: and our Lord heard me this time also, and would not destroy thee. † And he said to me: go, and march before the people, that they may enter, and possess the Land, which I swore to their fathers that I would deliver to them. † And now Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God, and walk in his ways, and love him, and serve the Lord thy God with all thy hart, and with all thy soul: † and keep the commandements of our Lord, and his ceremonies, which I command thee this day, that it may be well with thee? † Behold heaven is the Lords thy God, and the heaven of heaven, the earth and all things that are in it. † And yet to thy fathers was our Lord joined, and he loved them, and chose their seed after them, that is to say you, from all Nations, as this day it is proved. † Circumcise therefore the prepuce of your hart, and your neck indurate no more: † because the Lord your God he is the God of gods, and the Lord of Lords, a great God and mighty, and terrible, that accepteth not person nor gifts. † He doth judgement to the pupil and the widow, loveth the stranger, and giveth him victual & raiment. † And do you therefore love strangers because you also were strangers in the Land of Egypt. † Thou shalt fear the Lord thy God, and serve him only: to him thou shalt cleave, and When 
:: just cause requireth an oath, it must be made in the name of God, not of false gods.  shalt swear in his name. † He is thy praise, and thy God, that hath done for thee these great and terrible things, which thine eyes have seen. † In seventy souls did thy fathers go down into Egypt: and behold now the Lord thy God hath multiplied thee as the slarres of heaven.   

CHAP. XI. For the benefits of God (whereof some are repeated, and others promised) the Israelites are bound to love him. 16. but if they forsake him he threateneth punishments, 26. proposing benediction and malediction as they shall deserve.  
LOVE therefore the Lord thy God, and observe his precepts and ceremonies, his judgements and commandmentes at all time. † Know this day the things that your children know not, who saw not the discipline of the Lord your God, his great doings and strong hand, and stretched out arm, † the signs and works which he did in the mids of Egypt to Pharaoh the king, and to all his land, † and to all the host of the Egyptians, and to their horses and charriottes: how the waters of the red sea covered them, when they pursued you, and how our Lord destroyed them until this present day: † and to you what things he hath done in the wilderness, till you came to this place: † and to Dathan and Abiron the sons of Eliab, which was the son of Reuben: whom the earth opening her mouth swallowed up with their houses and tabernacles, and all their substance, which they had in the mids of Israel. † Your eyes have seen all the great works of our Lord, that he hath done, † that you may keep all his commandements, which I command you this day, and may enter in, and possess the Land, to the which you enter, † and may live in it a great time: which our Lord by oath promised to your fathers, and to their seed, flowing with milk and honey. † For the Land, which thou goest to possess, is not as the Land of Egypt, which thou camest out of, where when the seed is sown, waters are brought in to water it after the manner of gardens. † but it is hilly and champion, expecting rain from heaven. † which the Lord thy God doth always visit, and his eyes are on it from the beginning of the year unto the end thereof. † If than you obey my commandements, which I command you this day, that you love the Lord your God, and serve him with all your hart, and with all your soul: † he will give rain to your Land 
:: rain after seeding and before harvest signifieth God's grace first stirring up the soul, and assisting the same to the end.  the timely and the lateward, that you may gather your corn, and wine, and oil, † and hay out of the fields to feed your cattle, and that yourselves may eat and be filled. † Beware lest perhaps your hart be deceived, and you departed from our Lord, and serve strange gods, and adore them: † and our Lord being wrath shut up heaven, and the rain come not down, nor the earth give her spring, and you perish quickly from the excellent Land, which our Lord will give you † Put these my words in your hearts and minds, and hang them for a sign on your hands, and place them between your eyes. † Teach your children that they meditate them, when thou sittest in thy house, & walkest on the way, and liest down and risest up. † Thou shalt write them upon the posts and gates of thy house: † that thy days may be multiplied, and the days of thy children in the Land, which our Lord swore to thy fathers, that he would give it them as long as the heaven hangeth over the earth. † For if you keep the commandements which I command 
The second lesson in mass on Imber Saturday in Lent  you, and do them, that you love the Lord your God, and walk in all his ways, cleaving to him, † our Lord will destroy all these nations before your face, and you shall possess them, which are greater and stronger than you. † every place, that your foot shall tread, shall be yours. From the desert, and from Libanus, from the great river Euphrates unto the west sea shall be your borders. † None shall stand against you: your terror and fear shall the Lord your God give upon all the land that you shall tread, as he hath spoken to you. † Behold I set forth in your sight this day 
:: God worketh, and we cooperate, for he taketh not away, but helpeth free wil S. Aug. q. 15. in Deut.  benediction and malediction: † benection, if you obey the commandements of the Lord your God, which I command you this day: † malediction, if you obey not the commandements of the Lord your God, but revolt from the way, which now I do show you, and walk after strange gods, which you know not. † And when the Lord thy God shall have brought thee into the Land, to the which thou goest to inhabit, thou shalt put the benediction upon mount Garizim, the malediction upon mount Hebal: † which are beyond Jordan behind the way that bendeth to the going down of the sun in the Land of the Chananeite, which dwelleth in the champion country against Galgala, which is beside the valle that reacheth and entereth far. † For you shall pass over Jordan, to possess the Land, which the Lord your God will give you, that you may have and possess it. † See therefore that you fulfil the ceremonies and judgements, which I shall set this day in your sight.   

CHAP. XII. All idolatry, and whatsoever appertaineth thereto must be destroyed. 5. Sacrifices, tithes, and donaries must be offered in the special place, 15. Eating flesh they must not eat the blood. 29. In no case to imitate the idolatry of gentiles.  
THESE are the precepts and judgements, that you must do in the Land, which the Lord God of thy fathers will give thee, to possess it all the days, that thou shalt go upon the earth. † subvert all places, wherein the nations, which you shall possess, worshipped their gods upon the high mountains, and hills, and under every tree full of leaves. † overthrow their altars, and break their statues, their groves burn with fire, and their Idols hew all to pieces: destroy their names out of those places. † You shall not do so to the Lord your God: † but 
:: Peculiar place appropriate to God's service.  to the place, which the Lord your God hath chosen of all your tribes, to put his name there and to dwell in it, shall you come: † and shall offer in that place your holocaustes and victims, the tithes and first fruits of your hands, and your vows and donaries, the first borne of your oxen and sheep. † And you shall eat there in the sight of the Lord your God: and you shall rejoice in all things, whereunto you shall put your hand, you and your house, wherein the Lord your God hath blessed you. † You shall not do there the things, that we do here this day 
:: In the dese●● they could not observe the ceremonies of the Law: but coming to rest they were bound to keep all one set form of holy rites.  every man that which seemeth good to himself. † For until this present time you are not come to rest, and to the possession, which the Lord your God will give you. † You shall pass over Jordan, and shall dwell in the Land, which the Lord your God will give you, that you may have rest from all enemies round about: and may dwell without all fear, † in the place, which the Lord your God shall choose, that his name may be therein. Thither shall you bring all the things, that I command you, holocaustes, and hosts, and tithes, and the first fruits of your hands: and whatsoever is the principal in the gifts, that you shall vow to our Lord. † There shall you feast before the Lord your God, you and your sons and daughters, men servants and women servants, and the Levite, that dwelleth in your cities▪ for he hath no other part and possession among you. † Beware thou offer not thy holocaustes in every place, that thou shalt see: † but in that, which our Lord shall choose, in one of thy tribes shalt thou offer hosts, and shalt do what things soever I command thee. † But if thou wilt eat, and the eating of flesh delight thee, kill, and eat according to the blessing of the Lord thy God, which he hath given thee in thy cities: whether it be unclean, that is to say, blemished and feeble: or clean, that is to say, sound and without blemish, such as is lawful to be offered, as the doa and the hart, shalt thou eat it, † only without eating of the blood, which thou shalt power out upon the earth as water. † Thou canst not eat in thy towns the tithe of thy corn, and wine, and oil, the first borne of thy herds and cattle, and all things that thou vowest, and that thou wilt offer voluntarily, and the first fruits of thy hands: † but before the Lord thy God shalt thou eat them in the place, which the Lord thy God shall choose, thou and thy son and thy daughter, and man servant, and woman servant, and the Levite, that dwelleth in thy cities: and thou shalt rejoice and be refreshed before the Lord thy God in all things, whereunto thou shalt extend thy hand. † Take heed thou forsake not the Levite all the time that thou livest in the land. † When the Lord thy God shall have dilated thy borders, as he hath spoken to thee, and thou wilt eat the flesh, that thy soul desireth: † and if the place be far of, which the Lord thy God shall choose, that his name may be there, thou shalt kill of the herds and cattle, which thou hast as I have commanded thee, and shalt eat in thy towns, as it pleaseth thee. † As the doa is eaten and the hart, so shalt thou eat them: both the clean and unclean shall eat in common. † This only beware, that thou eat not the blood, for their blood is for the soul: and therefore thou must not eat the soul with the flesh: † but upon the earth thou shalt▪ pour it as water, † that it may be well with thee and thy children after thee, when thou shalt do that which pleaseth in the sight of our Lord. † But the things which thou hast sanctified, and vowed to our Lord, thou shalt take up, and shalt come to the place, which our Lord shall choose: † and shalt offer thy oblations the flesh and the blood upon the altar of the Lord thy God: the blood of thy hosts thou shalt power on the altar: and the flesh thyself shalt eat. † observe and hear all things that I command thee, that it may be well with thee and thy children after thee for ever, when thou shalt do that which is good and pleasing in the sight of the Lord thy God. † When the Lord thy God shall have destroyed before thy face the nations, that thou interest in to possess, and thou shalt possess them, and dwell in their land: † beware lest thou imitate them, after they be subverted at thy entering in, and thou require their ceremonies, saying: As these nations have worshipped their gods, so will I also worship. † Thou shalt not do in like manner to the Lord thy God. For all the abominations, that our Lord doth abhor, have they done to their gods, offering their sons and daughters, and burning them with fire. † What I command thee,▪ that only do to our Lord: neither add any thing, nor diminish.  

ANNOTATIONS. CHAP. XII.  
32 That only do to our Lord.] Whereas the Gentiles offered their sons and 
No hosts lawful in sacrifice but such as the law appointed  daughters (v. 31.) and other abominable sacrifices to Idols, God commandeth his people to offer those things only, which are prescribed by the law, and neither to imolate any other thing, nor exclude any thing appointed by the same law for sacrifice. As for other precepts, it is likewise forbidden to add or diminish any thing that may corrupt the law: but was ever lawful for Superiors, 
New precepts may be added, not contrary to the former.  to add more precepts agreeable, and not contrary to the former. So King David established a new law that such as stayed with the baggage, should have like portion of the pray, with those that fought in battle. 1. Reg. 30. And our saviour by his presence (Joan 10▪) approved the feast of dedication, instituted long after Moses' law. 1. Machab, 4.    

CHAP. XIII. False Prophets must be slain, 6. how near soever they be in kindred, or freindshipe. 12. The whole city that shall permite false doctrine must be utterly destroyed, men, beasts, and all movables, and never be built again.  
IF there rise in the mids of thee a prophet, or one that saith he hath seen a dream, and foretell a sign and a wonder, † and it come to pass which he spoke, and he say to thee: 
:: novelty in Religion is a mark of idolatry or heresy.  Let us go, and follow strange gods, which thou knowest not, and let us serve them: † thou shalt not hear the words of that prophet or dreamer: for the Lord your God tempteth you, that it may appear whether you love him or no, with all your hart, and with all your soul. † follow the Lord your God, and fear him, and keep his commandements, and hear his voice: him you shall serve, and to him you shall cleave. † And that prophet or forget of dreams shall be slain: because he spoke that he might avert you from the Lord your God, which brought you out of the Land of Egypt, and redeemed you from the house of servitude: that he might make thee to err from the way, that the Lord thy God commanded thee: and thou shalt take away the evil out of the mids of thee. † If thy brother the son of thy mother, or thy son or daughter, or thy wife that is in thy bosom, or thy friend, whom thou lovest as thy soul, will persuade thee secretly, saying: Let us go, and serve strange gods, which thou knowest not, nor thy fathers, † of all nations round about, that be nigh or far, from the beginning unto the end of the earth, † consent not to him, nor hear him, neither let thine eye spare him to pity and hide him, † but 
:: every private man is not commanded, nor warrented by this to kill: but every one is bound to inform the Magistrate, and so by order of justice to proceed against the wicked.:: Such as will not endure discipline are called children of Be●lial, that is, without yoke.  forthwith thou shalt kill him▪ let thy hand be first upon him, and after thee all the people lay hand on him. † With stones shall he be stoned to death: because he would have withdrawn thee from the Lord thy God, which brought thee out of the Land of Egypt, from the house of servitude: † that all Israel hearing may fear, and may do no more any thing like to this. † If in one of thy cities, which the Lord thy God shall give thee to inhabit, thou hear some say: † There are gone forth:: children of Belial out of the mids of thee, and have averted the inhabitants of their city, and have said: Let us go, and serve strange gods which you know not: † inquire carefully, and diligently, the truth of the thing being looked into, if thou find it certain that is said, and that this abomination is in act committed, † thou shalt forthwith strike the inhabitants of that city in the edge of the sword, and shalt destroy it and all things that are in it, unto the very beasts. † What stuff also soever there is, thou shalt gather together in the mids of the streares thereof, and shalt burn it with the city itself, so that thou consume all things to the Lord thy God, and it be a heap for ever: it shall be built no more, † and there shall nothing stick in thy hand of that anathema: :: that our Lord may be turned from the wrath of his fury, and may have mercy on thee, and multiply thee as he swore to thy fathers, † when thou shalt hear the voice of the Lord thy God, keeping all his precepts, which I command thee this day, that thou mayest do that which is pleasing in the sight of the Lord thy God.   

CHAP. XIIII. Gentiles manner of mourning for the dead is prohibited. 3. Likewise to eat things unclean, with mention of certain clean and unclean beasts, 9 fishes, 11. and birds. 21. Also precepts of piety, clemency, paying tithes, first fruits, 27. nourishing of levites, strangers, orphans, and widows.  
BE YE the children of the Lord your God: you shall not cut yourselves, nor make bauldnes for the dead. † because thou art a holy people to the Lord thy God: and he chose thee to be his peculiar people of all nattions, that are upon the earth. † eat not the things that are unclean. † This is the beast, that you ought to eat, The ox, and the sheep, and the goat, † the hart and the doa, the buffle, the chamois, the pygargue, the wild beef, the cameloparde. † every beast, that divideth the hoof in two parts, and cheweth the cud, shall you eat. † But of them, that chew the cud, and divide not the hoof, these you shall not eat, as the camel, the hare, the cherogril: because they chew the cud, and divide not the hoof, they shall be unclean to you. † The swine also because it divideth the hoof, and cheweth not the cud, shall be unclean▪ their flesh you shall not eat, and their carcases you shall not touch. † These shall you eat of all that abide in the waters: Such as have fins and scales, eat: † them that are without fins and scales, eat not, because they are unclean. † all birds that are clean eat. † The unclean eat not: to wit, the eagle, and the gripe, and the osprey, † the ringtaile, and the vulture and kite according to their kind: † and all of the ravens kind, † and the ostrich, and the owl, and the stern, and the hawk according to his kind: † the herodian and the swan, and the stroke, † and the diver, the porphyrion, and nightcrow, † the onocratal, and the charadrion, every one in their kind: the lapwing also and the bat. † And all that creepeth and hath little wings, shall be unclean, and shall not be eaten. † all that is clean, eat. † But whatsoever is dead of itself, eat not thereof. 
:: If these things were unclean by nature they were not lawful for any nation to eat, but being only forbid to the Jews showeth, that this prohibition was ceremonial, only for that time and people.  To the stranger, that is within thy gates, give it to eat, or sell it to him: because thou art the holy people of our Lord thy God. Thou shalt 
:: all show of cruelty to be avoided. Mystically this presigured, that Christ (for the similitude of sinful flesh signified by a kid) should not be slain in his infancy. ●. Tho. 1. 2. q. 102. ●. 6. ad 4.  not boil a kid in the milk of his dam. † The tenth part thou shalt separate of all thy fruits that spring in the earth every year, † and thou shalt eat in the sight of our Lord thy God in the place, which he shall choose, that his name may be invocated therein, the tithe of thy corn, and wine, and oil, and the first borne of thy herds and sheep: that thou mayest learn to fear our Lord thy God at all time. † But when the way, and the place which our Lord thy God shall choose, are far, and he hath blessed thee, and thou canst not carry all these things thither, † thou shalt sell, and bring all into a price, and shalt carry it in thy hand, and shalt go to the place, which our Lord thy God shall choose: † and thou shalt buy with the same money whatsoever pleaseth thee, either of herds, or of sheep, wine also and sicere, and all that thy soul desireth: and thou shalt eat before our Lord thy God, and shalt feast, thou and thy house: † and the Levite that is within thy gates, beware thou forsake him not, because he hath no other part in thy possession. † The third year thou shalt separate an other tenth of all things, that grow to thee at that time: and shalt lay it up within thy gates. † And the Levite shall come that hath no other part nor possession with thee, and the stranger and pupil and widow, that are within thy gates, and shall eat and be filled: that our Lord thy God may bless thee in all the works of thy hands that thou shalt do.   

CHAP. XV. Remission of dibtes in the seventh year to the israelites, but not to strangers. 4. Albeit there will always be some poor, yet they must so lend to their needy brethren, that none be forced to beg. 12. About servant that is an hebrew must be set free in the seventh year, 16. except he desire to serve still. 19 The firstborn in all cattle must be consecrated to God, without making private profit thereof.  
IN the seventh year thou shalt make a remission, † which shall be celebrated in this order. He to whom any thing is owing of his friend or neighbour and brother, can not ask it again, because it is the year of remission of our Lord. † Of the seiourner and stranger thou shalt exact: of thy country man and neighbour thou shalt not have power to require it. † And 
:: The Israelites were bound to do their endeavour that none should be needy among them: notwithstanding for exercise of love & charity God's providence suffered some to be poor. ●. 7. &. 11.  needy person and beggar there shall be none among you: that our Lord thy God may bless thee in the land, which he will give thee in possession. † Yet so if thou hear the voice of our Lord thy God, and keep all things that he hath bid, and which I command thee this day, he will bless thee, as he hath promised. † Thou shalt lend to many nations, and thyself shalt borrow of no man. Thou shalt have dominion over very many nations, and no man shall have dominion over thee. † If one of thy brethren that abideth within the gates of thy city in the land, which our Lord thy God will give thee, come to poverty: thou shalt not harden thy hart, nor close thy hand, † but shalt open it to the poor man, and shalt lend him, that which thou perceivest he hath need of. † Beware lest perhaps an impious cogitation steal in upon thee, and thou say in thy hart: The seventh year of remission draweth nigh; & turn away thy eyes from thy poor brother denying to lend him that which he asketh: lest he cry against thee to our Lord, and 
:: He that can and will not feed his neighbour in extremity, killeth him. S. Amb. li. 2. de Offic. c. 7.  it become a sin unto thee. † But thou shalt give to him: neither shalt thou do any thing craftily in relieving his necessities: that our Lord thy God may bless thee at all times, and in all things whereunto thou shalt put thy hand. † There shall not want poor in the land of thy habitation: therefore I command thee that thou open thy hand to thy needy and poor brother, that liveth in the landlord. † When thy brother an Hebrew man, or Hebrew woman is sold to thee, and hath served thee six years, in the seventh year, thou shalt let him go free: † and to whom thou givest freedom, thou shalt in no case suffer him to departed empty: † but give him his way far of thy flocks, and of thy barn floor, and thy press, wherewith our Lord thy God shall bless thee. † Remember that thyself also didst serve in the Land of Egypt, and our Lord thy God made thee free, and therefore do I now command thee. † But if he say: I will not departed: because he loveth thee, and thy house, and feeleth that he is well with thee: † thou shalt take an awl, and bore through his ear in the door of thy house, and he shall serve thee for ever. to thy woman servant also thou shalt do in like manner. † turn not away thine eyes from them, when thou makest them free: because he hath served thee six years after the wages of an hireling: that our Lord thy God may bless thee in all the works that thou dost. † Of the first borne, that come forth in thy herds and sheep, whatsoever is of the male sex, thou shalt sanctify to our Lord thy God. Thou shalt not work with the first borne of an ox, and thou shalt not shear the first borne of thy sheep. † In the sight of our Lord thy God shalt thou eat them every year in the place, that our Lord shall choose, thou and thy house. † But if it have blemish, and be either lame, or blind, or in any part diffigured or feeble, it shall not be immolated to our Lord thy God. † but within the gates of thy city shalt thou eat it: as well the clean as the unclean in like manner shall eat them as the doa, and the hart. † This only shalt thou observe, that their blood thou eat not, but power it out on the earth as water.   

CHAP. XVI. Three more solemn feasts to be kept every year, Pasch, 9 Pentecost, 13. and 
The rest of the feasts are mentioned Leuit. 23. Num. 28. &. 29.  the feast of tabernacles, 18. Just judges to be appointed in every city. 21▪ all occasions of idolatry to be avoided.  
OBSERVE the month of new corn, and 
:: Here only three of the principal.  the first of the spring time, that thou mayest make the Phase to our Lord thy God: because in this month our Lord thy God, brought thee out of Egypt by night. † And thou shalt immolate 
1.  the Phase to our Lord thy God, of sheep, and of 
:: Pasch.  oxen in the place, which our Lord thy God shall choose, that his name may dwell there. † Thou shalt not eat in it leavened bread: seven days shalt thou eat without leaven, the bread of affliction, because in fear didst thou come out of Egypt: that thou mayest remember the day of thy coming out of Egypt, all the days of thy life. † leavened shall not appear in all thy coasts for seven days, and there shall not remain of the flesh of that which was immolated at even the first day until morning. † Thou canst not immolate the Phase in every one of thy cities, which our Lord thy God will give thee; † but in the place, which our Lord thy God shall choose, that his name may dwell there: thou shalt immolate the Phase at even at the going down of the sun, when thou camest out of Egypt. † And thou shalt boil, and eat is in the place, which our Lord thy God shall choose, and in the morning rising up thou shalt go into thy tents. † Six days shalt thou eat azymes: and in the seventh day, because it is the collection of our Lord thy God, thou shalt do no work. † seven weeks shalt thou number thee from that 
2. Pentecost.  day wherein thou didst put the sickle to the corn, † and thou shalt celebrate the festival day of weeks to our Lord thy God, a voluntary oblation of thy hand, which thou shalt offer according to the blessing of our Lord thy God: † and thou shalt feast before our Lord thy God, thou, & thy son, and thy daughter, and thy man servant, and thy woman servant, and the Levite that is within thy gates, and the stranger and pupil and widow, which abide with you: in the place which our Lord thy God shall choose, that his name may dwell there: † and thou shalt remember that thou wast a servant in Egypt: and thou shalt keep and do the things that are commanded. † The solemnity also of Tabernacles 
3. Feast of Tabernacles.  thou shalt celebrate seven days, when thou hast gathered thy fruit of the barn floor and the press: † and thou shalt feast in the festivity, thou, thy son, and thy daughter, thy man servant and woman servant, the Levite also and stranger, and pupil and widow that are within thy gates. † seven days shalt thou celebrate the feasts to our Lord thy God in the place, which our Lord shall choose: and our Lord thy God will bless thee in all thy fruits, and in every work of thy hands, and thou shalt be in joy. † Three times in a year shall all thy male appear in the sight of our Lord thy God in the place which he shall choose: in the solemnity of Azymes, in the solemnity of weeks, and in the solemnity of Tabernacles. There shall not appear before our Lord any empty: † but every one shall offer according to that he hath, according to the blessing of our Lord his God, which he shall give him. † judges and masters shalt thou appoint in all thy gates, which our Lord thy God shall give thee, in every of thy tribes: that they may judge the people with just judgement, † and not decline to either part. Thou shalt not accept person, nor gifts: because that gifts blind the eyes of the wise, and change the words of the just. † 
:: It is not enough to do that is just except it be done justly, to a good end, for love of justice.  justly shalt thou pursue that which is just: that thou mayest live and possess the Land, which our Lord thy God shall give thee. † Thou shalt plant no grove, nor any tree near the altar of our Lord thy God. † Neither shalt thou make nor set to thyself a statue: which thing our Lord thy God hateth.   

CHAP. XVII. Perfect hosts, not maimed nor defective, must be offered to God, Idolaters stoned to death. 8. When inferior judges differ, the cause must be decided, by the High Priest in consistory. Who is warranted not to err therein, and all are bound to obey his sentence. 14. The duty also of a king (Whom in future time God will condescend to give them) is described, with special charge to receive the law of God at the priests hands.  
thou shalt not immolate to our Lord thy God a sheep, and an ox, wherein there is blemish, or any fault: because it is abomination to our Lord thy God. † When there shall be found with thee within one of thy gates, which our Lord thy God shall give thee, man or woman that do evil in the sight of our Lord thy God, and transgress his covenant, † that they go and serve strange gods, and adore them, the sun and the moon, and all the host of heaven, which things I commanded not: † and this is told thee, and hearing it thou hast inquired diligently, and found it to be true, and the abomination is committed in Israel: † thou shalt bring forth the man and the woman, that have committed that most heinous thing, to the gates of thy city, and they shall be stoned. † At the mouth of two, or three witnesses shall he perish that is to be slain. Let no man be killed, one only giving testimony against him. † The hand of the witnesses shall be first to kill him, and the hand of the rest of the people shall be laid on last: that thou mayest take away the evil out of the mids of thee. † “ If thou perceive that the judgement with thee be hard and doubtful between blood and blood, cause and cause, leprosy and not leprosy: and thou see that the words of the judges within thy gates do vary: arise, and go up to the place, which our Lord thy God shall choose. † And thou shalt come to the priests of the levitical stock, and to 
:: In the council of priests one supreme judge, which was the High Priest. v. 12.  the judge, that shall be at that time: and thou shalt ask of them, “ who shall show thee the truth of the judgement. † And thou shalt do whatsoever they, that are 
:: There were not many presidents at once, but in succession, one after an other.  presidents of the place, which our Lord shall choose, shall say and teach thee, † according to his law; and thou shalt follow their sentence: neither shalt thou decline to the right hand nor to the left hand. † But “ he that shall be proud, refusing to obey the commandment of the Priest, which at that time ministereth to our Lord thy God, and the decree of the judge, that man shall die, and thou shalt take away the evil out of Israel: † and the whole people hearing shall fear, that none afterward swell in pride. † When thou art entered the Land, which our Lord thy God will give thee, and dost possess it, and dwellest in it, and sayest: I will set a king over me, as all nations have round about: † him shalt thou set, whom our Lord thy God shall choose of the number of thy brethren. A man of an other nation that is not thy brother, thou canst not make king. † And when he is made, he shall not multiply to himself horses, nor lead back the people into Egypt, taking high courage for the number of his horsemen, especially whereas our Lord hath commanded you that in no case you return any more the same way. † He 
:: plurality of wive is not here forbidden; for king David transgressed not this precept having more than one or two: but Solomon offended in multiplying many wives. S. Aug. q. 27. in Deut.  shall not have many wives, that may allure his mind, nor huge weights of silver and gold. † And after he shall sit in the throne of his kingdom, he shall copy to himself the Deuteronomie of this Law in a volume, 
:: Temporal good Princes take the law, and word of God, at the priest's hands.  taking the copy of the priests of the levitical tribe, † and he shall have it with him, and shall read it all the days of his life, that he may learn to fear our Lord his God, and keep his words and ceremonies, that are commanded in the law. † And that his hart be not lifted up into pride over his brethren, nor decline to the right side or the left side, that he may reign a long time, and his sons over Israel.  

ANNOTATIONS. CHAP. XVII.  
8. If the judgement be hard.] For a full and assured decision of all controversies, 
Supreme judge of controversies.  God here instituted to his people a supreme Tribunal, that in case inferior judges varied in judgement, recourse might be had to the council of priests, where one chief judge, the High Priest, was appointed to give sentence, and all others commanded to receive and obey the same.  
9 who shall show the truth.] God so assisted this consistory with his spirit of truth, that their sentence was infallible: though otherwise they might err, 
Sentence of the Jews consistory infallible.  either in life, or in private opinion. Wherefore, our saviour distinguishing between their public doctrine, and their works, taught the people, that for somuch as the Scribes and Pharisees sat in Moses' chair, and yet transgressed God's commandmentes, every one should observe and do as they said: but not do according to their works. Mat. 23. And S. John ascribeth the true sentence given by Caiphas in the council, to his office of High Priest, saying: 
The high priest was chief judge.  (joan. 11.) He said not this of himself, but being the high priest of that year, he prophesied that Jesus should die for the nation and to gather into one the children of God. Where the high priest by virtue and privilege of his office, uttered the truth, which himself neither meant nor understood. And this happened when the Law and Priesthood of the Jews was to decline & give place to Christ's new ordinance, and therefore no doubt God ever directed the sentence of the high Priest: and most specially now Christ preserveth the apostolic See from error 
Protestants frivolous evasion.  in faith, and in general decrees touching manners: yea though the chief visible judge were as wicked as Caiphas. And therefore the Protestants evasion is frivolous, limiting the priest's sentence to bind the subjects, so long as he is 
English Bible. 1603.  the true minister of God, and pronounceth according to his word. For except God assisted him, that he should pronounce according to his word, and so all men rest satisfied, submitting themselves to his sentence, the controversy should be endless, and this consistory nothing worth: but still be new examinations, and new judgements, whether the former were according to God's word or no.  
12. He that shall be proud.] This also convinceth, that all were bound to 
Pride in private opinion punished with death.  accept of the high priests sentence, the law condemning him of pride, that refused to obey the commandment of the Priest, which at that time ministered to our Lord; and for his disobedience punishing him with death.    

CHAP. XVIII. In steed of other inheritance Priesies and Levites have provision by Sacrifices and oblations. 9 All superstition to be avoided. 15. Perpetuity of prophets, and finally one special PROPHET (towit, CHRIST) is promised. 20. False prophets must be slain.  
THE priests and Levites, and all that are of the same tribe, shall have no part nor inheritance with the rest of Israel, because they shall eat the sacrifices of our Lord, and his oblations, † and nothing else shall they receive of the possession of their brethren: for our Lord himself is their inheritance, as he hath spoken to them. † This shall be the right of the priests from the people, and from them that offer victims: whether they immolate ox, or sheep, they shall give to the priest the shoulder and the maw: † the first fruits of corn, of wine, and oil, and a part of the wool of their sheep shearing. † For him hath our Lord chosen of all thy tribes, that he might stand, and minister to our Lord he and his sons for ever. † If a Levite go out of one of thy cities of all Israel in the which he dwelleth, and would come desiring the place which our Lord shall choose, † he shall minister in the name of our Lord his God, as all his brethren the Levites, that shall stand at that time before our Lord. † He shall receive the same portion of meats, that the rest do: beside that, which in his own city is dew to him by succession from his fathers. † When thou art entered the Land, which our Lord thy God shall give thee, beware thou be not willing to imitate the abominations of those nations. † Neither let there be found in thee any that shall expiate his son, or daughter, making them to pass through the fire: or that demandeth of soothsayers, and observeth dreams and divinations, neither let there be a sorcerer, † nor enchanter, nor that consulteth with pithone, or diviners, and seeketh the truth of the dead. † for all these things out Lord abhorreth, and for these abominations will he destroy them at thy entering in. † thou shalt be perfect, and without spot with our Lord thy God. † These nations, whose land thou shalt possess, hear soothsayers and diviners: but thou art otherwise instructed of our Lord thy God. † “ A PROPHET of thy nation and of thy brethren like unto me, will our Lord thy God raise up to thee: him thou shalt hear, † as thou didst request of our Lord thy God in Horeb, when the assembly was gathered, and saidst: I will no more hear the voice of our Lord my God, and this exceeding great fire I will see no more, lest I die. † And our Lord said to mie; They have spoken all things well. † A prophet will I raise up to them out of the mids of their brethren like to thee: and I will put my words in his mouth, and he shall speak all things that I shall command him. † but he that will not hear his words, which he shall speak in my name, I will be the revenger. † And the prophet that being depraved with arrogancy will speak in my name, the things 
:: This sort of false prophets signified heretics, that preach false things in Christ's name.  that I did not command him to say, 
:: These prefigured apostates, which renouncing Christ, expressly profess false gods.  or in the name of strange gods, shall be slain. † And if in secret cogitation thou answer: How shall I understand the word, that our Lord spoke not? † This sign thou shalt have: That which the same prophet foretelleth, in the name of the Lord and cometh not to pass: that our Lord hath not spoken, but by the arrogancy of his mind the prophet hath forged it: and therefore thou shalt not fear him.  

ANNOTATIONS. CHAP. XVIII.  
15. A PROPHET of thy nation.] Amongst other places this plainly proveth 
The same words may have divers literal senses.  that the same words in holy Scripture may have divers literal senses. For first the coherence of the text showeth, that God here promised to give his people an other extraordinary prophet, after Moses' death, of their own nation: as well to take away occasion of seeking to soothsayers, diviners, and other profane prophets of false gods, strictly forbidden in the words going immediately before; as in approbation of their convenient desire, mentioned in the words following, to hear Gods will, not by himself, nor by an Angel, but by Moses, who was now shortly to be taken from them. And so this promise was first performed in joshua, succeeding next after Moses in government. And as need required God ceased not to send more prophets besides their ordinary Priests again this place is also understood of Christ our saviour, chief prophet, and master of all prophets; S Peter so expounding it; Act. 3. v. 22. & 23.    

CHAP. XIX. Certain cities of refuge must be assigned for casual manslaughter. 11. wilful murder punished by death without remission, 15. so it be convinced by two or three witnesses. 16. False witnesses punished with the pain, which the crime objected deserveth.  
WHEN our Lord thy God hath destroyed the nations, whose land he will deliver to thee, and thou dost possess it, and dwellest in the cities and houses thereof: † three cities shalt thou separate to thee in the mids of the Land, which our Lord thy God will give thee in possession, † 
:: The way to the cities of refuge were paved, and marks set for direction, that he which fled might not err in his way.  preparing diligently the way: and thou shalt divide the whole province of thy Land equally into three parts: that he which for murder is a fugitive, may have near at hand, whither to escape. † This shall be the law of the murderer that fleeth, whose life is to be saved: He that striketh his neighbour unwitting, and that is proved yesterday and the day before to have had no hatred against him: † but to have gone with him simply unto the wood to cut wood, and in cutting the wood of axe slipped out of his hand, and the iron falling from the handle struck his friend, and killed him: he shall flee to one of the cities aforesaid, and live: † lest perhaps the next kinsman of him, whose blood was shed, pricked with sorrow, pursue, and apprehend him if the way be too long, and strick his life, that is not guilty of death, because he is proved to have had no hatred before, against him that was slain. † therefore I command thee, that thou separat three cities of equal distance one from an other. † And when our Lord thy God shall have dilated thy borders, as he swore to thy fathers, and shall give thee all the Land, that he promised them, († yet so, if thou keep his commandements, and do the things which I command thee this day, that thou love our Lord thy God, and walk in his ways at all time) thou shalt add to thee other three cities, and shalt double the number of the three cities aforesaid: † that innocent blood be not shed in the mids of the Land, which our Lord thy God will give thee to possess, lest thou be guilty of blood. † But if any man hating his neighbour, lie in wait for his life, and rise and strike him, and he die, and he flee to one of the cities aforesaid, † the ancients of his city shall send, and take him out of the place of refuge, and shall deliver him into the hand of the kinsman of him, whose blood was shed, and he shall die. † 
:: This was said to the whole people who must not entreat for the murderer's pardon: but the kinsmen of him that was slain, might remit the punishment.  Thou shalt not pity him, and thou shalt take away the guilty blood out of Israel, that it may be well with thee. † Thou shalt not take, and transfer thy neighbour's bounds, which thy predecessors did set in thy possession, which our Lord thy God will give thee in the Land, that thou shalt receive to possess. † One witness shall not stand against any man, whatsoever sin, or wickedness it be: but in the mouth of two or three witnesses shall every word stand. † If a lying witness stand against a man, accusing him of prevarication, † both of them, whose the cause is, shall stand before our Lord in the sight of the priests and the judges that shall be in those days. † And when searching most diligently, they shall find that the false witness hath said a lie against his brother: † they shall render to him as he meant to do to his brother, and thou shalt take away the evil out of the mids of thee: † that others hearing may have fear, and may not be bold to do such things. † 
:: This pertained to the judge: who without partiality must do justice.  Thou shalt not pity him, but life for life, eye for eye, tooth for tooth, hand for hand, foot for foot shalt thou exact.   

CHAP. XX. Lawful wars are to be undertaken with corege and confidence. 5. Such as for special causes may be discoreged, must be dismissed from the field, 10. What to be observed towards the enemy. 19 What trees may not be cut down, and what sort may be, for the use of wars.  
IF thou go forth to war against thine enemies, and see the horse men and chariots, and the multitude of the adversaries host greater than thou hast, thou shalt not fear them: because the Lord thy God is with thee, which brought thee out of the Land of Egypt. † And when the battle is now at hand, the priest shall stand before the army, and shall speak to the people thus: † hear Israel, you this day join battle against your enemies, let not your hart fear, be not afraid, retire not, neither dread them: † because our Lord your God is in the mids of you, and will fight for you against your adversaries, to deliver you from danger. † The captains also through every band in the hearing of the host shall proclaim: 
:: Men possessed with such desires have not like valour to good soldiers. And by word or example often discorege others. So in spiritual warfare, we must not be addicted to worldly profits, or pleasures.  what man is there, that hath built a new house, and hath not dedicated it? let him go, and return into his house, lest perhaps he die in the battle, and an other dedicate it. † What man is there that hath planted a vineyard, and hath not as yet made it to be common, whereof all men may lawfully eat? let him go, and return into his house: lest perhaps he die in the battle, and an other man execute his office. † What man is there, that hath despoused a wife, and not taken her? let him go, and return into his house, lest perhaps he die in the war, and an other take her. † These things being said they shall add the rest, and shall speak to the people: What man is there fearful, and faint hearted? let him go, and return into his house, lest he make the hearts of his brethren to fear, as himself is frighted with fear. † And when the captains of the host shall hold their peace, and make an end of speaking, every man shall prepare their bands to fight. † If at any time thou come to win a city, thou shalt first offer peace. † If they receive it, and open the gates to thee, all the people that is therein, shall be saved, and shall serve thee under tribute. † But if they will not make peace, and shall begin battle against thee, thou shalt assault it. † And when our Lord thy God shall deliver it into thy hand, thou shalt strike all, that is therein of the male sex, in the edge of the sword, † excepting women and children, the cattle and other things, that are in the city. All the pray thou shalt divide to the army, and thou shalt eat of the spoils of thine enemies, which our Lord thy God shall give thee. † So shalt thou do to all cities, that be very far from thee, and be not of these cities, which thou shalt receive in possession. † But of those cities, that shall be given thee, thou shalt suffer none at all to live: † but shalt kill them in the edge of the sword, to wit, the Hetheite, and Amorrheite, and Chananeite, the Pherezeite, and heveite, and jebuseite, as our Lord thy God hath commanded thee: † lest perhaps they teach you to do all the abominations, which themselves did work to their gods: and you sin against our Lord your God. † When thou hast besieged a city a long time, and hast compassed it with munition to win it, thou shalt not cut down the trees, that may be eaten of, neither shalt thou spoil the country round about with axes: because it is a tree, and not a man, neither can it increase the number of warryers' against thee. † But if there be any trees not fruitful, but wild, and apt for other uses, cut them down, and make engines, until thou take the city, which fighteth against thee.   

CHAP. XXI. How to seek out a secret murderer. 10. women taken in battle may be married, and afterwards can not be sold nor made bond women. 15. The eldest son may not be deprived of his birthright for hatred of his mother. 18. A stubborn son must be stoned to death. 22. When one is hanged on a gibbet, he must be taken down the same day, and buried.  
WHEN there shall be found in the Land, which our Lord thy God will give thee, the corpse of a man slain, and he that is guilty of the murder is not known † thy ancients, and judges shall go forth, and measure from the place of the corpse the distance of every city round about: † and which they shall perceive to be nearer than the rest, the ancients of that city shall take an heifer out of the heard, that hath not drawn yoke, nor ploughed the ground, † and shall bring her to a rough and stony valley, that never was ploughed, nor received seed: and in it they shall strike of the neck of the heifer: † and the priests the sons of Levi shall come, whom our Lord thy God hath chosen to minister to him, and to bless in his name, and at their word every matter dependeth, and whatsoever is clean or unclean must be judged. † And the ancients of that city shall come to the slain person, and shall wash their hands over the heifer, that was strooken in the valley, † and shall say: Our hands did not shed this blood, 
:: By this ceremony and abjuration they purged themselves, that they were not negligent in doing justice.  nor our eyes see it. † be merciful to thy people Israel, whom thou hast redeemed o Lord, and impute not innocent blood in the mids of thy people Israel. And the guilt of blood shall be taken from them: † and thou shalt be free from the innocents blood, that was shed, when thou shalt have done that which our Lord hath commanded thee. † If thou go forth to fight against thine enemies, and our Lord thy God deliver them in thy hand and thou lead them away captive, † and seest in the number of the captives a beautiful woman, and lovest her, and wilt have her to wife, † thou shalt bring her into thy house: who shall shave of her hare, and pair her nails, † and put of the raiment, wherein she was taken: and sitting in thy house, shall mourn her father and mother one month: and afterward thou shalt enter unto her, and shalt sleep with her, and she shall be thy wife. † But if afterward she content not thy mind, thou shalt let her go free, neither canst thou sell her for money, nor oppress her by might: because thou hast humbled her. † If a man have two wives, one beloved, and the other hated, and they have begotten children by him, and the son of the hated be the firstborn, † and he meaneth to divide his substance among his sons: he can not make the son of the beloved the first borne, and prefer him before the son of the hated, † but the son of the hated he shall acknowledge for the first borne, and shall give to him of those things, which he hath, all double: for this is the beginning of his children, & to this are dew the first birth rights. † If a man beget a stubborn and froward son, that will not hear the commandements of his father and mother, and being chastened, contemneth to be obedient: † they shall take him, and bring him to the ancients of his city, and to the gate of judgement, † and shall say to them: This our son is froward and stubborn, he contemneth to hear our admonitions, he giveth himself to comessation, and to riot and banketinges: † the people of the city shall stone him: and he shall die, that you may take away the evil out of the mids of you, and all Israel hearing it may be afraid. † When a man hath offended so that he is to be punished by death, and being condemned to die is hanged on a gibbet: † his body shall not remain upon the tree, but the same day shall be buried: because he is 
:: Mystically, he is cursed that persisteth in sin, as it were hanging on the tree, by which our first parents sinned  accursed of God that hangeth on a tree: and thou shalt not contaminate thy Land, which our Lord thy God giveth thee in possession.   

CHAP. XXII. Piety towards neighbours. 5. neither sex may use the apparel of the other▪ 6. cruelty to be avoided even towards birds, 8. batlement about the roof of a house. 9 Things of divers kinds not to be mixed. 12. cords in the hemes of a cloak. 13. Trial and punishment of adultery and of deflowering virgins. 30. the son may not marry his stepmother.  
thou shalt not see thy brother's ox, or sheep straying, and pass by: but shalt bring it back to thy brother, † although thy brother be not nigh, and thou know him not: thou shalt bring them unto thy house, and they shall be with thee until thy brother seek them, and receive them. † In like manner shalt thou do with his ass, and with his raiment, and with every thing of thy brothers, that shall be lost: if thou find it, neglect it nor as pertaining to an other. † If thou see thy brother's ass or ox to be fallen in the way, thou shalt not contemn it, but shalt list it up with him. † A woman shall not be clothed with man's apparel, neither shall a man use woman's apparel: for he is abominable before God that doth these things. † If walking by the way thou find a birds nest in a tree or on the ground, and the dam sitting upon the young or the eggs: thou shalt not hold her with her young, † but shalt let her go, taking the young and holding them: that it may be well with thee, and thou mayest live a long time. † When thou buildest a new house, thou shalt make 
:: Their houses had flat roofs as many of our churches, palaces, and castles, where battlements are necessary for danger of falling when, any walk thereon.  a batlement to the roof round about: lest blood be shed in thy house, and thou be guilty an other slipping, and falling headlong. † Thou shalt not sow thy vineyard with diverse seed: lest both the seed which thou didst sow, and the things that grow of the vineyard, 
:: For correction of so covetous a mind the whole fruit must be offered to pious uses. Theodoret. q. 23. in Deut.  be sanctified rogether. † Thou shalt not plough with an ox and ass together. † Thou shalt not wear a garment that is woven of wool and linen. † Thou shalt make little cords in the hem at the four corners of thy cloak, wherewith thou shalt be covered. † If a man marry a wife, and afterward hate her, † and seek occasions to put her away, objecting unto her a very il name, and say: I took this wife, and compayning with her: I found her not a virgin: † her father and mother shall take her, and shall carry with them the signs of her virginity to the ancients of the city that are in the gate: † and the father shall say: I gave my daughter unto this man to wife: whom because he hateth, † he layeth unto her a very il name, so that he sayeth: I found not thy daughter a virgin: and behold these are the signs of my daughter's virginity. they shall spread the vesture before the ancients of the city: † and the ancients of that city shall take the man, and beat him, † condemning him besides in a hundred sickles of silver, which he shall give to the wench's father, because he hath infamousely spread a very il name upon a virgin of Israel: and he shall have her to wife, and can not put her away all the days of his life. † But if it be true which he objected, and virginity be not found in the wench: † they shall cast her forth without the doors of her father's house, and the men of her city shall stone her to death, and she shall die: because she hath done wickedness in Israel, to fornicate in her father's house: and thou shalt take away the evil out of the mids of thee. † If a man lie with an others man's wife, both shall die, that is to say, the adulterer and the advouteresse: and thou shalt take away the evil out of Israel. † If a man have despoused a maid that is a virgin, and some man find her in the city, and lie with her, † thou shalt bring forh both of them to the gate of that city, and they shall be stoned: the maid, because she cried not, being in the city: the man, because he hath humbled his neighbour's wife. and thou shalt take away the evil from the mids of thee. † But if the man find the maid that is despoused, in the field, and taking her, lie with her, he alone shall die: † the maid shall suffer nothing, neither is she guilty of death: for as a thief riseth against his brother, and taketh away his life, so also did the maid suffer. † she was alone in the field: she cried, and there was no man to deliver her. † If a man find a maid that is a virgin, which hath not a spouse, and taking her lie with her, and the matter come into judgement: † he that lay with her, shall give to ●he father of the maid siftie sickles of silver, and shall have her to wife, because he hath humbled her: he can not put her away all the days of his life. † No man shall take his father's wife, nor reveal his covering.   

CHAP. XXIII. eunuchs, bastards, Moabites, & Ammonites may not enter into the Church. 7. Idumeans, and Egyptians may be admitted. 9 Observation of spiritual and corporal cleanness. 15. other precepts concerning fugitives, 17. fornication, 19 usury. 21. vows, 24. and eating other men's grapes or corn.  
AN 
:: Such as are barren in good works can not enter into God's house. Theod. q. 25. in Deut.  eunuch that hath his stones broken, or cut of, & his yard cut away, shall not enter into the church of our Lord. † Mamzer, that is to say, one borne of a common woman, shall not enter into the church of our Lord, until the tenth generation. † The 
:: These nations not able to hurt the children of Israel, neither by denying ordinary courtesies, nor by force, nor by hiring Balaam to curse them, yet invegling them with carnal sins, signified obstinate perverse sinners, that nover amending can never be rightly received into the Church of God.  Ammonite, and the Moabite yea after the tenth generation shall not enter into the church of our Lord, for ever: † because they would not meet you with bread and water in the way, when you came out of Egypt: and because they hired against thee Balaam, the son of Beor of Mesopotamia in Syria, to curse thee: † and our Lord thy God would not hear Balaam, and he turned his cursing into thy blessing, for that he loved thee. † Thou shalt not make peace with them, neither do thou seek their good all the days of thy life for ever. † Thou shalt not abhor the Idumeite, because he is thy brother: nor the Egyptian, because thou wast a stranger in his land. † They that are borne of them, in the third generation shall enter into the church of our Lord. † When thou goest forth against thine enemies to battle, thou shalt keep thyself from all evil thing. † If there be among you a man, that is polluted in a dream by night, he shall go forth without the camp, † and shall not return, before he be washed with water at even: and after sun set he shall return into the camp. † Thou shalt have a place without the camp, whither thou mayest go to the necessities of nature, † carrying on thy girdle a piked instrument. & when thou sittest down, thou shalt dig round about, and with the earth that is digged up shall cover † that which thou art eased of (for our Lord thy God walketh in the mids of thy camp, to deliver thee, and to give thine enemies unto thee) and let thy camp be holy, and let no filthiness appear therein, lest he forsake thee. † Thou shalt not deliver the servant to his Master, that is fled to thee. † he shall dwell with thee in the place, that shall please him, and in one of thy cities shall he rest: vex him not. † There shall be no whore of the daughters of Israel, nor whoremonger of the sons of Israel. † Thou shalt not offer the hire of a strumpet, nor the price of a dog, in the house of our Lord thy God, whatsoever it be that thou hast vowed: because both is abomination before our Lord thy God. † Thou shalt not lend to thy brother money to usury, nor corn, nor any other thing: † but 
:: only lawful enemies are here called strangers: where therefore is just cause of war, there only it is lawful to exercise usury. S. Amb. li. de Tobia. c. 15.  to the stranger. And to thy brother thou shalt lend, that which he needeth without usury: that our Lord thy God may bless thee in all thy work in the Land, which thou shalt enter to possess. † When thou hast vowed a vow to our Lord thy God, thou shalt not slack to pay it: because our Lord thy God will require it. and if thou delay, it shall be reputed to thee for sin. † 
:: vows bind where otherwise was no obligation.  If thou wilt not promise, thou shalt be without sin. † But that which is once gone out of thy lips, thou shalt observe, and shalt do as thou hast promised to our Lord thy God, and hast spoken with thy proper will and thine own mouth. † entering into thy neighbour's vinyeard, eat grapes as much as shall please thee: but carry none out with thee. † If thou enter into thy friends corn, thou shalt break the ears, and rub them in thy hand: but with a sikcle thou shalt not reap.   

CHAP. XXIIII. Divorce permitted to avoid greater evil. 5. The newly married must not go to war. 7. He that traterously selleth a man must be slain, 8. disobedience to priests incurreth leprosy▪ 10. Such things may not be taken to pledge, as can not be well spared. 14. Poor labourers must be presently paid. 16. not one punished for an others fault, but right judgement to all, 18. and liberalalmes to the poor.  
IF a man take a wife, and have her, and she find not grace before his eyes for son loathsomeness: he shall write a bill of divorce, and shall give it in her hand, and▪ dimisse her out of his house. † And being departed when she shall have married an other husband, † and he also hateth her, and hath given her a bill of divorce, and hath dismissed her out of his house, or is dead: † the former husband can not take her again to wife: because she is polluted, and is made abominable before our Lord: lest thou make thy Land to sin, which our Lord thy God shall deliver thee to possess. † When a man hath lately taken a wife, he shall not go forth to battle, neither shall any public necessity be enjoined him, but he shall attend to his own house without fault, that one year he may rejoice with his wife. † Thou shalt not take for a pledge the nether, or the upper millstone: because 
:: This hebrew phrase signifieth, that pledging the thing wherein the means of life consisteth is as if he pledged his life.  he hath pledged his life to thee. † If any man be taken soliciting his brother of the children of Israel, and selling him take a price, he shall be slain, and thou shalt take away the evil from the mids of thee. † observe diligently that thou incur not the plague of leprosy, but thou shalt do whatsoever the priests of the levitical stock shall teach thee, according to that, which I have commanded them, and fulfil thou it carefully. † Remember what our Lord your God did to Marie, in the way when you came out of Egypt. † When thou shalt require of thy neighbour any thing, that he oweth thee, thou shalt not enter into his house to take away a pledge: † but thou shalt stand without, and he shall bring forth to thee that which he hath. † but if he be poor, the pledge shall not lodge with thee that night, † but forthwith thou shalt restore it to him before the going down of the sun: that sleeping in his raiment, he may bless thee, & thou mayest have justice before our Lord thy God. † Thou shalt not deny the hire of the needy, and poor man thy brother, or the stranger, that dwelleth with thee in the land, and is within thy gates: † but the same day thou shalt pay him the price of his labour, before the going down of the sun, 
:: In case the labourer sustaineth his life by his daily wages, than not to pay him is in effect to kill him. and such sin crieth to God for revenge.  because he is poor, and there withal sustaineth his life: lest he cry against thee to our Lord, and it be reputed to thee for a sin. † The father's shall not be slain for the children, nor the children for the fathers, but every one shall die for his own sin. † Thou shalt not pervert the judgement of the stranger and the pupil, neither shalt thou take away the widows raiment for a pledge. † Remember that thou didst serve in Egypt, and our Lord thy God delivered thee from thence therefore I command thee that thou do this thing. † When thou hast reaped the corn in thy field, and forgetting hast left a sheaf, thou shalt not return to take it away: but thou shalt suffer the stranger, and the pupil, and the widow to take it away, that our Lord thy God may bless thee in all the work of thy hands. † If thou have gathered the fruits of thy olive trees, whatsoever remaineth on the trees, thou shalt not return to gather it: but shalt leave it to the stranger, the pupil, and the widow. † If thou make vintage of thy vineyard, thou shalt not gather the clusters that remain, but they shall go to the uses of the stranger, the pupil, and the widow. † Remember that thou also didst serve in Egypt, and therefore I command thee that thou do this thing.  

ANNOTATIONS. CHAP. XXIIII.  
1. Dimisse her.] Whether this divorce was tolerated as a less sin, to avoid a greater, as S. Hierom. (li. 1. in Mat. c. 5. & li 3. in c. 19) S. Chrysostom. (ho. 12. in Mat. 5.) and others teach; or dispensed withal, and so made lawful to the Jews, which is also probabtle, for hat none of the holy prophets 
Whether the band of marriage could be ●oosed or no in the old law, amongst Christians it can not be dissolved.  did ever reprehend it; sure it is, that Christ either by correcting a fault, or by recalling a former dispensation, restored the insolubilitie of marriage to the first institution, saying: (Mat. 19) That which God hath joined together, let not man separate. Further answering the Pharese, concerning this law: that Moses for the hardness of your hart permitted you to dimisse your wives: but from the beginning it was not so. And albeit he alloweth separation of man and wife for fornication, yet for no cause neither of them can marry again, so long as the other liveth. As S. Augustin (li. 1. de adulter. coningijs. c. 11. & 12.) by conference of three evangelists words touching this point, plainly showeth, concluding 
No not for adultery.  that for so much as holy Scripture calleth him (that taketh a woman so dismissed) not a husband, but an adulterer, she is still his wife, by whom for fornication she was dismissed. Likewise he proveth by S. Paul's doctrine. (Rom. 7. & 1. Cor. 7.) that though divorce be made for adultery, yet neither the guilty nor innocent party can marry an other, for the Apostle saith: a woman is under the la of her husband, so long as he liveth, if her husband be dead, she is loosed from his la. Therefore her husband living, she shall be called an adulteress, if she be with an other man. If she part let her remain unmarried, or be reconciled to her husband. A woman is bond to the la so long time, as her husband lieth, etc. These words of the Apostle (sayeth he, li. 2. c. 4.) so often repeated, so often incultated, are true, are liuclie, are sound, are plain. A woman beginneth not to be the wife of a later hushand, except she cease to be the wife of the former And she caeseth to be the wife of the former, if he die, not if he (or she) commit adultery. therefore a wife is lawfully dismissed 
Only before consummation marriage is dissolved by solemn vow in Religion.  for fornication, but the bond of the former remaineth, for which cause he is guilty of adultery, that marrieth her that is dismissed, yea though it be for fornication. Thus and much more sayeth. S. Augustin in the same, & in other books. And all the ancient fathers, and learned schoolmen teach uniformly, that nothing but bodily death can lose the band of marriage consummate; nor of unconsummate, but death, or solemn vow in an approved rule of religion.    

CHAP. XXV. Punishment afflicted according to the fault, but so that he which is beaten have not above forty stripes. 4. The ox's mouth not be mooseled that treadeth corn. 5. A married man dying without issue, his brother must marry the widow. 11. The wife that taketh her husband's adversary by privities must lose her hand. 13. no false weights, nor measures to be kept. 17. Amelicites must be utterly destroyed.  
IF there be a controversy between some, and they call upon the judges: whom they shall perceive to be just, to him they shall give the price of justice: whom impious, him they shall condemn of impiety. † And if they see that the offender be worthy of stripes: they shall cast him down, & shall cause him to be beaten before them. According to the measure of the sin shall the measure also of the stripes be: † yet so, that they exceed not the number of forty: lest thy brother departed foully torn before thine eyes. † Thou shalt 
:: S. Paul expoundeth this of the spiritual labourer in God's Church that he must have his main tenance for his travel. 1. Cor. 9 & 1. Tim. 5 It was also meant of oxen, so it hath two literalsenses. Theod. q 31. in Deut.  not moosel the mouth of the ox that treadeth out thy corn in the flore. † When brethren shall dwell together, & one of them die without children, the wife of the deceased shall not marry to an other: but▪ his brother shall take her, and raise up the seed of his brother: † and the first borne son of her he shall call by his name, that his name be not abolished out of Israel. † But if he will not take his brother's wife, that by law is dew to him, the woman shall go to the gate of the city, and call upon the ancients, and say: My husbands brother will not raise up his brother's seed in Israel: nor take me to his wise. † And sorthwith they shall cause him to be sent for, and shall ask him. If he answer: I will not take her to wife: † the woman shall come to him before the ancients, and shall take of his shoe from his foot, and 
:: He that disdaineth to honour his brother is justly despised.  spit in his face, and say: So shall it be done to the man, that buildeth not his brother's house. † And his name shall be called in Israel 
:: A lazy family & unprofitable to the commonwealth. Mystically, Pastors and Doctors must beget spiritual children to Christ, not to themselves; & so they are called Christians, not Paulians, whom S. Paul converted. And he that is elected by the church to spiritual function, & neglecteth his duty, is worthy of reproach and in famie. S. Aug. li. 32. c. 10. cont. Faust. Manich.  The house of the unshodde. † If two men fall at words betwixt themselves, and one begin to brawl against the other, and the wife of the one willing to deliver her husband out of the hand of the stronger, put forth her hand, and take his privities: † thou shalt cut of her hand, neither shalt thou be moved with any pity upon her. † Thou shalt not have diverse weights in thy bag, a greater and a less: † neither shall there be in thy house a greater bushel and a less. † Thou shalt have a weight just and true, and thy bushel shall be equal and true: that thou mayest live a long time upon the Land, which our Lord thy God shall give thee. † For thy Lord abhorreth him, that doth these things, and detesteth all injustice. † Remember what 
:: Amalec first impugned Israel after they had passed the redsea. Exo. 17.  Amalec did to thee in the way when thou camest out of Egypt: † how he met thee: & struck the hindemost of thy army, which being weary rested themselves, when thou wast spent with famine and labour, and he feared not God. † therefore when our Lord thy God shall give thee rest, and subdue all nations round about in the Land, which he hath promised thee: thou shalt destroy his name under heaven. Beware thou forget it not.  

ANNOTATIONS. CHAP. XXV.  
5. His brother shall take her.] This proveth evidently that the prohibition, not to marry the brother's wife (levit. 18.) was a positive law, binding only when the first brother dying left issue. For dying without issue, his brother 
Marriage with the brother's wife, he dying without issue.  was bound by this law to marry the widow. In default of the brother, the next of kin was to marry her: and for default of nearer, the more remote. so Booz married Ruth. Neither was it contrary, but agreeable to the law of nature, to 
Rut●. 3. &. 4.  marry the brother's wife when he was dead without issue, as is before noted. Gen. 38.    

CHAP. XXVI. First fruits must be offered in special place assigned to God's service, professing of gratitude for the land possessed according to God's promise. 12. Likewise tithes of the third year, 16. with conclusion, that the people promise to observe all the precepts of God, and so doing he will protect and prosper them.  
AND when thou art entered into the Land, which our 
The third lesson in mass on Imber Saturday in whit funweke.  Lord thy God will give thee to possess, and hast obtained it, and dwellest in it: † thou shalt take first of all thy fruits, and put them in a maunde, and shalt go to the place, which our Lord thy God shall choose, that his name may be invocated there: † and thou shalt go to the priest, that shall be in those days, and say to him: I profess this day before our Lord thy God, that I am entered into the Land, for the which he swore to our fathers, that he would give it us. † and the priest taking the maund at his hand, shall set it before the altar of our Lord thy God: † and thou shalt speak in the sight of our Lord God: 
:: Laban pursued Jacob, when he parted from Mesopothamia of Syria. Gen. 27.  The Syrian persecuted my father, who descended into Egypt, and seiourned there in a very small number and grew into a nation great and strong and of an infinite multitude. † And the Egyptians afflicted us, and persecuted us laying on most grievous burdens: † and we cried to our Lord the God of our fathers: who heard us, and respected our affliction, and labour, and distress: † and brought us out of Egypt in a strong hand, a stretched out arm, in great terror, in signs and wonders: † and brought us into this place, and delivered to us this Land flowing with milk and honey. † And therefore now I offer first fruits of the Land, which our Lord hath given me. And thou shalt leave them in the sight of our Lord thy God, adoring our Lord thy God. † And thou shalt feast in all the good 
The first lesson in mass on Imber Saturday in Lent.  things, which our Lord thy God hath given to thee, and thy house, thou and the Levite, and the stranger that is with thee † When thou hast finished the tithe of all thy fruits, in 
:: The people paid every year two ●●thes: first to the Levites: the second for entertaining travelers to & from jerusalem & every third year, a third tith for relief of the poor inhabitants.  the third year of tithes thou shalt give to the Levite, and the stranger, and the pupil, and the widow, that they may eat within thy gates, and be filled: † and thou shalt speak in the sight of our Lord thy God: I have brought that which is sanctified out of my house, and have given it to the Levite and the stranger, and the pupil and the widow, as thou hast commanded me: I have not transgressed thy commandments nor forgotten thy precepts. † I have not eaten of them in my mourning, nor separated them in any uncleanness, nor spent of them any thing in funerals. I have obeyed the voice of our Lord my God, and have done all things as thou didst command me. † look from thy sanctuary, and thy high habitation of heaven, and bless thy people Israel, and the Land, which thou hast given us, as thou swarest to our fathers, a land flowing with milk and honey. † This day our Lord thy God hath commanded thee to do these commandmentes and judgements: that thou keep and fulfil them with all thy hart, and with all thy soul. † 
:: Mutual pact between God & his peoples that they serving him, he will reward them.  Thou hast chosen our Lord this day, to be thy God, and to walk in his ways, and keep his ceremonies, and precepts and judgements, and obey his commandment. † And our Lord hath chosen thee this day, that thou shouldest be his peculiar people, as he hath spoken to thee, and thou shouldest keep all his commandements: † and make thee higher than all nations which he created, to his praise, and name, and glory: that thou mayest be a holy people of our Lord thy God, as he hath spoken.   

CHAP. XXVII. God's commandmentes must be written in plastred stones. An Altar erected, and Sacrifices offered. 12. Observers of the commandments must be 
The third part God's promises & threats, for keeping or breaking his commandments.  blessed, and transgressors cursed. 14. with the form of cursing idolaters, and divers other enormous sinners.  
AND Moses and the ancients of Israel commanded the people, saying: keep every commandment that I command you this day. † And when you are passed over Jordan into the Land, which our Lord thy God will give thee, thou shalt erect great stones, and shalt polish them with plaster, † that thou mayest write on them all the words of this law, when thou hast passed over Jordan: that thou mayest enter into the Land, which our Lord thy God will give thee, a land flowing with milk and honey, as he swore to thy fathers. † When therefore you are passed Jordan, erect the stones which I command you this day in mount Hebal, and thou shalt polish them with plaster: † and thou shalt build there an altar to our Lord thy God of stones, which iron hath not touched, † and of stones not fashioned nor polished: and thou shalt put upon it holocaustes to our Lord thy God, † and shalt immolate pacific hosts, and eat there, and feast there before our Lord thy God. † And thou shalt write upon the stones all the words of this law plainly and clearly. † And Moses' and the priests of the levitical stock said to all Israel: Attend, and hear Israel: This day thou art made the people of our Lord thy God: † thou shalt hear his voice, and do the commandements and justices, which I command thee. † And Moses commanded the people in that day, saying: † 
:: The ancients of every tribe.  These shall stand to bless the people, upon mount Garizim, when you are past Jordan: Simeon, 
:: The Levites proper office was to bless.  Levi, Judas, Issachar, Joseph, and Benjamin. † And over against them these shall stand to curse on mount Hebal. Reuben, Gad, and Aser, and Zabulon, Dan and Nephthali: † And the 
:: But by occasion of sin their office was also to pronounce curses.  Levites shall pronounce, and say to all the men of Israel with a high voice: † Cursed be the man that maketh a graven and molten thing, the abomination of our Lord, the work of the hands of artificers, and shall put it 
:: Though the sins were secret, yet the offenders were cursed: public sins were also publicly punished.  in secret. and all the people shall answer, and say: Amen. † Cursed be he that honoureth not his father and mother. and all the people shall say: Amen. † Cursed be he that removeth his neighbour's bounds. and all the people shall say: Amen. † Cursed be he that maketh the blind to go amiss in his journey. and all the people shall say: Amen. † Cursed be he that perverteth the judgement of the stranger, of the pupil and the widow. and all the people shall say: Amen. † Cursed be he that sleepeth with his father's wife, and revealeth the cover of his bed. and all the people shall say: Amen. † Cursed be he that lieth with any beast. and all the people shall say: Amen. † Cursed be he that sleepeth with his sister, the daughter of his father, or of his mother. and all the people shall say: Amen. † Cursed be he that sleepeth with his mother in law. and all the people shall say: Amen. † Cursed be he that secretly striketh his neighbour. and all the people shall say: Amen. † Cursed be he that taketh gifts, to kill the soul of innocent blood. and all the people shall say: Amen. † Cursed be he that obydeth not in the words of this law, and fulfilleth them not in work. and all the people shall say: Amen.   

CHAP. XXVIII. divers blessings are promised to the observers of God's commandmentes. 15. and curses threatened to transgressors.  
BUT if thou wilt hear the voice of our Lord thy God, that thou do and keep all his commandements, which I command thee this day, our Lord thy God will make thee higher than all nations, that be on the earth. † And 
:: Temporal blessings belonged to sensual people of the old testament: now the poor in spirit are blessed, that mourn, and suffer persecution for truth and justice.  all these blessings shall come upon thee, and overtake thee: yet so if thou hear his precepts. † Blessed shalt thou be in the city, and blessed in the field. † Blessed shall be the fruit of thy womb, and the fruit of thy ground, and the fruit of thy cattle, the troops of thy herds, & the folds of thy sheep. † Blessed shall thy barns be, and blessed 
:: The poor being relieved of thy superfluity shall bless thee.  thy remains. † Blessed shalt thou be coming in and going out. † Our Lord will give thine enemies, that rise up against thee, to fall down in thy sight: one way they shall come against thee, and seven ways they shall flee from thy face. † Our Lord will send forth blessing upon thy cellars, and upon all the works of thy hands: and will bless thee in the land, that thou shalt receive. † Our Lord will raise thee up unto him self to be a holy people, as he swore to thee: If thou keep the commandmentes of our Lord thy God, and walk in his ways. † And all the people of the earth shall see that the name of our Lord is invocated upon thee, and they shall fear thee. † Our Lord will make thee abound with all goods, with the fruit of thy womb, and the fruit of thy cattle, with the fruit of thy land, which our Lord swore to thy fathers that he would give thee. † Our Lord will open his most excellent treasure, the heaven, that it may give rain to thy land in due season: and will bless all the works of thy hands. And thou shalt lend to many nations, and thyself shalt take lone of no man. † And our Lord shall make thee 
:: Thou shalt rule over others & none over thee.  the head, and not the tail: and thou shalt be always above, and not under: 
:: Yet always with this condition: if thou serve God.  yet so, if thou wilt hear the commandmentes of our Lord thy God which I command thec rhis day, and keep and do them, † and decline not from them neither to the right hand, nor to the left, nor follow strange gods, nor serve them. † But if thou wilt not hear the voice of our Lord thy God, to keep, and do all his commandmentes and ceremonies, which I command thee this day, 
:: Thus most commonly sinners were cursed in the old Testament, but such as now serve not God rightly, and yet prosper in this world, shall in a moment descend into hell. Job. 21.  all these curses shall come upon thee, and overtake thee. † Cursed shalt thou be in the city, cursed in the field. † Cursed shall thy barn be, and cursed thy remains. † Cursed shall be the fruit of thy womb, and the fruit of thy ground, the herds of thy oxen, and the flocks of thy sheep. † Cursed shalt thou be coming in, and cursed going out. † Our Lord shall send upon thee famine & hunger, and rebuke upon all the works, which thou shalt do: until he consume, and destroy thee quickly, for thy most wicked inventions, wherein thou hast forsaken me. † Our Lord set the pestilence upon thee, until he consume thee out of the land, which thou shalt enter in to possess. † Our Lord strike thee with poverty, with the fever and cold, with burning and heat, and with corrupt air and blasting, and pursue thee till thou perish. † Be the heaven, that is over thee, of brass: and the ground, that thou treadest, of iron▪ † Our Lord give dust for rain upon thy land, and ashes descend from heaven upon thee, till thou be consumed. † Our Lord deliver thee to fall down before thine enemies. one way go thou forth against them, and flee seven, and be thou dispersed through out all the kingdoms of the earth. † and be thy carcase meat to all the fowls of the air, and beasts of the earth, and be there none to drive them away. † Our Lord strike thee with the boil of Egypt, and the part of thy body, by the which dung is cast out, with scab also and itch: so that thou canst not be cured: † Our Lord strike thee with madness & blindness and fury of mind, † and grope thou at midday as the blind is wont to grope in the dark, and direct not thy ways. And at all times sustain thou wrong, and be thou oppressed with violence, neither have thou any to deliver thee. † Take thou a wife, and an other sleep with her. Build thou a house, and dwell not therein. Plant thou a vineyard, and take not the vintage thereof. † Be thy ox immolated before't thee, and thou not eat thereof. Be thy ass taken away in thy sight, and not restored to thee. Be thy sheep given to thine enemies, and be there none to help thee. † Be thy sons and thy daughters delivered to an other people, thine eyes seeing, and dazzling at the sight of them all the day, and be there no strength in thy hand. † The fruits of thy land, and all thy labours let a people eat, which thou knowest not: and be thou always sustaining calumny, and oppressed all days, † and astonished at the terror of those things, which thine eyes shall see. † Our Lord strike thee with a very sore botch in the knees and shanks, and be thou uncurable from the sole of the foot unto the top of thy head. † Our Lord shall bring thee, and thy King, whom thou shalt appoint over thee, unto a nation, which thou and thy fathers know not: and there thou shalt serve strange gods, wood and stone. † And thou shalt be destroyed for a proverb and fable to all peoples, unto whom our Lord shall bring thee in. † Thou shalt cast much seed into the ground, and gather little: because the locusts shall devour all things. † Thou shalt plant a vineyard, and dig, and the wine thou shalt not drink, nor gather any thing thereof: because it shall be wasted with worms. † Thou shalt have olives in all thy borders, and shalt not be anointed with the oil: because they shall drop away, & perish. † Thou shalt beget sons and daughters, and shalt not enjoy them: because they shall be led into captivity. † all thy trees and the fruits of thy ground the blasting shall consume. † 
:: After many other plagues and punishments, at last the Jews refusing and persecuting Christ, were rejected, and Gentiles called into the Church, and advanced above them. Theod q. 34. in Deut.  The stranger that liveth with thee in the Land, shall ascend over thee, and shall be higher: and thou shalt descend downward, and be inferior. † He shall lend thee, and thou shalt not lend him. He shall be as the head, and thou shalt be the tail. † And all these curses shall come upon thee, and pursewing shall overtake thee, till thou perish: because thou heard not the voice of our Lord thy God, nor kept his commandmentes and ceremonies which he commanded thee. † And they shall be in thee as signs and wonders, and in thy seed for ever: † because thou didst not serve our Lord thy God in joy, and gladness of hart, for the abundance of all things. † Thou shalt serve thine enemy, whom our Lord will send upon thee, in hunger, and thirst, and nakedness, and all penury: and he shall put an iron yoke upon thy neck, till he consume thee. † Our Lord will bring upon thee a Nation from a far, and from the uttermost ends of the earth, in likeness of an eagle that flieth with vehemency: whose tongue thou canst not understand: † a very malapert Nation, that will attribute nothing to the ancient, nor have pity on the little one, † and will devour the fruit of thy cattle, and the fruits of thy Land: until thou perish, and will not leave thee wheat, wine, and oil, herds of oxen, and flocks of sheep: until it destroy thee, † and consume thee in all thy cities, and thy strong and high walls be destroyed, wherein that hadst confidence in all thy landlord. Thou shalt be besieged within thy gates in all thy Land, which our Lord thy God will give thee: † and thou shalt eat the fruit of thy womb, and the flesh of thy sons and of thy daughters, which our Lord thy God shall give thee, in the distress and vastation wherewith thine enemy shall oppress thee. † The man that is delicate in thee, and very riotious, shall much envy his own brother, and his wife, that lieth in his bosom, † so that he shall not give them of the flesh of his children, which he will eat: because he hath nothing else in the siege and penury, wherewith thine enemies shall waste thee within all thy gates. † The tender and delicate woman, that could not go upon the ground, nor set down her foot for over much niceness and tenderness, will envy her husband, that lieth in her bosom, upon the flesh of her son, and daughter, † and the filthiness of the after births, that come forth from the mids of her thighs, and upon the children that are borne the same hour. for they shall eat them secretly because of the penury of all things, in the siege and vastation, wherewith thine enemy shall oppress thee within thy gates. † unless thou keep, and do all the words of this law, that be written in this volume, and fear his name glorious and terrible, that is. Our Lord thy God: † our Lord shall increase thy plagues, and the plagues of thy seed, great plagues and continuing, sore infirmities and perpetual. † and he shall turn upon thee all the afflictions of Egypt, which thou didst fear, and they shall cleave to thee. † moreover also all the diseases, and plagues, that be not written in the volume of this law, our Lord will bring upon thee, till he consume thee: † and you shall remain few in number, which before was as the stars of heaven for multitude, because thou heardst not the voice of our Lord thy God. † And as before our Lord rejoiced upon you, doing good to you, and multiplying you: so he shall rejoice destroying and subverting you, so that you may be taken away from the Land, which thou shalt enter to possess. † Our Lord shall disperse thee into all people's, from the farthest parts of the earth to the ends thereof: and there thou shalt serve strange gods, which thou art ignorant of and thy fathers, wood and stone. † In those nations also thou shalt not be quiet, neither shall there be resting for the step of thy foot. For our Lord will give thee a fearful hart, and dazzling eyes, and a soul consumed with pensiveness: † and thy life shall be as it were hanging before thee. Thou shalt fear night and day, and thou shalt not trust in thy life. † In the morning thou shalt say: Who will grant me evening? and at evening: Who will grant me morning? for the fearfulness of thy hart, wherewith thou shalt be terrified, and for those things, which thou shalt see with thine eyes. † Our Lord shall bring thee again with ships into Egypt by the way, whereof he said to thee that thou shouldest see it no more. There shalt thou be sold to thine enemies for bondmen and bondweomen, and no man shall buy you.   

CHAP. XXIX. A covenant and oath is made between God and his people (with commemoration of sundry benefits by them received) that keeping his law they shall be more blessed: and breaking the same shall sustain the threatened punishments.  
THESE are the words of the covenant which our Lord commanded Moses to make with the children of Israel in the Land of Moab: beside that covenant which he made with them in Horeb. † And Moses' called all Israel, and said to them: you saw all things, that our Lord did before you in the Land of Egypt to Pharaoh, and to all his servants, and to his whole land, † the great temptations, which thine eyes have seen, those mighty signs, and wonders, † and our Lord 
:: For sins past God letteth some run into reprobate sense, permitting them to their own free-will, who being void of grace wilfully obdurate themselves. Theod. q. 37. in Deut.  hath not given you a hart to understand, and eyes to see, and ears that can hear, unto this present day. † He hath brought you forty years by the desert: your garments are not worn out, neither are the shoes of your feet consumed with age. † bread you have not eaten, wine and sicer you have not drunk: that you might know that I am the Lord your God. † And you came to this place: and there came forth Sehon the King of Hesebon, and Og the King of Basan, meeting us to fight. And we struck them, † and took their land, and delivered it in possession to Reuben and Gad, and the half tribe of Manasses. † keep therefore the words of this covenant, and fulfil them: that you may understand all things that you do. † You stand this day all before our Lord your God, your princes, and tribes, and ancients, and doctors, all the people of Israel, † your children and your wives, and the strangers that abide with thee in the camp, besides the cutters of wood, and them, that carry water: † that thou mayest pass in the covenant of our Lord thy God, and in the oath which in this day our Lord thy God maketh with thee: † that he may raise thee up a people to himself, and he be thy God as he hath spoken to thee, and as he swore to thy fathers, Abraham, Isaac, and Jacob. † Neither with you only do I make this covenant, and confirm these oaths, † but with all that be present and absent. † For you know how we dwelled in the Land of Egypt, and how we have passed through the mids of nations, which passing through † you have seen their abominations and filth, that is to say, their Idols, wood and stone, silver and gold, which they worshipped. † Lest perhaps there be among you man or woman, family or tribe, whose hart is turned away this day from our Lord God, to go and serve the gods of those Nations: and there be among you 
:: A mind secretly infected with idolatry.  a root bringing forth gall and bitterness. † And when he shall hear the words of this oath, he bless himself in his hart, saying: I shall have place, and walk in the pravity of my hart: and the 
:: The appetite drunken with pleasures thirsteth still more.  drunken take to her the thirsty, † and our Lord forgive him not: but then his fury most specially fume, and his zeal against that man, and all the curses sit upon him, that be written in this volume: and our Lord abolish his name under heaven, † and consume him unto perdition out of all the tribes of Israel, according to the curses, that are contained in the book of this law and covenant. † And the generation following shall say, and the children that shall be borne from thence forth, and the strangers, that shall come from a far, seeing the plagues of that Land, and the infirmities, wherewith our Lord hath afflicted it, † burning it with brimstone, and heat of the salt, so that it can no more be sown, nor any green thing spring thereof, after the example of the subversion of Sodom and Gomorrha, Adama, and Seboim, which our Lord subverted in his wrath and fury. † And all the Nations shall say: Why hath the Lord done thus to this Land? what is this exceeding wrath of his fury? † And they shall answer: Because they forsook the covenant of the Lord, which he made with their fathers, when he brought them out of the Land of Egypt: † and they have served strange gods, and adored them, whom they knew not, and to whom they had not been designed: † therefore the fury of the Lord was wrath against this Land, to bring upon it all the curses, that are written in this volume: † and he hath cast them out of their land, in wrath and fury, and in very great indignation, and hath thrown them into a strange land, as this day it is proved. † things hidden, 
:: secret things are known to God, manifest things to men Theod. 9 38. in Deut.  to our Lord God: which are manifest, to us and to our children for ever, that we may do all the words of this Law.   

CHAP. XXX. If the children of Israel, offending and falling into the foresaid curses shall repent, God wilrestore them to his blessings again. 11. leaving it in their power to serve him if they will, 17. and therefore warneth them that the impenitent shall assuredly perish, because having life and death, blessing and cursing proposed, they choose the worse.  
THEREFORE when all these words shall be come upon thee, the blessing or cursing, which I have set forth before thee: & thou be touched with repentance of thy hart in all nations, into which our Lord thy God dispersed thee, † and shalt return to him, and obey his commandmentes, as I this day command thee, with thy children in all thy hart, and in all thy soul: † our Lord thy God will bring thee again from thy captivity, and have mercy upon thee, and gather thee again out of all the peoples, into which he dispersed thee before. † If thou be dispersed as far as the poles of heaven, thence will our Lord thy God draw thee back, † and will take thee to him, and bring thee into the Land, which thy fathers possessed, and thou shalt obtain it: and blessing thee, will make thee to be 
:: Some sinners through great repentance become more virtuous, and are more rewarded than some that offended less.  of a greater number, than were thy fathers. † Our Lord thy▪ God will circumcile thy hart, and the hart of thy seed: that thou mayest love our Lord thy God in all thy hart, and in all thy soul, that thou mayest live. † And all these curses he will turn upon thine enemies, and them that hate and persecute thee. † But thou shalt return, and hear the voice of our Lord thy God, and shalt do all the commandmentes which I command thee this day: † and our Lord will make thee abound in all the works of thy hands, in the issue of thy womb, and in the fruit of thy cattle, in the fertility of thy ground, and in the plenty of all things. For our Lord will return to rejoice upon thee in all riches, as he rejoiced in thy fathers: † yet so, if thou hear the voice of our Lord thy God, and keep his precepts and ceremonies, which are written in this law: and return to our Lord thy God in all thy hart, and in all thy soul. † This commandment, that I command thee this day, “ is not above thee, nor so far of, † nor situated in heaven that thou Mayest say: Which of us is able to ascend unto heaven to bring it to us, that we may hear and fulfil it in work? † Nor placed beyond the sea: that thou mayest pretend, and say: Which of us can pass over the sea, and bring it even unto us: that we way hear, and do that which is commanded? † But the word is very near thee, in thy mouth and in thy hart, to do it. † Consider that I have “ set before thee this day life and good, and contrariwise death and evil: † that thou mayest love our Lord thy God, and walk in his ways, and keep his commandmentes and ceremonies and judgements: and thou mayest live, and he multiply thee, and bless thee in the Land, which thou shalt enter to possess. † But if thy hart be averted, and thou wilt not hear, and deceived with error thou adore strange gods, and serve them: † I foretell thee this day that thou shalt perish, and abide a little time in the Land, which passing over Jordan, thou shalt enter to possess. † “ I call for witnesses this day heaven and earth, that I have proposed to you life and death, blessing and cursing. 
:: God gave man liberty to choose, what he would follow. S. A●b. in Psal. 40. v. 10  Choose therefore life, that both thou mayest live, and thy seed: † and mayest love our Lord thy God, and obey his voice, and cleave to him (for he is thy life, and the length of thy days) that thou mayest live in the Land, for the which our Lord swore to thy fathers, Abraham, Isaac, and Jacob, that he would give it them.  

ANNOTATIONS. CHAP. XXX.  
6. God will circumcise thy bart.] Most true it is, that of ourselves, without 
By grace men are made able to keep God's commandments  God's grace none can keep or fulfil the commandmentes. But he, whose hart God doth circumcise, is thereby made able to love God with all his hart, and with all his soul. And except some hearts were thus circumcised, and so made able to love God above all, and consequently their neighbours, God should not perform his promise, that he will circumcise the hart of some.  
11. Is not above thee.] When thou art stirred up, assisted, and endued with 
So the commandmentes are not impossible.  
S. Aug. denat. et great. c. 69. et q. 54. in Deut. rheod q. ●8. in Deut. S. Cypri. li. 3. c. 52. ad Quir. S. Amb. in Psal. 40.  God's grace, the commandment of God is not (then) above thee, nor fair of from thee, but very near thee, in thy mouth (to confess God, and his truth) and in thy hart, to do it. But you will ask: How then cometh it to pass, that many having received sufficient grace, yet do not keep God's commandmentes? God himself answereth:  
15. That he hath set before thee life and good, and contrriwise death and evil; he inviteth and helpeth, yet forceth thee not he geueth●thee power & ability, helping 
Freew●●.  and not destroying thy free-will, that thou Mayst love our Lord thy God, walk in his ways, and keep his commandments. But if thy hart be averted and (v. 17.) thou urilt not hear, thou shalt perish. Again God inculcateth:  
19 I call for witnesses heaven and earth, that I have proposed to you life and death, blessing and cursing. Choose therefore life etc. What Doctor can teach more plainly the possibility of keeping Gods commandmentes; and freewill in man, than this text of holy Scripture?    

CHAP. XXXI. Moses substituteth joshua his successor in temporal government. 9 delivereth 
The fourth part. An exhortation to serve God, with prediction of their often sins and punishments.  the law to the priests. 16. God fortelleth that the people will often forsake him, and that he will punish them. 19 commandeth Moses to write a canticle, (an abrigement of the Law) easy to be remembered. 25. and in further testimony against them, the Levites must put this book in the ark of covenant.  
MOSES' therefore went, and spoke all these words to all Israel, † and said to them: I am this day a hundred and twenty years old, I can not 
:: He meaneth that he can not exercise the office of a captain general, and bring the people into the promised land.  go out and come in any longer, especially whereas our Lord also hath said to me: Thou shalt not pass over this Jordan. † Our Lord therefore thy God will pass over before thee: he will destroy all these nations in thy sight, and thou shalt possess them: and this joshua shall pass over before thee, as our Lord hath spoken. † And our Lord shall do to them as he did to Sehon and Og the Kings of the Ammorheites, and to their land, and shall destroy them. † therefore when our Lord shall have delivered these also to you, you shall do in like manner to them as I have commanded you. † do manfully, and be strengthened: fear not, neither tremble ye at their sight: because our Lord thy God himself is thy conductor, and will not leave, nor forsake thee. † And Moses' called joshua, and said to him before all Israel: Take courage, and be strong: for thou shalt bring in this people into the Land, which our Lord swore that he would give to their fathers, and thou shalt divide it by lot. † And our Lord that is your conductor, himself will be with thee: he will not leave, nor forsake thee: fear not, neither dread thou. † Moses' therefore wrote this law, and delivered it to the priests the sons of Levi, which carried the ark of the covenant of our Lord, and to all the ancients of Israel. † And he commanded them saying: After seven years, in the year of remission, in the solemnity of tabernacles, † when all come together out of Israel, to appear in the sight of our Lord thy God in the place, which our Lord shall choose, thou shalt read the words of this law before all Israel, they hearing, † and the people being assembled together, as well men as women, children, and strangers, that are within thy gates: that hearing they may learn, and fear our Lord your God, and keep, and fulfil all the words of this law. † Their children also who now are ignorant; that they may hear, and fear our Lord their God, all the days that they live in the Land, which passing over Jordan you go to obtain. † And our Lord said to Moses: Behold the days of thy death are nigh: call joshua, and stand ye in the tabernacle of testimony, that I may command him. Moses' therefore and joshua went, and stood in the tabernacle of testimony, † and our Lord appeared there in the pillar of a cloud: which stood in the entering of the tabernacle. † And our Lord said to Moses: Behold thou shalt sleep with thy fathers, and this people rising up will fornicate after strange gods in the Land, to the which it entereth to dwell therein: there will they forsake me, and will make the covenant, which I have made with them, of none effect. † And my fury shall be wrath against them in that day: and I will forsake them, and will hide my face from them, and they shall be devoured: all evils and afflictions shall find them, so that they shall say in that day: In truth because God is not with me, these evils have found me. † But I will hide, and keep close my face in that day, for all the evils, which they have done, because they have followed strange gods. † Now therefore write unto you 
:: M●●ter is more easily kept in memory then prose.  this canticle, and teach the children of Israel: that they know it by hart, and sing it by mouth, and this song be unto me for 
:: And so by this Canticle they are convinced that they were abundantly for warned, not to break covenant with God.  a testimony among the children of Israel. † For I will bring them into the Land, for the which I swore to their fathers, flowing with milk and honey. And when they have eaten, and are full, and fat, they will turn away to strange gods, and serve them: and will detract from me, and make my covenant of none effect. † After that many evils and afflictions shall have found them, this canticle shall answer them for a testimony, which no oblivion shall take away out of the mouth of their seed. For I know their cogitations, what things they are about to do this day, before that I bring them into the Land, which I have promised them. † Moses' therefore wrote the canticle, 
The eleventh prophecy in the office before Mas●e on Easter eve. And the third on whitsuneve.  and taught it the children of Israel. † And our Lord commanded joshua the son of Nun, and said: Take courage, and be strong: for thou shalt bring the children of Israel into the Land, which I have promised, and I will be with thee † therefore after that Moses wrote the words of this law in a volume, and finished it: † he commanded the Levites, that carried the ark of the covenant of our Lord, saying: † Take this book, and put it in the side of the ark of the covenant of our Lord your God: that it may be for a testimony against thee. † For I know thy contention, and thy most stiff neck. Whiles I yet live and go in with you, you have done always contenciously against our Lord: how much more when▪ I shall be dead▪ † Gather to me all the ancients by your tribes, and your doctors, and I will speak these words in their hearing, and will invocate against them heaven and earth. † For I know that after my death you will do wickedly, and will decline quickly from the way, that I have commanded you: and evils shall come upon you in the later times, when you shall do evil in the sight of our Lord, to provoke him by the works of your hands. † Moses' therefore spoke, in the hearing of the whole assembly of Israel, the words of this song, and finished it even to the end.   

CHAP. XXXII. A Canticle of the Law, wherein the people are exhorted to serve God, for his 
The canticle at Laudes on Saturday.  perfect goodness, for his singular benefits, for their former ingratitude, and for his mercy still mixed with his punishments. 44. All which being 
a all things in heaven and in cart● testify, that God dealeth well with his people.  earnestly commended to them to remember and teach their children, 48. Moses is commanded to go into a mountain, whence he shall see the promised land, but not enter into it.  
hear ye:: heavens what things I speak, the earth hear the words of my mouth.  
† My 
b Doctrine doth fructify in good souls as rain & dew in the ground.  doctrine grow together as rain, my speech flow as the dew, as it were a shower upon the herb, and as it were drops upon the grass.  
† man's 
c first duty is to praise God.  Because I will invocate the name of our Lord: give magnificence to our God.  
† The works of God be perfect, and all his ways judgements: God is faithful, and without any iniquity, just and right.  
† They 
d The next, to acknowledge his own sins & defects  have sinned to him, and not his children in filthiness: a froward and perverse generation.  
† These things dost thou render to our Lord thou foolish and un wise people? Is not he thy father, that hath possessed thee, and made, and created thee?  
† Remember the old days, think upon every generation: ask thy father, and he will declare to thee: thy elders, and they will tell thee.  
† When the highest 
c At the tower of Babel.  divided the nations: when he separated the sons of Adam, he appointed the limits of people according to 
f Israel being but one people possessed the inheritance of seven other nations.  the number of the children of Israel.  
† But our Lord's part, is his people: Jacob the cord of his inheritance.  
† He 
g God choice Israel to be his peculiar people of mere grace and protected them.  found him in a desert land, in a place of horror, and of waste wilderness: he led him about, and taught him: and kept him as the apple of his eye.  
† As the eagle provoking her young to fly, and hovering over them, hath he spread his wings, and he hath taken him, and carried him on his shoulders.  
† Our Lord only was his guide: and there was not with him a strange God.  
† He placed him over an high land: that he might eat the fruits of the fields, that he might suck 
h Bees without men's industry made honey in the rocks.  honey out of the rock, and 
i olive trees prospered in stony places.  oil out of the hardest stone.  
† Butter from the heard, and milk of the sheep with the fat of lambs, and of rams the sons of Basan: and buck goats with the marrow of wheat, and might drink the blood of the grape most pure.  
† The 
k Temporal prosperity occasion of the Jews revolting from God  beloved was made gross, and spurned: made gross, fatted, dilated, he left God his maker, and departed from God his salvation.  
† They provoked him in strange gods, and in abominations stirred him to anger.  
† They immolated to devils and not to God, to gods, which they knew not: there came 
l novelty allureth carnal people to idolatry and heresy.  new & fresh ones, whom their fathers worshipped not.  
† God that begat thee thou hast forsaken, and hast “ forgotten our Lord thy creator.  
† Our Lord saw, and was moved to wrath: because his sons and daughters provoked him.  
† And he said: 
m For their perverseness God withdrew his help from them.  I will hide my face from them, and will consider their last: for it is a perverse generation, and unfaithful children.  
† They 
n God first loveth, before any man loveth him, but men first for▪ sake God, before he forsake them.  have provokedme in that, which was no God, and have angered me in their vanities: and I will provoke them in that, which is no people, and in 
o The Jews reputed most Gentiles foolish yet now they are inferior to al.  a foolish nation will I anger them.  
† A fire is kindled in my wrath, and shall burn even to the lowest parts of hell: and shall devour the earth with her spring, and shall burn the foundations of mountains.  
† I will heap evils upon them, and mine arrows I will spend in them.  
† They shall be consumed with famine, and birds shall devour them with most bitter biting: the teeth of beasts will I send upon them, with the fury of those that trail upon the ground, and creep.  
† Without shall the sword devour them, & within fearfulness, the young man and the virgin together, the sucking child with the old man.  
† I said: Where are they? I will make their memory to cease from among men.  
† But 
p For just causes God some times differreth punishment.  for the wrath of the enemies I have differred: lest perhaps their enemies might be proud, and would say: Our mighty hand, and not the Lord, hath done all these things.  
† A nation without counselis it, and without wisdom.  
† O that they were 
q True wisdom considereth things past, understandeth things present, and provideth for things to come.  wise, and understood, and would provide for their last.  
† How should one pursue a thousand, and two put ten thousand to flight? was it not therefore, because their God sold them, and our Lord enclosed them?  
† For our Lord is not as their gods: 
r Al infideles confess more majesty in the true God and in his Religion▪ then in their own.  our enemies also are judges.  
† Of the vineyard of Sodom, is their vineyard, and of the suburbs of Gomorrha: their grape the grape of gall, and the clusters most bitter.  
† The gall of dragons their wine, and the venom of asps uncurable.  
Are not these things laid up with me, and signed in my treasures?  
† revenge is mine, and I will repay them in time, that their foot may slide: the day of perdition is at hand, and the times make haste to be present.  
† Our Lord will judge his people, and will have mercy on his servants: he shall see that their hand is weakened, and 
s even such offenders as think themselves secure, escape not.  the shut up also have failed, and the residue be consumed.  
† And he shall say: Where are their gods, in whom they had confidence.  
† Of whose victims they did eat fat, and drank the wine of their libamentes: 
t It is unpossible that false gods should help theirfolowers in necessity.  Let them arise, and help you, and protect you in necessity.  
† See ye that I am only, and there is no other God besides me: I will kill▪ and I will make to live: I will strike, and I will heal, and there is none that can deliver out of my hand.  
† I will lift up my hand to heaven, and will say: I live for ever.  
† If I shall whet my sword as the lightning, and my hand take judgement: I will repay vengeance to mine enemies, and them that hate me will I requite.  
† I will imbrue my arrows with blood, and my sword shall devour flesh, of the blood of the slain and of captivity, of 
v The vain counsel of the wicked being detected shall be punished.  the bare head of the enemies.  
† You gentiles “ praise his people, because he will revenge the blood of his servants: and will repay vengeance upon their enemies, and will be propitious to the land of his people. † Moses' therefore came and spoke all the words of this canticle in the ears of the people, he and joshua the son of Nun. † And he finished all these words, speaking to the children of Israel. † and he said to them: set your hearts on all the words, which I testify to you this day: that you command them to your children to keep and to do, and to fulfil all things of this law that are written: † for not in vain are they commanded you, but that every one should live in them: which doing you may continue a long time in the Land, which passing over Jordan you enter to possess. † And our Lord spoke to Moses in the same day, saying: † go up into this mount Abarim, that is to say, of passages, into mount Nebo, which is in the Land of Moab against Jericho: and see the Land of Chanaan, which I will deliver to the children of Israel to obtain, and die thou in the mount. † Which going up unto thou shalt be joined to thy peoples, as Aaron thy brother died in mount Hor, and was laid to his people: † because you did prevaricate against me in the mids of the children of Israel at the Waters of contradiction in Cades of the desert of Sin: and you did not sanctify me among the children of Israel. † over against shalt thou see the Land, and shalt not enter into it, which I will give to the children of Israel.  

ANNOTATIONS. CHAP. XXXII.  
18. Forgotten our Lord.] Calvin (li. 1. Instit. c. 11. parag. 9) contending that 
Calvin contradicteth the holy Scripture.  it is idolatry, to worship Christ in his picture, saith the idolatry committed about the molten calf (Exod. 32.) consisted in worshipping the true God in that image of a calf: affirming that the jew were not so inconsiderate, as not to remember, that it was God which had brought them out of the Land of Egypt. Quite contrary to this text, which saith: God that begat thee thou hast forsaken, and hast forgotten our Lord thy creator. Calvin therefore was either ignorant or forgetful, that the holy Ghost here chargeth them, to have forsaken and forgotten God the Creator; or else (which is worse) Knowing and remembering it, he was most impudent in avouching the contrary.  
43. Praise his people.] In the people of the Jews were always some good, 
Always some good in the Church of the old Testament.  & worthy of praise, that served God; and sometimes suffered persecution for justice; whose blood God promised here to revenge, and for their sakes to be merciful to others. All which we see was performed, in that God reduced them from captivity, and conserved them after in their country till Christ's time, for so he was propitious to the land of his people.    

CHAP. XXXIII. Moses' blessing the tribes of Israel (Simeon omitted) prophesieth particularly of every one. 26. Again exhorteth them, that as God hath chosen them his peculiar people, so they love and honour him their only God.  
THIS is 
:: The ancient fathers expound these blessings rather of the Church of Christ, then of the Jews Synagogue. s. Aug. q. 56. Theod. q. 44. in Deut.  the blessing, wherewith Moses the man of God blessed the children of Israel, before his death.  
† And he said: Our Lord “ came from Sinai, and from Seir is he risen to us: he hath appeared from mount Pharan, and with him thousands of saints. In his right hand a fiery law.  
† He hath loved the people's, all the saints are in his hand: and they that approach to his fear, shall receive of his doctrine.  
Moses' commanded us a law, the inheritance of the multitude of Jacob.  
† He shall be king with the most right, the princes of the people being assembled with the tribes of Israel.  
† live Reuben, and die he not, and be he little in number.  
† This is the blessing of Judas: hear Lord the voice of Judas, and bring him in unto his people: his hands shall fight for him, and he shall be his helper against his adversaries.  
† To Levi also he said: Thy perfection, and thy doctrine be to thy holy man, whom thou hast proved in tentation, and judged at the Waters of contradiction. † He that 
:: The priestly tribe must especially prefer God's service before their nearest kindred.  said to his father, and to his mother: I know you not; and to his brethren: I know you not: & they knew not their children. These kept thy word, and observed thy covenant, † thy judgements o Jacob, and thy law o Israel: they shall put incense in thy fury, and holocaust upon thine altar. † bless Lord his strength, and receive the works of his hands. Strike the backs of his enemies, and they that hate him, let them not rise up.  
† And to Benjamin he said: The best beloved of our Lord 
:: The Temple was built in the tribe of Benjamin, which God more specially protected, and so they dwelled more securely. Theod. q. 45. in Deut.  shall dwell confidently in him: as in a bride chamber all the day shall he abide, and between his shoulders shall he rest.  
† To joseph also he said: Of the blessing of our Lord be his land, of the fruits of heaven, and the dew, & the depth lying underneath. † Of the romes of the fruits of the sun and moon, † of the tops of the old mountains, of the rome's of the eternal hills: † and of the fruits of the earth, and of the fullness thereof. The blessing of him, that appeared in the bush, come upon the head of Joseph, and upon the crown of the nazarite among his brethren. † His beauty as of the first borne of an ox, his horns the horns of an unicorn: in them shall he winnow the Nations even to the ends of the earth. these are the multitudes of 
:: Epthaim is preferred before his elder brother, agreeable to their granfathers prophetical blessing. Gen. 48.  Ephraim, and these the thousands of Manasses.  
† And to Zabulon he said: rejoice Zabulon in thy going out, and Issachar in thy tabernacles. † They shall call the peoples to the mountain: there shall they immolate the victims of justice. Who shall suck the inundation of the sea as milk, and the hidden treasures of the sands.  
† And to Gad he said: Blessed be Gad in breadth: as a lion hath he rested, and taken the arm and the top of the head. † And he saw his principality, that in his part the doctor was reposed: which was with the princes of the people, and did the justices of our Lord, and his judgement with Israel.  
† To Dan also he said: Dan a lion's whelp, he shall flow largely from Basan.  
† And to Nephthali he said: Nephthali shall enjoy abundance, and shall be full of the blessings of our Lord: the sea and the south he shall possess.  
† To Aser also he said: Blessed be Aser in children, be he acceptable to his brethren, and dip he in oil his foot. † His show iron and brass. As the days of thy youth, so also thy old age.  
† There is no other God as the God of the rightest: the mounter of heaven is thy helper. By his magnificence the clouds run hither and thither, † his habitation is above, and under the everlasting arms: he shall cast out the enemy from thy face, and shall say: Be destroyed.  
† 
:: The sin of Zambri a prince of Simeons' tribe, in fresh memory (Nu. 25.) seemeth to be the cause, why this tribe is not partilarly blessed, but only in general with all Israel.  Israel shall dwell confidently, and alone. The eye of Jacob in the land of corn and wine, and the heavens shall be misty with dew.  
† Blessed art thou Israel: who is like to thee o people, that art saved in our Lord? the shield of thy help, and the sword of thy glory: thy enemies shall deny thee, and thou shalt tread their necks.  

ANNOTATIONS. CHAP. XXXIII.  
2. Came from Sinai.] According to the history Moses recounteth here three benefits. First that God gave the Law in Sinai. (Exod. 20.) Secondly, he cured those which were bitten with serpents near to Seir. (Num. 21.) Thirdly in mount Pharan he appointed seventy ancients to assist Moses in judgements 
The prophetical sense of these blessings is more certain, & more evident, than the historical.  (Num. 11.) But according to the mystery, which specially is intended, S. Augustin (q. 56. in Deut.) saith this prophecy is not to be negligently passed over. For it evidently appeareth that this benediction pertaineth to a new people, whom Christ our Lord hath sanctified, in whose person Moses spoke and not in his own. So in this prophetical and proper sense (saith this Doctor) our Lord and saviour cometh from Sinai, which is interpreted tentation, when he passed the tentation of his passion and death, Heb. 2. v. 18. Christ riseth from Seir, interpreted hairy, for that in the similitude of the flesh of sin, e●en of sin, he damned sin in the flesh. Rom. 8. v. 3. He appeareth from mount Pharan interpreted fruitful mountain, in that he giveth abundance of grace in his Church of the new Testament; which is a city set upon a hill. Mat. 5.    

CHAP. XXXIIII. Moses seethe the promised land, but is not suffered to go into it, 5. He dieth at the age of 120. years. God burieth his body secretly, and all Israel 
The fifth part. The death, burial and singular praise of Moses.  mourn for him thirty days. 9 joshua replenished (by imposition of Moses' hands) with the spirit of God succeedeth. 10. But Moses for his special familiarity with God, and for most wonderful miracles is commended above all other prophets.  
MOSES' therefore went up from the champion of Moab upon mount Nebo, into the top of Phasga against Jericho: and our Lord showed him 
:: God elevated his visive power above nature to see so far.  all the land of Galaad as far as Dan, † and all Nephthali, and the land of Ephraim and Manasses, and all the Land of Juda unto the utmost sea, † and the south part, and the breadth of the plain of Jericho a city of palmetrees as far as Sego●. † And our Lord said to him: This is the Land, for the which I swore to Abraham, Isaac, and Jacob, saying: To thy seed will I give it. Thou hast seen it with thine eyes, and shalt not pass over to it. † And Moses' the servant of our Lord died there, in the land of Moab, our Lord commanding it: † and he buried him in the valley of the Land of Moab against Phogor: and 
:: only Angels (whose ministery God used herein) knew the place of his burial: lest the Jews prone to idolatry might have honoured him for God.  no man hath known his sepulchre until this present day.  
† Moses' was an hundred and twenty years old when he died: his eye was not dim, neither were his teeth moved. † And the children of Israel mourned him in the champion country of Moab thirty days: and the days of their mourning that mourned for Moses were accomplished. † And joshua the son of Nun was replenished with the spirit of wisdom, because Moses did put his hands upon him. And the children of Israel obeyed him, and did as our Lord commanded Moses. † And there rose no more a prophet in Israel as Moses, whom our Lord had known face to face, † in all signs and wonders, which he sent by him, to do in the Land of Egypt to Pharaoh, and to all his servants, and to his whole Land, † and all the strong hand, and great marvels, which Moses did before all Israel.    
The end of the five books of Moses, containing the Law.    

THE SECOND PART OF THE OLD TESTAMENT: containing HISTORICAL books.  


The argument of the book of joshua.  
WHETHER joshua himself writ this book (which is the common 
Histor: Scholast.  
Whosoever was author, the authority of this book is certain.  opinion) or some other, it was ever held undoubtedly by all, for Canonical Scripture: and according to the distribution of the whole Bible into Legal, Historical, Sapiential, and Prophetical books, this is the first of the historical sort. But as the five procedent called Legal, besides the Law, comprehend also the history of the Church, from the beginning of 
Books of holy Scripture principally treating of several arguments, yet in the same participate each sort with others.  the world near 2500. years, and withal contain much divine Wisdom, & Prediction of things to come: so these books now following called Historical, and likewise the Sapiential and Prophetical ensuing after, participate each with others in their several arguments: every one more or less inducing Gods servants to keep his Law; recording things done; teaching what is most meet to be done; and foreshowing before hand, things done afterwards, or which yet shall come to pass. So this book doth not only set forth the acts of joshua, who succeeded Moses in temporal government of God's 
The côtentes of this books.  people, commanding and directing them by law and wisdom; but also 
S. Hiero. Epist. ad Paulin. S. Amb. in Psal. 47 S. Aug. li. 12 c. 31. & li. 16. c. 19 contra. Faust. Manich.  the same things done by him, and his very name (as S. Hierom, & other Fathers teach) prefigure our Lord Jesus Christ. For in Hebrew Jehosva is the name both of this captain General, the leader of The Israelites over Jordan into the Land of promise, and of our Lord and saviour, who by his baptism, and other sacraments bringeth his people of all Nations, into the true Land of the living, where is life and felicity everlasting. Touching therefore the history, these four special things are here described. 
Divided into four parts.  First, the passage of the Israelites over Jordan. In the five first chapters. Secondly, their conquest of the promised landlord. In the seven chapters following. Thirdly, the partition of the same Land amongst nine Tribes and a half. from the. 13. chap. to the 22. Fourthly, In the three last chapters, the return of the other two Tribes and a half to their possessions, on the east side of Jordan; with josues last admonition to them all, to serve God sincerely; and his, and Eleazar's death.   

THE book OF josve, IN HEBREW Jehosva.  

CHAP. I. joshua encoreged by our Lord, 10. admonisheth the people to prepare themselves to pass over Jordan; 12. and all the able men of the tribes of Reuben, Gad, and half▪ Manasses to march armed before the rest. 16. All promise to do whatsoever he commandeth. 
The first part. Of the passage of Israel over Jordan.   
AND it came to pass after the death of Moses the servant of our Lord, that our Lord spoke to joshua the son of Nun, the minister of Moses, and said to him: † Moses' my servant is dead: arise, and pass over this Jordan thou and all the people with thee, into the Land, which I will give to the children of Israel. † every place, the step of your foot shall tread, will I deliver to you, as I have spoken to Moses. † From the desert and Libanus unto the great river Euphrates, all the land of the Hetheites unto the great sea against the going down of the sun, shall be your border. † No man shall be able to resist you all the days of thy life: as I have been with Moses, so will I be with thee: I will not leave, nor forsake thee, † Take courage, and be strong: for thou shalt by lot divide to this people the Land, for the which I swore to their fathers, that I would deliver it to them. † Take courage therefore, and be very strong: that thou keep and do all the Law, which Moses my servant hath commanded thee: decline not from it to the right hand or to the left, that thou mayest understand all things which thou dost. † Let not the volume of this law departed from thy mouth: but thou shalt meditate in it days and nights, that thou Mayest keep and do all things that be written in it: then shalt thou direct thy way, and understand it. † Behold I command thee, take courage, and be strong. Fear not, and dread not: because the Lord thy God is with thee in all the things to whatsoever thou shalt go. † And joshua commanded the princes of the people, saying: pass through the mids of the camp, and command the people, and say: † Prepare for yourselves 
:: Besides Man na, which ye● classed not, they might 〈◊〉 they would▪ provide other meat: prefiguring that in the primitive Church, it should be lawful to use legal ceremonies, with evangelical rites for a time, till the old law were buried with honour.  victuals: for after the third day you shall pass over Jordan, and shall enter to possess the Land, which our Lord your God will give you. † To the Rubenites also and Gaddites, and half tribe of Manasses he said: † Remember the word, which Moses the servant of our Lord commanded you, saying: Our Lord your God hath given you rest, and all this landlord. † Your wives, and children, and cattle shall tarry in the Land, which Moses delivered to you beyond Jordan: but pass you over armed before your brethren, all that are strong of hand, & fight for them, † until our Lord give rest to your brethren as to you also he hath given, and they also possess the Land which our Lord your God will give them: and so return into the Land of your possession, and you shall dwell in it, which Moses the servant of our Lord gave you beyond Jordan, against the rising of the sun. † And they made answer to joshua, and said: all things, that thou hast commanded us we will do: and whither soever thou shalt send us, we will go. † As we obeyed Moses in all things, so will we obey thee also: only be our Lord thy God with thee, as he was with Moses. † He that shall gainsay thy mouth, and not obey all thy words, that thou shalt command him, let him die. thou only take courage, and do manfully.   

CHAP. II. Two discoveres sent into Hiericho are hid, and concealed by Rahab: 8. and upon promise of like safety to her whole samilie, 21. she helpeth them secretly away.  
THEREFORE joshua the son of Nun sent from Setim two men, to spy in secret: and said to them: go, and view the Land, and the city of Jericho. Who going entered into the house of a woman a harlot, named Rahab, and rested with her. † And it was told the king of Jericho, and said: Behold there are men come in hither by night of the children of Israel, to spy the landlord. † And the king of Jericho sent to Rahab, saying: Bring forth the men, that came to thee, and are entered into thy house: for they be spies, and are come to view all the landlord. † And the woman taking the men, hide them, and said: I confess they came to me, but 
:: Notwithstanding this officious lie, (which is a venial sin) S. Paul, Heb. 11. and S. James (c. 2.) testify, that she was justified by her faith in God, and by good works towards these men. S. Aug. cont. M●udac. ●. 17. See Annot. Jac. 2. v. 25.  I knew not whence they were: † and when the gate was a shutting in the dark, and they withal went out, I know not whither they be gone: pursue quickly, and you shall overtake them. † But she made the men to go up into the roof of her house, and covered them with the stalk of flax, which was there. † And they that were sent, followed them, the way that leadeth to the ford of Jordan: and they being gone out the gate for with was shut. † Neither were they yet a sleep that lay hid, and behold the woman went up to them, and said: † I know that the Lord hath given this Land to you: for your terror is fallen upon us, and all the inhabitants of the Land are become faint. † We have heard that the Lord dried up the water of the Redsea at your entering, when you came out of Egypt: and what things you did to the two Kings of the Amorrheites, that were beyond Jordan: Sehon and Og, whom you slew. † And hearing these things we greatly feared, and our hart fainted, neither did there remain spirit in us at your entering in: for the Lord your God he is God in heaven above, & in the earth beneath. † Now therefore swear to me by the Lord, that as I have done mercy with you, so you also do with my father's house: and you give me a true sign, † that you save my father and mother, my brethren and sisters, and all things that he theirs, and deliver our souls from death. † Who answered her: Be our lives for you unto death, only if thou betray us not. And when our Lord shall have delivered us the land, we will do in thee mercy and truth † She therefore did let them down by a cord out of a window: for her house joined fast to the wall. † And she said to them: go up to the mountains, lest perhaps they meet you returning: and there lie hid three days, till they return, and so you shall go on your way. † Who said to her. We shall be quit from this oath, wherewith thou hast sworn us: † if we entering the Land, there be this purple cord a sign, and thou tie it in the window, by the which thou hast let us down: and gather thy father and mother, and brethren and all thy kindred into thy house. † He that shall go forth of the door of thy house, his blood shall be upon his head, and we shall be quit. But the blood of all, that shall be with thee in the house, shall redound upon our head, if any man touch them. † But if thou wilt betray us, and utter this talk abroad, we shall be quit from this oath, wherewith thou hast adjured us. † And she answered: As you have spoken, so be it done, and dismissing them to go, she hung the purple cord in the window. † But they walking came to the mountains, and ●aried there three days, till they returned that pursued them: for seeking every way, they found them not. † Who being entered into the city, the discoverers returned, and came down from the mountain: and passing over Jordan, they came to joshua the son of Nun, and told him all things that had chanced to them, † and said: Our Lord hath delivered all this land into our hands, and all the inhabitants thereof are overthrown with fear.   

CHAP. III. After three days abode by the banks of Jordan, 3. the priests with the ark of God entering first into the river, 15. the upper part miraculously standeth and swelleth, the lower running away, they go into the mid channel, and there stay, whiles all the people pass over dry foot.  
JOSVE therefore rising up in the night, removed the camp: and departing from Setim, they came to Jordan, he, and all the children of Israel, and abode there for three days. † Which being passed, the heralds went through the mids of the camp, † and began to proclaim: 
:: In place of the cloud, and pillar of fire, the ark is now carried for their guide and direction.  When you shall see the ark of covenant of our Lord your God, and 
:: It pertained to the Levites office to carry the ark. Num. 4 but in this special service & miraculous passage the priests did carry it: so the greater may do the office of the less, not contrariwise.  the priests of the levitical stock carrying it, rise you also, and follow them going before: † and let there be between you and the ark the space of two thousand cubits: that you may see it a far of, and know which way you may go: because you have not walked by it before: and beware you approach not to the ark. † And joshua said to the people: Be sanctified: for to morrow our Lord will do among you marvelous things. † And he said to the priests: Take up the ark of the covenant, & go before the people. Who fulfilling his commandements, took it, and walked before them. † And our Lord said to joshua: This day will I begin to exalt thee before all Israel: 
:: God showed by this miracle, that joshua had special commission from him, and that under his government the people should prosper.  that they may know as I was with Moses, so am I with thee also. † And do thou “ command the priests, that carry the ark of the testament, and say to them: When you shall be entered into part of the water of Jordan, stand in it. † And joshua said to the children of Israel: Come hither, and hear the word of our Lord your God. † And again he said: In this you shall know that our Lord the living God is in the mids of you, and shall destroy in your sight the Chananeite and Hetheite, the heveite and Pherezeite, the Gergeseite also and the jebuseire, and the Amorrheite. † Behold the ark of the covenant of the Lord of all the earth shall go before you into Jordan. † Prepare twelve men of the tribes of Israel, one of every tribe. † And when the priests that carry the ark of the Lord of the whole earth shall set the steps of their feet in the waters of Jordan, the waters, that are beneath, shall run down and decay: and those that come from above, shall stand together in one heap. † therefore the people went out of their tabernacles, to pass over Jordan: and the priests, that carried the ark of the covenant, went on before them. † And they being entered into Jordan, and their feet dipped in part of the water (and Jordan in the harvest time had filled the banks of his channel) † the waters that came downward stood in one place, and like a mountain swelling up appeared far from the city, that is called Adom to the place of Sarthan: but those that were beneath, ran down into the Sea of the wilderness (which now is called the dead sea) until they wholly decayed. † And the people went against Jericho: and the priests that carried the ark of the covenant of our Lord, stood girded upon the dry ground in the mids of Jordan, and all the people passed over through the dry channel.  

ANNOTATIONS. CHAP. III.  
8. Command the priests.] Because joshua commanded the priests to take 
An objection for laiheadship of the Church.  the ark, and stand with it in Jordan; for that also (chap. 5) he ministered, or appointed others to minister, the Sacrament of circuncision; Likewise (chap. 8.) blessed the people; and (chap. 24.) renewed God's covenant with them; English Protestants infer, that he was chief superior in spiritual causes; and therefore lay princes are supreme heads, & governors of the Church immediately under God. But none of these actions, nor all put together do prove their purpose. 
Answer.  For notwithstanding he very lawfully did these, and other like things, yet he had a spiritual superior in earth, which was Eleazar the high priest For Moses 
Moses' chief both in spiritual and temporal authority▪ which was after divided between the high Priest & temporal Prince. The high priest superior. joshua executed God's will, not by spiritual jurisdiction, but with subordination to the high priest.  being extraordinary superior of all, both in spiritual and temporal causes, the ordinary priesthood, and spiritual supremacy was established in Aaron and his sons, as appeareth Levit. 8. Num. 20. and other places: and the temporal government after Moses was given to joshua, succeeding to him (Num. 27.) 
Exod. 4. 5. 6. etc. Deut. 17.  not in all, but in part of his glory (or authority) his whole honour (or power) being distributed between the high Priest, and the temporal Prince, as learned Theodoret (q. 48 in Num.) noteth upon the sacred text; expressly distinguishing their offices (v. 21.) that Eleazar the priest should consult our Lord for him (and so receive answer in doctrine and verity, Exod. 28. levit. 8.) and that Io●ue should go out and go in, and all the children of Israel with him (that is, lead and govern the people) at Eleazar's word. Where it is manifest that joshua was not set over Eleazar, but Eleazar over him. That therefore which joshua did in spiritual affairs, was in subordination to the high priest; by whose direction, approbation, or ratihabition, he commanded some of the priests to carry the ark, and with it to go into Jordan, and coming into the m●dde channel to stand there, whiles all the army and people passed over: also gave order that all should be 
Chap. 5. 8. 22. 23. 24.  circumcised; blessed the people; read the law; and after godly exhortations, renewed the covenant between God and them; all in way of execution of God's will & commandements, not by any pretended jurisdiction in spiritual things.  
In like sort many other good temporal Princes, as well in the old as the new Testament, have disposed and executed divers things pertaining to God's service: their office requiring that they should set forward, maintain and defend 
Other good princes have also much advanced religion, but not taken supramacie in spiritual causes.  true faith and religion. Especially Christian Princes, of whom isaiah propheciced (chap. 49.) that Kings should be softer fathers, and Queens the nurses of the Church.  
Conformably whereto S Augustin teacheth (li. 3 c. 51. cont. Crescon) that Kings, in that they are Kings, serve God by commanding good things, and forbidding evil, not only pertaining to humane society, but also belonging to God's religion. To this effect Constantin the great did many religious acts: yea even those things which our adversaries wrest to their own sense, show evidently his due submission to his spiritual pastors. As when urged by the Donatists perverse importunity, and being desirous (as S. Augustin testifieth, Epist 166.) to bridle so great impudency, he heard and judged Bishop Cecilians cause, after other Bishop's sentence for him against the heretics; where he both gave judgement agreeable to the Bishops, and yet pleading parden, excused himself for this fact. Which had not needed, if he had been the ordinary 
Veniam ●etiturus  
For maintaining Catholic religion against heretics, the kings of Spain have the title Catholic. The French Kings, most. Christian. Kings of England, Defenders of the saith.  or competent judge. Optatus also writeth (li. 1. cont. Parmen.) that the same Emperor Constantin exclaimed against the appellantes in these words: O ra●ida furoris audacia! sicut in causis Gentilium s●●ri solet, appellationem interposuerunt. O outrageous boldness of fury! like as in causes of Gentiles is wont, they have interposed an appeal. The like good offices did Justinian, and Charles the great, and many other Christian Emperors and Kings; for which they are much renowned in the whole Church; and some have been honoured for their religious zeal, with glorious titles given to them and their successors. To the Kings of Spain, from the time of Al●onsus King of Castil, above eight hundred years agone, for expelling the Arians, was given the title of Cathoque as Michael Ritins a Neapolitan writeth. To the French Kings the title of most Christian, from the time of Philip the Emperor, about 400. years since, for expelling the Albigenses, as recordeth Nicholaus Gillius. To our King Henry the eight of England, for his book of the sacraments against Luther, 
●n. Do. 1521.  Pope Leo the tenth gave the title: Defender of the saith.    

CHAP. four In memory of their miraculous passage, twelve chief men, of the twelve tribes, ●uke so many great stones from the mids of Jordan, 9 and put other twelve, where the priests stood with the ark. 18. The waters return to their former course. And the twelve stones are erected for a monument.  
WHo being passed over, our Lord said to joshua: † Choose twelve men one in every tribe: † and command them that they take up out of the mids of the channel of Jordan, where the feet of the priests stood, twelve most hard stones, which you shall put in the place of the camp, where you shall pitch tents this night. † And joshua called twelve men, whom he had chosen out of the children of Israel, one of every tribe, † and he said to them: go before the ark of our Lord your God to the mids of Jordan, and carry from thence every man a stone on your shoulders, according to the number of the children of Israel, † that it may be 
:: Is not the form of a cross as convenient a sign, to put christians in mind, how our saviour redeemed us, as these stones were to the Jews, how God brought their fathers over Jordan?  a sign among you: and when your children shall ask you to morrow, saying: What mean these stones? † You shall answer them: The waters of Jordan decayed before the ark of the covenant of our Lord, when it passed over the same: therefore were these stones set for a monument of the children of Israel for ever. † The children of Israel therefore did as joshua commanded them, carrying out of the channel of Jordan twelve stones, as our Lord had commanded him, according to the number of the children of Israel, unto the place, wherein they camped, and there they set them. † Other twelve stones also joshua put in the mids of the channel of Jordan, where the priests stood, that carried the ark of the covenant: and they be there until this present day. † But the priests that carried the ark, stood in the mids of Jordan, till all things were accomplished, which our Lord had commanded joshua, to speak to the people, and Moses had said to him. And the people made haste, and passed over. † And when they had all passed over, the ark also of our Lord passed over, the priests also went before the people. † The children of Reuben also and Gad, and the half tribe of Manasses, went armed before the children of Israel, as Moses had commanded them: † and forty thousand fight men by troops, and bands, marched through the plain and champion country of the city of Jericho. † In that day our Lord magnified joshua before all Israel, that they should fear him, as they had feared Moses, whiles he yet lived. † And he said to him: † Command the priests, that carry the ark of the covenant, that they come up out of Jordan. † Who commanded them, saying: Come ye up out of Jordan. † And when they that carried the ark of the covenant of our Lord, were come up, and began to tread on the dry ground, the waters returned into their channel, and ran as they were wont before. † And the people came up out of Jordan, the tenth day of the first month, and camped in Galgal against the East side of the city of Jericho. † the twelve stones also, which they had taken out of the channel of Jordan, joshua set in Galgal, † and said to the children of Israel: When your children shall ask their fathers to morrow, and shall say to them: What mean these stones: † You shall teach them, and say: By the dry channel did Israel pass over this Jordan, † your Lord God drying the waters thereof in your sight, until you passed over: † as he had done before in the readsea, which he dried till we passed throuh: † that all the people of the earth may learn the most strong hand of our Lord, that you also may fear our Lord your God.   

CHAP. v The Kings of Chanaan are sore, frighted with the news of Israel's passage over Jordan. 2. Circumcision is again commanded, and observed, which had been ommitted in the desert forty years. 10 They make their Pasch. 12. Manna ceaseth. 13. And an Angel appeareth to joshua.  
THEREFORE after that all the Kings of the Ammorrheites, which dwelled beyond Jordan at the west side, and all the Kings of Chanaan, which possessed the places nigh to the great sea, had heard that our Lord had dried the streams of Jordan before the children of Israel, till they passed over, their hart failed, and there remained no spirit in them, fearing the entering of the children of Israel. † At that time our Lord said 
:: See annotations. annotations. c. 3. v. 8.  to joshua: Make thee knives of stone, and circumcise 
:: circuncision had been omitted sourtie years, whiles they were in the desert, always uncertain when to march, & so it is now commanded the second time.  the second time the children of Israel. † He did that which our Lord had commanded, and he circumcised the children of Israel in the hill of the prepuces. † And this is the cause of the second circumcision: all the people, that came out of Egypt of the malekinde, all the fight men, died in the desert by the long circuits of the way, † who were all circumcised. But the people that was borne in the desert, † during the forty years of the journey in the wide wilderness was incircumcised: till they were consumed that had not heard the voice of our Lord, and to whom he had sworn before, that he would not show them a land flowing with milk and honey. † The children of these succeeded in the place of the fathers, and were circumcised of joshua: for they were in the prepuce even as they were borne, neither had any circumcised them in the way. † And after that they were all circumcised, they abode in the same place of the camp, until they were whole. † And our Lord said to joshua: This day have I taken away the reproach of Egypt from you. And the name of that place was called Galgal, until this present day. † And the children of Israel abode in Galgal, & they made the Phase▪ the fourteenth day of the month at even in the champion of Jericho: † and they did eat of the corn of the Land the next day, azyme loaves and 
* Fu●men●ie.  polent of the same year. † And Manna failed after they did eat of the corn of the Land, neither did the children of Israel use that meat any more, but they did eat of the corn of the present Land of Chanaan. † And when joshua was in the field of the city of Jericho, he lifted up his eyes, and saw a man standing against him, holding a drawn sword, and he went to him, and said: Art thou ours, or our adversaries? † Who answered: No: but I am a 
:: Not God, but of God's host.  prince of the host of our Lord, and now I come. † joshua fell flat on the ground. And “ adoring he said: What speaketh my Lord to his servant? † “ lose, saith he, thy shoe from thy feet: for the place wherein thou dost stand, is holy. And joshua did as it was commanded him.  

ANNOTATIONS. CHAP. V.  
15. Adoring.] joshua knowing that the person which appeared, was an Angel and not God, nor a man, neither adored him with godly honour, for that had been idolatry, nor with civil, for that pertaineth to wordly and temporal excellency. 
Religious honour due to Angels.  and is not competent to sacred things, especially to immortal and 
See Annot. Ex●. 20.  glorious spirits; and therefore the honour he did to this Angel, was religious honour infinitely inferior to divine, and yet much greater than civil.  
16. Lose thy shoe.] The Angel did not only accept of the honour donne 
Holy places.  unto him, but also required more, showing that the very place was holy for his presence, being otherwise the common field of Jericho.    

CHAP. vi Some priests carrying the ark, others sounding jubilee trumpetes, ●r●ed m●● going before, and the rest of the people following, go every day once, six 
The second part. Of conquering the Land of promise.  days together, and the seventh day, seven times, round about Jericho. 16. at last all making a great shoot, the walls fall down, and they entering 〈◊〉 kill and destroy all (22. saving Rahab and her kindred.) The gold, silver, brass, and iron are brought into the treasury. 26. And he is cursed that shall build the city again.  
AND Jericho was shut and ●ensed, for fear of the children of Israel, and no man durst go out or come in. † And our Lord said to joshua: Behold I have given into thy hands Jericho, and the king thereof, and all the valiant men. † 
:: God appointed this long and solemn procession to the end it might appear, that the walls of Jericho ●el not by chance, no● by force of man's industry, but by the mighty hand of God.  go round about the city all you that be men of war once a day: so shall you do six days. † And the seventh day the priests shall take up the seven trumpets, which are used in the jubilee, and shall go before the ark of the covenant: and you shall go about the city seven times, and the priests shall sound with trumpetes. † And when the voice of the trumpet shall sound in length and with a broken tune, and shall sound in your ears, all the people shall cry together with a very great shoot, and the walls of the city shall fall to the ground, and they shall enter in every one at the place against which they shall stand. † joshua therefore the son of Nun called the priests, and said to them: Take up the ark of the covenant: and let seven other priests take up the seven trumpets of the jubilees, and march before the ark of our Lord. † To the people also he said: go, and compass the city, the armed going before the ark of our Lord. † And when joshua had ended his words, and the seven priests sounded with seven trumpets before the ark of the covenant of ou● Lord, † and all the armed host went before, the rest of the common people followed the ark, and all places sounded with the trumpets. † But joshua had commanded the people, saying: You shall not cry, neither shall your voice be heard, nor any word go out of your mouth: until the day come wherein I shall say to you: cry, and shoot. † therefore the ark of our Lord went about the city once a day, and returning into the camp, abode there. † joshua therefore rising in the night, the priests took the ark of our Lord, † and seven of them seven trumpets, which are used in the jubilee: and they went before the ark of our Lord walking and sounding: and the armed people went before them, and the rest of the common people followed the ark, and they sounded with trumpets. † And they went round about the city the second day once, and returned into the camp. So did they six days. † But the seventh day, rising up early, they went about the city, as it was ordained, seven times. † And when in the seventh going about the priests sounded with the trumpets, joshua said to all Israel: Make a shoot: for our Lord hath delivered to you the city: † and let this city be anathema: and all things that are in it, to our Lord. only Rahab the harlot let her live, with all that be with her in the house: for she hid the messengers whom we sent. † But you beware you touch not aught of those rhinges, that are commanded, and be guilty of prevarication, and 
:: many are held guilty of sin, and are justly punished for the fact of one or few, either because they consented, or concealed, or neglected to punish the offenders: or else they suffer temporal affliction for their warning to abhor sin, & for increase of their merit. ●. Aug. q. 8. & 9 in joshua.  all the camp of Israel be under sin, and be troubled. † But whatsoever gold or silver there shall be, and of brazen vessels and iron, let it be consecrated to our Lord, laid up in his treasures. † therefore all the people making a shoot, and the trumpets sounding, after that the voice and the sound thundered in the ears of the multitude, the walls forthwith fell: and every man went up by the place, that was against him: and they took the city, † and killed all things that were in it, from man to woman, from the infant to the old man. The oxen also and sheep, and the asses they struck in the edge of the sword. † But to the two men that had been sent for spies, joshua said: go into the house of the woman the harlot, and bring her forth, and all things that be hers, as you assured her by oath. † And the young men going in, brought out Rahab, and her parents, her brethren also and all her stuff and kindred, and made them to tarry without the camp. † But the city, and all things, that were found therein they burned; except the gold and silver, and brazen vessels, and iron, which they consecrated unto the treasury of our Lord. † But Rahab the harlot and the house of her father, and all that she had, joshua caused to live, and they dwelled in the mids of Israel until this present day: for that she hid the messengers, which he had sent to view Jericho. At that time, joshua pronounced a curse, saying: † 
:: Hi●l fell into this curse for repairing Jericho. 3. Reg. 16. v. 34.  Cursed be the man before our Lord, that shall raise up and build the city of Jericho. In his first borne lay he the foundations thereof, and in the last of his children set he up the gates thereof. † Our Lord therefore was with joshua, and his name was bruited in all the earth.   

CHAP. VII. For the sin of Achan, reserving secretly to himself certain money, and other precious things, the Israelites are beaten in battle. 13. But the offender being found out, and stoned to death, God's wrath is turned from them.  
BUT the children of Israel transgressed the commandment, & usurped of the anathema. For Achan the son of Charmi, the son of Zabdi, the son of Zare of the tribe of Juda, took somewhat of the anathema: and our Lord was angry against the children of Israel. † And when joshua sent from Jericho men against Hai, which is beside Bethaven, at the East side of the town of Bethel, he said to them: go up, and view the Land: who accomplishing his commandmentes, viewed Hai. † And returning they said to him: Let not all the people go up, but let two or three thousand men go, and destroy the city: why shall all the people be vexed in vain against very few enemies? † There went up therefore three thousand fight men. Who immediately turning their backs, † were strooken of the men of the city of Hai, and there fell of them 
:: So God tempered his punishment that but few were slain, and afterwards gave the town to the Israelites without loss of any of their men.  six and thirty men: and the adversaries pursued them from the gate as far as Sabarim, and they strick them flying away by the descent: and the hart of the people was much afraid, and melted like unto water. † But joshua rend his garments, and fell flat on the ground before the ark of our Lord until evening, as well he as all the ancients of Israel: and they cast dust upon their heads, † and joshua said: Alas o Lord God, why wouldst thou bring this people over the river of Jordan, to deliver us into the hands of the Amorrheite, and to destroy us, would God as we began, we had tarried beyond Jordan. † My Lord God what shall I say, seeing Israel turning their backs to their enemies? † The Chananeites shall hear of it, and all the inhabitants of the Land, and being gathered together in a plump shall compass us about, & shall destroy our name from the earth: and what wilt thou do to thy great name? † And our Lord said to joshua: Arise, 
:: Prayer will not avail till justice be first done.  why liest thou flat on the ground? † Israel hath sinned, and transgressed my covenant: and they have taken of the anathema, and have stolen and lied, and have hid it among their vessel. † Neither can Israel stand before his enemies, and he shall flee them: because he is polluted with the anathema. I will be no more with you, till you dispatch him, that is guilty of this wicked fact. † Arise, sanctify the people, and say to them: Be sanctified against to morrow: for thus saith our Lord God of Israel: There is anathema in the mids of thee o Israel: thou canst not stand before thine enemies, till he be destroyed out of thee that is contaminated with this wicked fact. † And you shall come in the morning every one by your tribes: and what tribe soever the lote shall find, it shall come by the kindreds thereof, the kindred by the houses, and the house by the men. † And whosoever he be that shall be taken in this fact, he shall be burnt in the fire with all his substance, because he hath transgressed the covenant of our Lord, and hath done abomination in Israel. † joshua therefore rising in the morning, made Israel to come by their tribes, and it was found the tribe of Juda. † Which being presented by the families thereof, it was found the family of Zare. Presenting that also by the houses, he found it Zabdi: † whose house dividing into every man, he found Achan the son of Charmi, the son of Zabdi: the son of Zare of the tribe of Juda. † And joshua said to Achan: My son, give glory to our Lord God of Israel, and confess, and tell me what thou hast done, hide it not. † And Achan answered joshua, and said to him: In deed I have sinned to our Lord the God of Israel, and thus and thus have I done. † For I saw among the spoils a cloak of scarlet very good, and two hundred sickles of silver, and a golden rule of fifty sickles: and coveting I took it away, and hide it in the ground against the mids of my tabernacle, and the silver I covered with the earth digged up. † joshua therefore sent ministers: who running to his tabernacle, found all things hid in the same place, and the silver withal. † And taking it away out of the rent, brought it to joshua, and to all the children of Israel, and threw it before our Lord. † joshua therefore taking Achan the son of Zare, and the silver and the cloak, and the golden rule, his sons also and daughters, his oxen and asses, and sheep, and the tabernacle itself, and all the stuff: (and all Israel with him) they brought them to the valley of anchor: † where joshua said: Because thou hast disturbed us, our Lord disturb thee in this day. And all Israel stoned him: and all things that were his, were consumed with fire. † And gathered together upon him a great heap of stones, which remaineth until this present day. And the fury of our Lord was averted from them. And the name of that place was called, The valley of anchor, until this day.   

CHAP. VIII. By stratagem of an ambushment the city of Hai is taken and burned, and all the inhabitants slain. 29. the king hanged. 30. An Altar built, Sacrifice offered, 32. the law written in stones, the people blessed, and the blessings and cursings read before them al.  
AND our Lord said to joshua: fear not, neither do thou dread: take with thee all the multitude of fight men, and rising go up unto the town of Hai. behold I have delivered into thy hand the King thereof, & the people, and the city and the land. † And thou shalt do to the city of Hai, and to the King thereof, as thou hast done to Jericho, and to the King thereof: but the pray and all the cattle you shall spoil for yourselves: 
:: deceipts ● stratagems are lawful in just war; but not falsehood, nor breach of promise. ●. Aug. q. 10. 〈◊〉 joshua.  lay ambushmentes to the city behind it. † And joshua arose, and all the host of the men of war with him, to go up into Hai: and thirty thousand chosen valiant men he sent in the night, † and commanded them, saying: Lay ambushmentes behind the city: neither retire you far of: and you shall all be ready. † But I and the rest of the multitude, which is with me, will go up on the contrary side against the city. And when they shall issue out against us, as we did before, we will flee, and turn our backs: † till pursewing they be drawn forward far from the city: for they will think that we flee as before. † We therefore fleeing, and they pursewing, you shall rise out of the ambushmentes, and shall waste the city: and our Lord your God will deliver it into your hands. † And when you shall take it, burn it, and you shall do all things so, as I have commanded. † And he dismissed them away, and they went on to the place of the ambushment, and sat between Bethel and Hai, at the West side of the city of Hai. But joshua that night stayed in the mids of the people, † and rising early he mustered his soldiers, and went up with the ancients in the front of the host, environed with the aid of the fight men. † And when they were come, and were gone up directly against the city, they stood on the North side of the city, between which and them was a valley in the mids. † And 
:: These five thousand were of the thirty thousand, which were first sent. v. 3. The other 25000 joined with josues troop, & entered into the city.  five thousand men had he chosen, and set in the embushmentes between Bethel and Hai on the West side of the same city: † but all the rest of the host went in battle array on the North side, so that the last of the multitude did reach to the West side of the city. joshua therefore went that night, and stood in the mids of the valley. † Which when the King of Hai had seen, he made haste in the mourning, and issued forth with all the host of the city, and bend his army toward the desert, being ignorant that there lay embushmentes secretly behind his back. † But joshua, and all Israel gave back, feigning fear, and fleeing by the way of the wilderness. † But they cried aloud together, and encouraging one an other, pursued them. And when they were gone from the city, † and 
:: Not one fit to bear arms was left.  not one remained in the city of Hai and Bethel, that pursued not Israel (even as they had rushed out leaving the towns open,) † our Lord said to joshua: 
:: He life his shield upon a long pike or lance, that it might be seen fit of.  Lift up the shield, that is in thy hand, against the city of Hai, for I will deliver it to thee. † And when he had lifted up his shield against the city, the embushementes, that lay hid, rose up immediately: and going to the city, took and burnt it. † And the men of the city, that pursued joshua, looking back and seeing the smoke of the city rise up even to heaven, they could no more flee hither and thither: especially whereas they, that had feigned running away, and went toward the wilderness, most valiantly resisted against the pursewe●s. † And joshua and all Israel seeing that the city was taken, and the smoke of the city rose up, returning he struck the men of Hai. † For they also that had taken and burnt the city, issuing out of the city against their own men, began to strike the enemies in the mids of them. When the adversaries therefore were slain on both sides, so that none of so great a multitude was saved, † they took the King of the city of Hai alive, and presented him to joshua. † therefore all being slain, that had pursued Israel fleeing to the deserts, and falling by the sword in the same place, the children of Israel returning stoke the city. † And there were that fell that same day from man unto woman, twelve thousand men, all of the city of Hai. † But joshua plucked not in his hand, which he had strethched forth on high, holding the shield till all the inhabitants of Hai were slain. † And the cattle and the pray of the city the children of Israel divided among them, as our Lord had commanded joshua. † Who burned the city, and made it a heap for ever: † the king also thereof he hung on a gibbet until evening and the going down of the sun. And he commanded, and they took down his corpse from the gibbet: and threw it in the very entering of the city, heaping upon it a great heap of stones, which remaineth until this present day. † Then joshua built an altar to our Lord the God of Israel in mount Hebal, † as Moses' the servant of our Lord had commanded the children of Israel, and it is written in the volume of the law of Moses: an Altar of unhewed stones which iron hath not touched; and he offered upon it holocaustes to our Lord, and immolated pacific victims. † And he wrote upon stones the Deuterenomie of the law of Moses, which he had ordered before the children of Israel. † And all the people, and the ancients, and the princes and judges stood on both sides of the ark, in the sight of the priests that carried the ark of the covenant of our Lord, as well the stranger as also the man of the same country. the half part of them beside mount Garizim, and half beside mount 
Deut. 27.  Hebal, as Moses the servant of our Lord had commanded. And first in deed he 
:: all superiors may bless their subjects, Princes their people; and parents their children.  blessed the people of Israel. † After this he read all the words of the blessing & the cursing, and all things that were written in the volume of the law. † Nothing of those things, which Moses had commanded, did he leave untouched, but he repeated all things before all the multitude of Israel, the women and children and strangers, that dwelled among them.   

CHAP. IX. Other nations fearing Israel join their forces to fight against them, 3. but the Gabaonites send ambassadors, feigning craftily to come far of, 14. with whom joshua and the ancients of Israel make league binding it by oath. 16. within three days they are detected to be near inhabitants. Whereupon the people murmur against their princes. Who yet for their oath, let the Gabaonites live. 20. only making them and their progeny perpetual servants, to cut wood, and carry water.  
WHICH things being heard, all the Kings beyond Jordan, that dwelled in the mountains and champion countries, in the places by the sea side and the shore of the great sea, they also that dwelled beside Libanus, the Hetheite and Amorreite, the Chananeite, the Pherezeite, and the heveite, and the Jebus eite, † were gathered, to fight against joshua and Israel with one mind, and one sentence. † But they that dwelled in Gabaon, hearing all things that joshua had done to Jericho and Hai: † subtly devising took provision for themselves, laying old sacks upon their asses, and bottles of wine rend and sowed again, † and shoes very old which for a show of oldness were clouted with speckes, putting on them old garments: the loaves also, which they carried for provision by the way, were heard, and broken into pieces: † and they went on to joshua, who then abode in the camp at Galgal, and said to him, and withal to all Israel: We are come from a far country, desirous to make peace with you. And the children of Israel answered them, and said: † Lest perhaps you dwell in the Land which is dew to us by lot, and we can not enter a league with you. † But they said to joshua: We are thy servants. To whom joshua said: Who are you? and whence came you? † they answered: From a very far country are thy servants come in the name of the Lord thy God. For we have heard the fame of his might, all things that he did in Egypt, † and to the two Kings of the Amorrheites that were beyond Jordan, Sehon the king of Hesebon, and Og the king of Basan, that were in Astaroth: † and our ancients, and all the inhabitants of our Land said to us: Take in your hands victuals for a very long way, and go meet them, and say: We are your servants, enter a league with us. † Behold, these loaves we took hot, when we departed from our houses to come to you, now they are become dry, and broken for over much oldness. † the bottles of wine we filled being new, now they are burst & dissolved. The garments and shoes that we have upon us, and which we have on our feet, for the length of the long way are worn, and almost consumed. † They took therefore of their victuals, and 
:: In such a case they ought to have consulted God, to wirte, the high Priest putting on the Ephod & Rationale, should have prayed at the door of the tabernacle, where our Lord appointed to speak unto him. Exo. 29 v. 42 It was also ordained. Num. 27. v. 21. that Eleazar should consult our Lord, when any thing was to be done by joshua, which omitting to do they were deceived by these Gabaonites.  asked not the mouth of our Lord. † And joshua made peace with them, and entering a league promised that they should not be slain: the princes also of the multitude swore to them. † But three days after that the league was made, they heard that they dwelled nigh, and they should be among them. † And the children of Israel removed the camp, and came into their cities the third day, whose names are these, Gabaon, and Chaphira, and Beroth, and Chariathiarim. † And they struck them not, because the princes of the multitude had sworn in the name of our Lord the God of Israel. Therefore all the common people murmured against the princes. † Who answered them: We have sworn to them in the name of our Lord the God of Israel, and therefore we may not touch them. † But this we will do to them: Let them be reserved in deed alive, lest the wrath of God be stirred against us, if we shall be forsworn: † but so let them live, that for the uses of the whole multitude they hue wood, and carry in water. Who speaking these things, † joshua called the Gabaonites, and said to them: Why would you deceive us by fraud to say: We dwell very far of from you, whereas you are in the mids of us? † therefore you shall be under a curse, and there shall not fail of your stock a hewer of wood, and a carrier of water into the house of my God. † Who answered: It was told us thy servants, that the Lord thy God had promised Moses his servant, that he would deliver you all the Land, and would destroy all the inhabitants thereof. Therefore we feared exceedingly and provided for our lives, compelled by your terror, and we took this counsel. † And now we are in thy hand: that which seemeth unto thee good and right, do to us. † joshua therefore did as he had said, and delivered them from the hand of the children of Israel, that they should not be slain. † And he decreed in that day, that 
:: In these Gabaonites of Chanaans' race was fulfilled noah's prophecy. Geu. 9 that Chanaan should be a servant to his brethren.  they should be in the ministery of all the people, and of the altar of our Lord, hewing wood, and carrying water, until this present time, in the place which our Lord hath chosen.   

CHAP. X. ●iue Kings of the Amorrheites besieging Gabaon, because it is confederate with Israel, 6. joshua with his army defeateth theirs, killing and pursewing them. 11. many also are slain with hail stones. 12, At the prayer of joshua the sun and moon stand still the space of one day. 22. The five Kings are hanged on gibbetes. 28. He taketh also and subdueth divers cities. 40. and countries.  
WHICH things when Adonisedec king of Jerusalem had heard, to wit, that joshua had taken Hai, and had subverted it (for as he had done to Jericho & the king thereof, so did he to Hai, & their king) and that the Gabaonites were fled to Israel, and were their confederates, † he was sore afraid. For Gabaon was a great cititie, and one of the kingly cities, and greater than the town of Hai, and all their men of war most valiant. † therefore Adonisedec king of Jerusalem sent to Oham king of Hebron, and to Pharam king of Jerimoth, to Japhia also king of Lachis, and to Dabir king of Eglon, saying: † Come up to me, and bring aid, that we may overcome Gabaon, because it revolted to joshua, & to the children of Israel. † therefore the five Kings of the Amorrheites being assembled went up: the king of jerusulem, the king of Hebron, the king of Jerimoth, the king of Lachis, the king of Eglon, together with their hosts, & camped about Gabaon, assaulting it. † But the inhabitants of the city Gabaon which was besieged, sent to joshua, who then abode in the camp at Galgal, & said to him: withdraw not thy hands from the help of thy servants: come up quickly and deliver us, and bring aid: for there are assembled against us all the Kings of the Ammorrheites, which dwell in the mountains. † And joshua went up from Galgal, and all the host of the men of war with him most valiant men. † And our Lord said to joshua: fear them not: for I have delivered them into thy hands: none of them shall be able to resist thee. † joshua therefore came in upon them suddenly, going up all the night from Galgal † And our Lord troubled them at the sight of Israel: and destroyed them with a great slaugher in Gabaon, and pursued them by the way of the ascent to Bethoron, and struck them unto Azeca and Maceda † And when they fled the children of Israel, and were in the descent of Bethhoron, our Lord sent upon them great stones from heaven as far as Azeca: and there died far more with the stones of hail, than they whom the children of Israel had strooken with the sword. † Then spoke joshua to our Lord in the day, that he delivered the Amorreite in the sight of Israel, and said before them: Thou sun against Gabaon move not, and thou 
:: joshua did think if the moon moved the sun also must necessarily move so he obtained the stay of both.  moon against the valley of Aialon. † And the sun and moon stood still, till the people revenged themselves of their enemies. Is not this writrens in the book of the just? The sun therefore stood still in the mids of heaven, and hastened not to go down the space of one day. † There was not before nor 
:: till after the time this book was written.  after so long a day, our Lord 
:: God condescending to work so great a miracle at the instance of his servant.  obeying the voice of a man, and fight for Israel. † And joshua returned with all Israel into the camp of Galgal. † For the five Kings were fled, and had hid themselves in a cave of the city of Maceda. † And it was told joshua that the five Kings were found lying hid in a cave of the city of Maceda. † Who commanded them saying: roll great stones into the mouth of the cave, and set industrious men, which may keep them shut in: † and stand not you still, but pursue the enemies, and kill all the hindermost of them that flee, neither let them enter into the ●ortes of their cities, whom our Lord God hath delivered into your hands. † The adversaries therefore being slain with a great slaughter, and almost consumed to utter destruction, they that could escape from Israel, 
:: God so disposed, that they should not conquer all in one year: lest the land had been brought into a wilderness, and beasts increased against them Exod. 23. v. 29▪ Morally it signifieth, that the children of God must be exercised in tribulations and mortification lest vices grow in them. Procop. in Exod.  entered into fenced cities. † And all the host returned to joshua in Maceda, where then the camp was, safe and the full number: and no man durst once mutter against the children of Israel? † And joshua commanded, saying: Open the mouth of the cave, and bring forth to me the five Kings, that lie hid therein. † And the ministers did as it was commanded them: and they brought to him the five Kings out of the cave, the king of Jerusalem, the king of Hebron, the king of Jerimoth, the king of Lachis, the king of Eglon. † And when they were brought forth to him, he called all the men of Israel, and said to the princes of the host that were with him: go, and set your feet upon the necks of these Kings. Who when they had gone, and trodden with their feet the necks of them lying under, † again he said to them: fear ye not, neither dread, take courage and be strong: for so will our Lord do to all your enemies, against whom you fight. † And joshua stroke, and slew them, and hanged them upon five gibbettes: & they hung until evening. † And when the sun was down, he commanded the soldiers to take them down from the gibbettes Who cast them being taken down into the cave, wherein they had lain hid, & put on the mouth thereof great stones, which continue until this present. † The same day joshua took Maceda and stroke it in the edge of the sword, & killed the king & all the inhabitants thereof: he left not in it so much as sm●le relics. And he did to the king of Maceda, as he had done to the king of Jericho▪ † and he passed with all Israel from Maceda unto Lebna, and fought against it: † which our Lord delivered with the king thereof into the hands of Israel: and they struck the city in the edge of the sword, and all the inhabitants thereof▪ they left not in it any remains. And they did to the king of Lebna, as they had done to the king of Jericho. † From Lebna he passed unto Lachis with all Israel: and placing the host round about assaulted it. † And our Lord delivered Lachis into the hands of Israel, and he took it the day following, and struck it in the edge of the sword, and every soul, that was in it, as he had done to Lebna. † At that time went up Horam the king of Gazer, to aid Lachis: whom joshua struck with all his people to utter destruction. † And he passed from Lachis unto Eglon, and compassed it, † and won it the same day: & stroke in the edge of the sword all the souls, that were in it according to all things that he had done to Lachis. † He went up also with all Israel from Eglon unto Hebron, and fought against it: † took it, and struck it in the edge of the sword, the king also thereof, and all towns of that country, & all the souls, that remained in it: he left not therein any remains: as he had done to Eglon, so did he also to Hebron, all things that he found in it consumning with the sword. † Thence returning unto Dabir, † he took it, and wasted it: the king also thereof and all the towns round about he struck in the edge of the sword: he left not in it any remains: as he had done to Hebron and Lebna and to their Kings, so did he to Dabi● and the king thereof. † joshua therefore struck all the hilly country and south and champain, and Asedoth with their Kings: he left not in it any relics, but every thing that could breathe he slew, as our Lord the God of Israel had commanded him, † from Cadesbarne unto Gaza. All the Land of Gosen unto Gabaon, † and all their Kings, and countries he took and wasted at one assault: for our Lord the God of Israel suoght for him. † And he returned with all Israel to the place of the camp in Galgal.   

CHAP. XI. Jabin a more principal king somoneth other Kings to join with him against Israel. 6. joshua animated with God's promise of victory, 7. overthroweth them al. 16. Subdueth their countries 12. killeth also many of the giants stock.  
WHICH things when Jabin the king of Asor had heard, he sent to Jobab the king of Madon, and to the king of Semeron, and to the king of Achsaph: † to the Kings also of the North, that dwelled in the mountains and in the plain against the south side of Ceneroth, in the champain also and countries of Dor by the sea side: † the Chananeite also on the East and West, and the Amorrheite and Hetheite and Pherezeite & jebuseite in the mountains: the heveite also which dwelled at the foot of Hermon in the Land of Maspha. † And they issued forth all with their troops, a people exceeding many as the sand, that is in the shore of the sea, their horses also and chariots of passing great multitude. † And all these Kings assembled together in one at the Waters of Merom, to fight against Israel. † And our Lord said to joshua: fear them not: for to morrow this self same hour will I deliver all these to be wounded in the sight of Israel: their horses thou shalt hoghsinew, and their chariots thou shalt burn with fire. † And joshua came, and all the host with him against them to the Waters of Merom suddenly, and ran in upon them, † and our Lord delivered them into the hands of Israel. Who struck them, and pursued them as far as great Sidon, and the Waters of Maserephoth, and the field of Masphe, which is on the East side thereof. Therefore he struck all, so that he le●t no relics of them: † and he did as our Lord had commanded him, their horses he hoghsinewed, and their chariots he burnt. † And returning immediately he took Asor: and the king thereof he struck with the sword. For Asor in old time among all these kingdoms held the principality. † And he struck all the souls, that abode there: he left not in it any remains, but to utter destruction he wasted all things, and the city itself he destroyed with fire. † And all the cities round about, their Kings also he took, stroke & destroyed, as Moses the servant of God had commanded him. † Except the cities, that were situated on hills and higher ground, the rest Israel burnt: one only Asor very well fenced he consumed with fire. † And all the pray of these cities and the cattle the children of Israel divided among themselves, all the men being slain. † As our Lord had commanded Moses his servant, so did Moses' command joshua, and he accomplished all things: he ommitted not of all the commandements, not so much as one word, which our Lord had commanded Moses. † joshua therefore took all the hilly country, and south, and the land of Gosen, and plain, and the West quarter, and the mountain of Israel, and the champain country thereof: † and the part of the mountain, that goeth up to Seir as far as Baalgad by the plain of Libanus under mount Hermon: all their Kings he took, stroke, and slew. † 
:: These wars continued near seven years. as appeareth. chap. 14. v. 10.  A great time did joshua fight against these Kings. † There was not a city that did deliver itself to the children of Israel, except the heveite, which dwelled in Gabaon: for he took all by fight. † For it was 
:: For their enormous sins God left them in their own reprobate sense, not imposing necessity of sinning, but permitting them to indurate their own hearts. See Annot Exod. 7.  the sentence of our Lord, that their hearts should be indurate, and they should fight against Israel, and fall, and should not deserve any clemency, and should perish, as our Lord had commanded Moses. † At that time joshua came, and slew the Enacimes of the mountains, of Hebron, and Dabir, and Anab, and from all the mountain of Juda and Israel, and destroyed their cities. † He leift not any of the stock of Enacimes, in the Land of the children of Israel: saving the cities of Gaza, and Geth, and Azotus, in the which only they were leift. † joshua therefore took all the Land, as our Lord spoke to Moses, and delivered it in possession to the children of Israel, according to their parts and tribes▪ and 
:: Hence forth they had not general wars but divers tribes had particular▪ as appeareth. chap. 15. etc.  the Land rested from battles.   

CHAP. XII. Besides Sehon and Og Kings of Hesebon and Basan slain by Moses, 7. are reckoned thirty one Kings slain by joshua.  
THESE are the Kings, which the children of Israel stroke, and possessed, their Land beyond Jordan toward the rising of the sun, from the torrent Arnon unto mount Hermon, and all the East part, that looketh toward the wilderness. † Sehon the king of the Amorrheites, which dwelled in Hesebon, had dominion from Aroer, which is situated 
Num. 21. Deut. 3.  upon the bank of the torrent Arnon, and of the middle part in the valley and of half Galaad, as far as the torrent jaboc, which is the border of the children of Ammon. † and from the wilderness unto the sea of Ceneroth against the East, and unto the Sea of the wilderness, which is the most salted sea, on the East side by the way that leadeth to Besimoth: and on the South side, which lieth under Asedoth, as far as Phasga. † The border of Og the king of Basan, of the remnant of the Raphaims who dwelled in Astaroth, and in Edrai, and had dominion in mount Hermon, and in Salecha, and in all Basan, unto the borders † of Gessuri, and Machati, and of the half part of Galaad: the borders of Sehon the king of Hesebon. † Moses' the servant of our Lord, and the children of Israel struck them, and Moses delivered their Land in possession to the Rubenites, and Gadites, and the half tribe of Manasses. † These are the Kings of the Land, whom joshua struck and the children of Israel beyond Jordan on the West side, from Balaalgad in the field of Libanus, unto the mount, part whereof goeth up into Seir: and joshua delivered it in possession to the tribes of Israel, to every one their portions, † as well in the mountains as in the plain and champain countries. In Asedoth, and in the wilderness, and in the south was the Hetheite and the Amorrheite, the Chananeite, and the Pherezeite, the heveite, and the jebuseite. † The king of Jericho one: the king of Hai, which is on the side of Bethel, one: † the king of Jerusalem one, the king of Hebron one, † the King of Jerimoth one, the King of Lachis one, † the King of Eglon one, the King of Gazer one, † the King of Dabir one, the King of Gader one, † the King of Herma one, the King of Hered one, † the King of Lebna one, the King of Adullam one, † the King of Maceda one, the King of Bethel one, † the King of Taphua one, the King of Opher one, † the King of Aphec one, the King of Saron one, † the King of Madon one, the King of Asor one † the King of Semeron one, the King of Acsaph one, † the King of Thenac one, the King of Mageddo one, † the King of Cades one, the King of Jachanan one, † the King of Carmel one, the King of Dor, and of the province of Dor one, the King of the Nations of Galgal one, † the King of Thersa one: all the Kings 
:: Moses' slew two Kings, & joshua thirty one.  thirty one.   

CHAP. XIII. God commandeth joshua to divide the land (describing the limits thereof) 
The third part. Partition of the land among nine tribes & a half.  amongst nine tribes and a half. 8. with a recapitulation of the parts already given, on the other side Jordan, to the other two tribes and a half. The tribe of Levi (v. 14. &. 33.) hath their provision in other manner.  
JOSVE was old, and stricken in age, and our Lord said to him: Thou art old, and of a great age, and there is a very large country left, which is not yet divided by lot: † to wit, all Galilee, Philisthijm, and all Gessuri. † From the troubled river, that watereth Egypt, unto the borders of Accaron against the North: the Land of Chanaan, which is divided unto five Lords of the Philisthiimes, the Gazeites, the Azotians, the Ascalonites, the Getheites, and the Accaronites. † But on the South side are the heveites, all the Land of Chanaan, and Maara of the Sidonians as far as Apheca, and the borders of the Amorrheite, † and his confines. The country also of Libanus against the East from Baalgad under mount Hermon, till thou enter into Emath. † Of all that dwell in the mountain from Libanus, unto the Waters Maserephoth, and all the Sidonians. I am he that will destroy them from the face of the children of Israel. 
:: These parts are designed though not yet conquered.  Let it come therefore into a portion of the inheritance of Israel, as I have commanded thee. † And now divide the Land in possession to the nine tribes, and to the half tribe of Manasses, † with the which Reuben & Gad have possessed the Land, which Moses the servant of our Lord delivered to them beyond the streams of Jordan, on the east side. † From Aroer, which is situate on the bank of the torrent Arnon, and in the mids of the valley, and all the champagne of Medaba, as far as Dibon: † and all the cities of Cehon, the King of the Amorrheite, which reigned in Hesebon unto the borders of the children of Ammon. † And Galaad, and the border of Gessuri and Maccati, and all mount Hermon, and all Basan, as far as Salecha, † all the kingdom of Og in Basan, which reigned in Astaroth and Edrai, he was of the relics of the Raphaims: and Moses' stroke, and destroyed them. † And the children of Israel would not destroy Gessuri and Machati: and they have dwelled in the mids of Israel until this present day. † But to the tribe of Levi he gave no possession: but the sacrifices and victims of our Lord the God of Israel, that is his inheritance, as he spoke to him. † Moses' therefore gave possession to the children of Reuben according to their kindreds. † And their border was from Aroer, which is situate on the bank of the torrent Arnon, and in the mids of the valley of the same torrent: all the plain, that leadeth to Medaba, † and Hesebon, and all their villages, which are in the champagne. Dibon also, and Bamothbaal, and the town Ba●●maon, † and Jassa, and Cedimoth, and Mephaath, † and Cariathaim, and Sabama, and Sarathasar in the mountain of the Valley. † Bethfogor and Asedoth, Phasga and Bethiesimoth, † and all the champagne cities, and all the kingdoms of Sehon the King of the Amorrheite, that reigned in Hesebon, whom Moses' stroke with the princes of Ma jan: the heveite, & Recem, and Sur, and Hur, and Rebe Dukes of Sehon inhabitants of the landlord. † And Balaam the son of Beor the soothsayer, did the children of Israel kill by the sword with the rest that were slain. † And the river of Jordan was made the border of the children of Reuben. This is the possession of the Rubenites by their kindreds of cities and villages. † And Moses gave to the tribe of Gad and to his children possession by their kindreds, the division whereof is this. † The border of jaser, and all the cities of Galaad, and the half part of the Land of 
:: This part the Amorreites had taken and possessed; otherwise the Israelits were prohibited to take any thing from the Ammonites. Deut 2.  the children of Ammon: as far as Aroer, which is against Rabath: † and from Hesebon unto Ramoth, Masphe and Betonim: and from Manaim unto the borders of Dabir. † In the valley alo Bethhara, and Bethnemra, and Socoth, and Saphon the other part of the Kingdom of Sehon the King of Hesebon: the end of this also is Jordan, unto the uttermost part of the sea Cenereth beyond Jordan on the east side. † This is the possession of the children of Gad by their families, their cities, and villages. † He gave also to the half tribe of Manasses, and their children possession according to their kindreds, † the beginning whereof is this: from Manaim all Basan, and all the kingdoms of Og the King of Basan, and all the villages of jair, which are in Basan, threescore towns. † And the half part of Galaad, and Astaroth, and Edrai, cities of the kingdom of Og in Basan: to the children of Machir, the son of Manasses to the half part of the children of Machir according to their kindreds. † This possession divided Moses in the champagne countries of Moab, beyond Jordan, against Jericho on the East side. † But to the tribe of Levi he gave no possession: because our Lord the God of Israel himself is their possession, as he spoke to them.   

CHAP. XIIII. Caleb of the tribe of Juda (s●ing some knew their lots already, and that the whole land was now to be divided) 6. demandeth, according to Gods promise made by Moses (for his true and good report of the same land, when he with others viewed it) that Hebron be given him, and his seed to inherit, 13. which joshua confirmeth unto him.  
THIS is it, which the children of Israel possessed in the Land of Chanaan, which Eleazar the priest, and joshua the son of Nun, & the princes of the families by the tribes of Israel gave to them: † dividing all things by lot, as our Lord had commanded in the hand of Moses, to the nine tribes, and the half tribe. † For to two tribes and a half Moses had given possession beyond Jordan: besides the Levites, which received no land among their brethren: † but 
:: The Levites having their portions in other manner, yet there were twelve tribes to receive portions by reason that Jacob adopted joseph's two sons. Gen. 48.  into their place succeeded the children of Joseph divided into two tribes, of Manasses and Ephraim: neither did the Levites receive other portion in the Land, but cities to inhabit, and their suburbs to feed their beasts and cattle. † As our Lord had commanded Moses, so did the children of Israel, and they divided the landlord. † therefore the children of Juda came to joshua in Galgal, and Caleb the son of Jephone the Cenezeite spoke to him: Thou knowest what our Lord spoke to Moses the man of God concerning me & thee in Cadesbarne. † forty years old was I when Moses the servant of our Lord sent me from Cadesbarne, to view the Land, and I reported to him that which to me seemed true. † But my brethren, that had gone up with me, discouraged the hart of the people: and I nevertheless followed our Lord my God. † And Moses swore in that day, saying: The Land, which thy foot hath trodden, shall be thy possession, and thy children's for ever, because thou hast followed our Lord my God. † Our Lord therefore hath granted me life, ●s he promised until this present day. It is 
:: After the viewing of the land. Num. 1●. the Israelites remained in the desert. 38. years: so they were near seven years in wars.  forty and five years, since our Lord spoke this word to Moses, when Israel walked through the wilderness: this day am I eighty and five years old † so ●ustie, as I was at that time when I was sent to view: the strength of that time continueth in me until this day, as well to fight as to go. † give me therefore this mountain, which our Lord promised, thyself also hearing it, wherein are the Enacims, and great cities and fenced: 
:: God's promise is ever sure on his part, but because it is conditional, if we serve him sincerely, o●● will being f●ee, he saith: ●f perhaps our lord be with me.  if perhaps our Lord be with me, and I shall be able to destroy them, as he promised me. † And joshua blessed him, and delivered to him Hebron in possession. † And from thence forth 
:: only the country of Hebron was given to Caleb, for the city itself and suburbs belonged to the priests. chap. 21● v. 11.  Hebron belonged to Caleb the son of Jephone the Cenezeite, until this present day: because he followed our Lord the God of Israel † The name of Hebron before was called Cariath Arbe: Adam the greatest among the Enacims was laid there: and 
c See be●ore. Chap. 11. v. 23.  the Land ceased from battles.   

CHAP. XV. The borders of the lot of Juda, 13. including Calebs' particular inheritance (16. out of which he giveth Cariath Sepher, and his daughter to Othoniel, for winning it:) 21. with the names of the cities thereof. 63. the jebuseite yet dwelling with Juda in Jerusalem.  
THEREFORE the lot of the children of Judas by their kindreds was this: From the border of Edom, unto the desert of Sin against the South, and unto the uttermost part of the south coast. † the beginning thereof was from the top of the most salted sea, and from the brink thereof, that looketh to the South. † And it goeth forth against the Ascent of the Scorpion, and passeth through into Sina: and riseth up into Cadesbarne, & reacheth into Esron, ascending to Addar, and compassing Carcaa, † and thence passing through into Asemona, and reaching to the Torrent of Egypt: and the borders thereof shall be the great sea. this shall be the end of the south coast. † But on the East side the beginning shall be the most salted sea unto the utmost parts of Jordan: and those places that look to the North from the brink of the sea unto the same river of Jordan. † And the border goeth up into Beth hagla, and passeth from the north into Beth Araba: ascending to the stone of Bohen the son of Reuben. † And reaching as far as the borders of Debera from the Valley of anchor, against the North looking toward Galgal, which is opposite to the Ascent of Adommim, on the south side of the torrent: and passeth the waters, that are called The fountain of the sun: and the ends thereof shall be to the fountain rogel. † And it ascendeth by the valley of the sun of Ennom on the side of the jebuseite toward the South, this is Jerusalem: and thence rearing itself to the top of the mountain, which is against Geennom toward the West in the top of the Valley of Raphaim against the North. † And it passeth through from the top of the mountain to the fountain of the water Nephtoa: and reacheth to the towns of mount Ephron: and bendeth into Baala, which is Cariathiarim, that is to say, a city of woods. † And it compasseth from Baala against the West, unto mount Seir: and passeth by the side of mount Jarim toward the North into Ches●on: and goeth down into Bethsames, and passeth into Thamna. † And it reacheth toward the North coast of a part of Accaron at the side: and bendeth to Sechrona, and passeth mount Baala: and cometh into jebneel, and is shut up with the end of the great sea toward the West. † These are the borders of the children of Judas in circuit in their kindreds. † But to Caleb the son of Jephone he gave a portion in the mids of the children of Judas, as our Lord had commanded him: Cariath Arbe the father of Enac, that is Hebron. † And Caleb destroyed out of it the three sons of Enac, Sesai and Ahiman & Tholmai of the stock of Enac. † And from thence going up he came to the inhabitants of Dabir, which before was called Cariath sepher, that is to say, a city of letters. † And Caleb said: He that shall strike Cariath-sepher, and take it, I will give him Axa my daughter to wife. † And Othoniel the son of Cenez, the younger brother of Caleb took it: and he gave him 
:: Though it was prohibited that the nephew should marry his ●unt, yet the uncle was not expressly forbid to marry his niece by Moses' law Leuit. 18. And albeit there is the same degree of consanguinity, yet not the same inconvenience, by reason the same person remaineth subject, that was inferior before marriage.:: Because ordinarily the south part of the world is more dry and barren than other parts, a barren place is called a south land, in respect of more settile ground.  Axa his daughter to wife † Who going together, she was moved by her husband to ask a field of her father, and she sighed as she sat on her ass. To whom Caleb said: What aileth thee? † But she answered: give me a blessing::: a South and dry Land thou hast given me, join also a watery. Caleb therefore gave her a watery ground above & beneath. † This is the possession of the tribe of the children of Judas by their kindreds. † And the cities from the uttermost parts of the children of Judas by the borders of Edom on the South: were Gabseel and Eder and Jagur, † and Cina and Dimona and Adada, † and Cades, and Asor, and Jethnan, † Ziph and Telem and Baloth, † Asor the new and Carioth, Hesron, this is Asor. † Amam, Sama, and Molada, † and Asergadda and Hassemon and Bethphelet, † and Hasersual and Bersabee and Baziothia † and Baala and limb an Esem, † and Eltholad and Cesil and Harma † and Siceleg, and Medemena and Sensenna, † Labaoth and Selim and Aen and Remon. All the cities twenty nine, and their villages. † But in the champagne countries: Estaol and Sarea and Asena, † and Sanoc & Engannim and Taphua and Enaim, † and Jerimoth, and Adullam, Socho and Azeca, † and Saraim and Adithaim and Gedera and Gederothaim: fourteen cities, and their villages. † Sanan and Hadasta and Magdalgad, † Delean and Masepha and Jecthel, † Lachis and Bascath and Eglon, † Chebbon and Leheman and Cethlis † and Gideroth and Bethdagon and Naama and Maceda: sixteen cities, and their villages. † Labana and Ether and Asan, † Jephtha and Esna and Nesib, † and Ceila and Achzib and Mareza: nine cities, and their villages. † Accaron with the towns and villages thereof. † From Accaron unto the sea: all places that bend toward Azotus and the villages thereof. † Azotus with the towns and villages thereof. Gaza with the towns and villages thereof, unto the torrent of Egypt, and the great sea is the border thereof. † And in the mountain: Samir and jether and Socoth † and Danna and Cariath senna, this is Dabir: † Anab and Istemo and Anim, † Gosen and Olon and Gilo: eleven cities and their villages. † Arab and Ruma and Esaan, † and janum and Beth thaphua and Apheca, † Athmatha and cariatharbe, this is Hebron, and Sior: nine cities and their villages. † Maon and Carmel and Ziph and Jota, † Jezrael and Jucadam and Zanoe, † Accain, Gabaa and Thamna: ten cities and their villages. † Halhul, and Bethsur, and Gedor, † Mareth, and bethanoth, & Eltecon: six cities and their villages. † Cariathbaal, this is Cariathiarim the city of woods, and Arebba: two cities and their villages. † In the desert betharaba, meddin, and Sachacha, † and Nebsan, and the city of salt, and Engaddi: six cities, and their villages. † But the jebuseite the inhabitant of Jerusalem the children of Judas 
:: The jebuseites kept a strong castle in Jerusalem, till king David took it from them. 2. Reg. 5.  could not destroy: and the jebuseite dwelled with the children of Judas in Jerusalem until this present day.   

CHAP. XVI. The tribe of Ephraim, (younger son of Joseph) receive their lot. 10. The Chananeite yet dwelleth with them paying tribute.  
THE lot also of 
:: Reuben for the sin of incest losing the privelegies of birthright (Gen. 49) Priesthood was given to Levi, the kingdom to Juda, and double portion to Joseph. Paraphr. Chald.  the children of Joseph fell from Jordan against Jericho and the Waters thereof, on the east: the wilderness which goeth up from Jericho to the mountain of Bethel: † and goeth out from Bethel to Luza: and passeth the border of Archia, to Atharoth. † And descendeth Westward, by the border of Jephleti, unto the borders of Beth horon the lower, and to Gazer: and their countries are ended by the great sea: † and Manasses and Ephraim the children of Joseph possessed it. † And the border of the children of Ephraim was made according to their kindreds: and their possession toward the East was Ataroth addar unto Beth-horon the higher. † And the confines go out unto the sea: but Machmethath looketh to the North, and it compasseth the borders against the East into Thanath-selo: and passeth through on the East side to Janoe. † and it goeth down from Janoe into Ataroth & Naaratha: and it cometh into lericho, and goeth our to Jordan. † From Taphua it passeth through against the sea into the Valley of reeds, and the issues thereof are into the most salted sea. this is the possession of the tribe of the children of Ephraim by their families. † And cities with their villages were separated to the children of Ephraim in the mids of the possession of the children of Manasses, † and the children of Ephraim slew not the Chananeite, which dwelled in Gazer: and the Chananeite dwelled in the mids of Ephraim until this dav tributary.   

CHAP. XVII. The half tribe of Manasses (eldest son of Joseph) receive their lot. 3. including the daughters of Salphaad. 14. with an enlargement of inheritance to the same tribes of Ephraim and Manasses.  
AND this lot fell to the tribe of Manasses (for he is the first borne of Joseph) to Machir the first borne of Manasses the father of Galaad, who was a warlike man, and had for possession Galaad and Basan: † and to the rest of the children of Manasses according to their families, to the children of Abiezer, and to the children of Helec, and to the children of Esriel, and to the children of Sechem, and to the children of Hepher, and to the children of Semida. these are the children of Manasses the son of Joseph, males by their kindreds. † But Salphaad the son of Hepher the son of Galaad the son of Machir the son of Manasses had no sons, but only daughters: whose names be these, Maala, and Noa and Hegla and Melcha and Thersa. † And they came in the presence of Eleazar the priest, and of joshua the son of Nun, and of the princes, saying: Our Lord commanded by the hand of Moses, that a possession should be given us in the mids of our brethren. And he gave them according to the commandment of our Lord a possession in the mids of their father's brethren. † And the cords fell to Manasses ten, beside the Land of Galaad and Basan beyond Jordan. † For the daughters of Manasses possessed inheritance in the mids of his sons. And the Land of Galaad fell to the lot of the children of Manasses that remained. † And the border of Manasses from Aser, was Machmat hath which looketh to Sichem: and goeth out on the right hand beside the inhabitants of the fountain of Taphua. † For in the lot of Manasses was fallen the Land of Taphua, 
:: The land or territory of Taphua fallig to the lot of Manasses, yet Taphua (that is the city itself) was the children's of Ephraim.  which is beside the borders of Manasses, the children's of Ephraim. † And the border of the reed valley went down into the south of the torrent of the cities of Ephraim, which are in the mids of the cities of Manasses: the border of Manasses on the North of the torrent, and the issue thereof goeth to the sea: † so that the possession of Ephraim is on the South, and on the North of Manasses, and the sea encloseth both, and they be joined one to an other in the tribe of Aser on the Noth, and in the tribe of Islachar on the East. † And the inheritance of Manasses in Issachar and in Aser was Bethlan and the villages thereof, and Jeblaam with the villages thereof, and the inhabitants of Dor, with the towns thereof, the inhabitants also of Endor with the towns thereof. and in like manner the inhabitants of Thenac with the towns thereof, and the inhabitants of Mageddo with the towns thereof, and the third part of the city of Nopheth. † Neither could the children of Manasses overthrow the cities, but the Chananeite began to dwell in 
:: The Chananeite remained in the Land of Manasses, for a time.  his landlord. † But after that the children of Israel grew to be strong, they subdued the Chananeites, and made them their tributaries, neither did they kill them. † And the children of Joseph spoke to joshua, and said: Why hast thou given me the possession of one lot and cord, whereas I am of so great a multitude, and our Lord hath blessed me? † To whom joshua said: If thou be a great people, go up into the wood, and cut thee room in the Land of the Pherezeite and Raphaims: because the possession of mount Ephraim is narrow for thee. † To whom the children of Joseph answered: We can not go up to the mountains, whereas the Chananeite that dwell in the champagne country, wherein are situated Bethsan with the towns thereof, and Jezrael possessing the mids of the valley, use iron chariots. † And joshua said to the house of Joseph, of Ephraim and Manasses: Thou art a great people, and of great strength, thou shalt not have one lot, † but thou shalt pass to the mountain, and shalt cut and make glades for thee to inhabit: and mayest proceed farther, when thou hast subverted the Chananeite, whom thou sayest to have iron chariotes, and to be very strong.   

CHAP. XVIII. From the camp of Israel in Silo surveyors are sent to divide the rest of the Land into seven parts, for the seven tribes yet without portions. 10. Which being done, joshua casteth lots for them, 11. and the first lot falleth to Beniamim, 12. Whose part is described by the limits, 21. with the names of the principal cities.  
AND all the children of Israel were assembled in Silo, and there they pitched the tabernacle of the testimony, and the Land was subdued to them. † But there remained seven tribes of the children of Israel, which as yet had not received their possessions. † To whom joshua said: How long are you slack with cowardness, and enter not to possess the Land, which our Lord the God of your fathers hath given you? † Choose of every tribe three men, that I may send them, and they may go and circuit the Land, and mark it out according to the number 
:: Not equal bu● proportionable parts were assigned, for so it was commanded. Num. 26. v. 54. To the greater number to give a greater portion, and to the fewer a less.  of every multitude: and report unto me that which they have marked out. † divide unto you the Land into seven parts: let Judas be in his bounds on the south quarter, and the house of Joseph on the North. † the Land in the mids between these mark out into seven parts: and you shall come hither to me, that 
:: After the portions were appointed by men's industry & discretion, God confirmed the same by lot, to take away all occasion of discontentment.  before our Lord your God I may cast the lot for you: † for the Levites part is not among you, but the priesthood of our Lord is their inheritance. And Gad and Reuben, and the half tribe of Manasses had now received their possessions beyond Jordan at the East side: which Moses the servant of our Lord gave them. † And when the men were risen up, that they might go to mark out the land, joshua commanded them, saying: circuit the Land and mark it out, and return to me: that here before our Lord, in Silo I may cast the lot for you. † They therefore went on: and going over it, divided it into seven parts, writing it in a volume. And they returned to joshua into the camp in Silo. † Who did cast lots before our Lord in Silo, and divided the Land to the children of Israel into seven parts. † And first came up the lot of the children of Benjamin by their families, to possess the Land between the children of Judas and the children of Joseph. † And their border was against the North from Jordan: going forward by the side of Jericho on the north quarter, and thence▪ Westward rising up unto the mountains, and reaching to the wilderness of Bethaven, † & passing through by Luza to the South, the same is Bethel: and goeth down into Ataroth addar unto the mountain, that is on the South of Bethhoron the lower. † And it bendeth compassing against the sea, South ward of the mountain that looketh to Bethhoron against the South: and the issues thereof are into Cariathbaal, which is called also Cariathbaal which is called also Cariathiarim, a city of the children of Judas. This is their coast against the sea, toward the West. † But on the South from part of Cariathiarim the border issueth forth against the sea, and cometh to the fountain of the waters of Neph●oa. † And it goeth down into part of the mountain that looketh toward the Valley of the children of Ennom: and is against the north quarter in the uttermost part of the Valley raphaim, And it goeth down into Gehennom (that is, the valley of Ennom) by the side of the jebuseite to the South: and cometh to the fountain of Rogel, † pasling to the north, and going forth to Ensemes, that is to say, the fountain of the sun: † and it passeth unto the little hills, that are against the ascent of Adommim: and goeth down to Abenboen, that is, the stone of Boen the son of Reuben: and it passeth on the north side to the champain countries: and goeth down into the plain, † and passeth by against the North of Bethagla: and the issues thereof are against the brink of the most salted sea on the North in the end of Jordan to the south quarter: † which is the border thereof on the East. This is the possession of the children of Benjamin by their borders round about, and their families. † And their cities were, Jericho and Bethhagla and Vallis Casis, † Beth Araba and Samaraim and Bethel, † and Auim and Aphara and Ophera, † town Emona and Ophni and Gabee: twelve cities, & their towns. † Gabaon and Rama and Beroth, † and Mesphe, and Caphara, and Amosa, † and Recem, Jarephel and Tharela, † and Sela, Eleph, and Jebus, which is Jerusalem, Gabaath and Cariath: fourteenne cities, and their towns. This is the possession of the children of Benjamin by their families.   

CHAP. XIX. The second lot falleth to the tribe of Simeon, the situation of whose inheritance is described, with the names of their principal cities. 10. The third in like sort, to Zabulon. 17. The fourth to Issachar. 24. The fifth to Aser. 32. The sixth to Nepthali 40. And the seventh to Dan. 49. All the Land being distributed among the tribes, with common consent they give a special city to joshua, in the mids of them.  
AND the second lot came forth of the children of Simeon by their kindreds: and their inheritance was, † in the mids of the possession of the children of Judas: Bersabee and Sabee and Molada, † and Hasersual, Bala and Asem, † and Eltholad, Bethul and Harma, † and Siceleg and Bethmarchaboth and Hasersusa, † and Bethlebaoth and Sa●ohen: thirteen cities, and their towns. † Ain and Remmon and Athor and Asan: four cities, and their towns: † all the little towns round about these cities unto Baalath Beer Ramath against the south quarter. This is the inheritance of the children of Simeon according to their kindreds, † in the possession and cord of the children of Judas: because it was greater. and therefore the children of Simeon possessed in the mids of their inheritance. † And the third lot fell of the children of Zabulon by their kindreds: and the border of their possession was made as far as Sarid. † And it went up from the sea and Merala, and came into Debbaseth: as far as the torrent, which is against jeconam. † And it returneth from Sared against the East into the ends of Ceseleth thabor: and it goeth out to Dabereth, and riseth up against japhie. † And thence it passeth along to the east side of Geth hepher and Thacasim: and goeth out into Remmon, Amthar and Noa. † And it compasseth to the North of Hanathon: and the issues thereof are the valley Jephtahel, † and Cateth and Naalol and Semeron and I●rala and Bethlehem: twelve cities, and their towns. † This is the inheritance of the tribe of the children of Zabulon by their kindreds, the cities and their little towns. † The fourth lot came forth to Issachar by their kindreds. † and his inheritance was Jezrael and Casaloth and Sunem, † and Hapharaim and Sehon, and Anaharath † and Rabboth and Cesion, Abes, † and Rameth, and Engannim, and Enhadda and Bethpheses. † And the border thereof cometh to Thabor and Sehesema and Bethsames: and their issues were Jordan: sixteen cities, and their towns. † This is the possession of Issachar by their kindreds, the cities, and their little towns. † And the fifth lot fell to the tribe of the children of Aser by their kindreds: † and their border was Halcath and Chali and beaten and Axaph, † and Elmelec and Amaad and Messal: and it reacheth to Carmel of the sea and Sihor and Labanath. † And it returneth against the east of Bethdagon: and passeth along to Zabulon and the Valley Jephthael against the North into Bethemec and Nehiel. And it goeth out to the left side of Cabul, † and Abran and Rohob and Hamon and Cana, as far as great Sidon. † And it returneth into Horma unto the very well fenced city tire, and unto Hosa: and the issues thereof shall be into the sea from the cord of Achziba: † and Amma and Aphec and Rohob. cities twenty two, and their towns. † This is the posseffion of the children of Aser by their kindreds, and the cities and their towns. † Of the sons of Nepthali fell the sixth lot by their families: † and the border began from Heleph and Elon into Saanaim, and Adami, which is Neceb, and Jebnael unto Lecum: and their issues unto Jordan: † and the border returneth against the West into Azanoththabor, and thence goeth out into Hucuca, and passeth along into Zabulon against the South, and into Azer against the West, and into Juda unto Jordan against the rising of the sun. † cities very well fenced, Assedim, sir, and Emath, and Reccath and Cenereth, † and Edema and Arama, Asor † and Cedes and Edrai, Enhasor † and Jeron and Magdalel, Horem and Bethanath and Bethsames: nineteen cities, and their towns. † This is the possession of the tribe of the children of Nephthali by their kindreds, the cities and their towns. † To the tribe of the children of Dan by their families came forth the seventh lot: † and the border of their possession was Sara and Esthaol, and Hirisemes, that is the sun. † Selebin and Aialon and Jethela, † Elon and Themna and Acron, † Elthece, Gebbethon and Balaath, † and Jud and Bane and Barac and Gethremmon: † and Meiarcon & Arecon, with the border that looketh toward joppes, † and is shut up with the same end. And the children of Dan went up, and fought against Lesem, and they took it: and they struck it in the edge of the sword, and possessed, and dwelled in it, calling the name of it Lesem Dan, by the name of Dan the father thereof. † This is the possession of the tribe of the sons of Dan, by their kindreds, the cities and their towns. † And when he had made an end of dividing the Land by lot to every one by their tribes, 
:: Of modesty joshua would not assign to himself any place, but the whole people freely granted his request.  the children of Israel gave possession to joshua the son of Nun in the mids of them, † according to the commandment of our Lord, the city which he requested, Thamnath Saraa in mount Ephraim: and he built the city, and dwelled in it. † These are the possessions, which Eleazar the priest, and joshua the son of Nun, and the princes of the families, and of the tribes of the children of Israel, divided by lot in Silo, before our Lord at the door of the tabernacle of testimony, and they parted the landlord.   

CHAP. XX. Six cities of refuge for such as commit casual manslaughter are named, 6▪ in which remaining till the death of the high priest, they may then return to their proper dwelling place, and be safe.  
AND our Lord spoke to joshua, saying: speak to the children of Israel, and say to them: † Separate the cities of the fugitives, of the which I spoke to you by the hand of Moses; † that he may flee to them whosoever shall strike a soul unwitting: and may escape the wrath of the nigh kinsman, which is the revenger of blood: † when he shall be fled to one of these cities: he shall stand before the gate of the city, and shall speak to the ancients of that city 
:: At first entering it sufficed to allege in general his innocency, but after he must be tried in particular.  those things, that may prove himself innocent: and so they shall receive him, and give him place to inhabit. † And when the revenger of the blood shall pursue him, they shall not deliver him into his hands: because he struck his neighbour by ignorance, neither is he proved to be his enemy two or three days before. † And he shall dwell in that city, till he stand before judgement rendering a cause of his fact, and the high priest die, which shall be at that time: then shall the manslaer return, and enter into the city and his house out of the which he had fled. † And they appointed Cedes in Galilee of the mount of Nepthali, and Sichem in the mount of Ephraim, and Cariatharbee, the same is Hebron in the mount of Juda † And beyond Jordan against the East quarter of Jericho, they appointed Bosor, which is situated in the champain wilderness of the tribe of Reuben, and Ramoth in Galaad of the tribe of Gad, and Gaulon in Basan of the tribe of Manasses. † These cities were appointed to all the children of Israel, and to the strangesrs, that dwelled among them: that he might flee to them which unwittingly had stricken a soul, and might not die in the hand of the kinsman, coue●ing to revenge the blood shed, until he might stand before the people to declare his cause.   

CHAP. XXI. Cities with suburbs are assigned to the tribe of levi. 4. To the sons of Caath by the line of Aaron being priests, thirtenne, 5. to the rest of caaths' progeny, being levites, ten. 6. To the sons of Gerson levites thirte●ne 7. To the sons of Merari levites (34. of a lower degree) twelve. 9 with the names of all the cities: 39 in all forty eight. 41. So God's promise is fully performed having given the whole Land to Israel in peaceable possession.  
AND the princes of the families of the Levi came to Eleazar the priest, and joshua the son of Nun, and to the chief of the kindreds in every tribe of the children of Israel: † and they spoke to them in Silo of the Land of Chanaan, and said: Our Lord commanded by the hand of Moses, that cities should be given us to inhabit, and their suburbs to feed cattle. † And the children of Israel gave of their possessions according to the commandment of our Lord, cities and their suburbs. † And the lot came forth unto the family of Caath of the children of Aaron the priest out of the tribe of Judas, and Simeon, and Benjamin, thirteen cities. † And to the rest of the children of Caath, that is to the Levites, which remained, out of the tribes of Ephraim, and Dan, and the half tribe of Manasses, ten cities. † moreover to the children of Gerson came forth a lot, that they should take of the tribes of Issachar and Aser and Nephthali, and the half tribe of Manasses in Basan, cities in number thirteen. † And to the sons of Merari by their kindreds, of the tribe of Reuben and Gad and Zabulon, twelve cities. † and the children of Israel gave to the Levites cities and their suburbs, as our Lord commanded by the hand of Moses, giving to every one by lot. † Of the tribes of the children of Judas and Simeon joshua gave cities: whose names be these, † to the children of Aaron by the families of Caath of the levitical stock (for the first lot came forth to them) † Cariatharbe the father of Enac, which is called Hebron, in the mountain of Judas, and the suburbs thereof round about. † But the fields and the towns thereof he had given to Caleb the son of Jephone to possess. † He gave therefore to the children of Aaron the priest Hebron a city of refuge, and the suburbs thereof: & Lobna with the suburbs thereof: († and jether and Estemo, † and Holon, and Dabir, † and Ain, and Jeta, and Bethsames, with the suburbs thereof: nine cities of two tribes, as hath been said. † And of the tribe of the children of Benjamin, Gabaon, and Gabae, † and Anathoth and Almon, with their suburbs: four cities. † all the cities together of the children of Aaron the priest, thirteen, with their suburbs. † But to the rest by the families of the children of Caath of the levitical stock was given this possession. † Of the tribe of Ephraim, the cities of refuge, Sichem with the suburbs thereof in the mountain of Ephraim, and Gazer † and Cibsaim, and Beth horon, with the suburbs thereof, four cities. † Of the tribe of Dan also, Eltheco and Gabathon, † and Aialon and Gethremmon, with the suburbs thereof, four cities. † moreover of the half tribe of Manasses, Thanac and Gethremmon, with their suburbs two cities. † all the cities ten, and their suburbs, were given to the children of Caath of the inferior degree. † To the children of Gerson also of the levitical stock he gave of the half tribe of Manasses the cities of refuge, Gaulon in Basan, and Bosram, with their suburbs, two cities. † moreover of the tribe of Issachar, Cesion, and Dabereth, † and Jaramoth, and Engannim, with their suburbs, four cities. † And of the tribe of Aser, Masal and Abdon, † and Helcath, and Rohob, with their suburbs, four cities. † Of the tribe also of Nephthali the cities of refuge, Cedes in Galilee: and Hammoth Dor, and Carthan, with their suburbs, three cities. † all the cities of the families of Gerson, thirteen, with their suburbs. † And to the children of Merari levites of the inferior degree by their families was given of the tribe of Zabulon, Jecnam and Cartha † and Damna and Naalol, four cities with their suburbs. † Of the tribe of Reuben beyond Jordan against Jericho the cities of refuge, Bosor in the wilderness, Misor and Jaser and Jethson and Mephaath, four cities with their suburbs. † Of the tribe of Gad the cities of refuge, Ramoth in Galaad, and Manaim and Hesebon and Jaser, four cities with their suburbs † all the cities of the children of Merari by their families and kindreds, twelve. † therefore all the cities of the Levites in the mids of the possession of the children of Israel were forty eight † with their suburbs, every one distributed by the families. † And our Lord God gave to Israel 
:: God gave all the Land in due time, but not all at once▪ for the causes expressed. Exo. 23. v. 29. Deut. 7. v. 22.  all the Land, that he had sworn he would give to their fathers: and they possessed it, and dwelled in it. † And peace was given by him on all nations round about: and none of their enemies durst resist them, but all were brought into their dominion. † Not so much certes as one word, which he had promised, that he would perform unto them, was frustrate, but all things were accomplished in deeds.   

CHAP. XXII. The tribes of Reuben and Gad, and half Manasses return to their possessions. 
The fourth part. Two tribes & a half return to their possessions; josues godly admonitions; & his, and Eleazar's death.  10. Who building an altar by the side of Jordan, the other tribes suspect that they will make a schism, and therefore purpose to fight against them. 13. But first sending an embassage to admonish them, 21. they answer that they made not an altar, for sacrifice, but only for a monument, that notwithstanding they dwell on the other side of Jordan, yet they are of the same people of God, 30. wherewith all Israel is satisfied.  
THE same time joshua called the Rubenites, and Gadites, and the half tribe of Manasses, † and said to them: You have done all things that Moses the servant of our Lord commanded you: me also have you obeyed in all things, † neither have you left your brethren a long time, until this present day, keeping the commandment of our Lord your God. † therefore because our Lord your God hath given your brethren quietness and peace, as he promised: return, and go into your tabernacles, and to the land of your possession, which Moses the servant of our Lord delivered to you beyond Jordan: † 
:: It pertaineth to all magistrates, and other superiors to admonish their subjects of their duty towards God. before all other things.  always so that you keep attentively, and in work fulfil the commandment, and the law which Moses the servant of our Lord commanded you, that you love our Lord your God, and walk in all his ways, and observe all his commandements, & cleave to him, and serve him in all your hart, and in all your soul. † And joshua 
:: all superiors may impert blessing to their subjects.  blessed them, and dismissed them. Who returned into their tabernacles. † And to the half tribe of Manasses Moses had given possession in Basan: and therefore to the half that remained, joshua gave a lot among the rest of their brethren beyond Jordan at the West side. And when he dismissed them into their tabernacles, & had blessed them, † he said to them: In much substance and riches return to your seats, with silver and gold, brass and iron, and variety of raiment: divide the pray of your enemies with your brethren. † And the children of Reuben, and the children of Gad, and the half tribe of Manasses returned, and went from the children of Israel in Silo, which is situated in Chanaan, to enter into Galaad the Land of their possession, which they had obtained according to the commandment of our Lord in the hand of Moses. † And when they were come to the little banks of Jordan, into the Land of Chanaan, they built beside Jordan an altar of an infinite greatness. † 
:: So it behoveth all the servants of God to see in time, that no schism be made. and therefore orderly to inquire of every show of evil. 1. Thes. 5.  Which thing when the children of Israel had heard, and certain messengers had reported to them that the children of Reuben, and Gad, and the half tribe of Manasses had builded an altar in the Land of Chanaan, upon the little banks of Jordan, against the children of Israel: † they assembled all in Silo, that they might go up, and fight against them. † And in the mean time they sent to them into the Land of Galaad, Phinees the son of Eleazar the priest, † and ten princes with him, one of every tribe. † Who came to the children of Reuben, and Gad, and the half tribe of Manasses into the Land of Galaad, and said to them: † This message doth all the people of our Lord send to you: What is this transgression? Why have you forsaken our Lord the God of Israel, building a sacrilegious altar, and revolting from the worship of him? † Is it a small thing to you that 
:: sins past are imputed to such as fall again as a gravating their new sins by reason of more ingratitude.  you sinned in Beelphegor, and until this present day the spot of this abomination abideth in us? and many of the people fell dead. † And you to day have forsaken our Lord, and to morrow his wrath will rage's 
:: As before chap. 7. so if these had been culpable all Israel might fear to be punished, except justice were done upon the offenders.  against all Israel. † But if you think the land of your possession to be unclean, pass to the Land, wherein is the tabernacle of our Lord, and dwell among us: only that you depart not from our Lord, and from our company, an altar being built beside the altar of our Lord God. † Did not Achan the son of Zare transgress the commandment of our Lord, and his 
chap. 7.  wrath lay upon all the people of Israel? And he was one man, and I would he alone had perished in his wicked fact. † And the children of Reuben, and Gad, and of the half tribe of Man●sses answered the princes of the legacy of Israel: † The most mighty God our Lord, The most mighty God our Lord, himself knoweth, and Israel together shall understand: If with the mind of prevarication we have erected this altar, let him not keep us, but punish us presently: † and if we did it with that mind, that we might lay upon it holocaustes, and sacrifice, and pacific victims, let himself examine it and judge: † and not rather with that meaning and deliberation, that we said: To morrow your children will say to our children: What have you to do with our Lord the God of Israel? † Our Lord hath put a border between us and you, O ye children of Reuben, and children of Gad, the river Jordan: and therefore you have no part in our Lord. And by this occasion your children shall avert our children from the fear of our Lord. We therefore thought it better, † and said: Let us build us an altar, 
:: In the law of Moses was one only altar for sacrifice, for the whole people of God, to avoid schism and idolatry. Now in the Church (being in all nations) are many altars, & but one only Sacrifice prefigured by all the former. as S. Augustin teacheth li 17. c. 20▪ de civet. S. ●●o. Se●. ●. 〈◊〉 P●ssione.  not for holocaustes, nor to offer victims, † but for a testimony between us and you, and our issue and your progeny, that we may serve our Lord, and it may be our right to offer both holocaustes, and victims, and pacific hosts: and that your children to morrow say not to our children: You have no part in our Lord. † And if they will say so, they shall answer them: Behold the altar of our Lord, which our fathers made, not for holocaustes, nor for sacrifice, but for our testimony and yours. † God save us from this abomination that we should revolt from our Lord, and leave his steps, erecting an altar to offer holocaustes, and sacrifices, and victims, beside the altar of our Lord God, which is erected before his tabernacle. † Which things being heard, Phinees the priest, and the princes of the legacy, which were with him, were pacified: and they admitted most willingly the words of the children of Reuben, & Gad, and of the half tribe of Manasses. † And Phinees the priest the son of Eleazar said to them: Now we know that our Lord is with us, because you are not culpable of this prevarication, and have delivered the children of Israel from the hand of our Lord. † And he returned with the princes from the children of Reuben and Gad, out of the Land of Galaad, into the Land of Chanaan, to the children of Israel, and reported to them. † And the saying pleased all that heard it. And the children of Israel praised God, and they did no more say, that they would go up against them, and fight, and destroy the Land of their possession. † And the children of Reuben, & the children of Gad called the altar, which they had built, Our testimony, that our Lord he is God.   

CHAP. XXIII. joshua being old admonisheth the people to keep▪ God's commandements. 12. and to avoid marriages, and all society with gentiles, lest falling to idolatry God as certainly punish them, as he hath been beneficial, and bountiful to them.  
AND when much time was passed, after that our Lord had given peace to Israel, all the nations being subdued round about, and joshua now very ancient, and of a great age: † joshua called all Israel, and the elders, and the princes and the judges, and the masters, and said to them: I am old, and far gone in age: † and you see all things, that our Lord your God hath done to all the nations round about, 
:: God fought for the Isiachtes three ma● of ways: sometimes alone, they not fight at all; as when the Egyptians were drowned in the read sea: sometimes they doing his commandmentes he apparently assisted them, as in the siege of Jericho, the walls miraculously fell down (c. 6) & hail stones killed their enemies (chap. 10.) but most times invisibly, as well by giving them courege, as by striking their enemies with terror. And all these ways God also fighteth for his servants in spiritual wars against the devil, the flesh, & the world.  how himself hath fought for you: † and now because he hath by lot divided to you all the Land, from the East part of Jordan unto the great sea, and many nations yet remain: † Our Lord your God will destroy them, and take them away from your face, and you shall possess the Land, as he hath promised you. † only take courage, and be careful, that you keep all things which be written in the volume of the law of Moses: and decline not from them neither to the right hand nor to the left: † lest after that you are entered in to the Gentiles, which shall be among you, you swear in the name of their gods, and serve them, and adore them: † but cleave to our Lord your God: which you have done until this day. † And than our Lord God will take away in your sight the great nations and very strong, and no man shall be able to resist you. † One of you shall pursue a thousand men of the enemies: because our Lord your God himself will fight for you, as he hath promised. † This only beware very diligently before hand, that you love our Lord your God. † But if you will cleave to the error of these nations, that dwell among you, and make marriages with them, and join amity: † even now know ye that our. Lord your God will not destroy them before your face, but they shall be a pit and a snare for you, and a stumbling block at your side, and stakes in your eyes, till he take you away and destroy you from this excellent Land, which he hath delivered to you. † Behold I this day enter into the way of all flesh, and you shall know with all your mind that all the words, which our Lord promised that he would perform to you, one is not escaped without effect. † therefore as he hath fulfilled in deed that which he promised, and all things prosperous have come: so will he bring upon you what evils soever he hath threatened, till he take you away and destroy you from this excellent Land, which he hath delivered to you, † because you have transgressed the covenant of our Lord your God, which he hath made with you, and have served strange gods, and adored them: quickly and in haste shall the fury of our Lord rise against you, and you shall be taken away from this excellent Land, which he hath delivered to you.   

CHAP. XXIIII. In consideration of divers principal benefits here recited, 14. joshua exhorteth the people to serve God sincerely, seeing it is in their choice to do well or evil. 16. they promise all true service and obedience to God. 25. Whereupon he reneweth the pact between God and them, writing it in the volume of the law, and erecting a great stone in testimony. 29. He dieth and is buried in mount Ephraim. 32. joseph's bones are buried in Sichem. 33. Eleazar the high priest also dieth and is buried in Ephraim.  
AND joshua gathered together all the tribes of Israel into Sichem, and called the ancients, and princes, and judges, and masters: and they stood in the sight of our Lord: † and to the people he spoke in this manner: Thus saith our Lord the God of Israel: Beyond the river did your fathers dwell from the beginning, there the father of Abraham, and 
:: The Israelites descended also of Nachor, by Rebecca, his sons daughter, the wife of Isaac. Gen. 24.  of Nachor: and “ they served strange gods. † I took therefore your father Abraham from the coasts of Mesopotamia: and brought him into the Land of Chanaan: and multiplied his seed, † and gave him Isaac: and again to him I gave Jacob and Esau. Of whom, to Esau I gave mount Seir to possess: but Jacob, and his children went down into Egypt. † And I sent Moses and Aaron, and stroke Egypt with many signs and wonders. † And I brought you and your fathers out of Egypt, and you came to the sea: and the Egyptians pursued your fathers with chariotes and horsemen, as far as the Read sea. † And the children of Israel cried to the Lord: who did put darkness between you and the Egyptians, and brought the sea upon them, & overwhelmed them. Your eyes saw all things that I did in Egypt, and you dwelled in the wilderness a great time: † and I brought you into the Land of the Amorrheite, which dwelled beyond Jordan. And when they fought against you, I delivered them into your hands, and you possessed their Land, and slew them. † And there rose Balac the son of Sephor king of Moab, and fought against Israel. And he sent and called Balaam the son of Beor, that he might curse you: † and I would not hear him, but contrariwise by him I blessed you, and delivered you out of his hand. † And you passed Jordan, and came to Jericho. And the men of that city fought against you, the Amorrheite, and Pherezeite and Chananeite, and the Hetheite, and Gergeseite, and the heveite, and jebuseite: and I delivered them into your hands. † And I sent before you hornets: and I cast them forth out of their places, the two Kings of the Amorrheites, not in thy sword and bow. † And I gave you the Land, wherein you laboured not, and the cities which you built not, to dwell in them: vineyards and olive trees, which you planted not. † Now therefore fear our Lord and serve him with a perfect and very true hart: and 
:: joshua being a prophet saw some of their hearts inclined to idols, though exteriorly they then had none among them. S. Aug. q. 29. in joshua.  take away the gods, which your fathers served in Mesopotamia and in Egypt, and serve our Lord. † But if it like you not to serve our Lord, choice is given you: choose this day that which pleaseth you, whom you ought especially to serve, whether the gods, which your fathers served in Mesopotamia, or the gods of the Amorrheites, in whose Land you dwell: but I and my house will serve our Lord. † And the people answered, and said: God forbidden we should leave our Lord, and serve strange gods. † Our Lord God he brought us, and our fathers out of the Land of Egypt, out of the house of servitude: and did in our sight great signs, and kept us in all the way, by the which we walked, and among all the peoples, through which we passed. † And he hath cast out all the nations, the Amorrheite inhabiter of the Land, which we have entered. We therefore will serve our Lord, because he is our God. † And joshua said to the people: You can not serve our Lord: for God is holy, and a mighty aemulator, neither will he pardon your wickedness and sins. † If you leave our Lord, and serve strange gods, he will turn himself, and will afflict you, and overthrow you after he hath given you good things. † And the people said to joshua: No, it shall not be so as thou speakest, but we will serve our Lord. † And joshua said to the people: You are witnesses, that yourselves have chosen to you our Lord for to serve him. And they answered: Witnesses. † Now therefore, quoth he, take away strange gods our of the mids of you, and incline your hearts to our Lord the God of Israel. † And the people said to joshua: We will serve our Lord God, and will be obedient to his precepts. † joshua therefore in that day 
:: This renovation of the same covenant presigured the law of the new Testament. S. Aug. q. 30. in joshua.  made a covenant, and proposed to the people precepts and judgements in Sichem. † He wrote also all these words in the volume of the law of our Lord: and he took a very great stone, and put it under the oak, that was in the sanctuary of our Lord: † and said to all the people: Behold this stone shall be a testimony for you, that 
:: To the more confusion of reasonable creatures wilfully offending, unsensible things are made witnesses, because they ever obey God's will, which is the best manner of hearing. Theod. q. 19 in joshua.  it hath heard all the words of our Lord, which he hath spoken to you: lest perhaps hereafter you will deny, and lie to our Lord your God. † And he dismissed the people, every one into their possession. † 
:: If joshua writ the rest of this book, than Samuel added these last verses. Hist. S●hol.  And after these things joshua the son of Nun the servant of our Lord died, being a hundred and ten years old: † and “ they buried him in the coasts of his possession in Thamnathsare, which is situated in the mountain of Ephraim, on the North part of mount Gaas. † And Israel served our Lord all the days of joshua, and of the ancients, that lived a long time after joshua, and that had known all the works of our Lord which he had done in Israel. † The 
:: joseph's Mausoleum (o● famous sepulchre) remained in Sichem in S. hierom's time. as he wit nesseth. Tradit. Hebra. in Gen. prope sinem.  bones also of Joseph which the children of Israel had taken 
Gen. 5●. ●xo. 13.  out of Egypt, they buried in Sichem, in part of the field, which Jacob had bought of the sons of Hemor the father of Sichem, for a hundred young ewes, and it was in the possession of the sons of Joseph. † Eleazar also the son of Aaron died: and they buried him in Gabaath of Phinees his son, which was given him in mount Ephraim.  

ANNOTATIONS. CHAP. XXIIII.  
2. They served false gods.] It is evident by this place, that there, and some 
There sometime served false gods, but Abraham never.  other progenitors of Israel sometimes served false gods, from which they were reduced: but Abraham was ever preserved in true religion; and the whole family of there was therefore persecuted in Chaldea▪ as S. Augustin showeth li. 16. c. 13. the civit. Likewise Theodoret, q. 18. in joshua, and other both ancient and late writers teach the same as is already noted. pag. 203.  
30. They buried.] In that no mention is made of mourning for joshua, S. Hierom 
Before Christ none entered into heaven.  noteth a mystery, and a special point of Chistian doctrine: It seemeth to me (saith he Epist. de 42. Maus. Man's. 33.) that in Marie prophecy is dead, in Moses and Aaron, an end is put to the law and priesthood of the Jews. For so much as they could neither pass into the land of promise, nor bring the believing people out of the wilderness of this world. And (man's 34.) Aaron (sayeth he) was mourned, (and so was Moses) Jesus is not mourned that is, in the law was descentinto hell (called limbus) in the Gospel is passage to paradise.      


THE argument OF THE book OF judges.  
SAINT Hierom giving this general rule (Epist. ad Eustoch. virg.) that 
A rule for reading historical books.  in reading historical books of holy Scripture, the history, as foundation of verity, is to be loved, but the spiritual understanding rather to be followed: agreeably thereto teacheth (Epist add Paulin.) that in this book of judges there be as many figures, as princes of the people. Neither doth he mean that there were no more, but for example sake affirmeth that these judges, raised up after joshua, and sent of God 
The judges of Israel figures of Christ's Apostles.  to deliver the people fallen for their sins into afflictions, were types and figures of the Apostles and Apostolical men, sent by Christ to propagate and defend his Church of the new Testament. For albeit divers of these judges were sometimes great offenders, yet they were reclaimed by God's special grace, and so amending their errors did great things, to the singular honour of God: and are renowned among the holy Patriarces and prophets, particularly praised in bolie scripture, saying: And the judges, every one by his name, 
They were all finally holy men.  
Equal. 4●.  whose hart was not corrupt: Who were not averted from our Lord, that their memory may be blessed, and their bones spring out from their place, and their name remain for ever, the glory of holy men remaining to their children. After joshua therefore, who it seemeth guided and ruled the people 32. years, this book, written (as is 
The Contents of this book.  most probable) by Samuel, showing the famous acts of these judges of Israel, prosecuteth the history of the Church the space of 288. years more. And may be divided into three parts. First, is described in general the state of the people, 
Divided into three parts.  sometimes well and sincerely serving God, other times falling to great sins. in the two first chapters. Secondly, their offences, afflictions, repentance, and delivery from their enemies are more particularly reported from the third chap. to the 17. Thirdly, other special accidents, which happened within the same time, are recorded▪ in the last five chapters.   

THE book OF judges, IN HEBREW SOPHETIM.  

CHAP. I. under a general captain of the tribe of Juda, assisted by the tribe of Simeon, 
The first part. A general recapitulation of the people's state.  Israel subdueth divers cities of the gentiles (12. Othoniel taking Cariath sepher possesseth it, and marrieth Calebs' daughter, obtainig also addition of her dowry) 21. Jebuseites yet dwell in Jerusalem with Benjamin, 27. and the Chananeites with divers of the tribes.  
AFTER the death of joshua the children of Israel 
:: The manner of consulting our Lord was by the High priest praying in the tabernacle. Exo. 29. v. 42.  consulted our Lord, saying: Who shall go up before us against the Chananeite, and shall be captain of the war? † And our Lord said: 
:: The first general captain after joshua, and divers of the judges, were of the tribe of Juda, but not all, as appeareth in this book.  Judas shall go up: behold I have delivered the Land into his hands, † And Judas said to Simeon his brother: Come up with me into my lot, and fight against the Chananeite, that I also may go forward with thee into thy lot. And Simeon went with him. † And Judas went up, and our Lord delivered the Chananeite, and the Pherezeite into their hands: and they struck in Bezec ten thousand men. † And they found Adonibezec in Bezec, and fought against him, and struck the Chananeite, and the Pherezeite. † And Adonibezec fled: whom pursewing they took, cutting of the extreme parts of his hands and fear. † And Adonibezec said: seventy Kings having the extreme parts of their hands and feet cut of, gathered up the relics of meats under my table: as I have done, so hath God repaid me. And they brought him into Jerusalem, and there he died. † therefore the children of Judas assaulting Jerusalem, took it, and struck it in the edge of the sword, setting the whole city on fire. † And afterward going down they fought against the Chananeite, which dwelled in the mountains, and southward, and in the champain countries. † And Judas going forward against the Chananeite, that dwelled in Hebron (the name whereof was before time Cariatharbe) stroke Sesai, and Ahiman, and Tholmai: † and departing thence went to the inhabitants of Dabir, the old name whereof was Cariath Sepher, that is, a city of letters. † And Caleb said: He that shall strike Cariath Sepher, and spoil it, I will give him Axa my daughter to wife. † And when Othoniel the son of Cenez, the younger brother of Caleb had taken it, he gave him Axa his daughter to wife. † Whom going on her way her husband admonished to ask a field of her father. To whom, when she had sighed sitting on her ass, Caleb said: What aileth thee? † But she answered: give me a blessing, for a dry land thou haft given me: give me also a watery. Caleb therefore gave her a watery ground above, & watery beneath. † And the children of the Cineite the cousin of Moses went up from the city of palms, with the children of Judas into the deset of his lot, which is at the south side of Arad, and dwelled with him. † But Judas went with Simeon his brother, and together they struck the Chananeite that dwelled in Sephaath, and slew him. And the name of the city was called, Horma, that is, Anathema. † And Judas took Gaza with the coasts thereof, & Ascalon, and Accaron with their bounds. † And our Lord was with Judas, and he possessed the mountains: neither could he destroy the inhabitants of the valley, because they had many 
:: Strong weapons crooked like sickles made fast to the chariots which cut in pieces, men, horses, and other chariots that came in their way.  hooked chariotes. † And they gave to Galeb Hebron, as Moses had said, who destroyed out of it the three sons of Enac. † But the jebuseite the inhabiter of Jerusalem the children of Benjamin destroyed not: and the jebuseite dwelled with the children of Benjamin in Jerusalem until this present day. † The house also of Joseph went up into Bethel, and our Lord was with them. † For when they besieged the city, which before was called Luza, † they saw a man coming out of the city, and said to him: show us the entrrance of the city, and we will show thee mercy. † Who when he had showed them, they struck the city in the edge of the sword: but that man, and all his kindred they dismissed. † Who being dismissed, went into the Land of the Hetthims, and built there a city, and called it Luza: which is so called until this present day. † Manasses also destroyed not Bethsan, and Thanac with their little towns, and the inhabitants of Dor, and Jeblaam, and Mageddo with their little towns. And the Chananeite began to dwell with them. † But after that Israel was waxen strong, he made them tributaries, and would not destroy them. † Ephraim also killed not the Chananeite, that dwelled in Gazer, but dwelled with him. † Zabulon destroyed not the inhabitants of Cetron, & Naalol: but the Chananeite dwelled in the mids of him, and was made tributary to him. † Aser also destroyed not the inhabitants of Accho, and of Sidon, of Ahalab, and Achazib, and Helba, and Aphec, and Rohob: † and he dwelled in the mids of the Chananeite the inhabiter of that Land, neither did he kill them. † Nepthali also destroyed not the inhabitants of Bethsames, & Bethanath: and he dwelled in the mids of the Chananeite the inhabiter of the Land, and the Bethsamites & Bethanites were tributaries to him. † And the Amorrheite straytened the children of Dan in the mountain, and gave them not place to go down to the plain: † and he dwelled in mount Hares which is inter preted shells, in Aialon and Salebim. And the hand of the house of Joseph was aggravated, and he became tributary to him. † And the border of the Amorrheite was from the Ascent of the Scorpion, the rock, and the higher places.   

CHAP. II. An Angel reciting many benefits of God towards Israel, and their ingratitude, 4. they weep for their faults. 10. After the death of joshua and other antientes of his time, the people often fall, and repenting are delivered from afflictions. 19 but still fall again worse and worse.  
AND the 
:: An Angel taking the form of a man as before to joshua, (ch. 5.) so now appearing to the people, spoke to them in the name of God, whose messenger he was.  Angel of our Lord went up from Galgal to the place of weepers, and said: I brought you out of Egypt, and have brought you into the Land, for the which I swore to your fathers: and I promised that I would not make frustrate my covenant with you for ever: † only so that you should not make a league with the inhabitants of this Land, but should overthrow their altars: and you would not hear my voice: why have you done this? † For the which cause I would not destroy them from before your face: that you may have enemies, and their gods may be a ruin unto you. † And when the Angel of our Lord spoke these words to all the children of Israel: they lifted up their voice, and wept. † And the name of that place was called, the place of weepers, or of tears: and 
:: By special dispensation sacrifice was sometimes lawfully offered in other places though the Tabernacle (and afterward the Temple) was the only place commanded. Deut. 12. joshua. 22. S. Aug. q. 36. in judic.  there they immolated hosts to our Lord. † joshua therefore dismissed the people, and the children of Israel went every one into his possession, to obtain it: † and they served our Lord all his days, and the days of the ancients, of them that lived a long time after him, and knew all the works of our Lord, which he had done with Israel. † And joshua the son of Nun, the servant of our Lord, died, being a hundred and ten years old, † and they buried him in the borders of his possession in Thamnathsare in the mount of Ephraim, on the North side of mount Gaas. † And all that generation was gathered to to their fathers: and there rose others, that knew not our Lord, and the works which he had done with Israel. † And the children of Israel did evil in the sight of our Lord, and served Baalim. † And they left our Lord the God of their fathers, that had brought them out of the Land of Egypt: and followed strange gods, and the gods of the peoples, that dwelled round about them, and adored them: and they provoked our Lord to anger, † leaving him, and serving Baal and Astaroth. † And our Lord being wrath against Israel, delivered them into the hands of ransackers: who took them and sold them to the enemies, that dwelled round about: neither could they resist their adversaries: † but whither soever they had meant to go, the hand of our Lord was upon them, as he spoke, and swore to them: and they were vehemently afflicted. † And our Lord 
:: These judges were extraordinarily raised up to deliver the people repenting, when they were fallen into afflictions for their sins.  raised up judges, that should deliver them from the hands of the wasters: but neither would they hear them, † fornicating with strange gods, and adoring them. They did quickly forsake the way, in the which their fathers had gone: and hearing the commandements of our Lord, they did all things contrary. † And when our Lord raised up judges, in their days he was moved with mercy, and heard the groanings of the afflicted, and delivered them from the slaughter of the wasters. † But after the judge was dead, they returned, and did much worse things than their fathers had done, following strange gods serving them, and adoring them. They left not their inventions, and the very hard way, by which they were accustomed to walk. † And the fury of our Lord was angry against Israel, & said: Because this nation hath made my covenant frustrate, which I had made with their fathers, & hath contemned my voice: † I also will not destroy the nations which joshua did let alone, and died: † that in them I may try Israel, whether they will keep the way of the Lord, and walk in it, as their fathers kept it, or no. † Our Lord therefore left all these nations, and would not quickly overthrow them, neither delivered them into the hands of joshua.   

CHAP. III. The people associating themselves with Gentiles, against whom they ought to 
The second part. Of the common peoples often falling to idolatry, their repentance, and delivetie.  fight. 8. are invaded by foreign Kings: 9 but repenting are delivered by Othoniel. 12. Falling again, afflicted, and repenting, 15. are delivered by Aod, 21. secretly killing Eglon their enemy. 31. After him Samgar defendeth Israel against the Philisthimes.  
THESE are the Nations, which our Lord left, that in them he might instruct Israel, and all that had not known the wars of the Chananeites: † that afterward their children might learn to fight with their enemies, and to be accustomed to war: † the five princes of the Philisthimes, and the Chananeite, and Sidonian, and heveite, that dwelled in mount Libanus, from mount Baal Hermon to the entering into Emath. † And he left them, that in them he might try Israel, whether they would hear the commandements of our Lord, which he had commanded their fathers by the hand of Moses, or not. † therefore the children of Israel dwelled in the mids of the Chananeite, and Hetheite, and Amorrheite, and Pherezeite, and heveite, and jebuseite: † and they took their daughters to wives, and themselves gave their own daughters to their sons, & served their gods. † And they did evil in the sight of our Lord, and forgot their God, serving Baalim and Astaroth. † And our Lord being wrath against Israel, delivered them into the hands of Chusan Rasathaim the king of Mesopotamia, and they served him eight years. † And they cried to our Lord: who raised them up 
:: In many places we see the word saviour, and like titles given to men, as the servants and officers of God, who is the proper and principal saviour of al. S. Aug. q. 18. in judic.  a saviour, and delivered them, to wit, Othoniel the son of Cenez, the younger brother of Caleb: † and the Spirit of our Lord was in him, and he judged Israel. And he went forth to fight, and our Lord delivered into his hands Chusan Rasathaim the king of Syria, and oppressed him. † And the land rested 
:: In these 40. years are included the eight years of their servitude, v. 8. & so in the rest of this history. otherwise the number of years agreeth not with the count. 3. Reg. 6. v. 1.  forty years, and Othoniel the son of Cenez died. † And the children of Israel added to do evil in the sight of our Lord: who strengthened against them Eglon the king of Moab: because they did evil in his sight. † And he joined to him the children of Ammon, and Amalec: and he went and struck Israel, and possessed the city of palms. † And the children of Israel served Eglon the king of Moab eighteen years: † and afterward they cried to our Lord: who raised up unto them a saviour called Aod, the son of Gera, the son of jemini, who used both hands for the right. And the children of Israel sent by him presents to Eglon the king of Moab. † Who made himself a two edged sword, having in the mids a haft in length the palm of a hand, and was girded therewith under his cassock on the right thigh. † And he presented the gifts to Eglon the king of Moab. And Eglon was exceeding gross. † And when he had presented the gifts unto him, he brought his fellows on the way that came with him. † And returning from Galgal, where the Idols were, he said to the King: I have a secret message to thee o king. And he commanded silence: and all being gone forth, that were about him, † Aod went in to him: and he sat in a summer chamber alone, and he said: 
:: Aod having special inspiration from God to do this fact, (as S. Augustin noteth upon these words. q 20. in judic.) is not to be imitated by private men. See Num. 25. v. 11.  A word from God I have to thee. Who forthwith rose out of his throne. † And Aod put forth his left hand, and took the dagger from his right thigh, and fastened it into his belly † so mightily that the haft followed the blade in the wound, and was closed up fast with the most fat grease. Neither did he pluck out the dagger, but as he had stricken so leift it in the body: and forthwith by the secret parts of nature the ordure of the belly came forth. † But Aod shutting the doors of the chamber very diligently, and locking them sure, † went out by a postern door. And the kings servants going in, saw the doors of the chamber shut, and they said: peradventure he purgeth his belly in the summer chamber. † And expecting long till they were ashamed, and seeing that no man did open, they took a key: and opening they found their lord on the earth lying dead. † But Aod, whiles they were troubled, escaped, and passed by the Place of Idols, whence he had returned. And he came into Seirath: † and forthwith the trumpet sounded in the mount of Ephraim: and the children of Israel went down with him, himself going in the front. † Who said to them: follow me: for our Lord hath delivered our enemies the Moabites into our hands. And they went down after him, and occupied the fords of Jordan, which bring over into Moab: and they suffered no man to pass: † but they struck the Moabites at that time, about ten thousand, all stout and strong men, none of them could escape. † And Moab was humbled that day under the hand of Israel: and the Land rested eighty years. † After him was Samgar the son of Anath, who stroke, of the Philisthimes six hundred men with the coulter of a plough: and he also defended Israel.   

CHAP. four again the people sinning are oppressed, and crying to God, 4. by direction of Debbora a prophetess, Barac fighteth against Sisara their enemy. 15. who stricken with fear, and fleeing away, 17. Jahel pretending his safety killeth him in her house.  
AND the children of Israel added to do evil in the sight of our Lord after the death of Aod, † and our Lord delivered them into the hands of Jabin the king of Chanaan, which reigned in Asor: and he had a captain of his army named Sisara, and he dwelled in Haroseth of the gentiles. † And the children of Israel cried to our Lord: for he had nine hundred iron hooked chariots, and for twenty years had vehemently oppressed them. † And there was one Debbora a prophetese the wife of Lapidoth, which 
:: Being a prophetess she resolved hard and obscure things, but exercised no jurisdiction in any causes, for that belonged to the council of priests and of seventy ancients, where the high priest was the chief judge. Num. 11. Deut. 17. Spiritually Debbora signified the Church & Barac christian Princes, who are directed in their wars, and other actions by spiritual superiors. as Origen, and other ancient writers expowd this history.  judged the people at that time. † And she sat under a palm tree, which was called by her name, between Rama and Bethel in the mount of Ephraim: and the children of Israel went up to her for all judgement. † Who sent, and called Barac the son of Abinoem of Cedes in Nepthali: and she said to him: Our Lord God of Israel hath commanded thee, go, and lead an army into mount Thabor, and thou shalt take with thee ten thousand fight men of the children of Nepthali, and of the children of Zabulon: † and I will bring unto thee in the place of the Torrent Cison, Sisara the prince of the host of Jabin, and his chariotes, and all the multitude, and will deliver them in thy hand. † And Barac said to her: If thou come with me, I will go: If thou wilt not come with me, I will not go. † Who said to him: I will go in deed with thee, but at this time the victory shall not be imputed to thee, because Sisara shall be delivered into the hand of a woman. Debbora therefore arose, and went with Barac into Cedes. † Who calling unto him Zabulon and Nepthali, went up with ten thousand fight men, having Debbora in his company. † And Habet the Cineite was in time passed departed from the rest of the Cineites his brethren of Hobab, the cousin of Moses: and had pitched his tents unto the valley, which is called Sennim, and was near Cedes. † And it was told Sisara, that Barac the son of Abinoem was gone up into mount Thabor: † and he gathered nine hundred iron hooked chariots, and all his army from Haroseth of the gentiles to the torrent Cison. † And Debbora said to Barac: Arise, for this is the day, wherein our Lord hath delivered Sisara into thy hands: behold he is thy leader. And Barac went down from mount Thabor, and ten thousand fight men with him. † And our Lord terrified Sisara, and all his chariotes, and all the multitude in the edge of the sword at the sight of Barac: in so much, that Sisara leaping down from his chariot, fled a foot, † and Barac pursued the chariotes fleeing, and the army unto Haroseth of the gentiles, and all the multitude of the enemies was utterly destroyed. † But Sisara fleeing came to the tent of Jahel the wife of Haber the Cineite. for there was peace betwixt Jabin the king of Asor, and the house of Haber the Cineite. † Jahel therefore going forth to meet Sisara, said to him: Come in to me my Lord, come in, fear no●. Who being entered into her tabernacle, and covered of her with a cloak, † said to her: give me, I beseech thee, a little water, for I am very thirsty. Who opened a bottle of milk, and gave him to drink, and covered him. † And Sisara said to her: Stand before the door of the tabernacle, and when any shall come ask thee, and saying: Is there any man here? Thou shalt say: There is none. † 
:: Who is this woman full of confidence, piercing the temples of the enemies head with a nail, but the faith of the Church destroying the devils kingdoms with the cross of christ? S. Aug. li. 12. ●. 32. cont. Jaust. Manich. Jabel also prefigured our B. Lady who crushed the serpent's head.  Jahel therefore the wife of Haber took a nail of the tabernacle, taking with all a hammer also: and going in secretly, and with silence she put the nail upon the temple of his head, and striking it with the hammer, fastened it into his brain even to the ground: who joining deep sleep and death together, fainted, and died. † And behold Barac following Sisara came: & Jahel going forth to meet him, said to him: Come, and I will thew thee the man whom thou seekest. Who when he was entered in unto her, saw Sisara lying dead, and the nail fastened in his temples. † therefore God that day humbled Jabin the king of Chanaan before the children of Israel: † which increased daily, and with strong hand oppressed Jabin the king of Chanaan, till they destroyed him.   

CHAP. v The Canticle of Debbora and Barac giving thanks after their victory.  
AND Debbora and Barac the son of Abinoem sang in that day, saying:  
† You that of Israel have voluntarily offered your lives to peril, 
:: The greater bless the less by imparting spiritual benefits, so God, and superiors bless their subjects. Men bless God, & the less their betters, by giving thanks, and praises.  bless our Lord.  
† hear you Kings, and give ear ye princes: I am, 
:: She inculcateth that she must so much more praise God for this victory, because he forshewed it by her, & by her directed the general captain Barac, lest it might be ascribed either to wisdom or valour of any man.  I am she, that will sing to our Lord, I will chaunte to our Lord the God of Israel.  
† Lord when thou went'st out of Seir, and didst pass by the countries of Edom, the earth was moved, & the heavens and clouds distilled waters.  
† The mountains melted before the face of our Lord, and Sinai before the face of our Lord God of Israel.  
† In the days of Samgar the son of Anath, in the days of Jahel the paths rested: and they that went by them, walked by by ways.  
The valiantes in Israel ceased, and rested: until Debbora arose, a mother rose in Israel.  
Our Lord chose new wars, and the gates of the enemies himself subverted: shield and spear if there appeared among forty thousand of Israel.  
† My hart loveth the princes of Israel: you that of your own good will offered yourselves to danger, bless our Lord.  
† You that ride upon your 
:: Those that subdue their bodies to the spirit ride upon fair asses Origen, hom. 6. in c. 5. Judic.  fair asses, and sit in judgement, and walk in the way, speak.  
† Where the chariots were frushed together, and the army of the enemy was suffocated, there let the justices of our Lord be told, and his clemency toward the valiantes of Israel: then did the people of our Lord go down to the gates, and obtained the principality.  
† Arise, arise Debbora, arise, arise, and speak a canticle: Arise Barac, and apprehend thy captives thou son of Abinoem.  
The remnant of the people is saved, our Lord hath fought in the valiantes.  
Out from Ephraim he destroyed them into Amalec, and after him out from Benjamin into thy peoples O Amalec: Out from Machir there descended princes, and our from Zabulon they that led the army to fight.  
† The captains of Issachar were with Debbora, and followed the steps of Barac, who as it were into a headlong and bottomless pit gave himself to danger: Reuben being divided against itself, there was found contention of courageous persons.  
Why dwellest thou between the two bounds, that thou mayest hear the whistlinges of the flocks? Reuben being divided against itself, there was found contention of courageous men.  
† Galaad rested beyond Jordan, and Dan gave himself to ships: Aser dwelled in the sea shore, and abode in havens.  
† But Zabulon and Nepthali offered their lives to death in their country of Merome.  
† The Kings came and fought, the Kings of Chanaan fought in Thanac besides the waters of Mageddo, and yet going a praying they took nothing.  
† From heaven they fought against them: the stars remaining in their order and course, fought against Sisara.  
† The torrent of Cison drew their carcases, the torrent of Cadumim, the torrent of Cison: my soul tread down the strong ones.  
† The hooves of the horses fell of, the strongest of the enemies fleeing violently, and falling down headlong.  
† Curse ye the land of Meroz, said the Angel of our Lord: Curse the inhabitants thereof, because they came not to help our Lord, to aid his most mighty ones.  
† 
:: Jahel the figure was blessed amongst women: much more the most holy virgin mother of God is blessed above alwemen.  Blessed among women be Jahel the wife of Haber the Cineite, and blessed be she in her tabernacle.  
† To him that asked water she gave milk, and in the phial of princes she offered butter.  
† Her left hand she put to the mail, and her right hand to the smiths hammer, and stroke Sisara, seeking in his head a place for the wound, and piercing valiantly through his temple.  
† between her feet he fell: he failed, and died: he was rolled before her feet, and he lay without life and miserable.  
† Looking through a window, his mother howled: & she spoke out of a higher chamber: Why lingereth his chariot to come back? Wherefore are the feet of his waggans slow?  
† One wiser than the rest of his wives, answered these words to her mother in law:  
† peradventure now he divideth the spoils, and the fairest of the women is chosen for him: garments of sundry colours are delivered to Sisara for a pray, and diverse furniture is laid together to adorn the necks.  
† So perish all thine enemies O Lord: but they that love thee, as the sun shineth in his rising, so let them glitter.  
† And the Land rested for forty years.  
CHAP.   

CHAP. vi The people falling again to sin, are oppressed by the Madianites. 12. An Angel appearing to Gedeon, sendeth him to deliver Israel, 17. confirming his mission by miracle. 25. So he first destroyeth Baal's altar. 34. then gathereth an army against Idolaters. 36. and is assured again of God's protection by two miracles in a fleec● of wool.  
AND the children of Israel did evil in the sight of our Lord: who delivered them into the hand of Madian seven years, † & they were sore oppressed of them. And they made themselves dens and caves in the mountains, and very well fenced places to resist. † And when Israel had sown, Madian came up and Amalec, and the rest of the East nations: † and pitching their tents by them wasted all things as they were in the blade unto the entering of Gaza: and they left nothing at all in Israel that pertained to man's life, not sheep, not oxen, not asses. † For they and all their flocks came with their tabernacles, and like unto locusts filled all places, an innumerable multitude of men, and of camels, wasting whatsoever they touched. † And Israel was sore humbled in the sight of Madian. † And he cried to our Lord desiring help against the Madianites. † who sent unto them 
:: S. Augustin (q 31. in judic.) supposeth that this messenger sent from God called a man & a prophet (for the form, wherein he appeared) was the same Angel which sat under the oak and sent Gedeon to deliver Israel. v. 11. 12. etc.  a man that was a prophet, and he spoke: Thus sayeth our Lord the God of Israel: I made you to come up out of Egypt, and brought you out of the house of servitude, † and delivered you out of the hands of the Egyptians, and of all the enemies, that afflicted you: and I cast them out at your entering, and delivered you their landlord. † And I said▪ I the Lord your God, fear not the gods of the Amorrheites, in whose land you dwell. And you would not hear my voice. † And an Angel of our lord came, and sat under an oak, that was in Ephra, and pertained to Joas the father of the family of Ezri. And when Gedeon his son did thrash and purge wheat in a winepress, to flee Madian, † the Angel of our Lord appeared to him, and said: Our Lord be with thee o most valiant of men. † And Gedeon said to him: I beseech thee my Lord, if our Lord be with us, why have these evils apprehended us? where are his marvelous works, which our fathers have told us, and said: Out of Egypt did our Lord bring us? but now our Lord hath forsaken us, and delivered us into the hand of Madian. † And our Lord looked to ward him, and said: go in this thy strength, and thou shalt deliver Israel out of the hand of Madian: know that I have sent thee. † Who answering said: I beseech thee, my Lord, wherein shall I deliver Israel? behold my family is the meanest in Manasses, and I the least in my father's house. † And our Lord said to him: I will be with thee: and thou shalt strike Madian as it were one man. † And he said: If I have found, quoth he, grace before thee, give me a sign that it is thou which speakest to me. † Neither depart thou hence, till I return to thee, bringing a sacrifice, and offering 
:: He meant not to offer sacrifice to the Angel, but that either the Angel, or himself in presence of the Angel, should offer it to God and so in deed the Angel partly directed him what to do, partly executed the office himself, by touching the oblation with his rod; and miraculously bringing fire to consume the sacrifice.  to thee. Who answered: I will tarry thy coming. † Gedeon therefore went in, and boiled a kid, and of a bushel of flower baked unleavened loaves: and putting the flesh in a basket, and the broth of the flesh into a pot, he carried all under the oak, and offered to him. † To whom the Angel of our Lord said: Take the flesh and the unleavened loaves, and put them upon that rock, and power out the broth thereon. And when he had done, † the Angel of our Lord stretched forth the tip of the rod, which he held in his hand, and touched the flesh and the unleavened loaves: and there arose a fire from the rock, and consumed the flesh, and the leavened loaves: and the Angel of our Lord vanished from his eyes. † And Gedeon seeing that it was the Angel of our Lord, said: Alas my Lord God: that I have seen the Angel our Lord face to face. † And our Lord said to him: Peace be with thee: fear not, thou shalt not die. † And Gedeon built there 
:: An altar for a monument, not for sacrifice.  an altar to our Lord, and called it, our Lord's peace, until this present day. And when he was yet in Ephra, which is of the family of Ezri, † that night our Lord said to him: Take a bullock of thy fathers, and an other bullock of seven years, and thou shalt destroy the altar of Baal, which is thy fathers: and cut down the grove, that is about the altar: † and thou shalt build an altar to the Lord thy God in the top of this rock, whereupon thou didst lay the sacrifice before: and thou shalt take the second bullock, and shalt offer an holocauste upon a pile of the wood, which thou shalt ●nt down out of the grove. † Gedeon therefore taking to him ten men of his servants, did as our Lord had commanded him. But fearing his father's house, and the men of that city, he would not do it by day, but accomplished all things by night. † And when the men of that town were risen in the morning, they saw the altar of Baal destroyed, and the grove cut down, and the other bullock laid upon the altar, which then was built, † They said one to an other: who hath done this? And when they inquired for the author of the fact, it was said: Gedeon the son of Joas did all these things. † And they said to Joas: Bring forth thy son hither, that he may die: because he hath destroyed the altar of Baal, and hath cut down his grove. † To whom he answered: Why are you revengers of Baal, that you fight for him? he that is his adversary, let him die before to morrow light appear: if he be God, revenge he himself, on him that hath raised his altar. † From that day Gedeon was called 
:: The strength of Baal, or stronger than Baal.  Jerobaal, because Joas had said: Let Baal revenge himself on him, that hath raised his altar. † Therefore all Madian, and Amalec, and the east peoples were gathered together, and passing over Jordan, camped in the vail Jezrael. † But the spirit of our Lord revested Gedeon, who sounding with a trumpet called together the house of Abiezer, to follow him. † And he sent messengers into all Manasses, which itself also did follow him: and other messengers into Aser and Zabulon and Nepthali, which met him. † And Gedeon said to God: If thou save Israel by my hand, as thou hast spoken, † I will put this fleece of wool on the floor: if there shall be 
:: Dew first in the fleece and after on the ground signified grace and true religion first in one people, after in all nations. Saint Amb. Ser. 13. de Natal Dom. Venr. Beda. qq) in judic. c. 4. Also Christ's Incarnation without detriment of his mother's virginity, of whose grace all are replenished S. Bernard. ho. 2. in Missus est.  dew in the fleece only, and on all the ground dryness, I shall know that by my hand, as thou hast spoken, thou wilt deliver Israel. † And it came so to pass. And rising in the night wring the fleece, he filled a vessel with the dew. † And he said again to God: Let not thy fury be angry against me if I tempt once again, seeking a sign in the fleece. I desire that the fleece only may be dry, and all the ground wet with dew. † And God did that night as he had requested: and there was drienes in the fleece only, and dew on all the ground.   

CHAP. VII. Gedeon marching with thirty two thousand men, all that are fearful, and that drink water kneeling are dismissed, & only three hundred that drink little remain, 9 By a Madianites dream Gedeonis encouraged. 16 By a stratagem the enemy is frihgted & overthrown. 24. The Ephraites kill Oreb and Zeb.  
THEREFORE, Jerobaal, which is also Gedeon, rising in the night, and all the people with him, came to the fountain that is called Harad▪ and the camp of Madian was in the valley on the North side of the high hill. † And our Lord said to Gedeon: There is much people with thee, neither shall Madian be delivered into their hand: lest Israel glory against me, and say: By mine own force I am delivered. † speak to the people, and proclaim in all their hearing: He that is fearful and timorous, let him return. And they departed from mount Galaad, and there returned two and twenty thousand men, and only ten thousand remained. † And our Lord said to Gedeon: Yet there is a great multitude, lead them to the waters, and there I will prove them: and of whom I shall tell thee that he go with thee, let him go: whom I shall forbid to go, let him return. † And when the people were come down to the waters, our Lord said to Gedeon: They that shall lap the water with their tongues, as dogs are wont to lap, thou shalt separate them apart: but they that shall drink bowing down their knees, shall be on the other part. † The number therefore of them that had lapped water, their hand casting it to their mouth, was three hundred men: and all the rest of the multitude had drunk kneeling. † And our Lord said to Gedeon: In the three hundred men, that lapped water, I will deliver you, and give Madian in thy hand: but let all the rest of the multitude return into their place. † Taking therefore victuals and trumpets according to the number, all the rest of the multitude he commanded to departed to their tabernacles: and himself with the three hundred gave himself to the battle. And the camp of Madian was beneath in the valley. † The same night our Lord said to him: Arise, and go down into the camp: because I have delivered them into thy hand. † But if thou be afraid to go alone, let Phara thy servant go down with thee. † And when thou shalt hear what they speak, then shall thy hands be strengthened, and thou shalt go down more secure to the enemy's camp. He therefore went down and Phara his servant into part of the camp, where the watch was of men in arms. † But Madian and Amalec, and all the East peoples lay scattered in the valley, as a multitude of locusts▪ their camels also were innumerable, as the sand that lieth in the sea shore. † And when Gedeon was come, one told his neighbour 
:: observation of dreams is generally forbid. levit. 19 v. 26. Deut. 18 v. 10. yet here, and in other places, it is evident, God would have some observed. See Annot. Gen. 40.  a dream: & in this manner he reported that which he had seen: I ●aw a dream, & there seemed to me as it were a hearth loaf of barley to roll, & to come into the camp of Madian: and when it was come to the tabernacle, it struck it, and overthrew it, and beat it all flat with the earth. † He to whom he spoke, answered: This is no other thing, but the sword of Gedeon the son of Joas the man of Israel. For the Lord hath delivered Madian into his hands, and all their camp. † And when Gedeon had heard the dream, and the interpretation thereof, he adored: and turned to the camp of Israel, and said: Arise ye, for our Lord hath delivered the camp of Madian into our hands. † And he divided the three hundred men into three parts, and gave them trumpets in their hands, and 
:: These things were ridiculous (saith venerab. Beda c. 5. qq▪ in judic.) if they had not been terrible to the enemies.  empty pitchers, and lamps in the mids of their pitchers. † And he said to them: What you shall see me do, that do ye: I will enter into part of the camp, and that which I shall do follow you. † When the trumpet shall sound in my hand, do you also sound and cry together round about the camp: To our Lord 
:: It is no derogation to God, that honour is also given to his servants.  and to Gedeon. † And Gedeon went in, and the three hundred that were with him, into part of the camp, the watch of midnight beginning, and raising up the watch men they began to sound with their 
:: Trumpetes signified preachers of Christ, pitchers the bodies of martyrs, & lamps their virtues and miracles. Vener. Beda. qq. in judic. c. 5.  trumpets, and to clap the pitchers one against an other. † And when they sounded in three places round about the camp, and had broken the pitchers, they held the lamps in the left hands, and with the right they sounded the trumpets, and cried: The sword of our Lord and of Gedeon: † standing every one in his place round about the enemy's camp. Therefore the whole camp was troubled, and crying out and howling they fled: † and the three hundred men nevertheless persisted sounding with the trumpets. And our Lord sent in the sword in all the camp, and they murdered one an other, † fleeing as far as Bethsetta, and the brink of Abelmehula in Tebbath. But the men of Israel of Nephthali, and Aser shoutting together, and all Manasses pursued Madian. † And Gedeon sent messengers into all mount Ephraim, saying: Come down to meet Madian, and take the waters before them to Bethbera and Jordan. And all Ephraim shouted, and took the waters before them and Jordan unto Bethbera. † And two men that were apprehended of Madian, Oreb, and Zeb: Oreb he slew in the rock of Oreb, Zeb ●n the press of Zeb. And they pursued Madian, carrying the heads of Oreb and Zeb to Gedeon beyond the streams of Jordan.   

CHAP. VIII. The Ephr●imites quarreling because they were not called to the wars, are pacified by Gedeon. 4. The men of Soccoth and Phanuil denying victuals for the camp, Gedeon (in the mean time (10.) overthrowing the enemy) 15. revengeth their reproachful contempt. 18. killeth Sebee and Salmana. 22. refuseth dominion, 24. but receiveth as a gift, the jewels taken in the pray. 27. maketh thereof an Ephod, which turneth to the ruin of his family, 30. Having seventy sons by his wives, and one by a concubine, dieth in good old age. 33. and the people fall again to idolatry.  
AND the men of Ephraim said to him: What is this that thou didst mean to do, that thou wouldst not call us when thou didst go to fight against Madian? chiding bitterly and almost offering violence. † To whom he answered: 
:: A soft answer breaketh anger: hard speech stirreth up fury Prou. 15.  What could I have done like to that, which you have done. Is not the cluster of Ephraim better than the vintages of Abiezer? † Into your hands hath our Lord delivered the princes of Madian, Oreb and Zeb, what could I have done the like as you have done? Which when he had spoken, their spirit rested, wherewith they did swell against him. † And when Gedeon was come to Jordan, he passed over it with the three hundred men, that were with him: and for weariness, they could not pursue them that fled. † And he said to the men of Soccoth: give, I beseech you, bread to the people, that is with me, because they are very faint: that we may pursue Zebee, and Salmana the Kings of Madian. † The princes of Soccoth answered: peradventure the palms of the hands of Zebee and Salmana are in thy hand, & therefore thou requirest that we give bread to thy army. † To whom he said: When our Lord therefore shall have delivered Zebee and Salmana into my hands, I will tear your flesh with the thorns, and briars of the desert. † And going up from thence, he came into Phanuel: and he spoke to the men of that place the like things. To whom they also answered, as the men of Soccoth had answered. † He said therefore to them also: When I shall be returned conqueror in peace, I will destroy this tower. † But Zebee and Salmana rested with all their army. For fifteen thousand men were remaining of all the troops of the East peoples, an hundred and twenty thousand fight men and those that drew sword, being slain. † And Gedeon going up by the way of them, that dwelled in tabernacles, on the East side of Nobe, and Jegbaa, struck the camp of the enemies, which were secure, and suspected no mischance. † And Zebee and Salmana fled, whom Gedeon pursewing apprehended, all their host being put out of array. † And returning from the battle before sun rising, † he took a boy of the men of Soccoth: and he asked him the names of the princes and ancients of Soccoth, and he described seventy seven men. † And he came to Soccoth, and said to them: Behold Zebee, and Salmana concerning whom you upbraided me, saying: peradventure the hands of Zebee and Salmana are in thy hands, and therefore thou desirest that we give bread to the men that bewearie, and are faint. † He took therefore the ancients of the city, and thorns and briars of the desert, and tore them with the same, and cut the men of Soccoth into pieces. † The tower also of Phanuel he overthrew, killing the inhabitants of the city. † And he said to Zebee and Salmana: What manner of men were they, whom you slew in Thabor? Who answared: Like unto thee, and one of them as it were the son of a king. † To whom he answered: They were my brethren, the sons of my mother. Our Lord liveth, that if you had saved them, 
:: Zebee and Salmana were not of any of the seven nations, whom God commanded to destroy and therefore Gedeon might have spared their lives, if he would.  I would not kill you. † And he said to jether his eldest son: Arise, and kill them. Who drew not out his sword: for he was afraid, because he was yet a boy. † And Zebee and Salmana said: do thou rise, and run upon us: because according to his age is the strength of a man. Gedeon rose up, and slew Zebee and Salmana: and he took the ornaments and bosses, wherewith the necks of kings camels are wont to be adorned. † And all the men of Israel said to Gedeon: 
:: kings may do ante thing not contrary to the law: but judges & Dukes may only do according to the law. See. 1. Reg. 8.  Rule thou over us, and thy son, and thy sons son: because thou hast delivered us from the hand of Madian. † To whom he said: I will not rule over you, neither shall my son rule over you, but our Lord shall rule over you. † And he said to them: One petition I request of you: give me the earlettes of your pray. For the Ismalites were accustomed to have golden earlettes. † Who answered: we will give them most willingly. And spreading a mantle on the ground, they cast on it the earlettes of the pray: † and the weight of the earlettes that he desired, was a thousand five hundred sickles of gold, besides the ornaments, and jewels, and purple vesture, which the Kings of Madian were wont to use, and besides the golden chains of the camels, † And Gedeon made thereof an Ephod, and put it in his city Ephra. And all Israel did fornicate in it, and it became a ruin to Gedeon and to all his house. † But Madian was humbled before the children of Israel, neither could they any more lift up their necks: but the land rested for forty years, wherein Gedeon ruled. † Jerobaal therefore the son of Joas went, and dwelled in his own house: † and he had seventy sons, which came out of his thigh, because he had many wives. † And his 
:: His handmaid o● servant not a harlot: to wit, such a one as had not the privilege of a wife. as Gen. 25. v. 6.  concubine, which he had in Sichem, bore him a son named Abimelec. † And Gedeon the son of Joas died in a good old age, & was buried in the sepulchre of his father in Ephra of the family of Ezri. † But after that Gedeon was dead, the children of Israel were averted, and did fornicate with Baalim. And they made a covenant with Baal, that he should be their God: † neither did they remember our Lord their God, which delivered them out of the hands of all their enemies round about: † neither did they mercy with the house of Jerobaal Gedeon, according to all the benefits that he had done to Israel.   

CHAP. IX. Abimelech gedeon's concubines son killeth his brethren, 7. only the youngest escapeth, & by aparable expostulateth the injury done to his father's house. 23. Shortly the Sichemites detest Abimelech. 26. Ga●l conspireth against him, but is overcome. 50. Finally Abimalech is wounded to death by a woman.  
AND 
:: This son of Gedeon by his servant prefigured Antichrist who will persecute the Church and reign for a while: but in the end shall be destroyed. S. Beda c. 6. qq in judic.  Abimelech the son of Jerobaal went into Sichem to his mother's brethren and spoke to them, and to all the kindred of the house of his mother's father, saying: † speak to all the men of Sichem: whether is better for you, that seventy men have dominion over you all the sons of Jerobaal, or that one man have dominion over you? and withal consider that I am your bone, and your flesh. † And his mother's brethren spoke of him to all the men of Sichem, all these words, and inclined their hearts after Abimelech, saying: He is our brother. † And they gave him seventy weight of silver out of the temple of Baalberit. Who hired therewith unto himself needy men and vagabond, and they followed him. † And he came into his father's house in Ephra, and murdered his brethren the sons of Jerobaal seventy men, upon one stone: and there remained Joatham the youngest son of Jerobaal, and was hid. † And all the men of Sichem assembled together all the families of the city of melo: and they went & made Abimelech king, beside the oak, that stood in Sichem. † Which being told to Joatham, he went, 
:: True pastors in the time of Antichrist will still avouch the truth and the right of the Church.  and stood in the top of mount Garizim: and lifting up his voice, he cried, and said: hear me ye men of Sichem, so as God may hear you. † “ The trees went to anoint a king over them: and they said to the 
:: oil spiritually signifieth the grace of the holy Ghost, making peace of conscience in men's souls towards God.  olive tree: reign over us. † Which answered: Can I forsake my fatness, which both gods do use, and men, and come to be promoted among the trees? † And the trees said to the 
:: The sweetness of God's law producing good works.  fig tree: Come, and take the kingdom over us. † Which answered them: Can I forsake my sweetness, and my most sweet fruits, and go to be promoted among the other trees? † And the trees spoke to the 
:: contemptible in outward show, but bringing forth liquor of marvelous force; which sort of works God is most delighted withal: and men most admire. Psal. 85  vine: Come, and reign over us. † Which answered them: Can I forsake my wine, that cheereth God and men, & be promoted among the other trees? † And the trees said to 
:: The rhamnus signifieth base and ambitious men.  the 
* brierre bramble ●rthistle.  rhamnus: Come, and reign over us. † Who answered them: If in deed you make me your king, Come, and rest under my shadow: but if you mean it not, let there fire issue forth of the rhamnus, and devour the ceders of Libanus. † Now therefore, if you have well, and without sin appointed Abimelech king over you, and have dealt well with Jerobaal, and with his house, and have requitted him the like for his benefits, who fought for you, † and put his life in dangers, that he might deliver you from the hand of Madian, † who now are risen against my father's house, and have killed his sons seventy men upon one stone, and have made Abimelech the sonnè of his handmaid king over the inhabitants of Sichem, because he is your brother. † If therefore you have dealt well, and without fault with Jerobaal, and his house, rejoice this day in Abimelech, and rejoice he in you. † But if unjustly: let there fire issue forth from him, and consume the inhabitants of Sichem, and town of melo: and let there fire go forth from the men of Sichem, and from the town of melo, and devour Abimelech. † Which things when he had said, he fled, and went into Bera: and dwelled there for fear of Abimelech his brother. † Abimelech therefore reigned ovet Israel three years. † And our Lord sent 
:: God doth suggest only good cogitations▪ as remo●●e of conscience in the seche●●tes, for their ingratitude towards Gedeon and for so wicked and cruel a murder of his sons▪ whereupon they began to detest Abimelec and, so hatred grew between him & them, which is a most evil spirit▪ but their former sin, not God, was the cause thereof. S. Aug. q. 45. in judic.  a very evil spirit between Abimelech and the inhabitants of Sichem: Who began to detest him, † and to lay the wickedness of the murdering of the seventy sons of Jerobaal, and the shedding of their blood upon Abimelech their brother, and upon the rest of the princes of the Sichimites, that had helped him. † And they set an ambushment against him on the top of the mountains: and whiles they tarried for his coming, they committed robberies, taking prays of them that passed by: and it was told Abimelech. † And Gaal the son of Obed came with his brethrens, and passed into Sichem. At whose coming the inhabitants of Sichem taking courage, † issued forth into the fields, wasting the vineyards, and treading the grapes: and gathering companies of musicians went into the temple of their god, and in their banquets and cups cursed Abimelech, † Gaal the son of Obed crying: Who is Abimelech, and what is Sichem, that we should serve him? Is he not the son of Jerobaal, and hath made Zebul his servant prince over the men of Empor the father of Sichem? Why then shall we serve him? † would God that some man would give this people under my hand, that I might take Abimelech out of the way. And some said to Abimelech: Gather together a multitude of an army, and come. † For Zebul the prince of the city, hearing the words of Gaal the son of Obed, was very wrath, † and sent messengers secretly to Abimelech, saying: Behold, Gaal the son of Obed is come into Sichem with his brethren, and raiseth the city against thee † Arise therefore in the night with the people, that is with thee, and lie hid in the field: † and betimes in the morning at sun rising, set upon the city. And when he issueth forth against thee with his people, do to him what thou shalt be able. † Abimelech therefore arose with all his army in the night, and laid ambushementes near to Sichem in four places. † And Gaal the son of Obed went forth, & stood in the entrance of the gate of the city. And Abimelech rose, and all his army with him from the place of the ambushmentes. † And when Gaal had seen the people, he said to Zebul: Behold a multitude cometh down from the mountains. To whom he answered: Thou seest the shadows of the mountains as it were heads of men, and with this error thou art deceived. † again Gaal said: Behold there cometh down people from the navel of the land, and one trouppe cometh by the way, that looketh to the oak. † To whom Zebul said: Where is now thy mouth, wherewith thou didst speak? Who is Abimelech that we should serve him? Is not this the people, which thou didst despise? Go forth, and fight against him. † Gaal therefore went, the people of the Sichimites looking on, and fought against Abimelech, † who pursued him fleeing, and drive him into the city: and there were slain of his part many, unto the gate of the city: † and Abimelech sat in Ruma: but Zebul expelled Gaal, and his companions out of the city, neither did he suffer them to abide in it. † therefore the day following the people went forth into the field. Which being told to Abimelech, † he took his army, and divided it into three troops, setting ambushmentes in the fields. And seeing that the people came out of the city, he arose, & set upon them † with his own troop, oppugning and besieging the city: and two troops scattered through the field pursued the adversaries. † moreover Abimelech all that day oppugned the city: which he took, & killed the inhabitants thereof, and destroyed it, so that he 
:: For more revenge he sowed the city with salt, which maketh ground barren, Theod. q. 17. in lib. Judie.  sowed salt in it. † Which when they had heard that dwelled in the tower of Sichem, they entered into the temple of their god Berith, where they had made a covenant with him, and thereof the place had taken his name, which was exceeding well fenced. † Abimelech also hearing that the men of the tower of Sichem were gathered together, † he went up into mount Selmon with all his people: and taking an axe, he cut of the bough of a tree, and laying it on his shoulder & carrying it, he said to his companions: That which you see me do, do ye out of hand. † They therefore cutting of boughs from the trees, every man as fast as he could, followed their captain. Who compassing the fort burned it: and so it came to pass, that with the smoke and the fire a thousand persons were slain, men and women together, of the inhabitants of the tower of Sichem. † And Abimelech departing thence came to the town of Thebes, which compassing he besieged with his army. † And there was in the mids of the city an high tower, to the which were fled both men and women together, and all the princes of the city, the gate being shut very strongly, and they standing upon the batlementes of the tower by the bulwarks. † And Abimelech coming near the tower, fought manfully: and approaching to the door, endeavoured to put fire under it: † and behold one woman casting from above a piece of a millstone, 
:: evils shall betide the unjust man to destruction. Psal. 139.  dashed it against the head of Abimelech, and broke his brain. † Who called by and by his esquire, and said to him: Draw out thy sword, and strike me: lest perhaps it be said that I was slain of a woman. Who doing as he was commanded slew him. † And when he was dead, all that were with him of Israel, returned into their seats: † and God repaid the evil, that Abimelech had done against his father, killing his seventy brethren. † The Sichemites were also rewarded for that which they had wrought, and the curse of Joatham the son of Jerobaal came upon them.  

ANNOTATIONS. CHAP. IX.  
8. The trees went to anoint a king.] According to the history Joatham gedeon's 
Vngtatful people render injuries for benefits.  youngest son, by a parable justly expostulateth the injury done by the Sichemites to his father's house, in preferring a base bound woman's son, and cruelly murdering the rest of his sons: who with much travel, and many dangers of his own life, had delivered them from servitude. But in the spiritual sense, which (as the ancient father's note) is chief intended, Idolaters and heretics are reproved, who rather accept of unjust usurpers, that will serve 
Infidels promote wicked men to authority.  their licentious appetites, and maintain vice and wickedness, then to be ruled by just and lawful Superiors, appointed by God's ordinance, endued with grace of the holy Ghost (signified by the olive tree;) such as bring forth wholesome sweet virtues (signified by the sigge tree;) and are replenished with admirable fortitude (signified by the vine tree▪) and in their places set up base, ambitious, 
Abimelech a figure of Antichrist.  crnel, and crabbed spirits, signified by the bramble, or brere. Thus Nemrod, Abimelech, Mahomet, and innumerable other tyrants have been advanced, & especially Antichrist shall be extolled above all that is called God, or is worshipped, and 
2. Thess. 2.  shall most cruelly persecute all catholics, that will not conform themselves to his proceedings. But in fine (as here is prefigured in Abimelech) sire shall rise against this bramble Antichrist, and shall denoure him and all his together. S. Beda. 99 in lib. judic. c. 6.    

CHAP. X. Thola ruleth in Israel twenty three years. 3. lair twenty two. 6. The people fall again to idolatry, are afflicted by the Philisthimes, and Ammonites. 10. they▪ cry to God for help, who biddeth them call for help to the gods whom they have served. 16. but crying still to God, and throwing away their idols, he hath compassion of them.  
AFTER Abimelech there arose Ruler in Israel Thola the son of Phua the uncle of Abimelech, a man of Issachar, which dwelled in Samir of mount Ephraim: † and judged Israel three and twenty years, and died and was buried in Samir. † After him succeeded jair the Galaadite, who judged Israel for two and twenty years, † having thirty sons sitting upon thirty ass colts, & princes of thirty cities, which of his name were called havoth jair, that is, the towns of jair, until this present day in the Land of Galaad. † And jair died; and was buried in the place, which is called Camon. † But the children of Israel joining new sins to their old, did evil in the sight of our Lord, & served the Idols, Baalim and Astaroth, & the gods of Syria and of Sidon and of Moab and of the children of Ammon and of the Philisthimes: and they left our Lord, and did not serve him. † Against whom our Lord being wrath, delivered them into the hands of the Philisthijms and of the children of Ammon. † And they were afflicted, and sore oppressed for eighteen years, all that dwelled beyond Jordan in the Land of the Amorrheite, which is in Galaad: † in so much, that the children of Ammon passing over Jordan, wasted Judas and Benjamin and Ephraim: and Israel was afflicted exceedingly. † And crying to our Lord, they said: We have sinned to thee, because we have forsaken our Lord God & have served Baalim. † To whom our Lord spoke: have not the Egyptians and the Ammorrheites, and the children of Ammon and the Philisthijms, † the Sidonians also and Amalech and Chanaan oppressed you, & you cried to me, and I delivered you out of their hand? † And yet you have forsaken me, and have worshipped strange gods: therefore I will not add to deliver you any more: † go and invocate the gods which you have chosen: let them deliver you in the time of distress. † And the children of Israel said to our Lord: We have sinned, render to us whatsoever pleaseth thee: only now deliver us. † In saying which things, 
:: Not every one that sayeth: Lord, Lord but he tha● doth the will of God, etc. Mat. 7.  they threw away out of their coasts all the idols of strange gods, and served our Lord God: who sorrowed for their miseries. † therefore the children of Ammon crying together pitched their tents in Galaad: against whom the children of Israel being assembled camped in Maspha. † And the princes of Galaad said every one to their neighbours: Who of us shall first begin to fight against the children of Ammon, shall be the duke of the people of Galaad.   

CHAP. XI. Jephte rejected by his brethren's, is entreated by the ancients of Galaad to return and fight for them against the Ammonites. 12. with whom he first pleadeth the cause of Israel by just reasons, 26. and long prescription. But they persisting obstinate, he (30. inconsiderately vowing) 32. overthroweth them, 34. and sacrificeth his only daughter.  
THERE was at that time Jephte the Galaadite a most valiant man and a warrior, the son of a woman that was 
:: The hebrew word Z●nah signifieth also ●n ●n keeper.  an harlot, who was borne of Galaad. † And Galaad had a wife of whom he had sons: who after they were grown, cast out jepthte, saying: Thou canst not be heir in the house of our father, because thou art borne of an other mother. † Whom he fleeing and avoiding, dwelled in the Land of Tob: and there were gathered to him needy men, and thievish, and followed him as their prince. † In those days the children of Ammon fought against Israel. † who pressing sore upon them, the ancients of Galaad went to take Jephte out of the Land of Tob to help them: † and they said to him: Come and be our prince, and fight against the children of Ammon. † To whom he answered: Are not you they that hated me, and cast me out of my father's house, and now are come to me forced by necessity. † And the princes of Galaad said to Jephte: For this cause be we now 
:: If they had not concurred to his expulsion, it might have sufficed to have sent for him, but in this case the ancients judged it meet to go in person, and to in treat him. So Christ was rejected by the Jews, and returneth not to them till in the end of the world they shall seek unto him. ●. Aug. q. 49. in judic. post●e●iū.  come to thee, that thou go forth with us, and fight against the children of Ammon, and be the captain of all that dwell in Galaad. † Jephte also said to them: If you be come to me sincerely, that I should fight for you against the children of Ammon, and if our Lord deliver them into my hands, shall I be your prince? † Who answered him: Our Lord which heareth these things, himself is mediator and witness that we will do as we have promised. † Jephte therefore went with the princes of Galaad, and all the people made him their prince. And Jephte spoke all his words before our Lord in Maspha. † And he sent messengers to the king of the children of Ammon, which should say in his person: What is between me and thee, that thou art come against me, to waste my Land? † To whom he answered: Because Israel took my land, when he ascended out of Egypt, from the coasts of Arnon unto Jaboc and Jordan▪ now therefore with peace restore the same to me. † By whom Jephte again sent word, and commanded them that they should say to the king of Ammon: † Thus saith Jephte: Israel did not take the Land of Moab, nor the Land of the children of Ammon: † but when they ascended out of Egypt, he walked through the desert unto the Readsea, and came into Cades. † And he sent messengers to the king of Edom, saying: Suffer 
Num. 20  me that I may pass through thy land. Who would not condescend to his requests. He sent also to the king of Moab, who also himself contemned to give passage. He abode therefore in Cades, † and compassed the Land of Edom at the side, and the land of Moab: and came against the East quarter of the Land of Moab, and camped beyond Arnon: neither would he enter the bounds of Moab: for Arnon is the border of the Land of Moab. † Israel therefore sent messengers to Sehon the king of the Ammorrhei●es, who dwelled in Hesebon, and they said to him▪ Suffer me to pass through thy land unto the river. † Who also himself despising the words of Israel, suffered him not to pass through his borders: but gathering an infinite multitude went forth against him into Jasa, and resisted strongly. † And our Lord delivered him into the hands of Israel with all his army, and he struck him, and possessed all the Land of the Ammorrheite the inhabiter of that country, † and all the coasts thereof from Arnon unto Jaboc, & from the wilderness unto Jordan. † Our Lord therefore the God of Israel subverted the Amorrheite, his people of Israel fight against him, and wilt thou now possess his land? † Are not those things which 
:: In the opinion of infidels, it seemed that they possessed countries by the help of false gods, and so they thought themselves to have just title. Much more just is the title when God almighty giveth victory of conquest. S. Aug. q. 48. in judie.  Chamos thy God possessed, dew to thee by right? But the things that our Lord God hath obtained conqueror, shall come to our possession: † unless perhaps thou be better than Balac the son of Sephor the king of Moab: or canst show, that he wrangled against Israel, and fought against him, † when he dwelled in Hesebon, and the little to w●es thereof, and in Aroer, and the towns thereof, or in all the cities near Jordan, for 
:: He argueth upon prescription of 300. years being near so much. for there wanted scarce thirty: being from the conquest made by Moses (Num. 21.) till the time of Jephte about 270. years.  three hundred years. Wherefore have you so long attempted nothing for reclaim? † therefore I do not sin against thee, but thou dost evil against me, denouncing me unjust wars. Our Lord be judge the arbiter of this day between Israel, and between the children of Ammon. † And the king of the children of Ammon would not hearken to the words of Jephte, which he sent him by the messengers. † therefore the spirit of our Lord came upon Jephte, and circuiting Galaad, and Manasses. Maspha also of Galaad, and thence passing to the children of Ammon, † he vowed a vow to our Lord, saying: If thou wil● deliver the children of Ammon into my hands, † 
:: This vow was unlawful, for the law forbiddeth to offer man or woman in sacrifice Exo. 34. v. 20. Deut. 12. v. 31.  whosoever shall first come forth out of the doors of my house, and shall meet me returning with peace from the children of Ammon, him will I offer an holocauste to our Lord. † And Jephte passed to the children of Ammon, to fight against them: whom our Lord delivered into his hands. † and he struck from Aroer till thou come to Mennith, twenty cities, and as far as Abel, which is set with vineyards, with a very great plague. and the children of Ammon were humbled by the children of Israel. † But Jephte returning into Maspha to his house, his only begotten daughter met him with timbrels and dances. for he had not other children. † Whom when he saw, he rend his gatmentes, and said: woe is me my daughter thou hast deceived me, and thyself art deceived: for I have opened my mouth to our Lord, and I can do no other thing. † To whom she answered: My father, if thou hast opened thy mouth to our Lord, do unto me whatsoever thou hast promised, the revenge and victory of thine enemies being granted to thee. † And she said to her father: This only grant me which I desire: Suffer me that two months I may go about the mountains, and 
:: In the old testament marriage was ordinarily preferred before single life but in the new, it is better to keep virginity 1. Cor. ●. ●. 38.  bewail my virginity with my fellows. † To whom he answered: go. And he dismissed her two months. And when she was gone with her fellows and companions, she mourned her virginity in the mountains. † And the two months being expired, she returned to her father, and he “ did to her as he had vowed, who knew not man. Thence forth a fashion in Israel, and a custom was kept: † that after the compass of a year the daughters of Israel assemble together, and mourn the daughter of Jephte the Galaadite four days.  

ANNOTATIONS. CHAP. XI.  
●9. Did to her as he had vowed▪] Whether Jephte did well or no in sacrificing his daughter, having vowed to offer in sacrifice whosoever (or whatsoever) should first meet him returning with victory, as it happened she did, is a great and hard question, saith S. Augustin (q. 49. in lib. judic) and not easily decided, the holy 
jephte offended in vowing undiscreetly. But not in performing his vow as ancient fathers think more probable.  scripture neither approving nor reproving his fact▪ nevertheless by conference of other scriptures and discourse of reason, he judgeth it most probablo that Jephte offended in vowing without special warrant from God, to sacrifice, that which by the law was not sacrificable; yet ●inned not in performing his vow, but rather pacified God thereby, whose will it seemed to be, that for punishment of his sin he should sacrifice his daughter, because by his divine providence she first met him: and the omission might rather have been for his natural love towards his only child, then for the unlawfulness of the sacrifice: seeing it once pleased God to command Abraham to immolate his sonno Isaac, though when it came to execution▪ he forbade the same, appointing an other host in place of the child, which here he did not. Neither was it injurious to the daughter, seeing she, as all mankind, must once die when God appointeth. Yea further 
S. Augustin.  she offered herself freely (which seemed to be by God's instinct) willing her father to do to her whatsoever he had promised to God. This is the sum of S. Augustins large discourse. Likewise S. Ambrose (li. 3. de Officiis c. 12.) supposeth assuredly that this prince Jephte offended in vowing vn●duisedly, for 
S. Ambrose.  it also repent him, when his daughter first met him: yet that with godly fear and dread he performed to his own bitter pain that which he had promised: inst●●●ting an anniversary lamentation of his daughter, for a warning to posteriors of more circumspection in making vows. S. Hierom also (li. 1. adverse. Io●i●●●●.) approveth their opinion that say: It was God's ordinance Jephte 
S. Hierom.  should se●●e the error of his unadvised vow, by the death of his daughter, for a document to others. The very same teacheth S. Chrisostom, (●o. 14. ad pop. Antioch.) that God would have this error to be thus punished, that others 
S. Chrysostom.  might be warned from vowing the like. S. Gregoire Naziazen (orat. de ●achab●●●) preferring the martyrdom of the seven brothers and their mother, before this sacrifice of Jephte as more advised, and more honourable, yet condemneth 
S. Gregory Nazianzen.  not this, but recounteth it amongst other commendable acts. Theodoret (q. 19 in judic.) and all the afore said fathers do highly commend the daughter's 
Theodoret.  promptness in offering herself to be sacrificed, which either much extenuated he● fathers fault, or wholly justified his fact. Thus the ancient fathers moderate their censures. Yet a new glosser of the English Bible without scruple 
Bible ●603.  
Protestants censure.  sayeth, that by his ●ash vow, and wicked performance his victory was defaced; and again, that he was overcome with blind Zele, not considering whether the vow was lawful or no.    

CHAP. XII. Ephraites rising against Jephte, forty two thousand of them are slain. 8. Abesan is judge. 11. After him Abialon 13. Then Abdon.  
BUT behold in Ephraim there arose a sedition. For they passing against the North, said to Jephte: Going to fight against the children of Ammon, why wouldst thou not call us, that we might go with thee? Therefore we will burn thy house. † To whom he answered: I and my people were at great strife against the children of Ammon: and I called you, that you should aid me, and you would not do it. † Which I seeing 
:: That, is expose● myself to danger trusting to God's help & ●●y● own hands, when others would not assist me.  put my life in mine own hands, and passed to the children of Ammon, and our Lord delivered them into my hands. What have I deserved, that you rise against me in battle. † therefore all the men of Galaad being called to him, he fought against Ephraim: and the men of Galaad stroke Ephraim, because he had said: 
:: Jephte being of Manasses tribe the Ephraites envied his glory and calumniously objected that he and his followers were fugitives so raised a tumult to their own ●●●●e.  Galaad is a fugitive of Ephraim, and dwelleth in the mids of Ephraim and Manasses. † And the Galaadites took the fords of Jordan, by the which Ephraim was to return. And when there had come to the same one of the number of Ephraim, fleeing and had said: I beseech you let me pass: The Galaadites said to him: Art thou not an Ephraite? Who saying: I am not: † they asked him: Say then Schibboleth, which is interpreted an ear of corn. Who answered, shibboleth, not being able by the same letter to express, an ear of corn. And immediately being apprehended they killed him in the very passage of Jordan. And there fell at that time of Ephraim two and forty thousand. † therefore Jephte the Galaadite judged Israel six years: and he died, and was buried in his city of Galaad. † After him Abesan of Bethlehem judged Israel: † who had thirty sons, and as many daughters, which he sending abroad, gave to husbands, and took wives for his sons of the same number, bringing them into his house. Who judged Israel seven years: † and died and was buried in Bethlehem. † To whom succeeded Ahialon a Zabulonite: and he judged Israel ten years: † and he died and was buried in Zabulon. † After him Abdon judged Israel, the son of Illel a Pharathonite: † who had forty sons, and of them thirty nephews, mounting upon seventy ass colts, and he judged Israel eight years: † and he died, and was buried in Pharathon of the Land of Ephraim, in the mount of Amalec.   

CHAP. XIII. The people fall again to idolatry and are afflicted by the Philisthims. 3. An Angel fortelleth Manue his wife, that she shall have a son, and that he shall be a Nazareite from his birth. 11. confirmeth the same to Manue. 16. They offer sacrifice to God. 24. The child is borne, called Samson, and blessed of God.  
AND again the children of Israel did evil in the sight of our Lord: who delivered them into the hands of the Philisthimes forty years. † And there was a certain man of Saraa, and of the stock of Dan, named Manue, having a wife barren, † To whom an Angel of our Lord appeared, and said to her: Thou art barren and without children: but thou shalt conceive & bear a son: † beware therefore that thou Abstinence 
:: not only from things unclean by the law but also from wine and cider was a preparation to the child, who should abstain from them all his life.  drink not wine & sicer, nor eat any unclean thing: † because thou shalt conceive and bear a son, whose head the razor shall not touch: for he shall be a Nazareite of God, 
:: Other Nazerites observed a prescript rule of abstinence for a time only Num. 6. but Samson all his life; as a more perfect figure of Christ.  from his infancy, and from his mother's womb, and he shall begin to deliver Israel from the hands of the Philistijmes. † Who when she was come to her husband, said to him: A man of God came to me, having an Angelical countenance, exceeding terrible. Whom when I had asked, who he was, and whence he came, and by what name he was called, he would not tell me: † but this he answered: Behold thou shalt conceive and bear a son: beware thou drink not wine, nor sicer, and that thou eat not any unclean thing: for the child shall be the Nazereite of God from his infancy, and from his mother's womb until the day of his death. † Manue therefore prayed to our Lord, and said: I beseech thee o Lord, that the man of God, whom thou didst send, may come again, and teach us what we ought to do concerning the child, that shall be borne. † And our Lord heard Manue praying, and the Angel of our Lord appeared again to his wife sitting in the field. but Manue her husband was not with her. Who when she had seen the Angel, † hastened, and ran to her husband: and she told him, saying: Behold “ the man hath appeared to me, whom I saw before. † Who rose, and followed his wife: and coming to the man, said to him: Art thou he that didst speak to the woman? And he answered: I am. † To whom Manue, when, said he, thy word shall be fulfilled, what wilt thou that the child do? or from what shall he keep himself? † And the Angel of our Lord said to Manue: From all things, which I have spoken to thy wife, let him refrain himself: † and whatsoever groweth of the vineyard, let him not eat: wine and sicer let him not drink, let him not eat any unclean thing: and whatsoever I have commanded her, let him fulfil and keep. † And Manue said to the Angel of our Lord: I beseech thee that thou condescend to my petitions, and let us 
:: Manue taking the Angel for a holy prophet justly thought he would not admit, not command any thing but that was lawful. And so did as the Angel appointed him, though he was no priest, nor the place proper to sacrifice, but by extraordinary dispensation.  make to thee a kid of goats. † To whom the Angel answered: If thou constrain me, I will not eat thy bread: but if thou wilt make holocaust, offer it to our Lord. And Manue knew not that it was an Angel of our Lord. † And he said to him: What is thy name, that, if thy word shall be fulfilled, we may honour thee? † To whom he answered: Why askest thou my name, which is marvelous? † Manue therefore took a kid of the goats, and the libamentes, and put them upon a rock, offering to our Lord, who doth marvelous things: and he and his wife looked on. † And when the flame of the altar ascended into heaven, the Angel of our Lord ascended together in the flame. Which when Manue and his wife had seen, they fell flat on the ground, † and the Angel of our Lord appeared to them no more. And forthwith Manue understood that it was an Angel of our Lord, † and he said to his wife: Dying we shall die, because we have seen 
:: Though Manue saw not God in his own person, yet seeing him in his messenger feared death. S. Aug. q. 54. in Iudi●.  God. † To whom his wife answered: If our Lord would have killed us, he would not have taken of our hands holocaustes and libamentes, neither would he have showed us all these things, nor have told us these things that are to come. † She therefore bore a son, and called his name Samson. And the child grew, and our Lord blessed him. † And the Spirit of our Lord began to be with him in the camp of Dan betwixt Saraa and Esthaol.  

ANNOTATIONS. CHAP. XIII.  
10. The man hath appeared.] All ancient fathers and Catholic writers say, this was an Angel, which appeared in the form of a man, and it is plain by 
Protestants either contradict themselves, or teach Arrianisme.  the text. Yet some Protestants will have this person to be Christ, the eternal word of God. Who afterwards became man. And nevertheless where by & by 
Bible 1603.  (v. 16.) he admonisheth Manue to offer sacrifice to God, they note that he sought not his own honour but Gods, whose messenger he was: either plainly contradicting themselves, or else teaching Arrianisme, as though the son of God were not God; or inferior to God the Father.    

CHAP. XIIII. Samson desirous to marry a Philisthime woman 5. by the way killeth a lion. 8. In whose mouth after few days, finding honey, 12. he proposeth thereof a riddle to the Philisthiims for a wager: 15. which reveling to his wife, she telleth it to his adversaries. 19 He killeih and spoileth thirty men, so payeth the wager: and his wife taketh an other man.  
SAMSON therefore went down into Thamnatha, and seeing there a woman of the daughters of the Philisthims, † he went up, and told his father and his mother, saying: I saw a woman in Thamnatha of the daughters of the Philisthijms: which I beseech you take for me to wife. † To whom his father and mother said: It 
:: was prohibited (Deut. 7. v. 3. to make marriage with the Gentiles, but God some times dispensed: as here it appeareth he did. v. 4.  Is there not a woman among the daughters of thy brethren, and in all my people, that thou wilt take a wife of the Philisthijms, which are uncircumcised? And Samson said to his father: Take this for me: because she hath pleased mine eyes. † But his parents knew not that the thing was done of our Lord, and he sought an occasion against the Philisthims. for at that time the Philisthiims had dominion over Israel. † Samson therefore went down with his father and mother into Thamnatha. And when they were come to the vineyards of the town, there appeared a lion's whelp cruel, and roaring, and met him. † And the Spirit of our Lord came upon Samson, and he tore the lion, as if he should tear a kid into pieces, having nothing at all in his hand: and this thing he would not tell to his father and mother. † And he went down and spoke to the woman, that had pleased his eyes. † And after some days returning to take her, he went aside to see the carcase of the lion, and behold there was a swarm of bees in the mouth of the lion and a honey comb. † Which when he had taken in his hands, he did eat in the way: and coming to his father and other, he gave them part, who also themselves did eat: neither would he for all that tell them, that he had taken the honey from the body of the lion. † His father therefore went down to the woman, and made his son Samson a feast. for so young men were accustomed to do. † When the citizens therefore of that place had seen him, they gave him thirty companions to be with him. † To whom Samson spoke: I will propose you a riddle, which if you shall solve me within the seven days of the feast, I will give you thirty sindones, and as many coats: † but if you shall not be able to solve it, you shall give me thirty sindones, and coats of the same number. Who answered him: Propound the riddle, that we may hear it. † And he said to them: Out of the eater came forth meat, and out of the strong issued forth sweetness. neither could they for three days solve the proposition. † And when the seventh day was come, they said to the wife of Samson: speak to thy husband, and use persuasion to him, that he tell thee what the riddle signifieth. Which thing 
:: By threats they made he● betray her husband: and nevertheless destroyed both her and her father. cha.. ●5. v. 6. so persecutors of the Church deal with such, as traitorously or of frailty serve their turn.  if thou wilt not do, we will burn thee, and thy father's house: have you therefore called us to the bridal that you might spoil us? † Who shed tears before Samson, and complained saying: Thou hatest me, and lovest me not: therefore the problem, which thou hast propounded to the sons of my people, thou wilt not expound to me. But he answered: I would not tell it to my father and mother: and can I tell it to thee? † The seven days therefore of the feast she wept before him: and at the length the seventh day for that she molested him he expounded it. Who immediately told her country men. † And they told it him the seventh day before the going down of the sun: What is sweeter than honey, and what stronger than a lion? Who said to them: If you had not ploughed with my hayfer, you had not found out my proposition. † The Spirit therefore of our Lord came upon him, and he went down to Ascalon, and stroke there thirty men, whose garments being taken away he gave to them, that had solved the problem. And being exceeding wrath he went up into his father's house: † but his wife took a husband one of his friends and bridal companions.   

CHAP. XV. Samson tying firebrands to fox's tails burneth the Philisthi●m● corn. 6. they burn his wife and her father. 8. he beateth them and hideth himself. 10. His own countrymen to get peace with the Philisthimes, take and bind him, so meaning to deliver him. 14. but he breaketh the cords, and with the jaw bone of an ass killeth a thousand of his enemies. 18. Being exceeding dry, is refreshed with water, from the tooth of the same jaw.  
AND after a certain time, when the days of wheat harvest were at hand, Samson came, meaning to visit his wife, and he brought her a kid of goats. And when he would enter into her chamber as he was wont, her father prohibited him, saying: † I thought that thou hadst hated her, and therefore I delivered her to thy friend: but she hath a sister, which is younger & fairer than she, let this be thy wife in stead of her. † To whom Samson answered: From this day there shall be no fault in me against the Philisthimes: for I will do you evils. † And he went, 
:: Being judge of the people he had help of others to ●ake so many foxes with ●●●●es. or otherwise, being great store in that country.  caught three hundred foxes, and he coupled them tail to tail, and tied firebrands in the mids: † which kindling with fire, he let them go, that they might run abroad hither and thither. Who immediately went on into the corn of the Philisthimes. which being set on fire, both the corn now carried together, and that which yet stood in the stalk, was alburnt, in so much, that the flame consumed the vineyards also and the olivetes. † And the Philisthijmes said: Who hath done this thing? To whom it was said: Samson the son in law of the Thamnathate: because he took his wife, and gave her to an other, he hath wrought these things. And the Philisthims went up, and burned both the woman and her father. † To whom Samson said: Although you have done these things, notwithstanding yet will I require revenge of you, and then I will rest. † And he struck them with a great plague, so that astonished they laid the calf of the leg upon the thigh. And going down he dwelled in the cave of the rock Etam. † therefore the Philisthijms going up into the Land of Juda camped in the place, which afterward was called Lechi, that is, the jaw bone, where their army was spread abroad. † And they of the tribe of Juda said to them: Why are you come up against us? Who answered: That we may bind Samson, we are come, and may repay him the things that he hath wrought against us. † There went down therefore three thousand men of Juda, to the cave of the flint Etam, and said to Samson: knowest not thou that the Philisthijms reign over us? Why wouldst thou do this thing? To whom he said: As they did to me so have I done to them. † To bind thee, quoth they, we are come, and to deliver thee into the hands of the Philisthijms. To whom Samson: swear, quoth he, & promise me that you kill me not. † They said: We will not kill thee, but will deliver the bound. And they bond him with two new cords, and took him from the rock Etam. † Who when he was come to the place of the jawe-bone and the Philisthijms shouting were come against him, the Spirit of our Lord fell upon him: and as flax is wont to be consumed at the savour of fire, so the bands wherewith he was bound, were dissipated and loosed. † And finding a jaw bone, to wit, the jaw bone of an ass, which lay there, catching it, 
:: A notorious miracle to kill so many with so mean a weapon without other help of man. And by common reason as uncredible, as the great mysteries of Catholic Religion.  he slew therewith a thousand men, † and said: In the jaw bone of an ass, in the jaw of the colt of she asses have I destroyed them, and have struck a thousand men. † And when he had ended these words singing, he threw the jaw bone out of his hand, and called the name of that place Ramathlochi, which is interpreted the lifting up of the jaw bone. † And being very thirsty, he cried to our Lord, and said: Thou hast given in the hand of thy servant this very great salvation and victory: and behold I die for thirst, and shall fall into the hands of the uncircumcised. † Our Lord therefore 
:: It was a greater miracle to draw water out of a dry bone, than out of the earth or stones: but all things are possible to God, which he pleaseth to do.  opened a great tooth in the jaw of the ass, & there issued out of it waters▪ which being drunk, he refreshed his spirit, and received strength again. Therefore the name of that place was called: The fountain of him that invocated from the jawbone, until this present day. † And he judged Israel in the days of the Philisthijms twenty years.   

CHAP. XVI. Samson environed in a city taketh away the gates, and carrieth them on his shoulders into a mountain. 4. Is at last deceived by Dalila, 21. his eyes put out, and scornfully abused. 26. But finally God restoring his strength, he striking two pillars the house falleth, and with himself, killeth three thousand Philisthiims.  
HE went also into Gaza, and saw there a woman that was 
* or, an intemper.  an harlot, and went in unto her. † Which when the Philisthiims had heard, and it was bruited among them, that Samson was entered into the city, they compassed him, keepers being set in the gate of the city: and there all the night waiting with silence, that in the morning they might kill him going out. † But Samson slept until midnight, and then arising he 
:: For such admirable streingth the heath ●i●h people thought Samson to be Hercules. S. Aug. li. 18. c. 19 civit. But he was indeed far stronger than they feaned of Hercules, who they said, was not able to fight against two: whereas Samson alone killed a thousand with the jaw bone of an ass. c. 15. v. 15.  took both the leaves of the gate, with their posts and lock, and laying them on his shoulders, carried them to the top of the mountain, which looketh toward Hebron. † After these things he loved a woman, which dwelled in Valley Sorec, and she was called Dalila. † And the princes of the Philisthiims came to her, and said: deceive him, and learn of him, wherein he hath so great strength, and how we may be able to overcome him, and being bound to afflict him. which if thou shalt do, we will give thee every one a thousand and an hundred pieces of silver. † Dalila therefore spoke to Samson: tell me, I beseech thee, wherein thy greatest strength is, and what it is wherewith being bound thou canst not break forth. † To whom Samson answered: If I shall be bound with seven cords of sinews not yet dry, and moist as yet, I shall be weak other hermen. † And the princes of the Philisthimesbrought unto her seven cords, as he had said: with the which she bond him, † ambushementes lying secretly in wait near her, and in the chamber expecting the end of the thing, and she cried to him: The Philisthijms upon thee Samson. Who broke the bands, as if a man should break a thread of to● twined with spittle, when it hath taken the savour of fire: and it was not known wherein his strength was. † And Dalila said to him: Behold thou hast deluded me, and hast spoken false: now at the least tell me wherewith thou mayest be bound. † To whom he answered: If I shall be bound with new cords, that were never occupied, I shall be weak, and like to other men. † With the which Dalila again bound him, and cried: The Philisthijmes upon thee Samson, ambushementes being prepared in the chamber. Who did so break the bands as threads of linen cloth. † And Dalila said to him again: How long deceivest thou me, and speakest false? Show wherewith thou mayest be bound. To whom Samson answered: If thou plat seven hears of my head with a hear lase, and fasten a nail tied round about them in the ground, I shall be weak. † Which when Dalila had done, she said to him: The Philisthijms upon thee Samson. Who rising up from sleep drew out the nail with the hears and the hear lase. † And Dalila said to him: How dost thou say that thou lovest me, whereas thy mind is not with me? These three times thou hast lied to me, & wouldst not tell wherein thy greatest strength is. † And when she molested him, and continually hung upon him for many days, not giving him space to rest, his soul fainted, and was wearied even unto death. † Then opening the truth of the thing, he said to her: There never came iron upon my head, because I am a Nazareite, that is to say, consecrated to God from my mother's womb: if my head shall be shaven, 
:: Supernatural streingth, or grace departeth when any leave the rule of their profession.  my strength shall departed from me, and I shall fail, and shall be as other men. † And she seeing that he had confessed to her all his mind, sent to the princes of the Philisthijms and willed them: Come up yet once more, for now he hath opened his hart to me. Who went up taking with them the money which they had promised. † But she made him to sleep upon her knees, and to lay his head in her bosom. And she called a barber, and shaved his seven hears, and began to drive him away, and thrust him from her: for immediately the streingth departed from him: † and she said: The Philisthijms upon thee Samson. Who arising from sleep, said in his mind: I will go forth as I did before, and will shake myself, not knowing that our Lord was departed from him. † Whom when the Philisthijmes had apprehended, forthwith they plucked forth his eyes, and led him to Gaza bound with chains, and being shut up in prison they made him grind. † And now his hears had begone to grow again, † and the princes of the Philisthijms assembled in one, that they might immolate magnifical hosts to Dagon their god, and might feast, saying: Our God hath delivered our enemy Samson into our hands. † Which thing the people also seeing, praised their god, and said the same things: Our God hath delivered our adversary into our hands, who destroyed our country, and killed very many. † And rejoicing through out their banquets, when they had now taken their good cheer, they commanded that Samson should be called, and should play before them. Who being brought out of prison played before them, and they made him to stand between two pillars. † Who said to the servant that governed his steps: Suffer me to touch the pillars, on which all the house stayeth, and let me lean upon them, and rest a little. † And the house was full of men and women, and there were all the princes of the Philisthijms, also from the roof and higher part, about three thousand of both sex beholding Samson playing. † But he invocating our Lord, said: Lord God remember me, & restore now to me mine old strength my God, that I may 
:: He desired to be revenged, not of rancour of mind but of zeal of justice. And so all the elect & glorified saints desire revenge. Luc. 18. v. 8. Apoc. 6. v. 10.  revenge me of mine enemies, and for the loss of two eyes may receive one revenge. † And taking both the pillars, on which the house rested, and holding the one in his right hand, and the other in his left, † he said: “ Let me die with the Philisthijms. And the pillars being strongly shaken, the house fell upon all the princes, and the rest of the multitude, that was there: and he killed many more dying, then before he had killed living. † And his brethren going down and all his kindred, they took his body, and buried it betwixt Saraa and Esthaol in the sepulchre of his father Manue, and he judged Israel twenty years.  

ANNOTATIONS. CHAP. XVI.  
30. Let me die with the Philisthiims.] Many things do justify Samsons fact 
Samson excused in killing himself winth his enemies.  in killing himself with the Philisthiims. First it appeareth by the miracle, that God directly and extraordinarily concurred by restoring in that moment his admirable streingth, that he could pull down two such pillars. And conformably we may gather, that God inspired his mind to attempt this fact, and so he erred not, but obeyed God herein: as S. Augustin noteth. li. 1. c. 21. & 26. de civit. Dei. Secondly he was moved with zeal of God's honour, hearing the Idolaters praise their false god Dagon. Thirdly, he had a good and pure intention to revenge himself for Gods more glory, praying to him for restoration of streingth. Fourthy he did not directly desire to kill himself, but to kill the Philisthims, 
Samson a figure of Christ.  though himself must also die with them. And in this act especially he was a figure of Christ, who chief by his death conquered his enemies.    

CHAP. XVII. Michas and his mother cause a graven, and a molten idol to be made of silver. 
The third part. Of certain accidents which happened in the time of the judges.  5. He maketh one of his sons priest for the idol, 10. and for the same purpose hireth also a Levite.  
THERE was at that time a certain man of mount Ephraim named Michas, † who said to his mother: The thousand and hundred silver pieces, which thou hadst separated to thyself, and concerning the which thou didst swear in my hearing, behold I have, and they are with me. To whom she said: Blessed be my son to the Lord. † He therefore rendered them to his mother, who had said to him: I have consecrated and vowed this silver to the Lord, that my son may receive it of my hand, and make 
:: In hebrew pesel umassecah, in Latin sculptile & constatile, a graven & molten thing an image or form made in mettle for a god, and so called, v. 5. was in deed an idol of gentility, and nothing at all against sacred Images of Christ and his saints in the Catholic Church. Whereof more is noted. Gen. 31. Exo. 20.  a graven and:: a molten (god) and now I deliver that to thee. † He rendered them therefore to his mother: who took two hundred silver pieces and gave them to the siluersmith, that he might make of them a graven and a molten (god) which was in the house of Michas. † Who separated also therein a little house to the God, and made an Ephod, and Theraphim, that is to say, a priestly vestiment, and idols: and he 
:: anointed his hands with oil, as was prescribed. Exo. 29. Leu. 8: But such an apish imitation was of no value, where was neither true vocation in the anointed (for he descended not of A●ton, but of Moses, chap. 18. v. 30.) nor authority in him that used this ceremony  filled the hand of one of his sons, and he became his priest. † In those days there was not a king in Israel, but every one did that, which seemed right to himself. † There was also an other young man of Bethelem Juda, of the kindred thereof: and he was a Levite, and dwelled there. † And going forth out of the city of Bethelehem, he would seiourne wheresoever he should find it commodious for him. And when he was come into mount Ephraim, making his journey, and had turned aside a little into the house of Michas, † he was demanded of him whence he came. Who answered: I am a Levite of Bethlehem Juda, and I go to dwell where I shall be able, and shall perceive it to be profitable for me. † And Michas said: Abide with me, and be to me a father and a priest, and I will give thee every year ten silver pieces, and double livery, and the things that be necessary for victual. † He was content, and abode with the man, and was unto him as one of his sons. † And Michas filled his hand, and had the young man for a priest with him, saying: † Now I know that God will do me good 
b An Apostata Levite was accounted more sufficient than an idolatrical priest to serve an idol. so he that is a Priest of a Deacon once catholikly consecrated, is a sufficient (yea too sufficient) a minister with Protestants.  having a priest of the levitical kind.   

CHAP. XVIII. First sending spy to discover, 11 six hundred armed men of the tribe of Dan go to seek possessions. 14. By the way they take the idol, and idolatrical priest from Michas. 27. surprise the town of Lais, 30. and there set up idolatry.  
IN those days there was not a king in Israel, and the tribe of Dan sought possession for itself, that it might dwell therein: for until that day it had 
c Their whole portion was assigned (Jos 19) but through their own ●●outh they possessed little of it, so that hitherto the greatest part was not received.  not received a lot among the other tribes. † therefore the children of Dan sent five men of their stock and family most valiant from Saraa and Esthaol, that they might view the land, and diligently behold it, and they said to them: go, and consider the land. Who going forward when they were come into mount Ephraim, and had entered into the house of Michas, they rested there: † and knowing the voice of the young man the Levite, and using his lodging, they said to him: Who brought thee hither? What dost thou here? For what cause wouldst thou come hither? † Who answered them: These, and these things hath Michas done to me, & hath hired me for wages to be his priest. † And they desired him that he would consult 
d They meant the false god which the apostata Levite served.  the Lord, that they might know whether they should go on a prosperous journey, and the thing should have effect. † 
e The devil answered, as his manner is obscurly, sometimes truly & sometimes falsely.  Who answered them: go in peace: The Lord regardeth your way, and the journey that you go. † The five men therefore going came to Lais, & they saw the people dwelling in it without any fear, according to the custom of the Sidonians. secure and quiet, no man at all resisting them, & of great riches, and separated far from Sidon and from all men. † And returning to their brethren in Saraa and Estaol, and ask what they had done they answered them: † Arise, and let us go up to them: for we have seen the Land exceeding rich and plentiful: neglect not, slack not: let us go, and possess it, it will be no labour. † We shall enter unto them being secure, into a most large country, and our Lord will deliver to us the place, wherein is penury of nothing, of those things that grow on the earth. † There departed therefore from the kindred of Dan, that is to say, from Saraa and Esthaol six hundred men, furnished with warlike armour, † and going up they tarried in Cariathiarim of Juda: which place from that time took the name of the tents of Dan, and it is at the back of Cariathiarim. † Thence they passed into mount Ephraim. And when they were come to the house of Michas, † the five men, that before had been sent to view the Land of Lais, said to the rest of their brethren: You know that in these houses there is an Ephod, and Theraphim, and a graven, and molten god: See what pleaseth you. † And when they had turned a little aside, they entered into the house of the young man the Levite, which was in the house of Michas: and saluted him with peaceable words. † And the six hundred men so as they were armed, stood before the door. † But they, that were entered the house of the young man, endeavoured to take away the graven, the Ephod, and the idols, and molten god, and the priest stood before the door, the six hundred most valiant men expecting not far of. † They therefore that were entered took the graven, the Ephod, the theraphim and molten god. To whom the priest said: What do you? † To whom they answered: Hold thy peace, and put thy finger upon thy mouth and come with us, that we may have thee for a father, and a priest. Whether is better for thee, that thou be a priest in the house of one man, or in one tribe and family in Israel? † Which when he had heard, he agreed to their words, and took the Ephod, and idols, and graven god, and departed with them. † Who when they went forward, and had made the children and the cattle to go before them, and all that was percious, † and were now far from the house of Michas, the men that dwelled in the house of Michas crying out together followed, † and at their back began to shout. Who looking back, said to Michas: What meanest thou? Why dost thou cry? † Who answered: My gods, which I made me, you have taken away, and the priest, and all that I have, and do you say: What aileth thee? † And the children of Dan said to him: Beware thou speak no more unto us, and there come unto thee men provoked in mind, and thou with all thy house perish. † And so they went on their journey begun. But Michas seeing that they were stronger than he, returned into his house. † And the six hundred men took the priest, and the things which we spoke of before, and came into Lais to a people that was quiet and secure, and struck them in the edge of the sword: and the city they delivered to fire, † no man at all bringing them succour, for that they dwelled far from Sidon, and had with no men any society and affairs. And the city was situated in the country of Rohob: which building again they dwelled in it, † calling the name of the city Dan, according to the name of their father, whom Israel had begotten, which before was called Lais. † And they set up to themselves the 
:: Pesel, eidolon, sculptile, the graven thing, falsely called god. c. 17. v. 5.  graven idol, and Jonathan the son of Gerson the son of Moses, and his sons priests in the tribe of Dan, until the day of their captivity. † And the idol of Michas remained with them all the time, that the house of God was in Silo. In those days there was not a king in Israel.   

CHAP. XIX. A Levite bringing homeward his reconciled wife, 15. at Gabaa in the tribe of Benjamin hardly getteth lodging. 25. his wife is there villainously abused by wicked men, and in the morning found dead. 29. whereupon her husband cutteth her body, and sendeth pieces to every tribe of Israel, requiring them to revenge the wicked fact.  
THERE was a certain man a Levite, dwelling on the side of mount Ephraim, who took a wife of Bethlehem judae. † which left him, and returned unto her father's house into Bethlehem, and abode with him four months. † And her husband followed her, willing to be reconciled unto her, and to speak her fair, and to bring her back with him, having in his company a servant and two asses: who received him, and brought him into her father's house. Which when his father in law had heard, and had seen him, he met him joyful, † and embraced the man. And the son in law tarried in the house of his father in law three days, eating with him and drinking familiarly. † But the fourth day arising before day, he would departed. Whom his father in law held, and said to him: taste first a little bread, & strengthen thy stomach, and so thou shalt departed. † And they sat together, and did eat and drink. And the father of the young woman said to his son in law: I beseech thee that thou tarry here to day, and let us make merry together. † But he rising up, began as if he would departed. And nevertheless with much adoc his father in law stayed him, and made him to tarry with him. † But when morning was come, the Levite prepared to go his journey. To whom his father in law again: I beseech thee, quoth he, that thou take a little meat, and making thyself strong, till the day be farther spent, afterward thou mayest departed. They did eat therefore together. † And the young man arose, that he might set forward with his wife and his servant. To whom his father in law spoke again: Consider that the day is more declining to the west, and draweth nigh to evening: tarry with me to day also, and spend the day in mirth, and to morrow thou shalt departed that thou mayst go into thy house. † His son in law would not condescend to his words: but forthwith went forward, and came over against Jebus, which by an other name is called Jerusalem, leading with him two asses laden, and his 
:: She was his lawful wife and so called. v. ●. ● 9) et also is called concubine because she had no dawrie, nor as yet enjoyed the privileges of a mistress in her husband's house.  concubine. † And now they were come nigh to Jebus and the day changed into night: & the servant said to his master: Come, I beseech thee, let us turn into the city of the jebuseites, and tarry in it. † To whom his master answered: I will not enter into the town of a strange nation, which is not of the children of Israel, but I will pass as far as Gabaa: † and when I shall come thither, we will lodge in it, or at the least in the city of Rama. † They passed therefore by Jebus, and went on their journey begun, and the son went down to them beside Gabaa, which is in the tribe of Benjamin: † and they turned into it, that they might lodge there. Wither when they were entered, they sat in the street of the city, and no man would receive them to lodge. † And behold there appeared an old man, returning out of the field and from his work in the evening, who himself also was of mount Ephraim, and dwelled as a stranger in Gabaa, but the men of that country were the children of jemini. † And lifting up his eyes, the old man saw the man sitting with his fardels in the street of the city, and said to him: Whence comest thou? and whither goest thou? † Who answered him: We departed from Bethlehem Juda, and we go to our place, which is on the side of mount Ephraim, from whence we went into Bethlehem: and now we go to the house of God, and none will receive us under his roof, † having straw and hay for provender of the asses, and bread and wine for the use of myself and of thy handmaid, and of the servant that is with me: we lack nothing but lodging. † To whom the old man answered: Peace be with thee, I will give all things that are necessary: only, I beseech thee, tarry not in the street. † And he brought him into his house, and gave provender to his asses: and after they had washed their feet, he received them to a banquet. † They making merry, and after the labour of their journey, refreshing their body with meat and drink, there came men of that city, the children of Belial (that is to say, without yoke) and besetting the old man's house, began to knock at the doors, crying to the master of the house, and saying: Bring forth the man, that entered into thy house, that we may abuse him. † And the old man went out to them, and said: do not so brethren, do not this evil: because this man is entered to my lodging, and cease from this folly: † I have a daughter that is a virgin, and this man hath a concubine, I will bring them forth to you, that you may humble them, & fulfil your lust: only, I beseech you, work not this wickedness against nature on the man. † They would not agree to his words. which the man seeing, he brought forth his concubine to them, and he delivered her to them to be illuded: whom when they had abused all the night, they let her go in the morning. † But the woman, when the darkness departed, came to the door of the house, where her lord lodged, and there fell down. † Morning being come, the man arose, and opened the door, that he might finish his journey begun: and behold his concubine lay before the door, her hands spread on the threshold. † To whom he, thinking that she took her rest, spoke: Arise, and let us walk. Who answering nothing, perceiving that she was dead; he took her, and laid her upon his ass, & returned into his house. † Which when he was entered unto, he took asword, and cutting the carcase of his wife with her bones into twelve parts and pieces, he sent them into all the borders of Israel. † Which when every one had seen, they cried together: There was never such a thing done in Israel from that day, when our fathers ascended out of Egypt, until this present time: give sentence, and decree in common what is needful to be done.   

CHAP. XX. all the other tribes fight against Benjamin, 13. because they will not punish the malefactors, 21. have the worse, 25. also the second time. 29. but the third time the Beniamites are all slain saving six hundred men.  
THEREFORE all the children of Israel went forth, and were gathered together, as it were one man, from Dan to Bersabee, and the Land of Galaad, to our Lord in Maspha: † and all the corners of the people, and all the tribes of Israel assembled into the church of the people of God four hundred thousand footmen warriors. († Neither were the children of Benjamin ignorant that the children of Israel were come up into Maspha.) And the Levite the husband of the woman that was killed being asked, how so great wickedness had been committed, † answered: I came into Gabaa of Benjamin with my wife, and there I took my lodging: † and behold the men of that city by night beset the house wherein I tarried, meaning to kill me, and vexing my wife with incredible fury of lust, finally she died. † Whom being taken I did cut into pieces, and sent the parts into all the borders of your possession: because never was there so heinous an offence, and so great an abomination done in Israel. † You are all present the children of Israel, determine what you ought to do. † And all the people standing, answered as it were by the word of one man: we will not departed into our tabernacles, neither shall any man enter into his house: † but this will we do in common against Gabaa. † Let ten men be chosen of an hundred out of all the tribes of Israel, and an hundred of a thousand, and a thousand of ten thousand, to bring victuals for the army, and that we may fight against Gabaa of Benjamin, & render to it for the wicked fact, which it deserveth. † And all Israel assembled to the city, as it were one man with one mind, and one counsel: † and they sent messengers to all the tribe of Benjamin, which should say▪ Why is there so great abomination found in you? † deliver the men of Gabaa, that have committed this heinous fact, 
:: Omission & contempt to punish heinous ●●imes is a just cause to make war against any.  that they may die, and the evil may be taken away out of Israel▪ Who would not hear the commandment of their brethren the children of Israel: † but o●● of all cities, which were of their lot, they asssembled Gabaa, to aude them, and to fight against al the 〈…〉▪ † ●nd there were found five and twenty thousand of Benjamin of them that drew sword, beside the inhabitants of Gabaa, † which were seven hundred most valiant men, so fight with the left hand as with the right: and so directly casting stones with ●●inges, that they could strike a hear also, and the stroke of the stone should not be carried awry on either part. † Of the men of Israel also, beside the children of Benjamin, were found four hundred thousand of them that drew sword, & were prepared to fight. † Who rising came into the house of God, that is, into Silo: and they consulted God, and said: Who shall be in our army general of the battle against the children of Benjamin? To whom our Lord answered: Let 
:: One of the tribe of Juda.  Judas be your captain. † And forth with the children of Israel arising in the morning, camped beside Gabaa: † and thence proceeding to fight against Benjamin, began to assault the city. † And the children of Benjamin issuing out of Gabaa, slew of the children of Israel that day two and twenty thousand men. † again Israel having confidence 
:: Being far more in number & having the just cause, yet had the worse, because they trusted in their own streingth.  in their strength and number, set the army in array in the same place, wherein they had fought before: † yet so that they did first go up and weep before our Lord until night: and consulted him, and said: shall I proceed any more to fight against the children of Benjamin my brethren, or not? To whom he answered: 
:: God also punished all Israel by this civil war, for suffering idolattie in the tribe of Dan. I 18. v. 30. which they ought to have punished. Deut. 13. v. 12.  go up to them, and enter battle. † And when the children of Israel the next day had proceeded against the children of Benjamin to battle, † the children of Benjamin broke forth out of the gates of Gabaa: and meeting them they raged with so great a slaughter against them, that they overthrew eighteen thousand men that drew swotd. † For the which thing all the children of Israel came into the house of God, and sitting wept before our Lord: and they fasted that day until evening, and offered to him holocaustes, and pacific victims, † and asked him concerning their state. At that time the ark of the covenant of our Lord was there, † and 
:: By this it appeareth that this history happened not long after the death of Eleazarus. Ios. 24. v. 33. to whom hissonne Phinees succeeded in the spiritual supremacy of the Church.  Phinees the son of Eleazarus the son of Aaron provost of the house. They therefore consulted our Lord, and said: shall we go forth any more to fight against the children of Benjamin our brethren, or rest? To whom our Lord said: go up, for to morrow I will deliver them into your hands. † And the children of Israel set ambushmentes round about the city of Gabaa: † and the third time, as once and twice, they brought forth their army against Benjamin. † But the children of Benjamin also issued forth boldly out of the city, and pursued a long way the adversaries fleeing, so that they wounded of them, as the first day and the second, and slew them turning their backs by two ways, whereof the one went into Bethel, and the other into Gabaa, and overthrew about thirty men: † for they thought to kill them after their accustomed manner. Who feigning artificially as though they fled took advise to draw them away from the city, & as it were fleeing to bring them to the paths aforesaid. † therefore all the children of Israel rising out of their seats, set their army in battle array, in the place which is called Baalthamar. The ambushmentes also, which were about the city, began by little and little to open themselves, † and to proceed from the West part of the city. Yea and other ten thousand men of all Israel provoked the inhabitants of the city to skit mishes. And the battle grew sore against the children of Benjamin: and they understood not that on every side destruction hung over them. † And our Lord struck them in the sight of the children of Israel, and they slew of them in that day five and twenty thousand, and an hundred men, all warryers' and that drew sword. † But the children of Benjamin when they saw themselves to be inferior, began to flee. Which the children of Israel seeing, gave them place to flee, that they might come to the ambushmentes prepared, which they had set near the city. † Who when they had suddenly risen out of their dens, and Benjamin turned their backs to the sleaers, they entered the city, and struck it in the edge of the sword. † And the children of Israel had given a sign to them, whom they had laid in the ambushementes, that after they had taken the city, they should kindle a fire: that the smoke ascending on high, they might show that the city was taken. † Which when the children of Israel saw being in the very fight (for the children of Benjamin thought that they fled, and pursued more instantly, having slain thirty men of their army.) † and they saw as it were a pillar of smoke to rise up from the city. Benjamin also looking back, when he saw the city taken, and the flames carried on high: † they that before had feigned as if they fled, turning their face resisted more manfully. Which when the children of Benjamin had seen, they were turned into flight, † and began to go the way of the desert, the adversaries pursewing them thither also. But they also that had fired the city, met them. † And so it came to pass, that on both sides they were slain of the enemies, neither was there any rest of men dying. They fell, and were overthrown on the east side of the city of Gabaa. † And there were that were slain in the same place, eighteen thousand men, all most valiant warryers'. † Which when they had seen, that were remaining of Beniamín, they fled into the wilderness, and went on to the rock, the name whereof is Remmon. In that flight also straggling, and going divers ways, they slew five thousand men. And whereas they went farther, they pursued them, and slew also other two thousand. † And so it came to pass, that all which were slain of Benjamin in diverse places, were five and twenty thousand one hundred fight men, most prompt to wars. † There remained therefore of all the number of Benjamin that could escape, and flee into the wilderness, six hundred men: and they abode in the rock Remmon four months. † But the children of Israel retiring, struck all the remains of the city with the sword from men even to beasts, and all the cities and villages of Benjamin the devouring flame did consume.   

CHAP. XXI. The tribe of Benjamin is repaired, 8. by four hundred virgins reserved in the slaughter of Jabes Galaad. 19 and by other virgins taken, that come forth of Silo to dance.  
THE children of Israel swore also in Maspha, and said: None of us shall give of his daughters to the children of Benjamin to wife. † And they came all to the house of God in Silo, and sitting in his sight until evening, lifted up their voice, and with great wailing began to weep saying: wherefore o Lord God of Israel is this evil done in thy people, that this day one tribe should be taken away out of us? † And on the morrow rising early, they built an altar: and offered there holocaustes, and pacific victims, and said: † Who hath not ascended in the host of our Lord of all the tribes of Israel? For they had bound themselves with a great oath, when they were in Maspha, that they should be slain which had been wanting. † And the children of Israel being 
:: Lest either justice be over sharp, or mercy too relax, with great art of discretion, governors must observe mercy justly advising, and discipline piously ch●sticings. S. Greg. li, 1. Epist. 24.  moved with repentance upon their brother Benjamin, began to say: One tribe is taken away out of Israel, † whence shall they take wives? For we have all sworn in common, that we will not give our daughters to them. † therefore they said: Who is there of all the tribes of Israel, that went not up to our Lord into Maspha? And behold the inhabitants of jabes Galaad were found not to have been in that army. († At that time also when they were in Silo, none of them was found there.) † They sent therefore ten thousand the strongest men, and commanded them: go, and strike the inhabitants of jabes Galaad in the edge of the sword, as well their wives as their little ones. † And this shall be it which you shall observe: all of the male kind, and women, that have known men, kill ye, but the virgins reserve. † And there were found of Jabes Galaad four hundred virgins, that knew not man's bed, and they brought them to the camp in Silo, into the Land of Chanaan. † And they sent messengers to the children of Benjamin, that were in rock Remmon, and commanded them that they should receive them in peace. † And the children of Benjamin came at that time, and there were given unto them wives of the daughters of jabes Galaad: but others they found not, which they might give them in like manner. † And all Israel was very sorry, and repent for the kill of one tribe out of Israel. † And the ancients said: What shall we do to the rest, that have not taken wives? For all the women in Benjamin are dead. † And we must very carefully, and with great study provide, that one tribe be not destroyed out of Israel. † For our own daughters we can not give them, being bound with an oath and a curse, whereby we said: Cursed be he that shall give to Benjamin any of his daughters to wife. And they took counsel, and said: Behold there is an anniversaire solemnity of our Lord in Silo, which is situate on the North of the city of Bethel, on the East side of the way, that goeth from Bethel to Sichem, and on the South of the town of Lebona. † And they commanded the children of Benjamin, and said: go, and lie hid in the vineyards. † And when you shall see the daughters of Silo come forth after the manner to lead dances, issue forth suddenly out of the vineyards, and catch of them every one his wife, and go into the Land of Benjamin. † And when their fathers shall come, and their brethren, and shall begin to complain against you, and to chide, we will say to them: have pity on them: for they took them not away by the right of warryers' and conquerors, but when they desired to receive them, you gave them not, and on your part the fault was committed. † And the children of Benjamin did, as it had been commanded them: and according to their number, they took away to themselves of those that led the dances, every one his wife: and they went into their possession, building cities, and dwelling in them. † The children of Israel also returned by their tribes, and families into their tabernacles. In those days there was not a King in Israel: but every one did that 
:: In the time of the judges the people presumed more to do that seemed to themselves right, or good though it was nought; which afterwards the Kings more restrained and punished.  which seemed right to himself.     


THE argument OF THE book OF RVTH.  
AMONGST other things that happened to the people of Israel, in the time of the judges, this history of Ruth, to wit, her coming from Moab, her conversion to true Religion, godly conversation, and marriage with 
The history of Ruth is registered in holy Scripture, for the genealogy of David, and especially of our saviour Christ.  Booz of the tribe of Juda, is recorded, as a more principal matter. For that not only king David, but consequently also our saviour, the redeemer of mankind descended from her. Whereby was fore-signified, that as salvation thus proceeded from the Gentiles together with the Jews: so the Gentiles are made partakers of the same grace. More clearly prophesied, as S. Hierom noteth, by Isai (cap. 16.) saying: Send forth o Lord the lamb, the Ruler of the earth, from the rock of the desert to the mount of the daughter of Zion. That is, from Ruth the gentile to Jerusalem, or rather 
judic. 12.  to the Church. This marriage of Ruth came to pass about the time of Abesan judge. The book was written, as is most probable, by Samuel: and is divided into four chapters; whose contents follow in their places.   

THE book OF RVTH.  

CHAP. I. By occasion of famine Elimelech of Bethleem going with his wife Noemi, and two sons, into the Land of Moab, there dieth. 4. His sons marry wives of that country, and die without issue. 6. Noemi returning homewards hardly persuadeth one of her daughters in law, to part from her. 15. The other, called Ruth, will needs go with her, professing the same God and Religion. 19 So these two arrive in Betheleem.  
IN the days of one judge, when the judges ruled, there came a famine in the landlord. And there went a man of Bethleem Juda, to seiourne in the land of Moab with his wife, and two children. † himself was called Elimelech, and his wife, Noemi: and his two sons, the one Mahalon, and the other Chelion, Ephraites of Bethleem Juda. And entering into the country of Moab, they abode there. † And Elimelech the husband of Noemi died: and she remained with her sons. † Who took wives of the Moabites, of the which one was called Orpha, and the other Ruth. And they abode there ten years, † and both died, to wit, Mahalon and Chelion: and the woman remained destitute of her two children & her husband. † And she arose to go into her country with both her daughters in law from the country of Moab: for she had heard that our Lord had respected his people, & had given them victuals. † She therefore went forth from the place of her peregrination, with both her daughters in law: and being now set in the way to return into the Land of Juda, † she said to them: go into your mother's house, our Lord do mercy with you, as you have done with the dead and with me. † Grant he unto you to find rest in the houses of your husbands, which you shall take. And she kissed them. Who lifting up their voice began to weep, † & to say: We will go on with thee to thy people. † To whom she answered: return my daughters, why come you with me? Shall I have sons any more in my womb, that you may hope for husbands of me? † return my daughters, and go your ways: for I am now spent with old age, and not fit for wedlock. Although I might conceive this night, and bear children, † if you would expect till they grow, and be of man's age, you shall be old women be●o▪ you marry. Do not so my daughters, I beseech you: for your distress doth the more grieve me, and the hand of our Lord is come forth against me. † therefore lifting up their voice, they began to weep again, Orpha kissed her mother in law, and returned: Ruth cleaved to her mother in law. † to whom Noemi said: Behold thy kinse woman is returned to her people, and 
:: Noemi persuaded not to idolatre, but in sinuated that if Ruth would not return to her country, she must also leave the false gods. And so she answered, that she would serve the same true God of Israel.  to her gods, go with her. † Who answered: Be not against me, to the end that I should leave thee and departed: for whither soever thou shalt go, I will go: and where thou shalt abide, I also will abide. Thy people my people, and thy God my God. † The land that shall receive thee dying, in the ●ame will I die: and there will I take a place for my burial. These things do God to me, & these things add he, if death only shall not separate me and thee. † Noemi therefore seeing, that Ruth with a stidfast mind had determined to go forward with her, would not be against it, nor persuade her any more to return to her friends: † and they went forth together, and came into Bethlehem. Who being entered into the city, a brute was quickly spread among them: and the women said: This is that Noemi. † To whom she said: call me not Noemi (that it to say, beautiful) but call me Mara (that is to say, bitter) because with bitterness hath the almighty very much replenished me. † I went forth 
:: She had a husband and two sons, and sufficient provision, but now was bereaved of them al.  full, and our Lord hath brought me back empty. Why therefore do you call me Noemi whom our Lord hath humbled, and the almighty hath afflicted? † Noemi therefore came with Ruth the Moabite her daughter in law, from the Land of her peregrination: and returned into Bethlehem, when barley was first reaped.   

CHAP. II. Ruth gathering ears of corn in Booz field, 8. he kindly biddeth her tarry with his servants. 17. At night she returneth carrying good quantity of corn, and part of the meat, which they gave her, to her mother in law.  
AND Elimelech her husband had a cousin, a mighty man, and of great riches, named Booz. † And Ruth the Moabite said to her mother in law: If thou command, I will go into the field, and gather the ears of corn, that shall escape the hands of the reapers, where soever I shall find the grace of the father of the house favourable towards me. To whom she answered: go my daughter. † She went therefore and gathered the ears of corn after the backs of the reapers. And it chanced that the owner of the same field was Booz, who was of the kindred of Elimelech. † And behold, he came out of Bethlehem, and said to the reapers: 
:: The Church useth this salutation in the holy sacrifice and other divine office.  Our Lord be with you. Who answered him: Our Lord bless thee. † And Booz said to the youngman, that was overseer of the reapers: Whose maid is this? † To whom he answered: This is that Moabite, which came with Noemi, from the country of Moab, † and she desired that she might gather the ears of corn that remain, following the steps of the reapers: and from morning until now she stayeth in the field, and not so much as for a very moment hath she returned home. † And Booz said to Ruth: hear me daughter, go not into an other field to gather, neither depart thou from this place: but join thyself to my maids, † and where they have reaped, follow. For I have commanded my servants, that no man molest thee: but if thou shalt thirst also, go to the fardels, and drink the waters, whereof the servants also do drink. † who falling on her face and adoring upon the ground, said to him: Whence cometh this to me, that I should find grace before thine eyes, and that thou wouldst vouchsafe to know me a strange woman? † To whom he answered: all things have been told me, which thou hast done to thy mother in law after the death of thy husband: and that thou hast leift thy parents, and the land wherein thou wast borne, and art come to a people, which before thou knewest not. † Our Lord 
:: Booz doubted not but reward was due to good works.  render unto thee for thy work, and God grant thou mayest receive 
:: Yea a full reward, answerable to Ru●h piety: Which must be spiritual and eternal.  a full reward of our Lord the God of Israel, to whom thou art come, & under whose wings thou art fled. † Who said: I have found grace in thine eyes my lord, which hast comforted me, and hast spoken to the hart of thy handmaid, which am not like to one of thy maids. † And Booz said to her: When the hour shall come to eat, come hither, and eat bread, and dip thy morsel in the vinegar. She therefore sat at the side of the reapers, and she heaped to herself polent, and did eat and was filled, and took the leavings. † And from thence she arose, to glean the ears of corn after her manner. And Booz commanded his servants, saying: Yea and if she will reap with you, forbidden her not: † and of your own handfuls also cast forth of purpose, and let them remain, that she may gather them without bashfulness, and gathering let no man control her. † She gleaned therefore in the field until evening: & that which she had gathered beating with a rod & threshing she found of barley as it were the measure of an ephi, that is, three bushels. † Which carrying she returned into the city, and showed to her mother in law: moreover she brought forth, and gave her of the remains of her meat, wherewith she had been filled. † And her mother in law said to her: Where hast thou gathered to day, and where hast thou wrought? blessed be he that hath had mercy on thee. And she told her with whom she had wrought: and she told the man's name, that he was called Booz. † To whom Noemi answered: Be he blessed of our Lord: because the same grace, which he had showed to the living, he hath kept also to the dead. And again she said: The man is our nigh cousin. † And Ruth, This also, quoth she, he commanded me, that so long I should join myself to the reapers, till all the corn were reaped. † To whom her mother-in-law said: It is better my daughter, that thou go forth with his maids to reap, lest in an other man's field some may resist thee. † She therefore joined herself to the maids of Booz: and so long reaped with them, till the barley and the wheat were laid up in the barns.   

CHAP. III. Ruth instructed by her mother in law sleepeth at Booz feet, 8. and signifying that she pertaineth to him by the law of affinity, receiveth a good answer, 14. and six measures of barley.  
BUT after that she was returned to her mother-in-law, she heard of her: My daughter, I will seek thee rest, and will provide that it may be well with thee. † This Booz, to whose maids thou art joined in the field, is our nigh kinsman, and this night he wynoweth the barn floor of the barley. † Wash therefore and anoint thyself, and put on thy better garments, and go down into the barn floor, let no man see thee, till he shall have ended eating & drinking. † And when he shall go to sleep, mark the place wherein he sleepeth: and thou shalt come, and discover the mantle wherewith he is covered toward his feet, and shall cast thy self down and lie there: The 
:: event showed that Noemi was inspired by God to give such direction to Ruth, & to foretell what Booz would do.  and he will tell thee what thou must do. † Who answered: whatsoever▪ thou shalt command, that will I do. † And she went down into the barn floor, and did all the things which her mother in law had commanded her. † And when Booz had eaten, & drunken, and was made pleasant, and was gone to sleep by the heap of sheaves, she came closely, and discovering the mantle, at his feet, laid herself down▪ † And behold, when it was now midnight the man was afraid, and troubled: and he saw a woman lying at his feet, † and said to her: Who art thou? And she answered: I am Ruth thy handmaid: spread thy mantle upon thy servant, because thou art nigh of kin. † And he said: Blessed art thou of our Lord my daughter, and the former mercy thou hast passed with the later: because thou hast 
:: It was very commendable that she loved her first husband and mother in law: but more virtue infleing occasion of sin with young men, and seeking to marry according to the law of God with her former husband's kinsman. Deut. 25.  not followed young men either poor or rich. † fear not therefore, but whatsoever thou shalt say to me, I will do to thee. For all the people that dwelleth within the gates of my city, know, that thou art a woman of virtue. † Neither do I deny myself nigh of kin, but there is an other nearer than L † Rest this night: and when morning is come, if he will retain thee by the right of nigh of kindred, the thing is well done, but if he will not, I will take thee without all doubt, our Lord▪ liveth, sleep until morning. † She slept therefore at his feet till the night was gone. Therefore she arose before men could know one an other, and Booz said: Beware lest any man know that thou camest hither. † And again, spread, quoth he, thy mantle, wherewith thou art covered, and hold it with both hands. Who spreading and holding it, he measured six measures of barley, and put it upon her. Who carrying it entered into the city, † and came to her mother in law. Who said to her: What hast thou done daughter? And she told her all things, that the man had done to her. † And she said: Behold six measures of barley hath he given me, and he said: I will not have thee return empty to thy mother in law. † And Noemi said: Expect daughter till we see what end the thing▪ will have. For the man will not cease until he have accomplished that which he hath spoken.   

CHAP. four Booz before the ancients of the city (the nearer kinsman refusing) possesseth the inheritance of Elimelech, 10. and marrieth Ruth. 13. Hath by her a son, the grandfather of David. 18. Whose genealogy by this occasion is recited, from Phares the son of Judas the patriarch.  
BOOZ therefore went up to the gate, and sat there. And when he had seen the nigh kinsman pass by, of whom the talk was had before, he said to him: turn in a little while, and sit here: calling him by his name. Who turned in, and sat. † And Booz taking ten men of the city, said to them: sit ye here. † Who sitting down, he spoke to the nigh kinsman: Noemi, who is returned from the country of Moab, will sell the part of the field belonging to 
:: Booz calleth his kinsman brother, as Abraham called Lot his brother. Gen. 13. being his Nephew.  our brother Elimelech. † Which I would thee to understand, and would tell thee before all that sit, and the ancients of my people. If thou wilt possess it by the right of nigh kindred: buy, and possess it. but if it please thee not, tell me the same, that I may know what I ought to do. For there is no nigh kinsman saving thee, which art first, and me, who am second. But he answered: I will buy the field. † To whom Booz said: When thou shalt buy the field at the woman's hand, thou must take also Ruth the Moabite, which was the wife of the deceased: that thou mayest raise up the name of thy kinsman in his inheritance. † Who answered: I yield my right of nigh kindred: for I may not abolish the posterity of mine own family. Do thou use my privilege, which I profess that I do willingly forego. † And 
:: See Deut. 25. noting here withal, that the penalty was less, which an other kinsman undertaking the marriage, the woman was prevented from complaining before the judge.  this in old time was the manner in Israel between kinsmen, that if at any time one yielded to an other his right: that the grant might be sure, the man put of his shoe, and gave it to his neighbour. this was a testimony of yielding in Israel. † Booz therefore said to his kinsman: Take of thy shoe. Which immediately he loosed from his foot. † But to the ancients, and the whole people he said: You are witnesses this day, that I have purchased all things which were Elimelechs'; and Chelions and Mahalons; Noemi delivering them: † and have taken in marriage Ruth the Moabite, the wife of Mahalon, that I may raise up the name of the deceased in his inheritance, lest his name be abolished out of his family and brethren and people. You, I say, are witnesses of this thing. † all the people that was in the gate answered, and the ancients: We are witnesses: Our Lord make this woman, which entereth into thy house, as Rachel, and Lia, which builded the house of Israel: that she may be an example of virtue in Ephrata, and may have a famous name in Bethlehem: † and that thy house may be, as the house of Phares, whom Thamar bore to Judas, of the seed which our Lord shall give thee of this young woman. † Booz therefore took Ruth, and had her to wife: and went in unto her, and our Lord gave her to conceive, and to bear a son. † And the women said to Noemi: Blessed be our Lord, which hath not suffered that there should fail a successor of thy family: that his name should be called in Israel. † And thou shouldest have one that may comfort thy soul, and cherish thy old age. For of thy daughter in law is he borne, which will love thee: and much better is she to thee, then if thou hadst seven sons. † And Noemi taking the child put it in her bosom, and did the office of a nurse and of one that should carry him. † And the women her neighbours congratulating her, and saying: There is a son borne to Noemi: called his name Obed: this is 
:: Here appeareth the final cause of writing this history, to show the genealogy of King David from Judas the Patriarch, of whom Christ should descend, so prophesied: Gen. 49. and showed to be performed; Mat. 1.  the father of Isai, the father of David. † These are the generations of Phares: Phares begat Esron, † Esron begat Aram, Aram begat Aminadab, † Aminadab begat Nahasson, Nahasson begat Salmon, † Salmon begat Booz, Booz begat Obed, † Obed begat Isai, Isai begat David.     


THE argument OF THE books OF Kings AND PARALIPPOMENON IN GENERAL.  
AFTER the book of judges (whereunto Ruth is annexed) rightly follow the books of Kings: signifying that after the general judgement cometh the everlasting kingdom. As venerable Beda expoundeth this connexion 
qq. in 1. Reg. c. 1.  
These histories are also expounded mystically by the ancient Fathers.  of books, wherein he also explicateth many other Mysteries of Christ & the Church praefigured in these histories. Likewise S. Gregory teacheth that besides 
Prologue in 1. Reg. li. 17. c. 4. civit. Ep. ad Paulin.  the historical & moral sense expressed in the simplicity of the letter, an other mystical understanding is to be sought the height of the allegory. In confirmation whereof he citeth S. Augustin and S. Hierom; who say, that Elcana his two wives signified the Synagogue of the Jews, and the Church of Christ: & that the death of Heli & Saul, with translation of Priesthood to Samuel and Sadoch, and of the kingdom, to David and his Successors, praefigured the new Priesthood, and new kingdom of Christ the old ceasing which were shadows thereof. So these two great Doctors S. Gregory and S. Beda, insisting in the step of other learned holy Fathers, that had gone before them, expound these histories not only historically but also mystically. The history first setteth forth the changing of the form of government 
The general contents of all the books of Kings & Para lippomenon.  from judges to Kings: and then at large what Kings did reign over the Hebrew people, as well in one entire realm, as over the same people divided into two kingdoms; their more principal acts; their good and evil behaviour; also the prosperity, declinations, and final captivities of both the kingdoms. All which is contained in four books of Kings, with other two partly repeating that was said before, but especially supplying things omitted in the whole sacred history from the beginning of the world, called Paralippomenon. The two first are also called the books of Samuel, though he writ not 
Samuel writ the first part, but uncertain who writ the rest.  one of them wholly, for he died before the history of the former ended; but they go both under his name, because he anointed the two first Kings, and writ a great part of their acts. Whereto the rest was added either by David and Solomon, as some think, or by Nathan and Gad, as is probably gathered, 1. Paralip. 29. v. 29. The authors also of the third and fourth books of Kings, and of the two of Paralippomenon are uncertain; yet all have ever been received and held for Canonical Scripture.   

THE argument OF THE FIRST book OF Kings.  
THIS first book may be divided into four parts. First are recorded the 
Contents of the first book, divided into four parts.  governments of Heli & Samuel, with the occasions of changing the state of that commonwealth into a kingdom▪ in the eight first Chapters, Secondly, the election and government of Saul their first King. from the 9 chap. to the 16. Thirdly, David's anointing, his virtues, trubles, and persecutions. from the 16. chap. to the 28. Fourthly, the ruin of Saul and exaltation of David. in the four last Chapters.   

THE FIRST book OF SAMVEL, WHICH WE call THE FIRST OF Kings.  

CHAP. I. Elcana having two wives, the one called Anna, is barren, and for the same 
These books are read at matins from the feast of the B Trinity until the first sunday of August.  is reproached by the other, called Phenenna. 9 Anna voweth, and prayeth for a man child, 19 conceiveth and beareth a son, calleth him Samuel: 24. and presenteth him to the service of God in Silo.  
THERE was a man of Ramathaimsophim, of mount Ephraim, & his name Elcana, the son of Jeroham, the son 
The first part. Of the governments of Heli and Samuel: and of changing the state into a kingdom.  of Eliu, the son of Thohu, the son of Suph, an Ephraite: † and he had two wives, the name of one was Anna, and the name of the second Phenenna. Phenenna had children: but Anna had not children. † And that man went up from his city upon ordinary days, to adore and sacrifice unto the Lord of hosts in Silo. And there were the two sons of Heli, Ophni and Phinees, priests of our Lord. † The day came therefore, & Elcana immolated, and gave to Phenenna his wife, & to all her sons and daughters parts: † but to Anna he gave one part with heavy cheer, because he loved Anna. And our Lord had shut her matrice. † Her adversary also afflicted her, and vexed her sore, in so much that she up braided her, that our Lord had shut her matrice: † and so did she every year, when the time returned, that they went up to the temple of our Lord: and so she provoked her: moreover she wept, and took not meat. † Elcana therefore her husband said to her: Anna, why weepest thou? and why dost thou not eat? and wherefore dost thou afflict thy hart? Am not I better to thee, than ten children? † And Anna arose after she had eaten and drunk in Silo. And Heli the priest sitting upon a stool before the posts of the house of our Lord, † whereas Anna had a heavy hart, she prayed to our Lord, weeping abundantly, † and she vowed a vow, saying: O Lord of hosts, if regarding thou wilt behold the affliction of thy servant, and wilt be mindful of me, and not forget thy handmaid, and wilt give unto thy servant a man child: I 
:: This child being of the tribe of Levi, though not of Aaron's stock, was lawfully vowed to the service of the tabernacle, by his parents during his childhood, but coming to years of discretion he was at his own election to continue, or to departed. If he had been of any other tribe, he must have been redeemed. levit. 27.  will give him to our Lord all the days of his life, & the razor shall not come upon his head. † And it came to pass, when she multiplied prayers before our Lord, that Heli observed her mouth. † moreover Anna spoke in her hart, and only her lips moved, and voice there was not heard at al. Heli therefore thought her to be drunk, † and said to her: How long wilt thou be drunk? digest a little the wine, wherewith thou art wet. † Anna answering, Not so, quoth she, my lord: for I am an exceeding unhappy woman, and wine and whatsoever may inebriate, I have not drunk, but I have powered out my soul in the sight of our Lord. † Account not thy handmaid as one of the daughters of Belial: for of the multitude of my sorrow and heaviness have I spoken until this present. † Then Heli said to her: go in peace: and the God of Israel give thee thy petition, which thou hast asked him. † But she said: Would God thy handmaid may find grace in thine eyes. And the woman went on her way, and did eat, and her countenance was no more changed otherwise. † And they rose in the morning, and adored before our Lord: and they returned, & came into their house to Ramatha. And Elcana knew Anna his wife: and our Lord remembered her. † And it came to pass after a certain compass of days, Anna conceived & bore a son, and called his name Samuel: because she asked him of our Lord. † And Elcana her husband went up, and all her house, to immolat unto our Lord the solemn host, and his vow, † and Anna went not up: for she said to her husband: I will not go till the infant be weaned, and till I may bring him, that he may appear before the sight of our Lord, and may remain there continually. † And Elcana her husband said to her: do that which seemeth good to thee, and tarry till thou wean him: and I pray that our Lord fulfil his word. The woman therefore tarried, and gave her son suck, till she removed him from the milk. † And she brought him with her, after she had weaned him, with three calves, & three bushels of meal, and a flagon of wine, and she brought him to the house of our Lord in Silo. But the child was yet a little infant: † and they immolated a calf, and offered the child to Heli. † And Anna said: I beseech thee my lord, thy soul liveth my lord: I am that woman, which stood before thee here praying our Lord. † For this child did I pray, and our Lord hath given me my petition, which I asked him. † therefore I also have given him to our Lord all the days, which he shall live, that he may be applied to our Lord. And they adored our Lord there. And Anna prayed, and said:   

CHAP. II. Anna giveth thanks in a Canticle. 11. the sons of▪ Heli grievously sinning are reprehended, but not duly corected, by their father. 21. Anna beareth three sons more, and two daughters. 27. Heli is threatened, 34. and the death of his two sons foretold.  
MY hart hath rejoiced in our Lord, and my horn is 
The Canticle at Laudes on wenesday.  exalted in my God: my mouth is dilated upon mine enemies: because I have joyed in thy salvation.  
† There is none holy as our Lord is: for neither is there an other beside thee, and there is none so strong as out God.  
† do not multiply to speak high things, boasting: 
:: leave of to praise idols, as ye have accustomed to do.  let old matters depart from your mouth: because our Lord is a God of all knowledge, and to him cogitations are prepared.  
† The bow of the strong men is overcome, and the weak are girded with strength.  
† They that before were filled have hired out themselves for bread: and the hungry are filled, until 
:: The Church of Gentiles.  the barren woman bore very many: and 
:: The Synagogue of the Jews. S. Aug. li. 17. c. 4. cini●.  she that had many children, was weakened.  
† Our Lord mortifieth and quickeneth, bringeth down to hell and fetcheth back again.  
† Our Lord maketh poor and enricheth, humbleth and lifteth up.  
† He raiseth the needy man from the dust, and from the dung he lifteth up the poor: that he may sit with princes, and hold the throne of glory. For the poles of the earth are our Lords, and upon them he hath set the world.  
† The feet of his saints he will keep, and the impious shall be silent in darkness: because in his own force man shall not be strengthened. † Our Lord shall his adversaries fear: and upon them shall he thunder in the heavens: our Lord seal judge the ends of 
:: Neither David no● Solomon, much l●ss● an●● other King, possened or ●udged the ends of the taith: but ●●●●ts inheritance reacheth to the ends of the earth. Psal. 2. v. 18.  the Earth, and shall give empire to his king, and shall exalt the horn of his Christ.  
† And Elcana went into Ramatha, unto his house: but the child ministered in the sight of our Lord before the face of Heli the priest. † moreover the sons of Heli, were the sons of Belial, not knowing our Lord, † nor the office of priests to the people: but whosoever had immolated a victim, the servant of the priest came, whiles the flesh was in boiling, and had a flesh hook with three teeth in his hand, † and thrust it into the kettle, or into the cauldron, or into the pot, or into the pan: and all, that the flesh hook brought up, the priest took to himself. so did they to all Israel that came into Silo. † Yea before they burned the fat, the servant of the priest came, and said to him that immolated: give me flesh, that I may boil it for the priest: for I will not take flesh of thee sodde, but raw. † And he that immolated said to him: Let the fat first be burnt to day according to the manner, and take unto thee how much soever thy soul desireth. Who answering said to him: Not so: for thou shalt give it now, or else I will take it away by force. † therefore the sin of the young men was exceeding great before our Lord: because men detracted from the sacrifice of our Lord. † But Samuel ministered before the face of our Lord: a child, girded with an ephod of linen. † And his mother made him a little tunike, which she brought upon the ordinary days, going up with her husband, to immolate the solemn host. † And Heli blessed Elcana and his wife: and he said to him: Our Lord render thee seed of this woman, for the usury that thou hast given our Lord. And they went into their place. † Our Lord therefore visited Anna, and she conceived, and bare three sons, and two daughters: and the child Samuel was magnified before our Lord. † And Heli was very old, and heard all things which his sons did to all Israel: and how they slept with the women that waited at the door of the tabernacle: † and he said to them: Why do you these kind of things, which I hear, very naughty things, of all the people? † do not so my sons: for it is not a good report, which I do hear, that you make the people of our Lord to transgress. † If man shall sin against man, God may be pacified toward him: but if a man shall sin against our Lord 
:: sins directly against God, and that hinder his service, are more hardly remitted: but none at all a●e irremissible before death, because during life every one may truly repent, if he will: and to all true penitentes God promisseth remission of sins Ezech. 33.  who shall pray for him? And they heard not the voice of their father, 
:: God's determination to punish took not away their free-will, but for their obstinacy he leift them to themselves, without his grace, and so justly punished them. See S. Aug. li. 5. cont. Julian. c. 3.  because our Lord would kill them. † But the child Samuel prospered, and grew, and pleased both our Lord and men. † And there came a man of God to Heli, and said to him: Thus ●ayth our Lord: Was not I openly revealed to thy father's house, when they were in Egypt in the house of Pharaoh? † and I chose him of all the tribes of Israel for my priest, that he might ascend to my altar, and burn to me incense, and might carry the ephod before me: and I gave to thy father's house all things of the sacrifices of the children of Israel. † Why have you with your heel rejected my victim, and my gifts which I commanded to be offered in the temple: and hast rather honoured thy sons then me, that you would eat the first fruits of every sacrifice of Israel my people? † therefore sayeth our Lord the God of Israel: Speaking I speak that thy house, and the house of thy father should minister in my sight, for ever. But now sayeth our Lord: Be this far from me: but whosoever shall glorify me I will glorify him: and they that contemn me, shall be base. † Behold the days come: and I will cut of thy arm, and the arm of thy father's house, that there may not be an old man in thy house. † And thou shalt see 
:: This was fulfilled as in the figure in Samuel, not wholly, for priesthood still remained in the line of Aaron, as appeareth in Achias, Abiathar & Sadoc. ch. 14. 22. & 2▪ Reg. 8. but perfectly in Christ 1. Reg. c. 2.  whom thou enviest in the temple, in all prosperities of Israel and there shall not be an old man in thy house for ever. † Notwithstanding I will not altogether take away a man of thee from mine altar: but that thine eyes may fail, and thy soul melt: and a great part of thy house shall die when it is come to man's age. † And this shall be a sign to thee, which shall come upon thy two sons, Ophni, and Phinees: In one day they shall both die▪ † And I will raise up unto me a faithful priest, which shall do according to my hart, and my soul: and I will build him a faithful house▪ and the same shall walk before my Christ all days. † And it shall come to pass, that whosoever shall remain in thy house, shall come that he may be prayed for, and shall offer a piece of silver, and a manchet of bread, and shall say: leave me I beseech thee to one priestly part, that I may eat a morsel of bread.   

CHAP. III. Samuel thrice called upon in sleep by vision from God, repaireth to Heli, 10. the fourth time our Lord revealeth to him the evil, that shall fall to Heli, and his house. 16. Which he, being requested, declareth to Heli.  
AND the child Samuel ministered to our Lord before Heli, and the word of our Lord was 
:: Rare things are called precious, and so the gift of prophecy is here termed, which was then granted to few.  precious in those days, there was no vision manifest. † It came to pass therefore on a certain day Heli lay in his place, and his eyes were become dim, neither could he see. † 
:: This vision happened early in the morning, before the time of dressing the lamps, when some were put out and others light.  before the lamp of God was extinguished, Samuel slept in the temple of our Lord, where the ark of God was. † And our Lord called Samuel. Who answering, said: lo here I am. † And he ran to Heli and said: lo here I am: for thou didst call me. Who said: I did not call thee: return and sleep. And he went and slept. † And our Lord added again to call Samuel. And Samuel rising up went to Heli, and said: lo here I am: because thou didst call me. Who answered: I did not call thee my son: return and sleep. † moreover Samuel did not yet know our Lord, neither had the word of our Lord been revealed to him. † And our Lord added, and called Samuel yet the third time. Who rising up went to Heli, † and said: lo here I am: because thou didst call me. Heli therefore understood that our Lord called the child, and said to Samuel: go, & sleep: & if he shall call the hereafter, thou shalt say: speak Lord, for thy servant heareth. Samuel therefore went & slept in his place. † And our Lord came, and stood: and he called, as he had called twice, Samuel, Samuel. And Samuel said: speak Lord for thy servant heareth. † And our Lord said to Samuel: Behold I do a thing in Israel: which whosoever shall hear, both his ears shall tingle. † In that day will I raise up against Heli all things which I have spoken touching his house: I will begin, and accomplish it. † For I have foretold him that I would judge his house for ever, because of iniquity, for that he knew that his sons did wickedly, and hath not corrected them. † therefore have I sworn to the house of Heli, that the iniquity of his house can not be expiated with victims and gifts for ever. † And Samuel slept until morning, and opened the doors of the house of our Lord. And Samuel feared to tell the vision unto Heli. † Heli therefore called Samuel, and said: Samuel my son: Who answering, said: Here I am. † And he asked him: What is the word, that our Lord hath spoken to thee? I beseech thee conceal it not from me. These things do God to thee, and these do he add, if thou shalt hide from me a word of all the words, which were said to thee. † Samuel therefore told him all the words, & did not hide them from him. And he answered: It is our Lord: let him do that which is good in his eyes. † And Samuel grew, and our Lord was with him, and there fell not of his words upon the ground. † And all Israel knew from Dan to Bersabee, that faithful Samuel was the prophet of our Lord. † And our Lord added to appear in Silo, because our Lord had been revealed to Samuel in Silo, according to the word of our Lord. And the word of Samuel came to pass to all Israel.   

CHAP. four The Israelites are beaten in battle by the Philisthijms. 3. Who for their better protection and comfort, fetch the ark of God into the camp: 10. but are beaten again, the ark taken, and with many others the two sons of Heli are slain. 13. All which Heli understanding falleth from his seat, and breaketh his neck: 19 also his daughter in law presently traveling of child is delivered of a son.  
AND it came to pass in those days, the Philisthijms assembled together to fight: and Israel went forth to meet the Philisthims into battle, & camped beside the Stone of help. Moreover the Philisthijms came into Aphec, † and put their army in array against Israel. And after they had joined battle, Israel turned their backs to the Philisthims: and there were slain in the fight here and there through the fields, as it were four thousand men. † And the people returned to the camp: and the ancients of Israel said: Why hath our Lord stricken us to day before the Philisthijms? 
:: Their confidence of help from God, by presence of the ark was good and commendable, but their sins deserved to be punished.  Let us fetch unto us the ark of the covenant of our Lord from Silo, and let it come into the mids of us, that it may save us from the hand of our enemies. † The people therefore sent into Silo, and they took from thence the ark of the covenant of the Lord of hosts sitting upon the Cherubims: and the two sons of Heli were with the ark of the covenant of God, Ophni and Phinees. † And when the ark of the covenant of our Lord was come into the camp, all Israel made a shout with a great cry, and the earth sounded. † And the Philisthims heard the voice of the cry, and said: What is this voice of a great cry in the camp of the Hebrews? And they knew that the ark of our Lord was come into the camp. † And the Philisthijms were afraid, saying: God is come into the camp. And they mourned, saying: † Woe to us: for there was not so great rejoicing yesterday and the day before: woe to us. Who shall keep us from the hand of these high gods? these be the gods, that strick Egypt with all plague, in the desert. † Take courage, and be men, ye Philisthijms: lest you be servants to the Hebrews, as they also have served you: take courage and fight. † The Philisthijms therefore fought, and Israel was slain, and every man fled into his tabernacle: and there was made an exceeding great plague: and there fell of Israel thirty thousand footmen. † And the ark of God was taken: the two sons also of Heli died, Ophni and Phinees. † And a man of Benjamin running out of the battle array, came into Silo that day, his garment rend, and sprinkled on his head with dust. † And when he was come, Heli sat upon a stool over against the way looking. For his hart was fearful for the ark of God. And that man after he was entered in, told it to the city: and all the city howled. † And Heli heard the sound of the cry, and said: What is this sound of this same tumult? But he hastened, and came, and told Heli. † And Heli was ninety and eight years old, and his eyes were dim, and he could not see. † And he said to Heli: I am he that came from the battle, and I he that fled out of the field this day. To whom he said: What is done my son? † And he brought the news answering: Israel, quoth he, is fled before the Philisthijms, and a great ruin is made in the people: moreover also thy two sons are dead, Ophni and Phinees: and the ark of God is taken. † And when he had 
:: This zeal of religion in Heli towards the ark, is a great sign that he died in good state though he was temporally punished for not correcting his sons.  named the ark of God, he fell from his stool backward beside the door, & his neck being broken he died. For he was an old man, and of a great age: and he judged Israel forty years. † And his daughter in law, the wife of Phinees was great with child, and nigh to be delivered: and hearing the report that the ark of God was taken, and her father in law was dead, and her husband, she bowed herself and was delivered: for sudden pains were fallen upon her. † And in the very moment of her death, they said to her that stood about her: fear not because thou hast borne a son. Who answered them not, nor gave heed to it. † And she called the child Ichabod, saying: The glory is translated from Israel, because the ark of God is taken, and for her father in law, and for her husband; † and she said: The glory is translated from Israel, for that the ark of God was taken.   

CHAP. v Dagon falleth down twice in presence of the ark, his head and hands broken of. 6. The Philisthijms being sore plagued in all their cities where the ark cometh, 11. determine to send it back to the Israelites.  
AND the Philistijms took the ark of God, and carried it from the Stone of help into Azotus. † And the Philistijms took the ark of God, and brought it into the temple of Dagon, and set it beside Dagon. † And when the Azotians had risen early the next day, behold 
:: So sown as Christ's Gospel or Testament came among the Gentiles, all false gods & idolatry fell down. S. Beda. qq in 1. Reg. c. 3.  Dagon lay flat on the ground before the ark of our Lord: and they took Dagon, and restored him into his place. † And again early the next day rising up, they found Dagon lying upon his face on the earth before the ark of our Lord: and the head of Dagon, and the two palms of his hands were cut of upon the threshold: † moreover the body only of Dagon was remaining in his place. For this cause the priests of Dagon, and all that enter into his temple, tread not upon the threshold of Dagon in Azotus until this day. † And the hand of our Lord was heavy upon the Azotians, and he plagued them, and stroke Azotus and the coasts thereof in the secret part of the fundament. And the towns and fields bubbled forth in the mids of that country, and there came forth mice, and there was confusion of great death in the city. † And the men of Azotus seeing this manner of plague, said: Let not the ark of the God of Israel tarry with us: because his hand is sore upon us, and 
:: The ark being a holy thing, as relics are, was terrible to their false god, the devil, so the relics of S. Babilas overthrew the false god Apollo as ●. Chryso●●. testifieth at large. li. cont. Gentiles, 〈◊〉. 5.  upon Dagon our God. † And sending they gathered together all the princes of the Philistijms to them, and said: What shall we do with the ark of the God of Israel? And the Getheites answered: Let the ark of the God of Israel be carried about, and they carried about the ark of the God of Israel. † And they carrying it about, the hand of our Lord was made through every city by an exceeding great slaughter: and it strake the men of every city, from little unto great, & they had emeroides in their secret parts. And the Getheites took counsel, and made themselves stools of skins. † They sent therefore the ark of God into Accaron. And when the ark of God was come into Accaron, the Accaronites cried out, saying: They have brought unto us the ark of the God of Israel, to kill us & our people. † They sent therefore & gathered together all the princes of the Philistijms: who said: Dimisse the ark of the God of Israel, & let it return into his place, & not kill us with our people. † For there was made the fear of death in every city, & the hand of God exceeding grievous. the men also that had not died, were stricken in the secret part of the buttocks: and the howling of every city went up into heaven.   

CHAP. vi The ark is sent back with siue emeroids and five mice of gold, upon a new wain drawn by two milk kine. 13. which coming directly to Bethsames are sacrificed, the wain serving for fire, the Levites keep the ark. 19 Many others are slain looking of curiosity into it.  
THEREFORE the ark of God was in the country of the Philisthijms seven months. † And the Philisthijms called the priests and soothsayers, saying: What shall we do with the ark of the Lord? tel us▪ how we may send it back into his place. Who said: † If you send back the ark of the God of Israel, send it not away empty, but that which you own render unto it for sin, and then you shall be cured: and you shall know why his hand departeth not from you. † Who answered: What is that which we ought to render unto it for sin? And they answered: † According to the number of the provinces of the Philisthijms you shall make siue golden emroides, and five golden mice▪ because there hath been one plague to you, and to your princes. And you shall make the similitudes of your emeroides, and the similitudes of the mice, that have destroyed the land, and you shall give glory to the God of Israel: if perhaps he will lighten his hand from you, and from your gods and from your land. † Why do you harden your hearts, as 
:: Obstinate sinners do harden their own hearts, not God, but by suffering them so to do. ●ee A●not. ●●●d. 7.  Egypt and Pharaoh did harden their hart? did not he after he was stricken, then dimisse them, and they departed? † Now therefore take and make one new wain: and two kine having calued, on which there hath no yoke been put, couple in the wain, and shut up their calves at home. † And you shall take the ark of the Lord, and put it in the wain, and the vessels of gold, which you have paid him for sin, you shall put into a little casket at the side thereof: and dimisse it that it may go. † And you shall look: and if so be that it shall go up by the way of his coasts against Bethsames, he hath done us this great evil: but if not: we shall know that his hand hath not touched us, but it hath happened by chance. † They therefore did in this manner: and taking two kine, that had sucking calves, yoked them to the wain, and shut up their calves at home. † And they laid the ark of God upon the wain, and the little casket, that had the golden mice and the similitudes of emeroides. † And the kine went directly by the way, that leadeth to Bethsames, and they went one way, going forward and lowing: and they declined not neither to the right hand nor to the left: but the princes also of the Philistijms followed unto the borders of Bethsames. † moreover the Bethsamites reaped wheat in the valley: and lifting up their eyes, they saw the ark, and were glad when they had seen it. † And the wain came into the field of joshua the Bethsamite, and stood there. And there was a great stone, and they did cut the wood of the wain, and laid the kine upon it an holocaust to our Lord. † And the Levites took down the ark of God, and the little casket, that was at the side of it, wherein were the vessels of gold, and they put it upon the great stone. The men also of Bethsames offered holocaustes, and immolated victims that day to our Lord. † And the five princes of the Philistijms saw, and returned into Accaron that day. † And these are the golden emeroides, which the Philistijms rendered for sin to our Lord: Azotus one, Gaza one, Ascalon one, Geth one, Accaron one: † and the golden mice according to the number of the cities of the Philistijms, of the five provinces, from walled city unto town that was without wall, and unto Abel the great, whereupon they put the ark of our Lord, which was until that day in the field of joshua the Bethsamite. † But he struck of the men of Bethsames, for that they had 
:: As the ark was terrible to the infideles, (chap. 5.) so also to those that believed right but used it not reverently.  seen the ark of our Lord: and he struck of the people seventy men, and fifty thousand of the common people. And the people mourned, because our Lord had stricken the common people with a great plague. † And the men of Bethsames said: Who shall be able to stand in the sight of our Lord God this holy one? and to whom shall he go up from us? † And they sent messengers to the inhabitants of Caria Thiarim, saying: The Philistijms have brought back the ark of our Lord, come down & fetch it back unto you.   

CHAP. VII. The ark is brought to the house of Abinadab in Gabaa, 3. By samuel's exhortation, the people cast away the idols and serve only God. 10. Samuel offering sacrifice and praying, Israel prevaileth against the Philisthijms.  
THEREFORE the men of Caria Thiarim came, and 
:: These men knowing that the presence of the ark was good for them (though the Bethsamites had been punished for their irreverence towards it) feared not to receive and keep it.  brought back the ark of our Lord, and carried it into the house of Abinadab in Gaaba: And Eleazar his son they sanctified, that he might keep the ark of our Lord. † And it came to pass, from the day that the ark of our Lord abode in Caria Thiarim the days were multiplied (for it was now the twentieth year) and all the house of Israel rested after our Lord. † And Samuel spoke to all the house of Israel, saying: If you turn to our Lord in all your hart, take away the strange gods out of the mids of you, Baalim, and Astaroth: and prepare your hearts to our Lord, and serve him only, and he will deliver you from the hand of the Philisthijms. † Therefore the children of Israel took away Baalim and Astaroth, and served our Lord only. † And Samuel said: Gather together all Israel into Masphath, that I may pray our Lord for you. † And they assembled into Masphath: and they drew water, and powered it out in the sight of our Lord, and they fasted that day, and said there: We have sinned to our Lord. And Samuel judged the children of Israel in Masphath. † And the Philisthijms heard that the children of Israel were gathered together into Masphath, and the princes of the Philisthijms went up to Israel. Which when the children of Israel had heard, they were afraid at the face of the Philisthijms. † And they said to Samuel: cease not to cry to our Lord God for us, that he save us from the hand of the Philisthims. † And Samuel took one sucking lamb, and offered i● a whole holocauste to our Lord: and Samuel cried to our Lord for Israel, and our Lord heard him. † And it came to pass, when Samuel offered the holocauste, the Philisthijms began battle against Israel: but our Lord thundered with a great noise in that day upon the Philisthijms, and terrified them, and they were slain before the face of Israel. † And the men of Israel issuing out of Masphath pursued the Philisthijms, and struck them unto the place, that was under Bethcar. † And Samuel took one stone, and laid it between Masphath and Sen: and he called the name of that place, The stone of help. And he said: Thus far hath our Lord helped us. † And the Philistijms were humbled, neither added they any more to come into the borders of Israel. Therefore the hand of our Lord was made upon the Philistijms, all the days of Samuel. † And the cities, which the Philistijms had taken from Israel, were rendered to Israel, from Accaron unto Geth, and their borders: and ●e delivered Israel from the hand of the Philistijms, and there was peace between Israel and th● 
:: That is 〈…〉 say, the Phili 〈…〉, who were 〈…〉 o● the seven nations of Chanaan, which God comm●nded his people to destroy, 〈…〉 the Amorrheites.  Amorrheite. † Samuel also ●udged Israel all the days of his life: † and he went every ●eare circu 〈…〉 Bethel and Galgala and Masphath, and ●udged Israel in the foresaid places. † And he returned into Ramatha: for there was his house, and there he judged Israel: he built also there an altar to our Lord.   

CHAP. VIII. Samuel growing old, and his sons for bribes perverting judgement, the people require to have a king. 7. ●o Whom by God's commandment, Samuel for●heneth the law of a king, to make them cease from their demand; 19 but they persist therein.  
AND it came to pass when Samuel waxed old, he appointed his sons judges over Israel. † And the name of his first begotten son was Joel: and the name of the second Abia, judges in Bersabee. † And his sons walked nor in his ways: but they declined after avarice, & tocke bribes, and perverted judgement. † 
:: Heli his sons grievously offending in then office before (chap 2.) and now samuel's sons also perverting iudgem●t gave occasion to the people, to demand a l●ng to judge their temporal causes rightly not declining to wrong for bribes.  therefore all the ancients of Israel being assembled, came to Samuel into Ramatha. † And they said to him: Behold thou art old, and thy sons walk not in thy ways: appoint us a king, that he may judge us, as also all nations have. † And the word was misliked in the eyes of Samuel, because they had said: give us a king, that he may judge us. And Samuel prayed to our Lord. † And our Lord said to Samuel: hear the voice of the people in all things which they speak to thee. for they have not “ rejected thee, but me, that I should not reign over them. † According to all their works, which they have done from the day that I brought them out of Egypt until this day: as they have forsaken me, and served strange gods, so do they also unto thee. † Now therefore hear their voice: but yet testify to them, and foretell them the 
:: Misphat signifieth manner, fashion, or proceeding.  right of the king, that shall reign over them. † Samuel therefore spoke all the words of our Lord to the people which had desired a king of him, † and said: This shall be “ the right of the king, that shall reign over you: Your sons he will take, and put in his chariotes, and will make them unto him the horsemen, and running footmen before his chariotes, † and will appoint them his tribunes, and centurions, and the plowers of his fields, and mowers of his corn, and makers of his armour and of his chariotes. † Your daughters also will he take to make ointementes, and to be cooks, and bakers. † Your fields also, and vineyards, and the best olivetes he will take away, and give to his servants. † Yea and your corn also, and the revenues of your vineyards he will tithe, to give his eunuchs and servants. † Your servants also and handmaids, and goodliest young men, and asses he will take away, and put in his work. † Your flocks also will he tithe, you shall be his servants. † And you shall cry in that day from the face of the king, which you have chosen you: and our Lord 
:: God always heareth those that truly repent for their sins, but doth not always deliver them from afflictions, which are due for offences, or profitable for probation and merit of his children.  will not hear you in that day, because you desired unto yourselves a king. † But the people would not hear the voice of Samuel, but said: Not so: for there shall be a king over us, † and we also will be as all nations: and our king shall judge us, and shall go forth before us, and shall fight our battles for us. † And Samuel heard all the words of the people, and spoke them in the ears of our Lord. † And our Lord said to Samuel: hear their voice, and appoint a king over them. And Samuel said to the men of Israel: Let every man go into his city.  

ANNOTATIONS. CHAP. VIII.  
7. Rejected me.] For so much as God had chosen Israel a peculiar people to 
●●od. 19 Deut. 17. Iudi●. 2. v. 16.  himself, and hitherto ruled the same by his priests established among them, 
Why the people's demand to have a king is disliked.  and by judges extraordinarily raised up, and sent by him, to deliver them in their distresses, their demand now to have a King, who (after the manner of other nations) should be their Lord, and have more dignity, and authority over them, than Dukes or judges had, is interpreted, as in effect to reject God▪ in that they disliked, & sought to change his form of government. And therefore this request of the people justly displeased both Samuel and God himself.  
11. The right of the King.] Samuel here by God's appointment, to dissuade 
kings sometimes oppress their subjects by God's sufferance, but unjustly.  the people from their desire of a king, at least to admonish them before hand, what they are like to find by experience, reciteth such things, as Kings abusing 
●. Cyp. li. 3. ep. 9 sive 65. ●. Hier●▪ in Osee 8. ●. Greg. li. 4. c. 2. in 1. Reg. 8.  their power do oftentimes practise, by reason of their high dignity, and little fear of controlment, but unjustly and unlawfully; according to the doctrine of ancient Fathers. Amongst others. S. Cyprian calleth the exactions of Kings here recited, grievous injuries. S. Hierom dura imperia, & servitutem. rigorous or cruel governments, and servitude. S. Gregory proveth the same by two contrary examples. Seing (sayeth he) that which is here foretold, was punished in Achab and Jesabel (3. Reg. 21.) it showeth, that it was not right by divine judgement, which they exacted. And when the elect King David was to build an altar to our Lord (1. Paral. 21.) he would not take part of Ornans field, except he paid a just price for it. Moreover the law prescribing the duty of Kings (Deut. 17. v. 16. etc.) commandeth them not to multiply horses, not 
kings have prerogatives above, but not cont●aric to the laws.  to heap riches, not to take high courage, that their hearts be not lifted up into pride over their brethren. nevertheless Kings have great prerogatives (more than Dukes, and judges) besides, and above, but never contrary to the law; that albeit they can not take their subjects lands or goods, neither for themselves, nor to give to their servants at their pleasure: yet in divers cases subjects are bound, to contribute of their private goods, to supply the necessity of the King, or of the commonwealth, as by nature every part must suffer damage, or danger in defence of the principal member, or whole body. And if any refuse so to do, they may justly be compelled.  
Furthermore in case Kings or other Princes commit excesses, and oppress 
Evil princes may be deposed by God & the Church▪ but not by the people only.  their subjects, yet are they not by and by to be deposed by the people, nor 
Concil. Lateran c. 3. de heret.  commonwealth, but must be tolerated with patience, peace, and meekness, till God by his sovereign authority, left in his Church, dispose of them: which his divine wisdom and goodness often differreth to do, as here he expressly forewarneth, saying: (v. 18) You shall cry in that day, from the face of your King, and our ●ord will not ●eare you And the reason is, because he will punish the sins of the people, by suffering evil princes to reign. job. 34. v. 30.  
Of which important difficulty, falling sometimes between Princes and their 
Points observed in the constitution and deposition of King Saul.  subjects, who so desireth, may search the judgement of ancient Fathers, and see S. Thomas, and other school Doctors, 2. 2. q. 12. a. 2. Here only for better understanding of this present text, these brief points may be observed First, the people of their own will desired to have a King. Secondly, they requested the same at the hands of samuel their present superior. Thirdly, this demand 
1. 2. 3. 4.  displeased both Samuel and God himself. Fourthly, yet God condescended to grant their suit, but with an admonition, and forewarning of the inconveniences, which they should find and feel. Fiftly, God himself designed 
5.  the person that should be King, revealed him by vision, and commanded Samuel to anoint him. Sixtly, God nevertheless by guiding the lot, more manifestly 
6. 7.  declared, and confirmed his election. Seuently, God deposed the same King, for transgressing his law, chap. 13. v. 13. and disobeying his commandment. chap. 15. v. 23. appointing an other, by the ministery of Samuel. chap. 16. Eightly, notwithstanding his deposition, he remained in his dignity till his 
8.  death, which happened by other means. chap. 31. By all which it appeareth, that God constituted Saul the first King of the Jews, the people suing to have a King; but deposed him for evil behaviour, the people desiring no such thing, and Samuel the Prophet much lamenting the same. Yet was he not actually be●iued of the crown and kingdom during his life.    

CHAP. IX. Saul by occasion of seeking his father's asses cometh to Samuel. 15. Who had a revelation of his coming, and a commandment to anoint him. 22. He is entertained and lodged with Samuel.  
AND there was a man of Benjamin named Cis, the son 
The second part. The election, anointing▪ & government of King Saul.  of Abiel, the son of Seor, the son of Bechorath, the son of Aphia, the son of a man of jemini, valiantin strength. † And he had a son called Saul, chosen & good: and there was not a man of the children of Israel better than he: from the shoulder and upward he appeared above all the people. † And the asses of Cis the father of Saul were lost: and Cis said to Saul his son: Take one of the servants with thee, and rising go, and seek the asses. Who when they had passed by mount Ephraim, † and by the land of Salisa, and had not found, they passed also through the land of Salim, and they were not: yea and by the Land of jemini, and found them not. † And when they were come into the Land of Suph, Saul said to the servant that was with him: Come let us return, lest perhaps my father hath let alone the asses, and be careful for us. † Who said to him: Behold a man of God is in this city, a famous man: all that he speaketh, cometh to pass without doubt▪ now therefore let us go thither, if perhaps he may tell us of our way, for which we are come. † And Saul said to his servant: Loc we will go: what shall we carry to the man of God? The bread is spent in our males: and present we have none to give unto the man of God, nor any thing else. † again the servant answered Saul and said: Behold there is found in my hand the fourth part of a sickle of silver, let us give it to the man of God, that he may tell us our way. † (For in time passed in Israel so every man spoke, going to consult God, Come, and let us go to the S●er. For he that at this day is called a prophet, in time past was called 
:: One that by divine inspiration forseeth things too▪ come.  a S●●r.) † And Saul said to his servant: Thy word is very good, come let us go. And they went into the city, wherein the man of God was. † And when they went up the ascent of the city, they found maids coming forth to draw water, and said to them: Is the Seer here? † Who answering said to them: Here he is. Lo before thee, make haste now: for this day he came into the city, because this day there is a sacrifice of the people in the excels. † entering into the city immediately you shall find him, before he go up into the excels to eat. for the people will not eat till he come: because he will bless the host, and afterward they shall eat that are invited. Now therefore go up, because this day you shall find him. † And they went up into the city. And when they walked in the mids of the city, Samuel appeared coming forth against them, to go up into the excels. † And our Lord had revealed the ear of Samuel one day before Saul came, saying: † This very hour, that now is, to morrow will I send to thee a man of the Land of Benjamin, and thou shalt anoint him ruler over my people of Israel: and he shall save my people from the hand of the Philistiims: because I have respected my people, for 
:: Oppression of innocentes crieth to heaven.  their cry is come to me. † And when Samuel had beheld Saul, our Lord said to him: Behold the man, of whom I told thee, this man shall rule over my people. † And Saul came to Samuel in the mids of the gate, and said: show me, I pray thee, where is the house of the Seer? † And Samuel answered Saul, saying: I am the Seer, go up before me into the excels, that you may eat with me to day, and I will dimisse thee in the morning: and all things that are in thy hart, will I tell thee. † And concerning the asses, which thou didst lose three days agone, be not careful, because they are found. And whose shall be all the best things of Israel? not to thee and to all thy father's house? † And Saul answering, said: Am not I the son of I●mini of the least tribe of Israel, and my kindred the last among all the families of the tribe of Benjamin? Why therefore hast thou spoken this word to me? † Samuel therefore taking Saul and his servant, brought them into the parlour, and gave them a place in the chief room of them that were invited. for there were about thirty men. † And Samuel said to the cook: give the portion, which I gave thee, and commanded that thou shouldest lay it up apart with thee. † And the cook lifted up a shoulder, and set it before Saul. And Samuel said: Behold that which hath remained, set it before thee, and eat: because of purpose it was kept for thee, when I called the people. And Saul did eat with Samuel that day. † And they descended from the excels into the town, and he spoke with Saul in the top of the house: and he prepared a bed for Saul in the highest room, & he slept. † And when they were risen in the morning, and it began now to be light, Samuel called Saul in the high chamber, saying: Arise that I may dismiss thee. And Saul arose: and they went both forth: to wit, he and Samuel. † And when they came down in the uttermost part of the city, Samuel said to Saul: speak to the servant that he go before us, and pass: but stay thou alitle while, that I may tell thee the word of our Lord.   

CHAP. X. Saul is anointed king, and confirmed by signs that his ordinance is of God. 10. He prophesieth, which the people doth admire. 17. Samuel calleth the people together, for appointing a king, the lot falleth on Saul. 25. and the law of the king is again mentioned.  
AND Samuel took 
:: ●. Gregory here noteth, that such as are placed in height of government, are anointed with oil, which signifieth mercy, light, and cu●ing of others.  a little vessel of 
:: But the little vessel foreshowed that Saul not persevering in grace, should be deposed from his kingdom. li. 4 c. 5. in 1. Reg. 10.  oil, and powered upon his head, and kissed him, and said: Behold, our Lord hath anointed thee upon his inheritance to be prince, and thou shalt deliver his people out of the hands of their enemies, that are round about them. And this shall be a sign unto thee, that God hath anointed thee to be prince. † When thou shalt be departed from me this day, thou shalt find two men beside the sepulchre of Rachel in the borders of Benjamin, in the South, and they shall say to thee: The asses are found, which thou dist go to seek: and thy father letting go the asses, is careful for you, and sayeth: What shall I do concerning my son? † And when thou shalt departed thence, and pass farther, and thaut come to the oak Thabor, three men going up to God into Bethel shall find thee there, one carrying three kids, and an other three manchettes of bread, and an other carrying a flagon of wine. † And when they have saluted thee, they will give thee two loaves, and thou shalt take them of their hand. † After these things thou shalt come into the hill of God, where the garrison of the Philisthiimes is: and when thou shalt be entered there into the city, thou shalt meet there a flock of prophets coming down from the excels, and before them psaltery and tymbrel, and shawm, and harp, and themselves prophesying. † And the Spirit of our Lord shall seize upon thee, and thou shalt prophecy with them, and shalt be changed into an other man. † therefore when all these signs shall chance to thee, do whatsoever thy hand shall find, because our Lord is with thee. † And thou shalt go down before me into Galgala (for I will come down to thee) that thou mayest offer oblation, and immolate pacific victims: Samuel 
:: enjoineth obedience to Saul to try his humility. S. Greg. li. 4 c. 5. in 1▪ Reg 10.  seven days shalt thou expect, till I come to thee, and I will show thee what thou must do. † therefore when he had turned away his shoulder to departed from Samuel, God 
:: God gave him peculiar grace for executing the office of a king.  changed unto him another hart, and all these things came in that day. † And they came to the foresaid hill, and behold a troop of prophets meeting him: & the 
:: By and by also the gift of prophecy.  Spirit of our Lord seized upon him. and he prophesied in the mids of them. † And all that had known him yesterday and the day before, seeing that he was with the prophets, & did prophecy, said to each other: What thing hath happened to the son of Cis? what is Saul also among the prophets? † And one answered an other, saying: And who is 
:: Then superious.  their father? therefore it was turned into a proverb: What is Saul also among the prophets? † And he ceased to prophecy, and came to the excels. † And saul's uncle said to him, and to his servant: Whitherwent you? who answered: To seek the asses: which when we had not found, we came to Samuel. † And his uncle said to him: tell me what Samuel said to thee. † And Saul said to his uncle: He told us that the asses were found. But concerning the word of the kingdom which Samuel had spoken to him, he told him not. † And Samuel called together the people to our Lord in Maspha: † And said to the children of Israel: Thus saith our Lord the God of Israel: I brought Israel out of Egypt, and delivered you from the hand of the Egyptians, and from the hand of all the Kings which afflicted you. † But you this day have rejected your God, who only hath saved you out of all your evils and tribulations: and you have said: Not so: but appoint a king over us. Now therefore stand before our Lord by your tribes, and by your families. † And Samuel brought all the tribes of Israel, and the 
:: By lot the people were assured that the election was of God. S. Greg. ●b●dem.  lot fell on the tribe of Benjamin. † And he brought the tribe of Benjamin and the kindreds thereof, and it fell upon the kindred of Metri, and it came unto Saul the son of Cis. They therefore sought him, and he was not found, † And after these things they consulted our Lord whether he would come thither. And our Lord answered: Behold he is hid at home. † They ran therefore and took him from thence: and he stood in the mids of the people, and he was higher than all the people from the shoulder and upward. † And Samuel said to all the people: Certes you see whom our Lord hath chosen, that there is not the like to him in all the people. And all the people cried, and said: God save the King. † And Samuel spoke to the people the law of the kingdom, and wrote it in a book, and laid it up before our Lord: and Samuel dismissed all the people, every one into his own house. † But Saul also departed unto his house into Gabaa: and there went with him part of the army, they whose hearts God had touched. † But the children of Belial said: What shall this fellow be able to save us? and they despised him, and brought him not presents: but he dissembled as though he heard not.   

CHAP. XI. Ammonites fight against jabes Galaad, and the city ready to yield, 5. Saul gathereth an army, 11. overthroweth the enemy, 14. and is established King.  
AND it came to pass as it were a month after, Naas the Ammonite ascended, and began to fight against jabes of Galaad. And all the men of jabes said to Naas: Make a league with us, and we will serve thee. † And Naas the Ammonite answered them: In this will I make a league with you, that I may pluck out the right eyes of you all, and may make you a reproch●● all Israel. † And the ancients of jabes said to him: grant unto us seven days, that we may send messengers unto all the coasts of Israel: and if there shall not be that may defend us, we will come forth to thee. † The messengers therefore came into Gabaa of Saul: and they spoke these words, in the hearing of the people: and all the people lifted up their voice, and wept. † And behold Saul came, following oxen out of the field, and said: What aileth the people that they weep? And they told him the words of the men of jabes. † And the Spirit of our Lord seized on Saul, when he had heard these words, and his fury was exceeding wrath. † And taking both the oxen, he cut them into pieces, and sent them into all the coasts of Israel by messengers, saving: whosoever shall not go forth, and follow Saul and Samuel, so shall it be done to his oxen. Therefore the fear of our Lord invaded the people, and they went forth as it were one man. † And he numbered them in Bezec: and there were of the children of Israel three hundred thousand: and of the men of Juda thirty thousand. † And they said to the messengers that came▪ Thus shall you say to the men, that are in jabes Galaad: To morrow, when the sun shall wax hot, you shall have relife. The messengers therefore came, and told the men of jabes: Who were glad. † And they said: In the morning 
:: As the men of jabes deluded their enemies by equivocation, so speaking that they were otherwise understood than they meant: so the servants of God being tempted with concupiscence of glutoni● (signified by Naas) must deceive their carnal appetite, by promising to satisfy the desire of the flesh, but in deed keep such temperance, as they may kill the concupiscence, and not be killed by it. S. Greg. li. 5. c. 1. in 1. Reg. 11.  we will come forth to you: and you shall do to us whatsoever shall please you. † And it came to pass, when the morrow was come, Saul set the people into three parts: and entered into the mids of the camp in the morning watch, and stroke Ammon until the day waxed hot, and the rest were dispersed, so that there were not left among them two together. † And the people said to Samuel: Who is this that said: what shall Saul reign over us? give us the men and we will kill them. † And Saul said: No man shall be killed this day, because our Lord this day hath relieved Israel: † And Samuel said to the people: Come and let us go into Galgal, and let us renew there a kingdom. † And all the people went into Galgal, and there they made Saul king before our Lord in Galgal, & they immolated there pacific victims before our Lord. And Saul rejoiced there, and all the men of Israel exceedingly.   

CHAP. XII. Samuel being justified by the people for his good behaviour, 6. chargeth them with ingratitude towards God, 14. admonishing them, and showing by a sign, that they offended in demanding a king. 20. Exhorteth them now to serve God, promiseth to pray for them, and forwarneth that they shall receive as they deserve.  
AND Samuel said to all Israel: Behold I have heard your voice according to all things which you have spoken to me, and I have appointed a king over you. † And now the king goeth before you: and I am waxed old and have grey hears: moreover my sons are with you: therefore having conversed with you from my youth until this day, lo I am ready. † speak of me before our Lord, and before his Christ, whether I have taken any man's ox, or ass: If I have calumniated any man, if I have oppressed any man, if I have taken gift of any man's hand: and I will contemn that same this day, and will restore it to you. † And they said thou hast not calumniated us, nor oppressed us, nor taken aught of any man's hand. † And he said to them: witness is our Lord against you, and witness is his 
:: The anointed king.  Christ in this day, that you have not found any thing in my hand. And they said: witness † And Samuel said to the people: Our Lord who made Moses and Aaron, and brought our fathers out of the Land of Egypt is present. † Now therefore stand, that I may contend in judgement against you before our Lord, concerning all the mercies of our Lord, which he hath done with you, and with your fathers: † how Jacob entered into Egypt, and your fathers cried to our Lord: and our Lord sent Moses and Aaron, and brought your fathers out of Egypt: and placed them in this place. † Who forgot our Lord their God, and he delivered them in the hand of Sisara master of the host of Haser, and in the hand of the Philisthijmes, and in the hand of the king of Moab, and they sought against them. † But afterward they cried to our Lord, and said: We have sinned, because we have forsaken our Lord, and have served Baalim and Astaroth: now therefore deliver us from the hand of our enemies, and we will serve thee. † And our Lord sent 
a 〈…〉 immediately by God, but would have king to reign over them▪ husbandmaning that so they should be better protected, and defended from foreign enemies wherein they preferred their own conceit and judgement before God's disposition. and therefore this sin is often here inculcated, and much reprehended. S. Greg li. 5. c. 2. in 1. ●●. 12.  Jerobaal, and 
* mighty Samson.  Badan, and jepte, and Samuel, and delivered you from the hand of your enemies round about, and you dwelled securely. † But you seeing that Naas, king of the children of Ammon was come against you, you said to me: 
:: They ●ent that they would not be ruled and protected as hither to they had been, by Dukes & judges ordained  Not so, but a king shall reign over us: whereas our Lord your God did reign among you. † Now therefore your king is ready, whom you have chosen and desired: behold our Lord hath given you a king. † If you shall fear our Lord, and serve him, and hear his voice, and not exasperate the mouth of our Lord: both you, and the king which reigneth over you, shall be followers of our Lord your God. † but if you will nor hear the voice of our Lord, but shall exasperate his words, the hand of our Lord shall be upon you, and upon your 
* 〈…〉 ●●ures. S. ●reg. thunder.  fathers. † But now also stand, and see this great thing which our Lord will do in your sight. † Is it not where harvest to day? I will call upon our Lord, & he will give * noises and rain: and you shall know, and see that you have done great evil to yourselves in the sight of our Lord, desiring a king over you. † And Samuel cried to our Lord, and our Lord gave noises and rain in that day. † And all the people feared exceedingly our Lord and:: Samuel. And all the people said to Samuel: Pray for thy servants to our Lord thy God, that we die not. for we have added evil to all our sins, that we desired unto us a king. † And Samuel said to the people: fear not, you have done all this evil: but yet depart not from the 
:: They feared God so much the more▪- because they feared al●o his servant.:: For sinners to come before God's face were presumption, not to come to his back, or to departed from thence, were desperation. So marry Magdalen with fear and hope approached & tarried at Christ's back. Luc. 7. S. Greg. loco citato.  back of our Lord, but serve our Lord in all your hart. † And decline not after vain things, which shall not profit you, nor deliver you, because they are vain. † And our Lord will not forsake his people for his great name: because our Lord hath sworn to make you a people to himself. † And far from me be this sin in our Lord, that I should cease to pray for you, and I will teach you the good and right way. † Therefore fear our Lord, and serve him in truth and from your whole hart. for you have seen the great works which he hath done among you. † But if you shall persever in malice: both you and your king shall perish together.   

CHAP. XIII. Saul and Jonathas prevail in battle against the Philisthijms. 5. who increasing their force's, the Israelites for fear flee away and hid themselves, 8. Samuel not coming to the camp, Saul presumeth to offer sacrifice, 11. for which Samuel reproveth him, and declareth that his kingdom shall be translated to an other. 17. The Philisthijms oppress the Israelites. and deprive them of armour.  
A CHILD of 
:: Saul beginning to reign was innocent and humble as a child of one year.  one year was Saul when he began to reign, and 
:: And in that state reigned the first two years. S. Greg. in hunc locum.  two years he reigned over Israel. † And Saul chose to himself three thousand of Israel: and there were with Saul two thousand in Machmas, and in the mount of Bethel: and a thousand with Jonathas in Gabaa of Benjamin, moreover the rest of the people he sent back every man into their tabernacles. † And Jonathas struck the garrison of the Philisthijms, which was in Gabaa. Which when the Philisthijms had heard, Saul sounded with the trumpet in all the land, saying: Let the Hebrews hear. † And all Israel heard this manner of bruit: Saul hath stricken the garrison of the Philisthijms: and Israel took courage against the Philisthijms. The people therefore cried after Saul in Galgal. † And the Philisthims were gathered together to fight against Israel, thirty thousand chariotes, and six thousand horsemen, and the rest of the common people, as the sand which is in the sea shore very much. And going up they camped in Machmas at the East of Bethaven. † Which when the men of Israel had seen themselves put in a streict (for the people was afflicted) they hide themselves in caves, and in secret places, in rocks also, and in dens, and in cisterns. † And the Hebrews passed Jordan into the Land of Gad and Galaad. And when Saul was yet in Galgal, all the people was sore afraid, which followed him. † And he expected seven days according to the appointment of Samuel, and Samuel came not into Galgal, and the people slipped away from him. † Saul therefore said: Bring me the holocauste, and the pacifiques. And he offered the holocauste. † And when he had finished offering the holocauste, behold Samuel came: and Saul went forth to meet him & salute him. † And Samuel spoke to him: What hast thou done? Saul answered: Because I saw that the people slipped from me, and thou wast not come according to the days appointed, moreover the Philisthijms were gathered together into Machmas, † I said: Now will the Philisthijms come down to me into Galgal, & I have not pacified the face of our Lord. Compelled by necessity, I offered the holocauste. † And Samuel said to Saul: Thou hast 
:: He offended in offering sacrifice being neither a priest, nor extraordinarily allowed to do that office, and for this and other faults was deposed.  done foolishly, neither haste thou kept the commandements of our Lord thy God, which he commanded thee. Which 
:: God's foresight of sin, and perordination to punish it, taketh not away free-will, nor possibility of well doing, nor of reward. S. Aug. li. 3. c. 4. de lib. arbit.  if thou hadst not done, even now had our Lord prepared thy kingdom over Israel for ever, † but thy kingdom shall no farther arise. Our Lord hath sought him a man according to his hart: and him hath our Lord commanded to be prince over his people, because thou hast not observed the things which our Lord commanded. † And Samuel arose and went up from Galgal into Gabaa of Benjamin. And numbered the people, which were found with him, as it were six hundred men. † And Saul and Jonathas his son, and the people that were found with them, was in Gabaa of Benjamin: moreover the Philisthijms had pitched in Machmas. † And there issued forth to pray from the camp of the Philisthians three companies. One company went on against the way of Ephra to the Land of Saul. † moreover an other went by the way of Bethhoron, & the third had turned itself to the way of the border, in the valley Seboim against the desert. † moreover there was not found an iron smith in all the Land of Israel. for the Philisthijms had so provided, lest perhaps the Hebrews should make sword or spear. † all Israel therefore went down to the Philisthijms, that every man might whet his plough coulter, and spade, & axe, and take. † Therefore the edges of the shares, and spades, & forks with three teeth, and axes, were blunt, even to the godeprick, which was to be mended. † And when the day was come to fight, there was not found sword and spear in the hand of all the people, that was with Saul and Jonathas, except Saul and Jonathas his son. † And the station of the Philistijms went forth, to pass up into Machmas.   

CHAP. XIIII. Jonathas trusting in God, accompanied with one man, his father not knowing, goeth into the Philisthijms camp; killeth twenty men and trubleth their whole army. 16. Saul understanding the same, approacheth with his army, and they get a great victory. 24. But Saul having commanded under pain of death, that none should eat till night, Jonathas for taisting a little honey (though ignorant of the prohibition) is judged to die. 45. But the people oppose themselves, and deliver him from death. 47. Saul prospereth in his kingdom, with his samilie.  
AND it chanced on a certain day that Jonathas the son of Saul said to the young man that bore his armour: Come, & let us pass to the garrison of the Philisthijms, which is beyond yonder place. But to his father he told not this same thing. † moreover Saul abode in the utmost part of Gabaa under the pomegranate tree, which was in Magron: and the people with him was about six hundred men. † And Achias the son of Achitob the brother of Ichabod the son of Phinees, which was borne of Heli the priest of our Lord in Silo, bore the ephod. But the people also was ignorant whither Jonathas was gone. † And there were between the ascentes, by the which Jonathas endeavoured to pass unto the garrison of the Philistijms, rocks standing up on both sides, and as it were in manner of teeth steep broken rocks on either side, the name of one Boses, and the name of the other seen: † one rock standing out toward the North over against Machmas, and the other to the South, against Gabaa. † And Jonathas said to the young man that bore his armour: Come, let us pass to the station of these uncircumcised, if haply our Lord will make for us: because it is not hard for our Lord to save either in many, or in few. † And his esquire said to him: do all things which please thy mind: go whither thou desirest, and I will be with thee wheresoever thou wilt. † And Jonathas said: Behold we pass to these men. And when we shall appear to them, † If they shall speak to us in this manner: tarry till we come to you: let us stand in our place, and not go up to them. † But if they shall say: Come up to us: let us go up, because our Lord hath delivered them in our hands, 
:: Ominous speeches are proved by this and some other examples to be sometimes of God, though sometimes this kind of observation is superstitious. As before is noted. Gen. 24.  this shall be a sign unto us. † Both of them therefore appeared to the station of the Philisthims: & the Philistijms said: Behold the Hebrews come out of the caves, wherein they were hid. † And the men of the garnison spoke to Jonathas and to his esquire, and said: Come up to us, and we will show you a thing. And Jonathas said to his esquire: Let us go up, follow me: for our Lord hath delivered them into the hands of Israel. † And Jonathas went up on his hands & feet creeping, and his esquire after him. Therefore some fell before Jonathas, other some his esquire following slew. † And the first slaughter, with which Jonathas & his esquire made, was as it were of twenty men in the half part of an acre, which a yoke of oxen is wont to plough in a day. † And there was made a miracle in the camp, through the fields: yea and all the people of their garrison, which had gone to take prays, was astonied, and the land was troubled: and it happened as a miracle from God. † And the watchmen of Saul, which were in Gabaa, of Benjamin looked, & lo a multitude overthrown, & fleeing hither and thither. † And Saul said to the people, which was with him: inquire, and see who is gone from us. And when they had sought, it was found that Jonathas was not present and his esquire. † And Saul said to Achias: Bring the ark of our Lord. (for the ark of God was there that day with the children of Israel.) † And when Saul spoke to the priest, there arose a great tumult in the camp of the Philistijmes: and it grew by little and little, and sounded more clearly. And Saul said to the priest: 
:: Pray no more nor expectno longer▪ so they proceeded to battle without sur●●er warrant.  Draw together thy hand. † Saul therefore and all the people that was with him, shouted together, and they came to the place of the fight: and behold every man's sword had been turned to his neighbour, and a slaughter exceeding great. † But the Hebrews also which had been with the Philistijms yesterday and the day before, and went up with them in the camp, returned to be with Israel, which were with Saul and Jonathas. † all the Israelites also which had hid themselves in mount Ephraim, hearing that the Philistijms were fled, joined themselves with their fellows in battle. And there were with Saul as it were ten thousand men. † And our Lord in that day saved Israel. and the fight reached as far as Bethaven. † And the men of Israel were joined among themselves in that day: and Saul adjured the people, saying: Cursed be the man, that shall eat bread until evening, till I be revenged of mine enemies. And the whole people did eat no bread: † and all the common people of the land came into a forest, wherein was honey upon the face of the field. † The people therefore entered into the forest, and there appeared dropping honey, and no man put his hand to his mouth. for the people feared the oath. † But Jonathas had not heard when his father adjured the people: and he put forth the tip of the rod, which he had in his hand, and dipped it into a honey comb: and he turned his hand to his mouth, and his eyes were illuminated. † And one of the people answering, said: Thy father hath bound the people with an oath, saying: Cursed be the man that shall eat bread this day. (and the people was faint) † And Jonathas said: 
:: Jonathas was excused by ignorance, & by necessity; and therefore was justly delivered by the people; and his father offended, in not excepting the case of necessity, & through more e●g●e zeal of reurge, than he had warrant from, God, whose answer he would not expect v. 19  My father hath troubled the land: yourselves have seen that mine eyes are illuminated, because I have tasted a little of this honey: † how much more if the people had eaten of the pray of their enemies, which they found? had there not been made a greater plague in the Philistijms? † They struck therefore in that day the Philistijms from Machmas unto Ailon. And the people was wearied exceedingly: † and being turned to the pray took sheep, and oxen, and calves, & slew them on the ground: and the people did eat 
:: whereof followed also an other sin, that the people fainting for lack of meat did eat flesh with the blood, contrary to the law.  with blood. † And they told Saul saying that the people had sinned to our Lord, eating with blood. Who said: You have transgressed: roll to me even now a great stone. † And Saul said: Disperse yourselves among the common people, and tell them that every man bring me his ox and ram, and kill ye them upon this same, and eat, and you shall not sin to our Lord eating with blood. All the people therefore brought every man his ox in his hand until night: and slew them there. † And Saul built an altar to our Lord; and then first did he begin to build an altar to our Lord. † And Saul said: Let us fall upon the Philistijms by night, and let us spoil them till it wax light in the morning, neither let us leave a man of them. And the people said: do all that seemeth good in thine eyes. And the priest said: Let us approach hither to God. † And Saul consulted our Lord: shall I pursue the Philistijms? wilt thou deliver them into the hands of Israel? And Before 
::, v. 19 Saul would not expect God's answer: now therefore God will not answer him.  he answered him not in that day. † And Saul said: Bring hither all the corners of the people: and know, and see by whom this sin hath chanced to day. † Our Lord the saviour of Israel liveth, that if it were done by Jonathas my son, he shall die without revoking. Whereunto none of the people gaynesayed him. † And he said to all Israel: Be you separated into one side, and I with Jonathas my son will be on the other side. And the people answered Saul: do what seemeth good in thine eyes. † And Saul said to our Lord: Lord God of Israel, give a sign: and Jonathas was caught and Saul, and the people went forth. † And Saul said: Cast ye lot between me, and Jonathas my son. And 
:: Jonathas was found to have transgressed the unadvised commandment, but Saul himself was in a greater fault of rash proceeding, and undiscrete commanding.  Jonathas was taken. † And Saul said to Jonathas: tell me what thou hast done. And Jonathas told him, and said: Tasting I tasted in the tip of the rod, which was in mine hand a little honey, and behold I die. † And Saul said: These things do God to me, and these things add he, that dying thou shalt die Jonathas. † And the people said to Saul: shall Jonathas then die, which hath made this great salvation in Israel? this is unlawful: our Lord liveth, if there shall fall a hear from his head upon the ground, because with God hath he wrought to day. The people therefore delivered Jonathas, that he should not die. † And Saul retired, neither did he pursue the Philistjims: moreover the Philistijms departed into their places. † And Saul, his kingdom being established over Israel, fought round about against all his enemies, against Moab, and the children of Ammon, and Edom, and the Kings of Soba, and the Philistians: and whither soever he turned himself, he overcame. † And gathering together an army, he struck Amalec, and delivered Israel from the hand of the spoilers thereof. † And the sons of Saul, were Jonathas and Jesui, and Melchisua: and the names of his two daughters, the name of the first borne Merob, and the name of the younger Michol. † And the name of saul's wife, Achinoam the daughter of Achimaas: and the name of the prince of his host Abner, the son of ne'er, the cousin german of Saul by the father. † moreover Cis was the father of Saul, and ne'er the father of Abner, the son of Abiel. † And there was mighty battle against the Philisthians all the days of Saul. For whomsoever Saul had seen a valiant man, and fit for battle, he joined him to himself.   

CHAP. XV. Saul is commanded utterly to destroy the Amalecites. 8. but he taking Agag their king spareth his life, & chief of the pray. 10. For which disobedience (20. though pretending that the best things were reserved for sacrifice) he is deposed from his kingdom. 24. Then acknowledgeth his fault. 32. Samuel cutteth Agag in pieces 35. and mourneth for Saul.  
AND Samuel said to Saul: Our Lord sent me to anoint thee king over his people Israel; now therefore hear the voice of our Lord: † Thus saith the Lord of hosts: I have recounted whatsoever Amalec hath done to Israel: how he resisted them in the way when they came up out of Egypt. † Now therefore go, and 
:: Amalec is stricken when the flesh is chastised by abstinence.  strike Amalec, and 
:: Destroyed when the mind is restrained from unclean cogitations. S. Greg● li. 6. c. 1. in ●. Reg. 15.  destroy all that he hath: spare him not, and covet not aught of his things: but kill from man unto woman, both child & suckling, ox and sheep, camel and ass. † Saul therefore commanded the people, and numbered them as it were lambs: two hundred thousand footmen, & ten thousand of the men of Juda. † And when Saul was come unto the city of Amalec, he laid ambushementes in the torrent. † And Saul said to the Cineite: go ye, retire and departed from Amalec: lest perhaps I wrap thee in with him. for thou hast done mercy with all the children of Israel, when they descended out of Egypt. And the Cineite departed out of the mids of Amalec. † And Saul stroke Amalec from Hevila, until thou come to Sur, which is over against Egypt. † And he apprehended Agag the king of Amalec alive: but all the common people he slew in the edge of the sword. † And Saul and the people spared Agag, and the best flocks of sheep and herds, and the garments and rams, and all things, that were fair, neither would they destroy them: but whatsoever was vile and refuse, that they destroyed. † And the word of our Lord was made to Samuel, saying: † It repenteth me that I have made Saul king: because he hath forsaken me, & hath not fulfilled my words in work. And Samuel was strooken sad, and cried to our Lord all the night. † And when Samuel had risen in the night, to go to Saul in the morning, it was told Samuel, that Saul was come into Carmelus, and had erected to himself a triumphant arch, and returning was passed, and gone into Galgal. Samuel therefore came to Saul, and Saul offered an holocaust to our Lord of the first of the prays, which he had brought from Amalec. † And when Samuel was come to Saul, Saul said to him: Blessed be thou to our Lord, I have fulfilled the word of our Lord. † And Samuel said: And what is this voice of flocks, which soundeth in mine ears, and of herds, which I hear? † And Saul said: They have brought them from Amalec: for the people hath spared the better sheep and herds that they might be immolated to our Lord thy God, but the rest we have slain. † And Samuel said to Saul: Suffer me, and I will show thee what our Lord hath spoken to me this night. And he said to him: speak. † And Samuel said: When thou wast a little one in thine own eyes, 
:: When Saul was humble he was exalted, now being proud he is rejected.  was thou not made chief in the tribes of Israel? And our Lord anointed thee to be king over Israel, † and our Lord sent thee on the way, and said: go, and kill the sinners of Amalec, and thou shalt fight against them until the utter destruction of them. † Why therefore hast thou not heard the voice of our Lord: but art turned to the pray, and hast done evil in the eyes of our Lord? † And Saul said to Samuel: Yea I have heard the voice of our Lord, and have walked in the way by which our Lord sent me, and have brought Agag the king of Amalec, and Amalec I have slain. † But the people took of the pray sheep and oxen, the principal of those things which were slain, to immolate to our Lord their God in Galgal. † And Samuel said: Why will our Lord have holocaustes and victims, and not rather that the voice of our Lord be obeyed? For 
:: By ordinary sacrifices, we give our external goods to God, by obedience we give our selves S Greg. li. 6 c. 2. in 1. Reg. 25.  BETTER is obedience then victims: and to hearken rather than to offer the fat of rams. † Because it is as it were the sin of enchantment, to resist: and as it were the wickedness of idolatry, to refuse to obey. For as much therefore as thou hast rejected the word of our Lord, our Lord hath rejected thee that thou shalt not be king. † And Saul said to Samuel: I have sinned, because I have transgressed the saying of our Lord, and thy words, fearing the people, and obeying their voice. † But now bear I beseech thee my sin, and return with me, that I may adore our Lord. † And Samuel said to Saul: I will not return with thee, because thou hast rejected the word of our Lord, and our Lord hath rejected thee that thou shalt not be king over Israel, † And Samuel turned himself to departed: but he caught the hem of his cloak, which also did rend. † And Samuel said to him: Our Lord hath rend the kingdom of Israel from thee this day, and hath delivered it to thy neighbour better than thou. † moreover the Triumpher in Israel will not spare, and he will not be turned with repentance: for neither is he a man that he may repent. † But he said: I have sinned: how be it now honour me before the ancients of my people, and before Israel, and return with me, that I may adore our Lord thy God. † Samuel therefore returning followed Saul: and Saul adored our Lord. † And Samuel said: Bring unto me Agag the king of Amalec. And Agag was presented to him very fat, trembling. And Agag said: Doth bitter death thus separat? † And Samuel said: As thy sword hath made women without children, so shall thy mother among women be without children. And Samuel hewed him into pieces before our Lord in Galgal. † And Samuel departeth into Ramatha: but Saul ascended unto his house into Gabaa. † And Samuel saw Saul no more unto the day of his death: but yet Samuel lamented Saul because it 
:: God is said improperly to repent, when he altereth the thing, that he did before. S. Amb. li. de Nos ca 4.  repent our Lord that he had appointed him king over Israel.   

CHAP. XVI. Samuel by God's commandment anointeth David King. 14. God's spirit parteth from Saul, and a wicked spirit vexeth him. 16. the vexation is 
The third part. David's anointing, his virtues, and persecution.  mitigated by David's playing on a harp  
AND our Lord said to Samuel: How long dost thou mourn Saul, whom I have rejected that he rule not over Israel? Fill thy horn with oil, and come, that I may send thee to Isai the Bethlehemite: for I have provided me a king among his sons. † And Samuel said: How shall I go? for Saul will hear of it, and will kill me. And our Lord said: A calf of the heard shalt thou take in thy hand, and shalt say: I am come to immolate unto our Lord. † And thou shalt call Isai to the victim, and I will show thee what thou must do, and thou shalt anoint whomsoever I shall show to thee. † Samuel therefore did as our Lord spoke to him. And he came into Bethlehem, and the ancients of the city marveled, meeting him, and they said: Is thy entrance peaceable? † And he said: Peaceable: I am come to immolate unto our Lord, be ye sanctified, and come with me that I may immolate. He therefore sanctified Isai and his sons, and called them to the sacrifice. † And when they were entered in, he saw Eliab, and said: Is there before our Lord his Christ? † And our Lord said to Samuel. Respect not his countenance, nor the talnes of his stature: because I have rejected him, neither do I judge according to the look of man: for man seethe those things which appear, but our Lord “ beholdeth the hart. † And Isai called Aminadab, and brought him before Samuel. Who said: Neither this hath our Lord chosen. † And Isai brought Samma, of whom he said: This also hath not our Lord chosen. † Isai therefore brought his seven sons before Samuel: and Samuel said to Isai: Our Lord hath not chosen of these. † And Samuel said to Isai: Are all thy sons now fully come? Who answered: Yet there is left a little one, and he feedeth sheep. And Samuel said to Isai: Send, and bring him: for neither will we sit down till he come hither. † He sent therefore, and brought him. And he was read and beautiful to behold, and of a comely face. And our Lord said: Arise, and anoint him, for he it is. † Samuel therefore took the horn of oil, and anointed him in the mids of his brethren: and the Spirit of our Lord from that day, and so forward was directed upon David: and Samuel rising went into Ramatha. † And the Spirit of our Lord departed from Saul, and a wicked spirit vexed him, 
:: By God's per mission. S. Aug▪ li 2. q. ●. ad Sim●l●c●an S. ●eda. qq. ●n 1. Reg. c. 5.  from our Lord. † And the servants of Saul said to him: Behold an evil spirit of God vexeth thee, † Let our lord command, and thy servants which are before thee, will seek a man skilful to 
:: Naturally (as these men truly judged) music helpeth some ill disposition of humores, and draweth also the mind from so vehement apprehension of afflictions: but here it seemeth more probable, that God supernaturally reliued Saul by David's playing on the harp, together with his sincere devotion, for more manifest condemnation of the one, and justification of the other Glos. ordin. S. Greg.  play on the harp, that when the evil spirit of our Lord shall take thee, he may play with his hand, and thou bear it more it more easily. † And Saul said to his servants: provid me therefore some man that playeth well, and bring him to me. † And one of the servants answering, said: Behold I have seen the son of Isai the Bethlehemite skilful to play, and very valiant in strength, and a warlike man, and wise in his words, and a beautiful man: and our Lord is with him. † Saul therefore sent messengers to Isai▪ saying: Send unto me David thy son, which is in the pastures. † Isai therefore took an ass loaden with loaves, and a flagon of wine, and one kid of the goats, and sent it by the hand of David his son to Saul. † And David came to Saul, and stood before him: but he loved him exceedingly, & was made his esquire. † And Saul sent to Isai, saying: Let David stand in my sight: for he hath found grace in mine eyes. † Therefore whensoever the evil spirit of our Lord caught Saul, David took his harp, & struck with his hand, and Saul was refreshed, and waxed better▪ for the evil spirit departed from him.  

ANNOTATIONS. CHAP. XVI.  
7. Beholdeth the hart.] It is proper to God to see the secret cogitations of 
How saints and prophets know men's thoughts.  men's hearts, of himself and by his own power. And glorified saints know our cogitations by seeing God, in whom all things appear, that pertain to their state, and for the profit of others. S. Aug. li. de cura promortuis, c. 15. S. Greg. li. 12 c. 13. Moral. prophets being yet mortal, by inspiration do also see secret cogitations. 1. Reg. 9 3. Reg. 14. etc.    

CHAP. XVII. Goliath a Philistian challengeth any one of Israel to combat. 12. David being sent by his father to visit his brethren. 23. and hearing all Israel so reproachfully provoked, offerech to undertake the challenge: 34. showing by former acts that he dare accept it. 37. And so by God's special help wherein he trusteth, 49. overthroweth the challenger with a stone of his s●ing, and cutieth of his head with his own sword. 51. the Philistijms fleeing are slain, and David bringeth the man's head to Saul.  
AND the Philisthijms gathering together their companies unto battle, assembled into Socho of Juda: and camped between Socho & Azeca in the borders of Dommim. † moreover Saul and the children of Israel being gathered together came into the Valley of terebinth, and they put the army in array to fight against the Philistijms. † And the Philistijms stood upon the mountain on this side, and Israel stood upon the mountain on the other side: and the valley was between them. † And there came forth a man that was a bastard from the camp of the Philistians named 
:: This bold and impudent challenger signifieth the devil, or any arch heretic, that provoketh the Church of God▪ but is overcome by the humble of hart and confident in God, & slain with his own weapon.  Goliath, of Geth, in height six cubits and a palm: † and a helmet of brass upon his head, and he was clothed with a cote of mail linked. Moreover the weight of his cote of mail was five thousand sickles of brass: † and he had brassen boots on his thighs, and a target of brass covered his shoulders. † And the shaft of his spear was as it were a weavers beam. and the very yton of his spear had six hundred sickles of iron: and his esquire went before him. † And standing he cried against the bands of Israel, and said to them: Why came you prepared to fight? Am not I a Philistian, and you the servants of Saul? Choose out a man of you and let him descend to fight hand to hand. † If he shall be able to fight with me, and strike me, we will be servants to you: but if I shall prevail, and shall beat him, you shall be servants, and shall serve us. † And the Philistian said: I have defied the bands of Israel this day: give me a man, and let him fight with me hand to hand. † And Saul and all the Israelites hearing such words of the Philistian were astonished, and feared exceedingly. † And there was David the son of a man that was an Ephratheite, of whom there was mention before, of Bethlehem Juda, whose name was Isai, who had eight sons, and he was in the days of Saul an old man, and aged among men. † And his three elder sons went after Saul into battle: and the names of his three sons, which went to battle, were Eliab the first begotten, and the second Abinadab, the third also Samma: † and David was the youngest. The three oldes therefore having followed Saul, † David went, and returned from Saul, to feed his father's flock in Bethlehem. † But the Philistian came forth morning and evening, and stood forty days. † And Isai said to David his son: Take for thy brethren an ephi of polent, and these ten loaves, and run into the camp to thy brethren, † and these ten little cheeses thou shalr carry to the tribune: and shalt visit thy brethren, if they do well: and learn with whom they are placed. † And Saul, and they, and all the children of Israel fought in the Valley of terebiuth against the Philistijms. † David therefore arose in the morning, and commended the flock to the keeper: and he went loaded as Isai had commanded him. And he came to the place Magala, and to the host, which issuing out to fight had made a shout in the battle. † For Israel had put themselves in array, and the Philistijms on the contrary side were prepared. † David therefore leaving the vessels which he had brought, under the hand of him, that was keeper at the baggage, ran to the place of the battle and asked if all things went well with his brethren. † And when he yet spoke to them, that man the bastard appeared coming up, named Goliath, the Philistian of Geth, coming up from the camp of the Philistians: and he speaking these self same words, David heard them. † And all the Israelites when they had seen the man, fled from his face, fearing him exceedingly. † And some one of Israel said: have you seen this man that came up, to defy Israel he came up? The man therefore 
:: Christ overcoming the devil received the Church to his spouse. S. Greg.  that shall strike him, the King will give him his daughter, and he will make his father's house without tribute in Israel. † And David spoke to the men that stood with him, saying: What shall be given to the man that shall beat this Philistian, and shall take away the reproach from Israel? For who is this uncircumcised Philistian, which hath upbraided the armies of the living God? † And the people reported unto him the self same word, saying: These things shall be given to the man, that shall strike him. † Which when Eliab his eldest brother had heard, when he spoke with others, he was angry against David, and said: Wherefore cau●cst thou? and why hast thou left those few sheep in the desert? I know thy pride, and the wickedness of thy hart: that to see the battle thou art come down. † And David said: What have I done? is there not cause to speak? † And he went a little aside from him to an other: and said the sell same word. And the people answered him as before † And the words which David spoke were heard, and told in the sight of Saul. † To whom when he was brought, he spoke unto him: Let not any man's hart be discouraged in him: I thy servant will go, and will fight against the Philistian. † And Saul said to David: Thou art not able to resist this Philistian, nor to fight against him, because thou art a child, but he is a man of war from his youth. † And David said to Saul: Thy servant did fecde his father's flock, and there came a lion, 
* or, for and. v. 36. 37.  or a bear, and took a ram out of the mids of the flock: † and I pursued them, and struck them, and plucked them out of their mouth, and they arose up against me, and I caught their chin, and I strangled and slew them. † For 
:: He that hath overcome the spirit of pride, and of carnality (signified by a lion, and a bear) is able also to overcome the devil.  both the lion and the bear did I thy servant kill: therefore this uncircumcised Philistian also, shall be as it were one of them. Now will I go and take away the reproach of the people: for who is this uncircumcised Philistian, which hath been so hardy to curse the host of the living God? † And David said: Our Lord which hath delivered me from the hand of the lion, and of the bear, he will deliver me from the hand of this Philistian. And Saul said to David: go, and our Lord be with thee. † And Saul clothed David with his raiments, and put an helmet of brass upon his head, and vested him with a coat of mail. † David therefore being girded with his sword over his raiment, began to prove if he could go armed: for he was not accustomed. And David said to Saul: I can not go so, because I am not used, and he laid them of. † And he took his staff, which he had always in his hands: & he chose him five most bright stones out of the torrent, and cast them into the shepherd's skrippe, which he had with him, and he took a sling in his hand, and went forth against the Philistian. † And the Philistian went, going, and approaching against David, and his esquire before him. † And when the Philistian had seen, and beheld David, he despised him. And he was a young man red, and beautiful to behold. † And the Philistian said to David: Why am I a dog, that thou comest to me with a staff? And the Philistian cursed David in his gods. † and said to David: Come to me, and I will give thy flesh to the fowls of the air and the beasts of the earth. † And David said to the Philistian: Thou comest to me with a sword, and spear, and shield, but I come to thee in the name of the Lord of hosts, the God of the bands of Israel, whom thou hast defied † this day, and our Lord shall give thee in my hand, and I shall strike thee, and take away thy head from thee: and I shall give the carcases of the camp of the Philistijms this day, to the fowls of the air, and to the beasts of the earth: that all the earth may know that there is a God in Israel. † And all this assembly shall know, that not in sword, nor in spear, doth our Lord save, for it is his battle, and he will deliver you into our hands. † When the Philistian therefore was risen up, and came and approached against David, David made haste, & ran to the battle against the Philistian. † And he put his hand into his skrippe, and took one stone, and cast it with the sling, and fetching it about stroke the Philistian in 
:: Pride having impudency of the forehead, is overthrown by humility of Christ's cross. whose sign therefore we carry in our forehead. S. Aug. li. 50. homil. ho. 31.  the forehead, and he fell on his face upon the earth. † And David prevailed against the Philistian with sling and stone, and he stroke, and slew the Philistian. And whereas David had no sword in his hand, † he ran, and stood upon the Philistian, and took his sword, and drew it out of the scabbard, and slew him, and cut of his head. And the Philistijms seeing, that the strongest of them was dead, did flee. † And the men of Israel and Juda rising up shouted, and pursued the Philistians till they came into a valley to the gates of Accaron, and there fell wounded of the Philistijms in the way of Saraim, as far as Geth, & as far as Accaron † And the children of Israel returning, after they had pursued the Philistians, invaded their camp. † And David taking the head of the Philistian brought it into Jerusalem: but his armour he laid in his tabernacle. † And at the same time that Saul saw David going forth against the Philistian, he said to Abuer the prince of the army::: Of what stock is this young 
:: Saul knew no● David, being perhaps in a shepwards habue though he had not long before served & pleased him well. ch. 16. v. 21.  man descended, Abner? And Abner said: Thy soul liveth o king, if I know. † And the king said: ask thou, whose son this young man is. † And when David was returned, after the Philisthian was slain, Abner took him, and brought him in before Saul, having the head of the Philistian in his hand. † And Saul said to him: O young man of what progeny art thou? And David said: I am the son of thy servant Isai the Bethlemite.   

CHAP. XVIII. David and Jonathas enter league of friendship. 6. Saul hearing David praised above himself is offended, 10. and vexed with an evil spirit, attempteth twice to kill him: 17. premiseth to give him his eldest daughter in marriage, but giveth her to an other, 20. and giveth him the younger, thereby to one throw him: 25. putting him also in more danger, by requiring of him an hundred prepuces of Philistijms. 27. David bringeth him two hundred, and his fame increaseth.  
AND it came to pass, when he had finished to speak unto Saul, the soul of Jonathas was joined fast to the soul of David, & Jonathas loved him as his soul. † And Saul took him in that day, and did not grant unto him to return into his father's house. † And David and Jonathas entered a league, for he loved him as his soul. † For Jonathas stripped himself of the cote where with he was clothed, and gave it to David, and the rest of his garments, unto his sword, & bow, & unto his belt. † David also went forth to all things wheretosoever Saul sent him, & he behaved himself wisely: and Saul placed him over the men of war, and he was accepted in the eyes of all the people, and specially in the eyes of saul's servants. † moreover 
:: This happened not immediately after the victory against Go●ath but when David had dwelled some time in saul's house, and was very gratful to him and to all the court and people.  when David returned, after he struck the Philistian, the women came forth from all the tribes of Israel, singing and dancing to Saul the King, in timbrels of joy, and in cornets. † And the women sang, playing, and saying: Saul struck a thousand, and David ten thousand. † And Saul was 
:: When the praises of one import diminishing of an other, he that is proud, as Saul now was, is moved to envy and malice, more and more as the vetrues of the other and his praises do increase.  exceeding angry, and this word was displeasant in his eyes: and he said: They have given David ten thousand, and to me they have given a thousand: what remaineth for him but only the kingdom? † Therefore Saul did not look upon David with right eyes from that day and afterward. † And a day after, the evil spirit of God invaded Saul, and he prophesied in the mids of his house. And David played with his hand as every day. And Saul held a spear, † and threw it, thinking that he could nail David to the wall, and David declined from his face the second time. † And Saul feared David because our Lord was with him, and was departed from himself. † Saul therefore removed him from him, and made him a tribune over a thousand men, and he went out and came in before all the people. † Also in all his ways, David dealt wisely, and our Lord was with him. † Saul therefore saw that he was exceeding wise, and he began to beware of him. † But all Israel, and Juda loved David, for he came in and went out before them. † And Saul said to David: Behold my elder daughter Merob, her will I give thee to wife, only be thou a valiant man, and fight the battles of our Lord. And Saul thought saying: Be not my hand upon him, but let the hands of the Philistians be upon him. † And David said to Saul: What am I, or what is my life, or the kindred of my father in Israel, that I should be made the son in law of the king? † And it came to pass, at what time, Merob the daughter of Saul should have been given to David, she was given to Hadriel the Molathite to wife. † But David loved Michol the other daughter of Saul. And it was told Saul, and it pleased him. † And Saul said: I will give her to him, that she may be a scandal unto him, and that the hand of the Philistians may be upon him. And Saul said to David: In two things thou shalt be my son in law this day. † And Saul commanded his servants: speak to David secretly out of my presence, saying: Behold thou pleasest the King, and all his servants love thee. Now therefore be thou the kings son in law. † And the servants of Saul spoke all these words in the ears of David. And David said: Doth it seem unto you a small matter to be the son in law of a King? But I am a poor man, and of small ability. † And the servants of Saul reported, saying: These manner of words hath David spoken. † And Saul said: speak thus to David: The king needeth no dowry, but only an hundred prepuces of the Philistians, that revenge may be made of the kings enemies, moreover Saul thought to delivet David into the hands of the Philistians. † And when his servants had reported to David the words that Saul had said, the word was liked in the eyes of David, to be made the King's son in law. † And after few days David rising up, went with the men that were under him, and he struck of the Philistijms two hundred men, and brought their prepuces, and numbered them to the King, that he might be his son in law, Saul therefore gave him Michol his daughter to wife. † And Saul saw, and understood that our Lord was with David. And Michol the daughter of Saul loved him. † And Saul began more to fear David: and Saul became enemy to David all days. † And the princes of the Philistians went forth: and from the beginning of their going forth, David behaved himself more wisely, than all the servants of Saul, and his name was made renowned exceedingly.   

CHAP. XIX. Saul intending to kill David is pacified by Jonathas. 9 Nevertheless attempteth again to kill him, and missing his purpose, 11. sendeth soldiers to take and bring him back that he may be slain, but Michol his wife helpeth him away, and excuseth herself to her father, as if she had done it for fear. 18. David and Samuel flee into Naioth. 20. Again Saul sendeth soldiers after them three times, and they all do prophecy. 22. then himself pursueth David, and also prophesieth.  
AND Saul spoke to Jonathas his son, and to all his servants, that they should kill David. Moreover Jonathas the son of Saul, loved david exceedingly. † And Jonathas told David, saying: Saul my father seeketh to kill thee: wherefore look to thyself I beseech thee in the morning, and thou shalt abide secretly, and shalt be hid. † But I going forth will stand beside my father, in the field wheresoever he shall be: and I will speak of thee to my father, and whatsoever I shall see, I will tell thee. † Jonathas therefore spoke good words of David to Saul his father: and said to him: sin not, o King against thy servant David, because he hath not sinned toward thee, and his works are very good for thee. † And he put his life in his hand, and struck the Philistian, and our Lord made great salvation to all Israel. Thou hast seen & didst rejoice, why therefore sinnest thou in innocent blood killing David, who is without fault? † Which when Saul had heard, being pacified with the voice of Jonathas, he swore: Our Lord liveth, he shall not be slain. † Jonathas therefore called David and showed him all these words, and Jonathas brought in David to Saul, and he was before him, as he had been yesterday and the day before. † And there was battle raised again, and David going forth, fought against the Philistijms, and struck them with a great slaughter, and they fled from his face. † And the evil spirit of our Lord came upon Saul, and he sat in his house, and held a spear: moreover David played with his hand. † And Saul endeavoured to nail David to the wall with his spear. And David declined from the face of Saul and the spear without making wound, pierced the wall, and David fled, and was saved that night. † Saul therefore sent of his guard into David's house, that they should keep him, & that he might be killed in the morning: Which when Michol his wife had told David, saying▪ unless thou save thyself this night, to morrow thou shalt die: † she let him down through a window, moreover he went and fled away, and was saved. † And Michol took 
:: This statue, or image can not import an idol, as the same word teraphim doth. Gen 31 for here no idolatry at all was committed, but a right office done by the wife towards her husband. The same word also signifieth religious things belonging to God's service. ●●ee. 3.  a statue, and put it upon the bed, and a hairy skin of goats she laid at the head thereof, and covered it with garments. † And Saul sent sergeants, that should take away David by force, and it was answered that he was sick. † And again Saul sent messengers to see David, saying: Bring him to me in the bed, that he may be slain. † And when the messengers were come, there was found a statue upon the bed, and skins of goats at the head thereof. † And Saul said to Michol: Why hast thou mocked me, and let go mine enemy that he might flee? And Michol answered Saul: Because he said to me: Let me go, otherwise I will kill thee. † But David fleeing was saved, and came to Samuel in Ramatha, and told him all things that Saul had done to him: and he & Samuel went & abode in Naioth. † And it was told Saul by some saying: Behold David is in Naioth in Ramatha. † Saul therefore sent seriantes to take away David: who when they had seen a troop of prophets prophesying, & Samuel standing over them, the spirit of our Lord came also on them, and they also began to prophecy. † Which when it was told Saul, he sent other messengers: but they also did prophecy. And again Saul sent the third messengers: who also prophesied And Saul being wrath for anger, † went also himself into Ramatha, and came as far as the great cistern, which is in Socho, and asked, and said: In what place are Samuel and David? And it was told him: lo they are in Naioth in Ramatha. † And he went into Naioth in Ramatha, and the Spirit of our Lord came upon him, and he walked going, and he 
:: Saul and his messengers had not the gift of prophecy, as godly prophets had by an inherent habit, but transitory, as Baalams' ass had faculty to speak, at one time, but did not afterward speak any more. S. Aug. l●. 2. q. 1. ad Simplician.  prophesied till he came into Naioth in Ramatha. † And he stripped himself of his garments, and prophesied with the rest before Samuel, and sang naked all that day and night. Whereupon there went out also a proverb: What is Saul also among the prophets.   

CHAP. XX. Jonathas comforteth David, 3. confirmeth their former league. 18. By an appointed sign (24. endeavouring first, but in vain, to pacify his father) 35. certifieth David of his father's malice against him. 41. They meet again secretly, and sorrowfully part each from other.  
BUT David also fled from Naioth, which is in Ramatha, and coming spoke before Jonathas: What have I done? what is mine iniquity, and what sin of mine against thy father, that he seeketh my life? † Who said to him: God forbidden, thou shalt not die: for neither will my father do any thing great or little, unless he first tell me: this word therefore only hath my father concealed from me? no this shall not be. † And he swore again to David. And David said: Thy father surely knoweth, that I have found grace in thy sight, and: will say: Let not Jonathas know this, left perhaps he be sad. Yea more our Lord liveth, and thy soul liveth, by one degree only (as I may so say) I and death are divided. † And Jonathas said to David: whatsoever thy soul shall say to me, I will do for thee. † And David said to Jonathas: Behold the kalends are to morrow, & I after the manner am wont to sit beside the king to eat: dismiss me therefore that I may be hid in the field until the evening of the third day. † If thy father looking inquire for me, thou shalt answer him: David desired me, that he might go quickly into Bethlehem his city: because there be solemn victims to all of his tribe. † If he shall say, well: peace shall be to thy servant, but if he be angry, know that his malice is complete. † do mercy therefore toward thy servant: because thou hast caused me thy servant to enter the league of our Lord with thee. but if there be any iniquity in me, do thou kill me, and bring me not in to thy father. † And Jonathas said: Be this far from thee, for neither can it be, that I should not tell thee, if I shall certainly know that my father's malice is complete against thee. † And David answered Jonathas: Who shall bring me word, if thy father answer thee perhaps any thing sharply of me? † And Jonathas said to David: Come, let us go forth abroad into the field, and when they were both gone forth into the field, † Jonathas said to David: Lord God of Israel, if I shall search out my father's meaning, to morrow or the day after, and some good thing be upon David, and I send not immediately unto thee, and make thee know thereof, † these things do our Lord to Jonathas, and these things add he. But if my father's malice shall persever against thee, I will reveal thine care, and will dismiss thee, that thou mayst go in peace, and our Lord be with thee, as he hath been with my father. † And if I live, thou shalt do me the mercy of our Lord, but if I die, † thou shalt not take away thy mercy from my house for ever, when our Lord shall have rooted out the enemies of David, every one out of the land, take he away Jonathas from his house, and our Lord require it of the hands of david's enemies. † Jonathas therefore made a league with the house of David: and our Lord required it of the hands of David's enemies. † And Jonathas added to swear unto David, because he loved him, for as his own soul, so he loved him. † And Jonathas said to him: To morrow are the kalends, and thou shalt be asked for: † for thy sitting will be inquired of till after to morrow. Thou shalt therefore go down in haste, and shalt come to the place, where thou must be hid in the day, when it is lawful to work, and thou shalt sit beside the stone, which is named Ezel. † And I will shoot three arrows near it, and will shoot as it were excersising myself at a mark † I will send also a boy saying to him: go, and fetch me the arrows. † If I shall say to the boy: lo the arrows are on this side thee, take them up: come thou to me, because there is peace to thee, and there is no evil, our Lord liveth. But if I shall speak thus to the boy: lo the arrows are beyond thee: go in peace, because our Lord hath dismissed thee † And corcerning the word which I and thou have spoken, our Lord be between thee and me for ever. † David therefore was hid in the field, and the kalends came, and the king sat down to eat bread. † And when the king was set upon his chair (according to the custom) which was beside the wall, Jonathas arose, and Abner sat at the side of Saul, and David's place appeared void. † And Saul said nothing that day, for he thought it had chanced perhaps unto him, that he was not clean, nor purified. † And when the second day was come after the kalends, again David's place appeared empty. And Saul said to Jonathas his son: Why came not the son of Isa● neither yesterday, nor to day to eat? † Jonathas answered Saul: He desired me instantly, that he might go into Bethlehem, † and he said: Let me go, because there is a solemn sacrifice in the city, one of my brethren hath sent for me: now therefore if I have found grace in thy sight, I will go quickly, and see my brethren. For this cause he came not to the King's table. † But Saul being wrath against Jonathas, said to him: Thou son of a woman which of her own accord ravisheth a man, am I ignorant that thou lovest the son of Isai unto thine own confusion, and to the confusion of thine ignominious mother? † For all the days, that the son of Isai shall live upon the earth, thou shalt not be established, nor thy kingdom. Therefore now presently send, and bring him to me: because he is the son of death. † And Jonathas answering Saul his father, said: Why shall he die? what hath he done? † And Saul caught a spear to strike him. And Jonathas understood that it was determined of his father, that he would kill David. † Jonathas therefore rose from the table in anger of fury, and did not eat bread the second day of the kalends. For he was strooken heavy upon David, because his father had confounded him. † And when the morning appeared, Jonathas came into the field according to the appointment with David, and a little boy with him. † and said to his boy: go, and fetch me the arrows, which I shoot. And when the boy had run, he shot an other arrow beyond the boy. † The boy therefore came to the place of the arrow, which Jonathas had shot: and Jonathas cried behind the back of the boy, and said: lo the arrow is there further beyond thee. † And Jonathas cried again behind the back of the boy, saying: Make haste speedily, stand not. And Jonathas his boy gathered up his arrows, and brought them to his master: † and he was altogether ignorant, what was done: for only Jonathas and David knew the matter. † Jonathas therefore gave his armour● to the boy, and said to him: go, and carry them into the city. † And when the boy was gone, David rose out of his place, which did bend to the South, and falling flat on the ground, adored thrice: and kissing one another, they wept together, but David more. † Jonathas therefore said to David: go in peace: what soever we have sworn both of us in the name of our Lord, saying: Our Lord be between me and thee, and between my seed and thy seed for ever. † And David arose, and departed: but Jonathas also entered into the city.   

CHAP. XXI. In case of necessity Achimelech the priest g●ueth hallowed bread to David, 8. also the sword which he had taken from Goliath 10. then: David going to Achis king of Geth, is forced to feign himself mad.  
AND David came into Nobe to Achimelech the priest: & Achimelech was astonied, because David was come. And he said to him: Why thou alone, and none is with thee? † And David said to Achimelech the priest: The king hath commanded me a word and said: Let no man know the thing, for which thou art sent by me, and what manner precepts I have given thee, for my servants also I have appointed into such and such a place. † Now therefore if thou have any thing at hand, yea if but five loaves, give me or whatsoever thou shalt find. † And the priest answered David, saying I have no 
:: Distinction of common & holy bread. Also an example of dispensation in case of necessity.  lay breads at hand, but only holy bread, if the servants be clean, especially from women? † And David answered the priest, and said to him: And truly, if the matter be concerning women, we have refrained ourselves from yesterday and the day before, when we came for●h, and the vessels of the servants were holy. Moreover this way is polluted, but it also shall be sanctified this day in the vessels. † The priest therefore gave him hallowed bread; for neither was any bread there, but only the loaves of proposition, which had been taken away from the face of our Lord, that hot loaves might be set down. † And there was there a certain man of the servants of Saul that day, within the tabernacle of our Lord: and his name was Doeg an Idumeite, the mightiest of saul's pastors. † And David said to Achimelech: H●st thou here at hand a spear, or a sword? because mine own sword, and mine own weapons I took not with me. for the King's word hastened forward. † And the priest said: lo here the sword of Goliath the Philistian, whom thou slewest in the Valley of terebinth, is wrapped up in a mantle behind the Ephod: if thou wilt take this, take it. for neither is here any other beside that. And David said: There is none other like to that, give me it. † David therefore arose, and fled that day from the face of Saul: and came to Achis the king of Geth, † and the servants of Achis said to him, when they had seen David: Is not this David the king of the land? Did they not sing in dances to this man saying: Saul struck a thousand, and David ten thousand? † But David put these words in his hart, and feared exceedingly at the face of Achis the king of Geth. † And he 
:: David most wisely in such distress feigned himself to be a fool. By which the holy Ghost mystically signified that Christ should do such things not of fear but of divine wisdom, as he should be counted a fool. Mar. 3. v. 21. Luc. 23. v. 11. 1. Cor. 1. v. 23 ●. Beda. Quest. in 1. Reg. c. 14.  changed his countenance before them, and slipped down between their hands: and he stumbled at the doors of the gate, & his spittle ran down upon his beard. † And Achis said to his servants: You have seen the man mad: why have you brought him to me? † do we lack mad men, that you have brought in this fellow, to play the mad man in my presence? Shall this man enter into my house?   

CHAP. XXII. David with a great retin●● goeth to the king of Moab 5. but by advise of Gad the prophet, returneth into Juda. 6. Saul lamenting that many conspire against him. 9 Doeg accuseth Achimelech, 14. who justifieth both David and himself. 16. He and all the priests with much people in Nobe are slain by saul's commandment, 20. only Abiathar escaping flieth to David.  
DAVID therefore went from thence, and fled to the cave of Odellam. Which when his brethren had heard, and a his father's house, they went down to him thither. † And there were gathered unto him, all that were in distress, and oppressed with debt, and of a pensive hart, and he was made their prince, and there were with him about four hundred men. † And David departed from thence into Maspha which is Moab: and he said to the king of Moab: Let my father and my mother tarry with you, I beseech thee, till I know what God will do to me. † And he left them before the face of the king of Moab, and they abode with him all the days that David was in garrison. † And Gad the prophet said to David: tarry not in garrison, depart, and go into the Land of Juda. And David departed, and came into the forest of Hare●. † And Saul heard that David had appeared, and the men that were with him. And Saul when he abode in Gabaa, and was in the wood, which is in Rama, holding a spear in his hand, and all his servants that stood about him, † he said to his servants that stood about him: hear me now ye children of jemini: will the son of Isai give to all you fields, and vineyards, and make all you tribunes, & centurions: † because you have all conspired against me, and there is none that telleth me, especially where my son also hath entered league with the son of Isai? There is none of you, that pitieth my case, neither is there that telleth me: for that my son hath raised up my servant against me, lying in wait for me until this day. † And Doeg the Idumeite which stood by, and was the chief among the servants of Saul, answering, I saw, quoth he, the son of Isai, in Nobe with Achimelech the son of Achitob the priest. † Who consulted our Lord for him, and gave him victuals, yea and the sword of Goliath the Philistian he gave to him. † The king therefore sent to call for Achimelech the priest the son of Achitob, and all his father's house, the priests that were in Nobe, who came all to the king. † And Saul said to Achimelec: hear thou son of Achitob. Who answered: I am ready, my Lord. † And Saul said to him▪ Why have you conspired against me, thou, and the son of Isai, and hast given him bread and a sword, and hast consulted our Lord for him, that he might rise up against me, continuing a traitor until this day? † And Achimelech answering the king, said: And who amongst all thy servants faithful as David, and the King's son in law, and going fourth at thy commandment, and glorious in thy house? † Did I begin this day to consult our Lord for him? far be this from me: let not the king suspect such a thing against his servant, in all the house of my father: for thy servant knew not any thing concerning this business, either little or great. † And the king saidy: Ding thou shalt die Achimelec, thou, and all thy father's house. † And the king said to the curriers, that stood about him: turn yourselves, and kill the priests of our Lord, 
:: Saul unjustly condemning David, condemned also all those that justified him.  for their hand is with David, knowing that he was ●led, and they told me not. And 
:: seeing so manifest injustice and cruelty they obeyed God, rather than m●●.  the King's servants would not extend their hands upon the priests of our Lord. † And the king said to Doeg: turn thou, and run upon the priests. And Doeg the Idumeite being turned, tan upon the priests, and murdered in that day eighty five men revested with an ephod of linen. † And Nobe the city of the priests, he struck in the edge of the sword, men and women, and children, and sucklings, and ox and ass, and sheep in the edge of the sword. † But one son of Achimelech the son of Achitob, escaping, whose name was Abiathar, fled to David, † and told him that Saul had slain the priests of our Lord. † And David said to Abiathar: I knew in that day when Doeg the Idumeit was there, without doubt he would tell Saul, I am guilty of all the souls of thy father. † Abide with me, fear not: if any man shall seek my life, he shall seek thy life also, and with me thou shall be preserved.   

CHAP. XXIII. The city of Ceila oppugned by the Philistijms is relieved by David. 7. Who fearing to be there betrayed, 13. fleeth into the desert of Ziph. 16. Jonathas repaireth secretly to him, and they confirm again their former league. 19 The Ziphians promise to betray David: 27. but Saul leaveth for a while to persecute him, being forced to defend the land from the Philistians invading it.  
AND they told David, saying: Behold the Philistijms oppugn Ceila, and spoil the barns. † David therefore consulted our Lord, saying: shall I go, and strike these Philistians? And our Lord said to David: go, and thou shalt strike the Philistians, and shalt save Ceila. † And the men that were with David, said to him: Behold we resting here in jury are afraid, how much more if we shall go into Ceila against the bands of the Philistians? † again therefore David consulted our Lord. Who answering said to him: Arise, and go into Ceila: for I will deliver the Philistians in thy hand. † David therefore, and his men, went into Ceila, and fought against the Philistians, and drove away their beasts, and struck them with a great slaughter, and David saved the inhabitants of Ceila. † moreover at that time, when Abiathar the son of Achimelech fled to David into Ceila, he went down having with him an ephod. † And it was told Saul that David was come into Ceila: and Saul said: Our Lord hath delivered him into my hands, and he is shut up being entered the city, wherein are gates and locks. † And Saul commanded all the people, that they should go down into Ceila to fight, and besiege David, and his men. † Which when David understood, that Saul secretly prepared evils against him, he said▪ to Abiathar the priest: 
:: By this it appeareth that David consulted God by the high priest▪ and the high priest for this purpose joined the priestly ornament called Ephod to the Rationale, and so had revelation from God. Exo 18. levit. 8.  apply the Ephod. † And David said: Lord God of Israel, thy servant hath heard a bruit, that Saul determineth to come into Ceila, to destroy the city for me: † will the men of Ceila deliver me into his hands? and will Saul come down, as thy servant hath heard? Lord God of Israel tell thy servant. And our Lord said: He will come down. † And David said: will the men of Ceila deliver me, and the men that are with me, into the hands of Saul? And our Lord said: 
:: Conditionally: If thou ●arie here.  They will deliver thee. † David therefore arose and his men about six hundred, and going out of Ceila, wandered hither and thither uncertain: and it was told Saul that David was ●led from Ceila, and was saved: for which cause he dissembled to go forth. † But David abode in the desert in most strong places, and he tarried in the mount of the desert Ziph, in a shadowed hill. Saul notwithstanding sought him always: and our Lord delivered him not into his hands. † And David saw that Saul was gone forth to seek his life. Moreover David was in the desert Ziph, in a wood. † And Jonathas the son of Saul arose, and went to David into the wood, and strengthened his hands in God: and said to him: † fear not: for neither shall the hand of Saul my father find thee, and thou shalt reign over Israel, and I shall be second to thee, yea and my father knoweth this. † Both therefore made a league before our Lord: And David abode in the wood: but Jonathas returned into his house. † And the Zeipheites went up unto Saul in Gabaa, saying: lo doth not David lie hid with us in the most safe places of the wood, in the Hil Hachila, which is on the right hand of the desert? † Now therefore, as thy soul hath desired, come down: & it shall be our charge to deliver him into the kings hands. † And Saul said: Blessed be ye of our Lord, because you have pitied my case. † go therefore I pray you, and prepare diligently, and deal curiously, and consider the place, where his foot is, and who hath seen him there, for he thinketh of me, that I craftily lie in wait for him. † Consider and see all his lurking holes, wherein he is hid, and return to me with the certainty of the thing, that I may go with you. Yea and if he shall stop up himself into the earth, I will search him out among all the thousands of Juda. † But they rising went into Ziph before Saul: and David and his men were in the desert Maon, in the champain country at the right hand of Jesimon. † Saul therefore and his company went to seek him: and it was told David, and forthwith he went down to the rock, and abode in the desert Maon, which when Saul had heard, he pursued David in the desert Maon. † And Saul went at the side of the mountain on the one part: and David and his men were in the side of the mountain on the other part: moreover David despaired that he could escape, from the face of Saul: Saul therefore and his men in manner of a ring, compassed David and his men, to take them. † And a messenger came to Saul, saying: Make haste, and come, because the Philistijms have powered in themselves upon the land. † Saul therefore returned leaving of to pursue David, and he went to meet the Philistians. for this cause, they called that place, the rock dividing.   

CHAP. XXIIII. Saul chancing to come into a cave, David being hid with others in the same place, only cutteth the skirt of his cloak, 5. which after showing, Saul acknowledgeth his fault, and ceaseth for a time to persecute him.  
DAVID therefore went up from thence, and dwelled in the safest places of Engaddi. † And when Saul was returned, after he pursued the Philistians, they told him, saying▪ Behold, David is in the desert Engaddi. † Saul therefore taking unto him three thousand chosen men of all Israel, went forth to search out David, and his men, yea over the steep broken rocks, which are accessible only to wild goats. † And he came to the shepcotes, which fell in his way as he went▪ and there was a cave, which Saul entered into, to do his casement: moreover David and his men lay hid in the inner part of the cave. † And the servants of David said to him: Behold the day, whereof our Lord said to thee: I will deliver thee thine enemy, that thou mayest do to him as it shall seem good in thine eyes. David therefore arose, and cut of the hem of saul's cloak softly. † After this 
:: A tender conscience had scruple of a small doubt which was no sin: a large conscience sticketh at nothing.  David's hart struck him, for that he had cut of the hem of saul's cloak. † And he said to his men: Our Lord be merciful unto me, 
:: Saul being anointed king by God▪ appointment, could not lawfully be slain by his subjects without like ordinance from God. For though David was also already anointed, yet that was not to reign presently, but when Saul should die, or otherwise be taken away.  that I do not this thing to my master the anointed of our Lord, that I should lay my hand upon him, because he is the anointed of our Lord. † And David persuaded his men with words, and permitted them not to rise against Saul: moreover Saul rising out of the cave, went on his journey begun. † And David rose up after him: and going out of the cave, cried behind saul's back, saying: My Lord King. And Saul looked back behind him: and David bowing himself flat toward the ground adored, † and said to Saul: Why dost thou hear the words of men that say: David seeketh evil against thee? † lo this day thine eyes have seen, that our Lord delivered thee in my hand, in the cave, and I had a cogitation to kill thee, but mine eye hath spared thee. For I said: I will not extend mine hand upon my lord, because he is the anointed of our Lord. † But rather see and know, o my father, the hem of thy cloak in my hand, that when I did cut of the hem of thy cloak, I would not extend my hand upon thee. Mark, and see, that there is no evil in my hand, nor iniquity, neither have I sinned against thee: but thou liest in wait for my life, to take it away. † Our Lord judge between me and thee, and our Lord revenge me of thee, but be not my hand upon thee. † As also it is said in the old proverb: FROM the impious shall impiety proceed: be not therefore my hand upon thee: Whom dost thou persecute O King of Israel? † Whom dost thou persecute? thou persecutest a dead dog, and a flea. † Our Lord be judge, & judge between me and thee, and he see, and judge my cause, and deliver me out of thy hand. † And when David had fully ended speaking such words to Saul, Saul said: Is this thy voice my son David? and Saul lifted up his voice, and wept: † and said to David: Thou art juster than I: for thou hast done me good turns, and I have rendered thee evil. † And thou hast showed this day what good things thou hast done to me: how our Lord delivered me into thy hand and thou hast not killed me. † For who when he hath found his enemy, will let him go in a good way? But our Lord render thee this good turn, for that which thou hast wrought toward me this day. † And now because I know that thou most certainly shalt reign, and have the kingdom of Israel in thy hand: † swear to me in our Lord, not to destroy my seed after me, nor to take away my name from the house of my father. † And David swore to Saul. Saul therefore went in to his house: and David and his men went up into safer places.   

CHAP. XXV. Samuel dieth and is mourned. 3. David requesting, 10. and not obtaining victuals of Nabal, 13 threateneth to kill him. 14. But his wife Abigail prudently preventeth the revenge, 18. by sending victuals, 23. and giving good words. 37. All which when Nabal understandeth, he painteth, and after ten days dieth. 39 David marrieth Abigail: 43. also Achinoam: 44. and his wife Michol is given to an other.  
AND Samuel died, and all Israel was gathered together, and they mourned for him, and buried him in his house in Ramatha. And David rising went down into the desert of Pharan. † And there was a certain man in the wilderness of Maon, and his possession in Carmel, and that man was exceeding great: and he had three thousand sheep, & a thousand goats: and it chanced that his flock was shorn in Carmel. † And the name of that man was Nabal: and the name of his wife Abigail. and that woman was very wise and beautiful: moreover her husband hard, and very ill, and malicious: and he was of the kindred of Caleb. † When David therefore heard in the desert, that Nabal sheared his flock, † he sent ten young men, and said to them: go up into Carmel, and you shall come to Nabal, and shall salute him in my name peaceably. † And you shall say: Peace be to my brethren, and to thee, and peace to thy house, and to all whatsoever thou hast be peace. † I have heard, that thy shepherds which were with us in the desert did shear we have never molested them, neither hath aught been wanting to them at any time of the flock, all the time that they were with us in Carmel. † ask thy servants, and they will tell thee. Now therefore let thy servants find grace in thine eyes: for we are come in a good day, whatsoever thy hand shall find, give thy servants, and thy son David. † And when David's servants were come, they spoke to Nabal all these words in David's name: and so held their peace. † But Nabal answering the servants of David, said: Who is David? and what is the son of Isai? There are servants multiplied now a days which flee from their masters. † shall I then take my breades, and my waters, and the flesh of my cattle, which I have killed for my shears, and give to men whom I know nnt whence they are? † Therefore the servants of David returned by their way, and returning came and told him all the words that he had said. † Then said David to his servants: every man gird him with his sword. And they were every one girded with their sword. And David also was girded with his sword: and there followed David about four hundred men: moreover two hundred remained at the baggage. † But to Abigail the wife of Nabal one of their servants told, saying: Behold David hath sent messengers from the desert, to bless our master. & he disdained them: † these men were good enough to us, and not troublesome: neither did ever any thing perish all the time, that we have couuerst with them in the desert: † they were in steed of a wall to us both in the day and in the night, all the days that we fed the flocks with them. † Wherefore consider, & think what thou hast to do, for 
:: Not a malicious mind, such as Saul bore unjustly against David; but punishment is decreed against Nabal, for not only denying a reasonable request, but also for so reproachful an answer.  malice is accomplished against thy husband, and against thy house, and he is the son of Belial, so that no man can speak to him. † Abigail therefore made haste, and took two hundred loaves, and two bottles of wine, and five muttons ready dressed, and five measures of polent, and a hundred branches of raises, and two hundred mazes of dry figs, and laid them upon asses: † and said to her servants: go before me: lo, I will follow you at your back: but she told not her husband Nabal. † When she therefore had gotten upon an ass, and came down to the foot of the mountain, David and his men came down meeting her, whom she also met. † And David said: In vain verily have I preserved all things that were this man's in the desert, and there perished nothing of all that pertained to him: and he hath rendered me 
:: evil words for courteous usage heret o sore, and for late gentle entreating by messengers.  evil for good. † These things do God to the enemies of David, and these things add he, if I shall leave of all things that pertain to him until morning, any thing pissing against the wall. † And when Abigail had seen David, she made haste, and light from her ass, and fell down before David upon her face, and adored upon the earth, † and fell at his feet, and said: In me my lord be this iniquity: let thy handmaid speak I beseech thee in thine ears: and hear the words of thy servant. † Let not my lord the king I pray thee, set his hart upon this naughty man Nabal: because according to his name, he is a fool, and folly is with him: but I thy handmaid saw not thy servants my lord, whom thou didst send. † Now therefore my lord, our Lord liveth, and thy soul liveth, who hath stayed thee that thou shouldest not come unto blood, and hath saved thy hand to thee: and now be thine enemies as Nabal, and they that seek evil to my lord. † Wherefore receive this benediction, which thy handmaid hath brought to thee my lord: and give to thy servants that follow thee my lord. † Take away the iniquity of thy handmaid: for our Lord making will make to my lord a faithful house, because thou my lord dost fight the battles of our Lord: let not malice therefore be found in thee all the days of thy life. † For if a man shall rise, persecuting thee, and seeking thy life, the life of my lord shall be kept, as in the 
:: Things tye● in bundles are stronger and more secure, then single and lose.  bundle of the living, with our Lord thy God: moreover the life of thine enemies shall be whurled, and in the violence, and whirl of a sling. † When our Lord therefore shall do to thee, my lord, all good things, which he hath spoken concerning thee, and shall constitute thee prince over Israel, † this shall not be an occasion of sobbing to thee, and a scruple of hart to my lord, that thou hast shed innocent blood, or thyself hast revenged thyself: and when our Lord hath bestowed these benefits upon my lord, thou shalt remember thy handmaid. † And David said to Abigail: Blessed be our Lord the God of Israel, who hath sent thee this day to meet me, and blessed be thy speech, † and blessed be thou, which hast stayed me to day, that I might not go to blood, and revenge me with mine own hand. † Otherwise our Lord liveth the God of Israel, who hath stayed me, that I should not do thee any evil: unless thou hadst quickly come to meet me, there had not remained to Nabal until morning light, any pissing against a wall. † And David took of her hand all things which she had brought him, and said to her: go peaceable into thy house, behold I have heard thy voice, and have honoured thy face. † And Abigail came to Nabal: and behold he had a feast in his house, as it were the feast of a king, and Nabals' hart was pleasant: for he was drunk exceedingly: and she told him not a word little or great until morning. † But early when Nabal had digested his wine, his wife told him these words, and his hart was dead inwardly, and he became as a stone. † And when ten days had passed, our Lord stroke Nabal, and he died. † Which when David had heard that Nabal was dead, he said: Blessed be our Lord, who hath judged the cause of my reproach at the hand of Nabal, and hath kept his servant from evil, and the malice of Nabal hath our Lord rendered upon his head. David therefore sent, and spoke to Abigail, that he might take her to himself to wife. † And David's servants came to Abigail into Carmel, and spoke to her, saying: David hath sent us unto thee, to take thee to his wife. † Who arising adored flat toward the earth, and said: lo let thy servant be as an handmaid, to wash the feet of the servants of my lord. † And Abigail arose, and made haste, and got upon an ass, and five women went with her waiting maids, and followed the messengers of David, and became his wife. † Yea and Achinoam also did David take of Jezrahel: and both were his wives. † But Saul gave Michol his daughter David's wife to Phalti, the son of Lais, who was of Gallim.   

CHAP. XXVI. The Ziphians bewrraying the place, Saul besiegeth David. 5. who by night goeth where Saul and his men are a sleep, 9 hurteth him not: 12. but taketh from him his spear and bottle of water: 14. showeth what he hath done. 21. Saul again confesseth his fault, and promiseth peace.  
AND there came Zepheites unto Saul in Gabaa, saying: Behold David is hid in the hill Hachila, which is over against the wilderness. † And Saul arose, and went down into the desert Ziph, and with him three thousand men of the chosen of Israel, to seek David in the desert Ziph. † And Saul camped in Gabaa Hachila, which was over against the wilderness in the way: and David dwelled in the desert. And seeing that Saul was come after him into the deset, † he sent discoverers, and learned that he was come thither most certainly. † And David arose secretly, and came to the place where Saul was: and when he had seen the place, wherein Saul slept, and Abner the son of ne'er, the prince of his war, and Saul sleeping in the tent, and the rest of the multitude round about him, † David spoke to Achimelech the Hetheit, and Abisai the son of Servia the brother of Joab, saying: Who will go down with me to Saul into the camp? And Abisai said: I will go with thee. † David therefore and Abisai came to the people by night, and found Saul lying and sleeping in the tent, and his spear fixed in the ground at his head: and Abner, and the people sleeping round about him. † And Abisai said to David: God hath shut up thine enemy this day into thy hands: now therefore I will thrust him through with my spear in the earth once, and twice shall not need. † And David said to Abisai: kill him not: for 
:: David is resolute, and often repeateth, that it is not lawful for private subjects to kill their prince, no although himself was anointed to succeed.  who shall extend his hand upon the anointed of our Lord, & shall be innocent? † And David said: Our Lord liveth, unless our Lord shall strike him, or his day come to die, or descendig into battle he perish: † Our Lord be merciful unto me, that I extend not my hand upon the anointed of our Lord. now therefore take the spear, which is at his head, & cup of water, and let us go. † David therefore took the spear, and cup of water, which was at saul's head, and they went away: and there was none that saw, or understood, or awaked, but all slept, because the dead sleep 
:: God's providence sent this extraordinary sleep and inspired David, to do this fact, for more justification of his innocency.  of our Lord, had fallen upon them. † And when David had passed over against, and stood in the top of the mountain far of, and a good space between them, † David cried to the people, and to Abner the son of ne'er, saying: Wilt thou not answer Abner? And Abner answering said: Who art thou, that criest and disquietest the king? † And David said to Abner: Art not thou a man? And who is like thee in Israel? why therefore hast thou not kept thy lord the king? for one of the multitude hath entered in to kill the king thy lord. † This thing is not good, which you have done: Our Lord liveth, you are the children of death, which have not kept your lord, the anointed of our Lord. Now therefore behold where the kings spear is, & where the cup of water is, which was at his head. † And Saul knew David's voice, and said: Is this thy voice, my son David? And David said: My voice, my lord king, † and he said: For what cause doth my lord persecute his servant? What have I done? or what evil is there in my hand? † Now therefore hear, I pray, my lord King, the words of thy servant: If our Lord stir thee up against me, let there be odour of sacrifice: but if the sons of men, they are cursed in the sight of our Lord, which have cast me out this day, that I should not dwell in the inheritance of our Lord, saying: go, serve strange gods. † And now let not my blood be shed upon the earth before our Lord, for the king of Israel, is come forth to seek one flea, as the perdix is pursued in the mountains. † And Saul said: I have sinned, return my son David, for I will no more do thee evil, for that my life hath been precious in thine eyes to day: for it appeareth that I have done foolishly, and have been ignorant of very many things. † And David answering, said: Behold the King's spear, let one of the King's servants pass, and take it. † And our Lord will reward every one according to his justice, and fidelity: for our Lord hath delivered thee this day into my hand, & I would not extend my hand upon the anointed of our Lord. † And as thy life hath been magnified to day in mine eyes, so be my life magnified in the eyes of our Lord, and deliver he me from all distress. † Saul therefore said to David: Blessed art thou my son David: and truly doing thou shalt do, and prevailing thou shalt prevail. And David went into his way, and Saul returned into his place.   

CHAP. XXVII. David for more security goeth again to Achis king of Geth, 5. obtaineth of him the city of Siceleg, (6. by which means it becometh subject to the Kings of Juda) 8. and maketh prays upon the enemies of King Achis.  
AND David said in his hart: at length I shall fall one day into the hands of Saul: is it not better that I flee, and be saved in the Land of the Philistians, that Saul may despair, and cease to seek me in all the coasts of Israel? I will flee therefore his hands. † And David arose, and went himself, and the six hundred men with him, to Achis the son of Maoch, the King of Geth. † And David dwelled with Achis in Geth, he and his men; everieman & his house, and his two wives, Achinoam the Jezrahelite, and Abigail the wife of Nabal of Carmel. † And it was told Saul that David was fled into Geth, and he added no more to seek him. † And David said to Achis: If I have grace in thy sight, let there a place be given me in one of thy cities of this country, that I may dwell there: for why abideth thy servant in the city of the king with thee? † Achis therefore gave him in that day Siceleg: for which cause Siceleg became the Kings of Juda until this day. † And the number of the days, that David dwelled in the country of the Philistians, was four months. † And David went up, and his men, and drove prays out of 
:: These countries were neither subject to the Philistijms not to the Israelites, and were also of those nations whom God had commanded to dest●roy, dwelling within the land of Chanaan. Deut, 25.  Gessuri, and Gerzi, and from the Amalecites: for these villages were inhabited in the land in old time, as men go to Sur, as far as the Land of Egypt. † And David struck all the land, neither left he any man or woman: and taking the sheep & oxen, and asses, & camels, and garments, he returned & came to Achis. † And Achis said to him: Whom hast thou set upon to day? David answered: Against the south of Juda, and against the south of Ier●miel, and against the south of Ceni. † David gave life neither to man nor woman, neither brought them into Geth, saying: Lest perhaps they speak against us. These things did David, and this was decreed of him all the days that he dwelled in the country of the Philistians. † Achis therefore did credit David, saying: many evils hath he wrought against his people Israel: Therefore he shall be my servant for ever.   

CHAP. XXVIII. The Philistians fight against Saul, David promiseth fidelity to Achis. 3. Saul destroyeth magicians, 6. but God not answering him, 7. seeketh a woman that hath a Python spirit, 12. willeth her to raise up Samuel. 
The fourth part. Of the ruin of Saul, and exaltation of David.  15. who appearing fortelleth him, that he, and his sons shall die the next day.  
AND it came to pass that in those days the Philistijms gathered together their companies, that they might be prepared to battle against Israel: and Achis said to David: Knowing know thou now, that thou shalt go forth with me in the camp, thou, and thy men. † And David said to Achis: Now thou shalt know what thy servant will do. And Achis said to David: And I will appoint thee keeper of my head all days. † And Samuel was dead, and all Israel mourned for him, and buried him in Ramatha his city. And Saul took all the magicians and soothsayers out of the land. † And the Philistijms were gathered together, and came and camped in Sunam: and Saul also gathered together all Israel, and came into Gelboe. † And Saul saw the camp of the Philistijms, and feared, and his hart was afraid exceedingly. † And he consulted our Lord, and he answered him not, neither by dreams, nor by priests, nor by prophets. † And Saul said to his servants: seek me a woman that hath a pithonical spirit, and I will go to her, and will ask by her. And his servants said to him: There is a woman that hath a pithonical spirit in Endor. † He therefore changed his habit and was clothed with other garments, and he went himself, and two men with him, and they came to the woman in the night, and said to her: divine unto me in the pythonical spirit, and raise me up whom I shall tell thee. † And the woman said to him: lo, thou knowest what great things Saul hath done, and how he hath raised the magicians and soothsayers out of the land: why therefore dost thou lie in wait for my life, that I may be slain? † And Saul swore unto her in our Lord, saying: Our Lord liveth, there shall no evil happen unto thee for this thing. † And the woman said to him: Whom shall I raise up to thee? Who said: Raise me up Samuel. † And when the woman had seen Samuel, she cried out with a loud voice, and said to Saul: Why hast thou deceived me? for thou art Saul. † And the King said to her: fear not: what sawest thou? And the woman said to Saul: I saw 
:: Not many but one excellent person, an old man come lie in apparel.:: Saul adored not Samuel with divine honour, but with dulias, reverencedue to a blessed soul.  gods coming out of the earth. † And he said to her: What manner of form hath he? who said: An old man is come up, and he is clothed with a mantle. And “ Saul 
* ●iadag● cognovit Luew.  understood that it was Samuel, and he bowed himself upon his face on the earth, and:: adored. † And Samuel said to Saul: why hast thou disquieted me, that I should be raised up? And Saul said, I am in great distress: for the Philistijms fight against me, and God is departed from me, and would not hear me, neither in the hand of prophets, not by dreams: therefore I have called thee, that thou shouldest show me, what I shall do. † And Samuel said: Why askest thou, whereas our Lord is departed from thee, and is passed to thine adversary? † For our Lord will do to thee as he spoke in my hand, and he will cut thy kingdom out of thy hand, & will give it to thy neighbour David: † because thou hast not obeyed the voice of our Lord, neither didst thou the wrath of his fury in Amalec. Therefore that which thou sufferest hath our Lord done to thee this day. † And our Lord will give Israel also with thee into the hands of the Philistijms: and to morrow thou and thy sons shall be 
:: In state of the dead in an other world, not in the same particular state.  with me: yea the camp also of Israel will our Lord deliver into the hands of the Philisthijms. † And forthwith Saul fell stretched forth on the ground, for he feared much the words of Samuel, and there was no strength in him, because he had not eaten bread all that day. † That women therefore went unto Saul (for he was very much troubled) and said to him: Behold thy handmaid hath obeyed thy voice, and I have put my life in my hand: and I heard the words, which thou spakest to me. † Now therefore hear thou also the voice of thy handmaid, and I will set before thee a morsel of bread, that eating thou mayest recover strength, and be able to go on thy journey. † Who refused, and said: I will not eat. But his servants and the woman forced him, and at length hearing their voice, he arose from the ground, and sat upon the bed. † And that woman had a pasture fed calf in the house, and s●e made haste, and killed him: and taking meal kneded it, and baked azimes, † and set before Saul, and before his servants, who when they had eaten rose up, and walked all that night.  

ANNOTATIONS. CHAP. XXVIII.  
14. Saul understood that it was Samuel.] It is not defined nor certain, whetherthe soul of Samuel appeared, or an evil spirit took his shape, and spoke to Saul. S. Augustin (li. 2. q. 3. ad Simplician) proposeth both the opinions as 
S. Augustin: opinion whether Samuele soul appeared, or no.  probable. Where first he showeth, that samuel's soul might appear; either brought thither by the evil spirit, which is not so much to be marveled at, as that our Lord and saviour suffered himself to be set upon the pinnacle of the temple, and to be carried into a high mountain by the devil; yea to be taken prisoner, bound, whipped, and crucified, by the devils ministers: or else that the spirit of the holy prophet, was not raised by force of the enchantment, or any power of the devil, but by God's secret ordinance unknown to the pythonical woman, and to Saul, and so appeared in the King's presence, and struck him with divine sentence again he answereth, that there may be a more easy and ready sense of this place, to wit, that samuel's spirit (or soul) was not in deed raised, but an imaginary illusion made by the devils enchantment, which seemed to be Samuel, and which the Scripture calleth by the name of Samuel, as pictures or images are commonly called those persons or things, 
More probable that his very soul appeared, not compelled by the evil spirit but obeying Gods secret ordinance.  which they represent. So when we behold pictures in a table, or on a wall, we say, this is Cicero, that is Sallust, that Achilles, that is Rome. To this effect S. Augustin discourseth more at large in the place before cited. But in an other work written after (de cura pro mortuis gerenda. c. 15.) teaching that souls of the dead appear sometimes to the living, he saith expressly, Samuel the prophet being dead, foretold future things to King Saul yet living. Though some be of opinion (saith he) that Samuel himself appeared not, but some evil spirit took his similitude.  
And this last judgement of S. Augustin is much confirmed; first by the words of this text, literally and plainly affirming that Samuel appeared, and spoke 
First prose.  to Saul, and Saul to him. and that Saul understood (or●new, not only thought, imagined, or supposed) that it was Samuel. Secondly, this apparition came sooner, preventing the enchantment, and in better order, than the pithonical 
2  woman expected, as appeareth by her answer, saying she saw God (or an excellent person) ascending in comely manner and attire: whereas evil spirits used to appear (as the Rabbins testify) in ugly bodies, with the heels into the air, and head downward. Thirdly, the Author of Ecclestasticus (ch. 46.) amongst the praises of Samuel the prophet, saith, he slept, (or died) and certified 
3  the King, and showed to him, the end of his life. Where it seemeth clear, that the same person that died, denounced God's will and sentence to Saul. Moreover if it had been an illusion of an evil spirit, it would hardly seem any praise at al. Fourthly, the devil could not naturally foretell that Saul and his sons, 
4  with many of the people should be slain the next day, and David reigns after him: neither is it probable, that God revealed such secrets to evil spirits, whereby men might take more occasion to follow necromancy. Fiftly, most Fathers and Doctors are of the same judgement. S. Justinus Martyr. 
●  
to. ●. pag. 210.  Dialogo cum Triphone. S. Basil. Epist. 80. ad Eustathium. S. Ambrose li. 1. in Luc. 1. S. Hierom. in Isaiae. 7. josephus li. 6. c. 15. Antiq. and many other old and late writers. The chiefest argument for the other opinion is the authority of Tertullian. li. de anima. Procopius and Eucherius upon this place. and the uncertain authors, Questionum apud Justinum. q. 52. lib. de mirabil. Sac. Script. and Quest. vet. Testamenti, q. 27. apud Augustinum, tomo. 3. et. 4. As for the Protestants denying, that souls once parted from their bodies, can appear to any alive, S. Augustin confuteth them, both by this example of Samuel, supposing the 
Souls sometimes appear after death.  
loco 〈◊〉 tat●.  book of Ecclesiasticus to be Canonical Scripture, and of Moses' being dead, and Elias yet living (whom they hold also to be dead) both appearing with Christ in his transfiguration. Mat. 17.    

CHAP. XXIX. David going with the Philistijms towards the war, 4. the princes urge and force the king to send him back.  
THEREFORE all the companies of the Philistijms were gathered together into Aphec: and Israel also camped upon the fountain, which was in Jezrahel. † And the princes in deed of the Philistijms marched in hundreds and thousands: but David and his men were in the last company with Achis. † And the princes of the Philistijms said to Achis: What mean these Hebrews? And Achis said to the princes of the Philistijms: do you not know David, which was the servant of Saul the king of Israel, and is with me many days, or 
:: He speaketh by amplification to make his fact seem more reasonable: whereas the time of David's abode with him was but foute months. ch. 27. v. 7.  years, and I have not found any thing in him, since the day that he fled to me, until this day? † But the princes of the Philistijms were angry against him, and said to him: Let this man return, and abide in his place, wherein thou hast appointed him, and let him not go down with us into battle, lest he become an adversary to us, when we shall begin to fight: for how can he otherwise pacify his lord, but in our heads? † Is not this David, to whom they sang in dances, saying: Saul hath struck his thousands, & David his ten thousands? † Achis therefore called David, and said to him: The Lord liveth, thou art just, and good in my sight: and thy going out, & thy coming in is with me in the camp: and I have not found in thee any evil, since the day that thou camest to me until this day: but thou pleasest not the nobles. † return therefore, and go in peace, and offend not the eyes of the princes of the Philistijms. † And David said to Achis: For what have I done, and what hast thou found in me thy servant, since the day that I have been in thy sight, until this day, that I may not come, and fight against the enemies of my lord the King? † And Achis answering spoke to David: I know that thou art good in my sight, as an Angel of God: but the princes of the Philistijms have said: He shall not go up with us into battle. † Therefore arise in the morning, thou, and the servants of thy lord, which came with thee: and when you are risen in the night, and it shall begin to wax light, go forward. † David therefore arose in the night, he and his men, that they might set forward in the morning, and return to the land of the Philistijms: and the Philistijms went up into Jezrahel.   

CHAP. XXX. David returning to Siceleg, findeth it burned and spoiled, and himself in danger of the people: 7. By our Lords warrant be pursueth the enemy, 11. taketh a guide: 17. recovereth all that was taken away: 22. and rewardeth the soldiers, also those that stayed with the baggage; 25. making it a law for the time to come, shalt the keepers of the baggage, shall have like share with those that fight in battle.  
AND when David and his men were come to Siceleg the third day, the Amalecites had made an invasion on the south side into Siceleg, and had strooken Siceleg, and burned it with fire. † And had led away women captive out of it, from the less unto the great: and had not killed any man, but had led them with them, and went on their journey. † When David therefore and his men were come to the city, and had found it burnt with fire, and their wives, and their sons, and their daughters to be led away captive, † David and the people that was with him, lifted up their voices, and mourned till tears failed them. † For the two wives also of David were led away captive, Achinoam the Jezraelite, and Abigail the wife of Nabal of Carmel. † And David was strooken very sad: for the people would have stoned him, because the soul of every man was bitterly affected upon their sons, and daughters: but David was strengthened in our Lord his God. † And he said to Abiathar the priest the son of Achimelech: apply 
:: Consuit out Lord for me: so David by the priest's mediation, was instructed what to do.  unto me the Ephod. And Abiathar applied the Ephod to David, † and David consulted our Lord, saying: shall I pursue these thieves, and shall I take them or no? And our Lord said to him: Pursue them: for thou shalt take them without doubt, & take from them the pray. † David therefore went himself, and the six hundred men that were with him, and they came unto the Torrent Besor: & some being weary stayed. † But David himself, and four hundred men pursued: for two hundred stayed, who being weary could not pass the Torrent Besor. † And they found an Egyptian in the field, and brought him to David: and they gave him bread to eat, and water to drink, † and also a piece of a mass of dry figs, and two bunches of resinnes. Who when he had eaten, his spirit returned, and he was refreshed: for he had not eaten bread, nor drunken water three days, and three nights. † David therefore said to him. Whose art thou? or whence? and whither goest thou? who said: I am a young man of Egypt, the servant of an Amalacite: and my master hath leift me, because I began to be sick three days agone. † For we broke forth at the south side of Cerethi, and against Juda, and at the south of Caleb, and burned Siceleg with fire. † And David said to him: Canst thou bring me to this company? Who said: swear to me by God, that thou wilt not kill me, nor deliver me into the hands of my lord, and I will bring thee to this company. And David swore to him. † Who when he had brought them, behold they sat upon the face of all the earth, eating and drinking, and as it were keeping festival day, for all the pray, and spoils which they had taken out of the Land of the Philistijms, and out of the Land of Juda. † And David struck them from evening until the evening of the next day, and there escaped not any of them, but four hundred young men, which had gotten upon camels, and were fled. † David therefore rescued all things, that the Amalecites had taken, and he rescued his two wives. † Neither was there any wanting from little to great as well of their sons as of their daughters, and of the spoils, and what things soever they had taken, David brought all again. † And he took all the flocks & herds, and drove them before his face: and they said: This is the pray of David. † And David came to the two hundred men, which being weary had stayed, neither were able to follow David, and he had bidden them to rest in the Torrent Besor: who came forth to meet David, and the people that were with him. And David coming to the people, saluted them peaceably. † And every naughty, and wicked fellow of the men, that had gone with David answering, said: Because they came not with us, we will not give them any thing of the pray, which we have recovered: but let their wife and children suffice every man, whom when they have received, let them departed. † But David said: You shall not do so my brethren, of these things, which our Lord hath delivered to us, and hath kept us, and hath given the thieves, that were broken out against us, into our hands: † neither shall anic man hear you upon this talk. For there shall be equal portion of him that went down into battle, and of him that abode at the baggage, & they shall divide alike. † And this hath been down from that day, and ever after 
:: It is not against God's commandment, Deut. 4. &. 12. to make new laws, so they be conformable, & not contrary to God's former laws.  it was decreed, and ordained as a law in Israel. † David therefore came into Siceleg, and sent gifts of the pray to the ancients of Juda his neighbours, saying: Take a benediction of the pray of our Lords enemies. † To them, that were in Bethel, and that were in Ramoth toward the South, and them that were in Gether, † and them in Aroer, and them in Sephamoth, and them in Esthamo, † and them in Rachal, and them in the cities of Jerameel, and them in the cities of Semi, † and them in Harama, and them in the lake of Asan, and them in Athach, † and them in Hebron, and to the rest that were in those places, in the which David had tarried, and his men.   

CHAP. XXXI. Saul with his sons are slain in battle. 7. The Philistijms possess the place, and hang the dead bodies on a wall, 11. but valiant men of jabes Galaad take them away, and burn them, bury their bones, and fast seven days.  
AND the Philistijms fought against Israel, and the men of Israel fled before the face of the Philistijms, and fell being slain in mount Gelboe. † And the Philistijms fell upon Saul, and upon his sons, and they stroke Jonathas, and Abinadab, and Melchisua the sons of Saul, † and the whole weight of the battle was turned upon Saul: and the archers overtook him, and he was sore wounded of the archers. † And Saul said to his esquire: draw out thy sword, and 
:: Saul killing himself after that he was wounded 〈◊〉 his enemies signifieth those that being overcome by temptations desperately persist, & wilfully die in their sin. S. Greg. ●●o 10  strike me: lest perhaps these uncircumcised come, and kill me, mocking me. And his esquire would not: for he was frighted with exceeding fear. Saul therefore caught his sword, and fell upon it. † Which when his esquire had seen, to wit that Saul was dead, himself also fell upon his sword and died with him. † Saul therefore died, and his three sons, & his esquire, and all his men in that day together. † And the children of Israel, that were beyond the valley, and beyond Jordan, seeing that the men of Israel were fled, and that Saul was dead, and his sons, they left their cities, and fled: and the Philistijms came, and dwelled there. † And when the next day was come, the Philistijms came to spoil them that were slain, and they found Saul and his three sons, lying in mount Gelboe. † And they did cut of saul's head, and spoiled him of his armour, and sent into the land of the Philistians round about, that it should be declared in the temple of their Idols, and among their people. † And they did put his armour in the temple of Astaroth, but his body they hung on the wall of Bethsam. † Which when 
:: These men are commendable for gratitude towards Saul, who had delivered them. ch. 11. for a work of mercy in burying the dead: for piety towards their king and princes, and for fortitude in atchiving so heroical an act.  the inhabiters of jabes Galaad had heard whatsoever the Philistijms had done to Saul, † all the most valiant men arose, & walked all the night, and took the body of Saul, and the bodies of his sons, from the wall of Bethsam: and they came to jabes Galaad, and burned them there: † and they took their bones, and buried them in the wood of jabes, and fasted seven days.     


THE argument OF THE SECOND book OF Kings.  
BESIDES a great part of the first book, and beginning of the third, 
This book is wholly of David.  this second book is wholly of King David. Whose many laudable acts, as also his faults (which were fewer) with his true repentance, and punishment are related, not in such method, as may easily be divided into distinct parts, in order of the chapters; but according to the distinction of things 
His succession to the kingdom.  contained, his succession to the royal crown, first in Juda, and after in all Israel, with the declination and death of his competitor Isboseth, are recorded in the 2. 3. 4. and 5. chapters. His virtues, and praises, to wit, his solemn 
His virtues.  mourning for Saul and that family, his devotion, fortitude, piety, and gratitude 
Faults.  are specially touched in the 1. 6▪ 7. 8. 9 and 10. chapters. His sins of adultery with Bethsabee, of killing her husband Urias, of pride in numbering his people, with his hearty repentance, and temporal punishment for the same, are written from the 11. chapter to the 21, together with the 24. The 
Thanks, and prophecy.  22. and 23. chapters contain his thanksgiving to God for benefits received, and prophecy of things to come, with a catalogue of valiant men.   

THE SECOND book OF SAMVEL, WHICH WE call THE SECOND OF Kings.  

CHAP. 1. David hearing that Saul and Jonathas are slain, 11. mourneth with all his family, weeping and fasting. 13. causeth him to be slain who affirmed that he had killed king Saul. 18. He traineth up archers. 19 and inviteth also all Israel to mourn.  
AND it came to pass, after that Saul was dead, that David returned from the slaughter of Amalec, and tarried in Siceleg two days. † And in the third day there appeared a man coming out of saul's camp, his garments torn, and sprinkled on the head with dust, and as he came to David, he fell upon his face, and adored. † And David said unto him: Whence comest thou? Who said to him: I fled out of the camp of Israel. † And David said unto him: What is the matter that is done? tel me. Who said: The people is fled out of the battle, and many of the people are overthrown and dead: yca Saul also and Jonathas his son are dead. † And David said to the young man that told him: How knowest thou that Saul is dead, and Jonathas his son? † And the young man that told him, said: 
:: He feigned all this, thinking to get favour (for Saul killed himself, li. 1. ch. 31.) but David punished him, as such a crime desetued. v. 15.  By chance I came into mount Gelboe, and Saulleaned upon his spear: moreover the chariots and horsemen approached unto him, † and turning backward, and seeing me he called. To whom when I had answered, here I am: † he said to me: Who art thou? And I said to him: I am an Amalecite, † And he said to me: Stand upon me, and kill me: because anguishes hold me, and as yet all my life is in me. † And standing upon him, I killed him▪ for I knew that he could not live after the fall: and I took the diadem that was on his head, & the bracelette from his arm, and have brought to thee my lord hither. † And David taking his garments rend them, and all the men that were with him, † and they 
:: exequys of Saul observed with mourning weeping and fasting.  mourned, and wept, and fasted until evening upon Saul and upon Jonathas his son, and upon the people of our Lord, and upon the house of Israel, because they were fallen by the sword. † And David said to the young man that had told him: Whence art whou? Who answered: I am the son of a man a stranger of Amalec. † David said to him: Why didst thou not fear to put to thy hand, to kill the anointed of our Lord? † And David calling one of his servants said: go run upon him. Who struck him, and he died. † And David said to him: Thy blood be upon thine own head: for thine own mouth hath spoken against thee, saying: I have slain the anointed of our Lord. † And David mourned this kind of mourning upon Saul, and upon Jonathas his son, († and he commanded that they should 
:: The Philisthijms were strong & cunning archers therefore David commanded that his subjects should learn and exercise the same manner of fight.  teach the children of Juda the bow, as it is written in the book of the just.) And he said: Consider, o Israel for them that be dead wounded upon thy high places. † The Nobles, o Israel, are slain upon thy mountains: how are the valiants fallen? † tell it not in Geth, neither tell ye it in the high ways of Ascalon: lest perhaps the daughters of the Philisthijms be glad, lest the daughters of the uncircumcised rejoice. † mountains of Gelboe, let neither dew, nor rain come upon you, neither be they fields of the first fruits: because there was the shield of the valiantes cast away, the shield of Saul, as though he were not anointed with oil. † From the blood of the slain, from the fat of the valiants, the arrow of Jonathas never returned backward, and the sword of Saul did not return empty. † Saul and Jonathas amiable, and comely in their life, in death also were not divided: swifter than eagles, stronger than lions. † ye daughters of Israel weep upon Saul, who clothed you with scarlet in delicaces, who gave golden ornaments to your attire. † How have the valiantes fallen in battle? Jonathas been slain in thy high places? † I am sorry for thee my brother Jonathas exceeding beautiful, and amiable above the love of women. As the mother loveth her only son, so did I love thee. † How have the strong fallen, and the weapons of war perished?   

CHAP. II. David is received and anointed King of Juda. 5. He commendeth those of Jabes Galaad, which buried Saul. 8. Isboseth the son of Saul reigneth over the rest of Israel. 12. whereby riseth sharp war between Abner and Joab, chief captains of the two Kings. 30. Many more are slain of Abners' party then of joabs.  
THEREFORE after these things David consulted our Lord, saying: shall I go up into one of the cities of Juda? And our Lord said to him: go up. And David said: Whit her shall I go up. And he answered him: Into Hebron. † David therefore went up, and his two wives, Achinoam the Jezrahelite, and Abigail the wife of Nabal of Carmel: † yea and the men also that were with him, David brought every one with his household: and they abode in the towns of Hebron. † And the men of Juda came, and 
:: This second anointing, as also the third, (ch. ●.) was in confirmation and to put him in possession of the first m●●● long before. 1. Reg. 16.  anointed David there, to reign over the house of Juda. And it was told David, that the men of jabes Galaad had buried Saul. † David therefore sent messengers unto the men of jabes Galaad, and said unto them: Blessed be you to our Lord, which have done this mercy with your lord Saul, and have buried him. † And now our Lord certes will render you mercy and truth: but I also will requite you the good turn, for that you have done this thing. † Let your hands be strengthened, and be ye stout men: for although your lord Saul be dead, yet the house of Juda hath anointed me to be their king. † But Abner the son of ne'er prince of saul's army, took Isboseth the son of Saul, & led him about through the camp, † and ordained him king over Galaad, and over Gessuri, and over Jezrahel, & over Ephraim, and over Benjamin, and over all Israel. † forty years old was Isboseth the son of Saul when he began to reign over Israel, and he reigned 
:: He reigned two years before he began much to decline, but in all seven years and a half, for so long David reigned only in Juda. v. 11.  two years: and only the house of Juda followed David. † And the number of the days, that David abode, reigning in Hebron over the house of Juda, was seven years and six months. † And Abner the son of ne'er went forth, and the servants of Isboseth the son of Saul, out of the camp into Gabaon. † moreover Joab the son of Saruia, and the servants of David went forth, and met them beside the pool of Gabaon, and when they were come together into one place, they sat one over against an other: these on the one side of the pool, and they on the other. † And Abner said to Joab: Let the young men rise, and 
:: Hence perhaps cometh the phrase, that one army playeth upon an other with small and great ar●●lane, that is, strike and kill their enemies with all sorts of guns. josephus li. 7. c. 1. Antiq.  play before us. And Joab answered: Let them rise. † There rose therefore and passed twelve in number, of Benjamin, of Isboseths' part the son of Saul, and twelve of the servants of David. † And every one taking the head of his mate, sticked his sword into the side of his adversary, and they fell together: & the name of the place was called: The field of the valiantes, in Gabaon. † And there rose a very sore battle in that day: and Abner was put to flight, & the men of Israel, by the servants of David. † And there were there the three sons of Saruia, Joab, and Abisai, and Asael: moreover Asael was a most swift runner, as it were one of the roes, that abide in the woods. † And Asael pursued Abner, and declined not to the right hand nor to the left omitting to pursue Abner. † Abner therefore looked back behind him, and said: Art thou Asael? Who answered: I am. † And Abner said to him: go to the right hand, or to the left, and apprehend one of the young men, and take to thee his spoils. But Asael would not leave but urged him. † And again Abner said to Asael: retire, and do not follow me▪ left I be compelled to stick thee to the ground, and I shall not be able to lift up my face to Joab thy brother. † Who contemned to hear, and would not go aside: Abner therefore struck him, with his spear turned back in the privy parts, and thrust him through, and he died in the same place: and all that passed by that place, wherein Asael fell and died, did stay. † But whiles Joab and Abisai pursued Abner fleeing, the sun went down: and they came as far as the hill of the water conduit, that is over against the valley the way of the desert in Gabaon. † And the children of Benjamin were assembled together to Abner: and being gathered in a plump into one troop, they stood in the top of one hill. † And Abner cried out to Joab, and said: shall thy sword rage unto utter destructrion? knowest thou not that desperation is dangerous? how long differrest thou to say to the people, that they leave to pursue their brethren? † And Joab said: Our Lord liveth, if thou haddest spoken, in the morning had the people retired, from pursuing their brethren. † Joab therefore sounded the trumpette, and all the army stood, neither did they pursue Israel any further, nor enter into fight. † And Abner and his men went through the champain country, all that night: and they passed Jordan, and having viewed all Beth horon, came to the camp † moreover Joab returning, after he had leift Abner, assembled all the people: and there wanted of David's servants nintene men, beside Asael † But the servants of David stroke of Benjamin, and of the men, that were with Abner three hundred three score, who also died. † And they took Asael, & buried him in the sepulchre of his father in Bethlehem: and Joab, and the men that were with him, walked all the night, and in the very twilight they came into Hebron.   

CHAP. III. ●●boseths forces daily decay, David increaseth in power, and hath many sons. 7. Abner upon occasion of a slander breaketh from Isboseth, and serveth David, bringing Michol to him, and much people of Israel. 23. Joab of emulation and revenge killeth Abner. 28. for which David is offended with Joab, 31. and mourneth for Abner.  
THERE was made therefore long strife between the house of Saul, and between the hour of David: David prospering and always stronger than himself, but the house of Saul decreasing daily. † And there were sons borne to David in Hebron: and his first begotten was Amnon of Achinoam the Jezrahelite. † And after him Cheleab of Abigail the wife of Nabal of Carmel: moreover the third Absalon the son of Maacha the daughter of Tolmai king of Gessur. † And the fourth Adonias, the son of Haggith: and the fifth Saphathia, the son of Abital. † The sixth also Jethraam of Egla the wife of David. these were borne to David in Hebron. † Therefore when there was battle between the house of Saul and house of David, Abner the son of ne'er ruled the house of Saul. † And Saul had a concubine named Respha, the daughter of Aia. And Isboseth said to Abner: † Why didst thou go in to my father's concubine? Who being wrath exceedingly for the words of Isboseth, said: What 
:: Am I contemptible in thy sight, and yet head of them that oppose against David, I that have done so much for thee, will not endure to be reprehended, for a small fault. So God suffereth the maintainers of an eui● quarrel to fall out among themselves, whereby the right cause is advanced.  am I a dogs head against Juda this day, which have done mercy upon the house of Saul thy father, and upon his brethren and nearest friends, & have not delivered thee into the hands of David, & hast thou sought against me that thou mightest charge me for a woman to day? † These things do God to Abner, and these things add he to him, unless as our Lord hath sworn to David, so I do truth to him. † That the kingdom be transferred from the house of Saul, and the throne of David be exalted over Israel, and over Juda, from Dan to Bersabee. † And he could not answer him any thing, because he feared him. † Abner therefore sent messengers to David for himself saying: Whose is the land? And that they should say: Make amity with me, & my hand shall be with thee: and I will reduce unto thee all Israel. † Who said: Very well: I will make amity with thee: but one thing I desire of thee, saying: Thou shalt not see my face before thou bring Michol the daughter of Saul: and so thou shalt come, and see me. † And David sent messengers to Isboseth the son of Saul saying: Restore my wife Michol, which I berrothed to me for an hundred prepuces of the Philisthijms. † Isboseth therefore sent, and took her from her husband Phaltiel, the son of Lais. † And her husband followed her, weeping as far as Bahurim: and Abner said to him: go, and return. Who returned. † Abner also spoke to the ancients of Israel, saying: Both yesterday and the day before you sought David that he might reign over you. † Now therefore do so: because our Lord hath spoken to David, saying: In the hand of my servant David I will save my people Israel from the hands of the Philistijms, and of all their enemies. † And Abner spoke also to Benjamin. And he went to speak unto David in Hebron all things which pleased Israel, and all Benjamin. † And he came to David into Hebron with twenty men: and David made a feast to Abner, and to his men that came with him. † And Abner said to David: I will rise, that I may gather unto thee my lord king all Israel, and may enter a league with thee, and thou mayst reign over all, as thy soul desireth. When David therefore had brought Abner on the way, and he was gone in peace, † forthwith David's seruantsses and Joab came, having slain the robbers, with a pray exceeding great: and Abner was not with David in Hebron, Because he had now dismissed him, and he was departed in peace. † And Joab, and all the army which were with him, came afterward: it was therefore told Joab, that Abner the son of ne'er came to the king, and he dismissed him, and he departed in peace. † And Joab went in to the king, and said: What hast thou done? Behold Abner came to thee: why didst thou dismiss him and he is gone and departed? † knowest thou not Abner the son of ne'er, that to this end he came to thee, that he might deceive thee, and might know thy going out, and thy coming in, and understand all things that thou dost? † Joab therefore being gone from David, sent messengers after Abner, and brought him back from the cistern sirrah, David being ignorant thereof. † And when Abner was returned into Heborn, Joab brought him aside to the mids of the gate, to spoke unto him in guile: and struck him there in the privy parts, and he died, in revenge of the blood of Asael his brother. † Which when David had heard, that the thing was now done, he said: I am innocent, and my kingdom before God for ever from the blood of Abner the son of ne'er, † and come it upon the head of Joab, and upon all his father's house: neither let there fail of the house of Joab one having a flux of seed, and a leper, and holding the distaff, and falling by the sword, lacking bread. † Joab therefore and Abisai his brother slew Abner, because he had killed Asael their brother in Gabaon in the battle. † And David said to Joab, and to all the people, that were with him: rend your garments, and be girded with sack clothes, and mourn before the funeral of Abner. Moreover king David followed the beer. † And when they had buried Abner in Hebron, king David lifted up his voice, and wept upon the grave of Abner: and all the people also wept. † And the king mourning and lamenting Abner, said: Not as cowards are wont to die, hath Abner died. † Thy hands were not bound, and thy feet were not laden with fetters: but as men are wont to fall before the children of iniquity, so art thou fallen. And all the people doubling it wept upon him. † And when all the multitude was come to take meat with David, when it was yet clear day David swore, saying: These things do God to me, and these add he, if before sun set I shall taste bread or any thing else. † And all the people heard, and all things pleased them which the king did in the sight of all the people. † And all the people knew, and all Israel in that day that it was not the Kings doing, that Abner the son of ne'er was slain. † The king also said to his servants: Are you ignorant that a prince and the greatest is slain this day in Israel? † But I as yet 
:: weak, being newly received king, and not able to punish strong offenders. But Joab & others were afterwards punished, 3. Reg. 2.  delicate, and anointed king: moreover the the sons of Saruia are hard to me: our Lord reward him that doth evil according to his malice.   

CHAP. four Baana and Rechab secretly kill Joboseth: 8. bring his head to David. 9 who condemning their fact, putteth them to death.  
AND Isboseth the son of Saul heard that Abner was slain in Hebron: and his hands were weakened, and all Israel was troubled † And the son of Saul had two men captains of robbers, the name of one Baana, and the name of the other Rechab, the sons of Rhemmon the Berothite of the sons of Benjamin: for Beroth also was accounted in Benjamin. † And the Berothites fled into Gethaim, and were there strangers until that time. † And Jonathas the son of Saul had a son lame in his feet: for he was five years old, when the tidings came of Saul and Jonathas from Jezrahel. his nurse therefore taking him, fled: and when she made haste to flee, he fell, and was made lame: and he was called Miphiboseth. † Therefore the sons of Rhemmon the Berothite, Rachab and Baana coming, entered into the house of Isboseth in the heat of the day: who slept upon his bed at noon. † And they entered into the house secretly taking ears of corn, and Rechab and Baana his brother, struck him in privy parts and fled. † And when they were entered into the house, he slept upon his bed in a parlour, and striking they killed him: and taking away his head they went by the way of the desert all night. † And brought the head of Isboseth to David into Hebron: and they said to the king: Behold the head of Isboseth the son of Saul thine enemy who sought thy life: and our Lord hath given my lord the king this day revenge of Saul, and of his seed. † But David answering Rechab, and Baana his brother, the sons of Rhemmon the Berothite, and said to them: our Lord liveth, which hath delivered my soul out of all distress, † for so much as him that told me, and said: Saul is dead, who thought that he told prosperous things, I apprehended, and slew him in Siceleg, to whom I should have given a reward for his tidings. † How much more now when wicked men have slain an innocent man in his own house, upon his bed, shall I not require his blood of your hand, and take you away from the earth? † David therefore commanded his servants, and they slew them, and cutting of their hands and feet, hanged them over the pool in Hebron: but the head of Isboseth they took, and buried in the sepulchre of Abner in Hebron.   

CHAP. v With general consent David is anointed king of all Israel. 7. He taketh the tower of Zion in Jerusalem, destroying the jebuseites. 9 buildeth there a new house: 13 marrieth more wives, and hath more children. 17. The Philiflym: rising against him are overthrown: 22. also the second time.  
AND all the tribes of Israel came to David in Hebron, saying: Behold we are thy bone and thy flesh. † Yea and yesterday also and the day before when Saul was king over us, thou wast he that didst lead us forth and bring back Israel: and our Lord said to thee: Thou shalt feed my people Israel, and thou shalt be prince over Israel. † The ancients also of Israel came to the king into Hebron, and king David made a league with them in Hebron before our Lord: and they 
:: They anoint him again in confirmation of their consent (as Juda had done chap. 2) acknowledging Gods ordinance. 1. Reg. 16.  anointed David to be king over Israel. † thirty years old was David when he began to reign, and he reigned forty years. † In Hebron he reigned over Juda seven years and six months: and in Jerusalem he reigned three and thirty years over all Israel & Juda. † And the king went, & all the men that were with him, into Jerusalem to the jebuseite the inhabiter of the land: & they said to David: Thou shalt not come in hither, unless thou take away the blind and the lame, saying: David shall not come in hither. † But 
:: King David now achieved that the tribe of Juda could not in the time of joshua. joshua▪ 15.  David took the tower of Zion, this is the city of David. † For David had proposed in that day a reward to whosoever should strike the jebuseite, and touch the gutters of the house tops, and take away the blind and the lame that hated the soul of David: therefore it is said in the proverb: 
:: idols that have eyes and can not see, feet and can not go, shall not enter into the Church of Christ.  The blind and the lame shall not enter into the temple. † And David dwelled in the tower, and called it, The city of David: & built round about from melo and innards. † And he went prospering and growing up, and our Lord the God of hosts was with him. † Hiram also the king of tire sent messengers to David, and cedar trees, and carpenters, and masons for walls: and they built a house for David. † And David knew that our Lord had confirmed him king over Israel, and that he had exalted his kingdom over his people Israel. † David therefore took yet concubines and wives of Jerusalem, after he was come from Hebron: and there were borne to David other sons also and daughters: † And these be the names of them, that were borne to him in Jerusalem, Samua, and Sobab, and Nathan, and Solomon, † and Jebahar, and Elisua, and Nepheg, † and Japhia, and Elisama, and Elioda, and Eliphaleth. † The Philistijms therefore heard that they had anointed David to be king over Israel: and they went up all to seek David: which when David had heard, he went down into a hold. † And the Philistijms coming were spread in the Vale Raphaim. † And David consulted our Lord, saying: shall I go up to the Philistijms? and wilt thou give them into my hand? And our Lord said to David: go up, because delivering I will give the Philistijims in thy hand. † David therefore came into Baal Pharasim: and struck them there, and said: Our Lord hath divided mine enemies before me, as waters are divided, therefore the name of the place was called Baal Pharasim. † And they leift there their 
* ●c●lp▪ ●●lia,  graven gods: which David, and his men took. † And the Philistians added yet to go up, and spread themselves in the Vale Raphaim † And David consulted our Lord: shall I go up against the Philistijms, and wilt thou deliver them into my hands? Who answered: go not up against them, but fetch a compass behind their back, and thou shalt come to them over against the pear trees. † And when thou shal● hear the sound of one going in the top of the peartrees, then shalt thou enter battle: because then will our Lord go forth before thy face, to strike the camp of the Philistijms. † David therefore did as our Lord had commanded him, and he struck the Philistijms from Gabaa, until thou come to Gezer.   

CHAP. vi With great solemnity David bringeth the A●ke of God from Abinadabs' h●u●●. 6. Oz● for touching it is suddenly slain. 9 whereupon David fearing to bring it to his ow●● house, leaveth it in the house of Obededom three months, 12. then fetcheth it, dancing before it, though Michol scorn his devotion. 17. He offereth sacrifices, distributeth gifts, blesseth the people. 23. And Michol is barren.  
AND David again gathered together all the chosen of Israel, thirty thousand. † And David arose, and went, and all the people that was with him of the men of Juda, to bring the ark of God, upon which was invocated the name of the Lord of hosts, which sitteth in the Cherubins upon it. † And they la●d the ark of God upon a new wain: and ●ook● it out of the house of Abinadab, who was in Gabaa: and Oz●, and Ahio the sons of Abinadab, did drive the new wa●ne. † And when they had taken it out of the house of Abinadab, who was in Gabaa, Ahio keeping the ark of God went before the ark. † But David▪ and all Israel played before our Lord in all wrought wood, both on haps, and lates and 〈…〉 ls and bitterns and cymbals. † And after they came to the floor of Nichon, Oza put forth his hand to the ark of God, and h●ld it: because the oxen spurned, and made it lean aside. † And our Lord was wrath with indignation against Oza, and struck him for the 〈…〉 
:: there 〈…〉 & 〈…〉 that 〈…〉, as he 〈…〉 to 〈…〉. S. 〈…〉 S. 〈…〉.  rash●nes: who died there before the ark of God. † And David was s●ook●n sad▪ for that our Lord had strooken Oza, and the name of that place was called: The striking of Oza vn●il this day. † And David feared our Lord in that day, saying: How shall the ark of our Lord come unto me? † And he would not have the ark of our Lord turn in to himself into the city of David: but he caused it to turn in unto the house of Obededom the Getheite. † And the ark of our Lord dwelled in the house of Obededom the Getheite three months: and our Lord blessed Obededom, and all his house. † And it was told king David, that our Lord had blessed Obededom, and all that he had for the ark of God. David therefore went, and brought away the ark of God out of the house of Obededom, into the city of David with joy. † And when they had passed, that carried the ark of our Lord, six passes, he immolated an ox and a ram. † And David danced with all his might before our Lord. moreover David was girded with a linen ephod. † And David, and all the house of Israel brought the ark of testament of our Lord in jubilation, and in sound of trumpet. † And when the ark of our Lord was entered into the city of David, Michol the daughter of Saul looking forth through a window, saw king David leaping, and dancing 
:: To dance before the ark is to dance before our Lord.  before our Lord: and she despised him in her hart. † And they brought in the ark of our Lord, and set it in his place in the mids of the tabernacle, which David had pitched for it: and David offered holocaustes, and pacifiques before our Lord. † And when he had accomplished offering holecaustes and pacifiques, he blessed the people in the name of the Lord of hosts. † And he distributed to all the multitude of Israel as well man as woman, to every one, one cake of bread, and one roasted piece of beef, and flower fried with oil: and all the people went, every man into his house. † And David returned to bless his own house: and Michol the daughter of Saul coming forth to meet David, said: How glorious was the king of Israel to day uncovering himself before the handmaids of his servants, and was naked, as if one of the ribbaldes should be naked. † And David said unto Michol: Before our Lord, which hath chosen me rather than thy father, and then all his house, and commanded me that I should be duke over the people of our Lord in Israel, † both will I play, & will become more vile than I have been: and I will be humble in mine eyes, and with the handmaids, of whom thou speakest, I will appear more glorious. † Therefore unto Michol the daughter of Saul was there no child borne unto the day of her death.   

CHAP. VII. David's good purpose to build a Temple is differred by God's appointment. 12. with promise that his son shall perform it, and be established in the kingdom. 18. For all which he rendereth thanks to God.  
AND it came to pass when the king sat in his house, and our Lord had given him rest on every side from all his enemies, † he said to Nathan the prophet: dost thou see that I dwell in a house of cedar, and the ark of God is set 
:: The tabernacle made by Moses was a goodly thing, but being covered with skins and in many respects insufficient for God's service, David desired to build a glorious Temple. But was not permitted to do it, for mystery sake to signify that Christ the true Solomon should build his Church, that far excelleth the Synagogue of the Jews, and old Testament S. Augustin. li. 17. c. 8. decivit.  in the mids skins? † And Nathan said to the king: all that is in thy hart, go do, because our Lord is with thee. † And it came to pass in that night: and behold the word of our Lord to Nathan, saying: † go, and speak to my servant David: Thus saith our Lord: Shalt thou build me a house to dwell in? † For neither have I dwelled in house from the day that I brought the children of Israel out of the Land of Egypt, until this day: but I walked in tabernacle, and in tent. † Through out all the places, that I have passed with all the children of Israel, speaking did I speak to one of the tribes of Israel, which I commanded to feed my people Israel, saying: Why did you not build me a house of cedar? † And now these things shalt thou say to my servant David: Thus saith the Lord of hosts: I took thee out of the pastures following the flocks, that thou shouldest be prince over my people Israel: † and I have been with thee wheresoever thou hast walked, and have slain all thine enemies from thy face: and have made thee a great name, according to the name of the great ones, that are in the earth. † And I will appoint a place for my people Israel, and will plant it, and they shall dwell under it, and shall be troubled no more: neither shall the children of iniquity add to afflict them as before. † From the day that I appointed judges over my people Israel: and I will give thee rest from all thine enemies. and our Lord foretelleth thee, that our Lord will make thee a house. † And when thy days shall be accomplished, and thou shalt sleep with thy fathers, I will raise up thy seed after thee, which shall come forth of thy womb, and He 
a that supposeth this great promise to be fulfilled in Solomon, erreth much sayeth S. Augustin. ibidem▪  I will establish his kingdom. † He shall build a house to my name, and I will establish the throne of his kingdom for ever. † 
b S. Paul expoundeth this of Christ. Heb. 1. v 5.  I will be to him for a father, and he shall be to me for a son: who if 
c This can not be said of Christ, but of Solomon, and of any christian. so this place hath many literal senses.  he shall do any thing unjustly, I will rebuke him in the rod of men, and in the plagues of the sons of men. † But my mercy I will not take away from him, as I took from Saul, whom I removed from thy face. † And thy house shall be faithful, and 
d The Sea apostolic, & priestly power in the church of christ, is this perpetual kingdom. S. Epiphanius. Heresi. 29.  thy kingdom for ever before thy face, and thy throne shall be firm continually. † According to all these words, and according to all this vision, so did Nathan speak to David. † And David went in, and sat before our Lord, and said: Who am I o Lord God, and what is my house, that thou hast brought me thus far? † But this also hath seemed little in thy sight o Lord God, unless thou didst speak also of the house of thy servant for a long time: for this is the law of Adam, Lord God. † What can David therefore add yet, to speak unto thee? for thou knowest thy servant o Lord God. † For thy word, and according to thy hart thou hast done all these great things, so that thou wouldst notify it to thy servant. † Therefore art thou magnified o lord God, because there is none like to thee, neither is there a God besides thee, in all things that we have heard with out ears. † And what nation is there in the earth, as thy people Israel, for the which 
e Here and in many other places the Hebrew word is of the plural number, Elohim, gods, signifying more divine Persons.  God hath gone, that he might 
f The work of man's Redemption is appropriated to God the son.  redeem it to be his people, and might make himself a name, & do for them great wonders, and horrible things upon the earth, before the face of thy people, whom thou redemedst to thyself out of Egypt, from the nations and from their gods. † For thou hast confirmed thy people Israel to be an everlasting people: and thou Lord God art become their God. † Now therefore o Lord God, raise up for ever the word, that thou hast spoken upon thy servant, and upon his house: and do as thou hast spoken, † that thy name may be magnified for ever, and it may be said: The Lord of hosts is God over Israel. And the house of thy servant David shall be established before our Lord, † because thou o Lord of hosts God of Israel hast revealed the ear of thy servant, saying: A house I build thee: therefore hath thy servant found his hart to pray thee with this prayer. † Now therefore o Lord God, thou art God, and thy words shall be true: for thou hast spoken to thy servant these good things. † begin therefore, and bless the house of thy servant, that it may be for ever before thee: because thou Lord God hast spoken, by thy blessing shall the house of thy servant be blessed for ever.   

CHAP. VIII. divers nations and countries to which Israel paid tribute, are subdued by David, and pay tribute to Israel 16. Chief officers are mentioned.  
AND it came to pass after these things David struck the Philistijms, and humbled them, and David took the Bridle of tribute out of the hand of the Philistijms † And he struck Moab, and measured them with 
:: For 〈◊〉 ●●p●●●● David compassing then with cords, as 〈…〉 are e●●i●●●●d, cast them on the around, and by lot killed some, and spared some alive.  a cord, making them even with the earth and he measured two cords, one to kill, and one to save alive: and Moab became serving David under tribute. † And David stroke Adarezer the son of Rohob king of Soba, when he went forth to have dominion over the river Euphrates. † And David having taken of his part a thousand seven hundred horsemen, and twenty thousand footmen, hogh sinewed all the chariot horses: and he leift of them a hundred chariotes. † There came also Syria of Doma●cus, to bring aid unto Adar ezer the king of Soba: and David stroke of Syria two and twenty thousand men. † And David put a garrison in Syria of Damascus: and Syria became serving David under tribute: and our Lord preserved David in all things to whatsoever he went forth. † And David took the golden armour, which the servants of Adarezer had, and brought them into Jerusalem. † And out of beat, and out of Beroth the cities of adarezer king David took brass exceeding much. † And Tou the king of Emath heard, that David had stricken all the force of adarezer, † And Tou sent Joram his son to king David, to salute him congratulating, and to give thanks: for that he had overthrown Adarezer, and stricken him. For Tou was enemy to Adarezer, and in his hand were vessels of gold, and vessels of silver, and vessels of brass: † which also king David sanctified to our Lord with the silver and gold, that he had sanctified of all the nations, which he had subdued † of Syria, and Moab, and the children of Ammon, and the Philistijms, and Amalec, and of the spoils of Adarezer the son of Rohob king of Soba. † David also 
:: set 〈◊〉 an Arch in memory of triumph.  made himself a name, when he returned having taken Syria in the Valle of saltpittes, eighteen thousand being slain: † and he put soldiers in Idumea, and placed a garrison: and all Idumea was made to serve David: and our Lord preserved David in all things to whatsoever he proceeded. † And David reigned over all Israel: David also did judgement and justice to all his people. † And Joab the son of Servia was over the army: moreover losaphat the son of Ahilud was 
* ●rcha●●●l●r.  recorder: † and Sadoc the son of Achitob, and Achimelech the son of Abiathar, were priests: and Saraias, scribe: † And Banaias the son of Joiada was over 
:: These were archers and sling throwers of the guard. Phara●●rasis ●h●ll.  the Cerethi and Phelethi: and the sons of David 
:: Or priests, o● chief rulers. See the annotation. Gen 47. v. 22. 1. Pa●●l, 18. v. 17.  princes.   

CHAP. IX. Miphiboseth a lame son of Jonathas is piously relieved by David: 9 giving to his use the particuar inheritance of Saul.  
AND David said: Is there any think you that is remaining of the house of Saul, that I may do mercy with him for Jonathas sake? † And there was of the house of Saul, a servant named Siba: whom when the king had called unto him, he said to him: art thou Siba? And he answered: I am so thy servant. † And the king said: Is there any remaining of the house of Saul, that I may do with him the mercy of God? And Siba said to the king: There is yet living a son of Jonathas, lame of his feet. † Where is he? quoth he. And Siba said to the king: Behold he is in the house of Machir the son of Ammiel in Lodabar. † King David therefore sent, and took him out of the house of Machir the son of Ammiel of Lodabar. † And when Miphiboseth the son of Jonathas the son of Saul was come to David, he fell on his face, and adored. And David said: Miphiboseth? Who answered: Here I am thy servant. † And David said to him: fear not, because doing I will do mercy on thee for Jonathas thy father, & I will restore 
:: The particular inherently that pertained to saul's family.  the lands of Saul thy father, and thou shalt eat bread upon my table always. † Who adoring him, said: Who am I thy servant, that thou hast respect upon a dead dog like unto me? † The king therefore called Siba the servant of Saul, and said to him: all things whatsoever were saul's, and all his house, I have given to thy master's son. † till for him therefore the land, thou and thy sons, and thy servants: and thou shalt bring in meats for thy master's son, that he may be maintained: and Miphiboseth the son of thy lord shall eat always bread 
:: Not si●●e 〈◊〉 table with the king but have his diet of the kings provision, besides the foresaid inheritance.  upon my table. And Siba had fifteen sons, and twenty servants. † and Siba said to the king: As thou my lord king hast commanded thy servant, so will thy servant do: and Miphiboseth shall eat upon my table, as one of the sons of the king. † And Miphiboseth had a little son called Micha: and all the kindred of the house of Siba served Miphiboseth. † moreover Miphiboseth dwelled in Jerusalem: because he did eat always of the King's table: and he was lame on both feet.   

CHAP. X. Hannon king of Ammon for evil entreating David's men, sent unto him of courtesy, 7. is justly plagued, with his confederates. 15. Also the second time they are overthrown by David.  
AND it came to pass after these things, that the king of the children of Ammon died, and Hannon his son reigned for him. † And David said: I will do mercy with Hannon the son of Naas, as 
:: This Naas king of Ammon courteously entertained David's friends which escaped from the king of Moab, killing most of them that were commended to him, because David had leift his country, and was returned into Juda. 1. Reg. 22. Histor. Eccles.  his father hath done mercy with me. David therefore sent, comforting him by his servants upon his father's death. But when the servants of David were come into the land of the children of Ammon, † the princes of the children of Ammon said to Hannon their lord: Thinkest thou that for the honour of thy father David hath sent comforters unto thee, and not rather that he might search, and spy into the city, and overthrow it, hath David sent his servants unto thee? † Hannon therefore took the servants of David, and shaved the one half of their breard, and curte away half their garments unto the burtockes, and sent them away. † Which when it was told David, he sent to meet them: for the men were counfounded very foully, and David commanded them: tarry in Jericho, till your beard be grown, and then return. † And the children of Ammon seeing that they had done injury to David, sent, and hired for wages the Syrian of Rohob, and the Syrian of Soba, twenty thousand footmen, and of the king Maacha a thousand men, and of Istob twelve thousand men. † Which when David had heard, he sent Joab and the whole army of warryers'. † The children therefore of Ammon issued forth, and set their men in array before the very entrance of the gate: but the Syrian of Soba, and Rohab, and Istob, and Maacha were by themselves in the field. † Joab therefore seeing, that there was battle prepared against him, both before him and behind him, he piked out of all the chosen of Israel, and directed his army against the Syrian: † and the rest of the people he delivered to Abisai his brother, who directed his army against the children of Ammon. † And Joab said: If the Syrian shall prevail against me, thou shalt aid me: and if the children of Ammon shall prevail against thee, I will aid thee. † Play the man, and let us fight for our people, and the city of our God: and our Lord will do that which is good in his sight. † Joab therefore and the people that were with him, began to fight against the Syrians: Who immediately fled from his face. † And the children of Ammon seeing that the Syrians were fled, they also fled from the face of Abisai, and entered into the city: and Joab returned from the children of Ammon, and came to Jerusalem. † Therefore the Syrians seeing that they were fallen before Israel, they gathered themselves together. † And adarezer sent, and fetched out the Syrians, that were beyond the river, and brought their army: and Sobach the master of Adar-ezers war, was their chief captain. † Which when it was told David, he gathered together all Israel, and passed over Jordan, and came into Helam: & the Syrians put themselves in array against David, & fought against him. † And the Syrians fled from the face of Israel, and David slew of the Syrians seven hundred chariotes, and forty thousand horsemen: and Sobach the prince of the war he struck: who forth with died. † And all the Kings, that were to aid Adarezer, seeing themselves overcome of Israel, were afraid and fled eight & fifty thousand before Israel. And they made peace with Israel: and served them, and the Syrians were afraid any more to aid the children of Ammon.   

CHAP. XI. David overcome with concupiscence committeth adultery with Bethsabee: 6. not finding other means to hide the crime, causeth her husband Urias to be slain. 27. Then marrieth her, she beareth a son, and God is offended.  
AND it came to pass the year turning about, at such time when Kings are wont to proceed to battles, David sent Joab, and his servants with him, and all Israel, and they spoiled the children of Ammon, and besieged Rabath: but David remained in Jerusalem. † Whiles these things were in doing, it chanced that David arose from his bed after noon, and walked in the top of the kings house: and he saw a woman washing herself, over against the roof of his house: and the woman was very beautiful. † The king therefore sent, and inquired what woman it was. And it was told him, that she was Bethsabee the daughter of Eliam, the wife of Urias the Hetheite. † David therefore sending messengers, 
:: Then do sius the E●●rerour pretending to be excused from punishment for his sins, because king David also was an adulter ● and a manslaver, S. Ambrose replied, saying: Thou that hast soloweding David ewing, follow him repenting. After which admonition the Emperor most humbly did public penance enjoined him by the Bishop. in v●●a. Theod●sij.  took her, who when she was entered in to him, he slept with her: and forth with she was sanctified from her uncleanness: † and she returned into her house having conceived a child. And sending she told David, and said: I have conceived. † And David sent to Joab, saying: Send me Urias the Herheite. And Joab sent Urias to David. † And Urias came to David. And David asked how well Joab did, & the people, and how the war was ordered. † And David said to Urias: go into thy house, and wash thy feet. And Urias went forth out of the kings house, and the kings meat followed him. † But Urias slept before the gate of the kings house, with the other servants of his lord, and went not down to his own house. † And it was told David of them that said: Urias went not into his house. And David said to Urias: didst thou not come from thy journey? Why didst thou not go down into thy house? † And Urias said to David: The ark of God and Israel and Juda dwell in pavilions, & my lord Joab and the servants of my lord abide upon the face of the earth: and shall I enter into my house, to eat and to drink, and sleep with my wife? by thy health, and by the health of thy soul I will not do this thing. † David therefore said to Urias: tarry here also this day, and tomorrow I will dismiss thee. Urias' tarried in Jerusalem that day and the next: † and David called him to eat before him and to drink, and he made him. Drunk: who going out at even, slept on his couch with the servants of his lord, and went not down into his house. † The morning therefore was come, and David wrote a letter to Joab: and sent it by the hand of Urias, † writing in the letter: set ye Urias in the front of the battle, where the fight is strongest: and leave him, that being stricken he may die. † Therefore when Joab besieged the city, he put Urias in the place where he knew the strongest men were. † And the men issuing out of the city, fought against Joab, and there fell of the people of the servants of David, and Urias also the Hetheite died. † Joab therefore sent, and told David all the story of the battle: † and he commanded the messenger, saying: When thou hast told all the story of the battle to the king, † if thou see him to be angry, and he say: Why approached you to the wall, to fight? Knew you not that many weapons are thrown from above of the wall? † Who stroke Abimelec the son of Jerobaal? did not a woman cast upon him a piece of a millstone from the wall, and slew him in Thebes? Why approached you near the wall? Thou shalt say: Also thy servant Urias the Hetheite is slain. † The messenger therefore departed, and came, and told David all things that Joab had commanded him. † And the messenger said to David: The men have prevailed against us, and they issued forth to us into the field: and we violently pursued them even to the gate of the city. † And the archers shot arrows at thy servants from of the wall above: and there died of the kings servants, yea and thy servant Urias the Hetheite is dead. † And David said to the messenger: Thus shalt thou say to Joab: Let not this thing discomfort thee: for the event of war is diverse: now this man, and now that man the sword consumeth: encourage thy warryers' against the city, that thou inayst destroy it, and exhort them. † Also the wife of Urias heard, that Urias her husband was dead, & she mourned for him. † And the mourning being past David sent, and brought her in into his house, and she became his wife, and she bore him a son: and this thing which David had done, was displeasant before our Lord.   

CHAP. XII. Nathan the prophet by a parable induceth David to condemn himself of great sin, 7. blameth and threateneth him for the same. 13. But upon his confession denounceth remission of his sin, with reservation of temporal punishment, 15. the death of the child. 24 Bethsabee beareth another son, who is called Solomon. 26. The city of Rabbath is taken, and a rich crown with other pray.  
OUR Lord therefore sent Nathan to David: Who when he was come to him, he said unto him: There were two men in one city, one rich, and the other poor. † The rich man had sheep, and oxen axceding many. † But the poor man had nothing at all, beside one little ewe, which he had bought and nourished, and which had grown in his house together with his children, eating of his bread, and drinking of his cup, and sleeping in his bosom: and it was to him as a daughter. † And when a certain stranger was come to the rich man, he sparing to take of his own sheep and oxen, to make a feast for that stranger, which was come to him, took the poor man's ewe, and made meats thereof for the man that was come to him. † And David being exceedingly wrath with indignation against that man, said to Nathan: Our Lord liveth, the man that hath done this is the child of death. † He shall render the ewe fourfold, because he hath done this thing, and hath not spared. † And Nathan said to David: Thou art that man. Thus saith our Lord the God of Isaael: I anointed thee to be king over Israel, and I delivered thee from the hand of Saul, † and gave thee the house of thy lord, and the wives of thy lord in thy bosom, and have given thee the house of Isrtel and Juda: and if these things be little, I will add far greater things unto thee. † Why therefore hast thou contemned the word of the lord, that thou wouldst do evil in my sight? Urias' the Hetheite thou hast smitten with the sword, & his wife thou hast taken to thy wife, and hast slain him with the sword of the children of Ammon. † For which thing the sword shall not departed from thy house 
:: Now & then some of thy seed shall be violently slain: so were slain three of his own sons, Ammon, chap. 13. Absalon chap. 18. Adonias, 3. Reg. 2. six sons of Josaphat, and all Jorams' sons save one, ● paralip. 21. also Ochozias. Amasias, Josias. 2. Par. 24 25. 35. and the sons of Sedechias, himself having his eyes put out and so brought into Babylon. 4. Reg. 25.  for ever, because thou hast despised me, and hast taken the wife of Urias the Hetheite, to be thy wife. † therefore thus saith our Lord: Behold, I will raise upon thee evil out of thine own house, and will take thy wives before thine eyes, and give them to thy neighbour, and he shall sleep with thy wives in the sight of this sun. † For thou hast done it secretly: but I will do this word in the sight of all Israel, and in the sight of the sun. † And David said to Nathan: I have sinned to our Lord. And Nathan said to David: Our Lord also hath taken away thy sin: thou shalt not die. † nevertheless, because thou hast made the enemies of our Lord to blaspheme, for this thing, the son that is borne to thee, dying shall die. † And Nathan returned into his house. Our Lord also struck the child, which the wife of Urias had borne to David, and he was past hope. † And David besought our Lord for the child: and David fasted a fast, and going in aside, lay upon the ground. † And the ancients of his house came, being earnest with him, that he would rise from the ground: who would not, neither did he eat meat with them. † And it chanced the seventh day that the infant died: and the servants of David feared to tell him, that the child was dead. For they said: Behold when the child yet lived, we spoke to him, and he heard not our voice: how much more if we shall say: The child is dead, will he afflict himself? † When David therefore saw his servants muttering, he understood that the infant was dead: and he said to his servants: Is the child dead? Who answered him: He is dead. † David therefore rose from the ground; and was washed and anointed: and when he had changed his garment, he entered into the house of our Lord: and adored, and came into his own house, and he called for bread, and he did eat. † And his servants said unto him: What thing is this, that thou hast done? for the infant, when he yet lived, thou didst fast and weep: but the child being dead, thou didst rise up, and hast eaten bread. † Who said: For the infant, whiles he yet lived, I fasted and wept: for I said: Who knoweth if perhaps our Lord will give him to me, and the infant may live? † But now because he is dead, why do I fast? Shall I be able to call him again any more? I shall go to him rather: but he shall not return to me. † And David comforted Bethsabee his wife, and going in unto her, slept with her: Who bore a son, and he called his name Solomon, and our Lord loved him. † And he sent by the hand of Nathan the prophet, and called his name, Amiable to our Lord, because our Lord loved loved him. † Joab therefore fought against Rabbath of the children of Ammon, and won the kings city. † And Joab sent messengers to David, saying: I have fought against Rabbath, and the city of waters is to be taken. † Now therefore gather the rest of the people, and besiege the city, & take it: lest when the city shall be wasted of me, the victory be ascribed to my name. † David therefore gathered all the people, and went forth against Rabbath: and when he had fought, he took it. † And he took the crown of their king from his head, in weight a talon of gold, having most precious stones, and it was put upon David's head. Yea & the pray of the city he carried away exceeding much: † bringing forth also the people thereof sawed them, and drew round about over them chariotes shod with iron: and he divided them with knives, and drew them through in form of brikes: so did he to all the cities of the children of Ammon: and David returned, and all the army into Jerusalem.   

CHAP. XIII. Amnon ravisheth Thamar. 20. For which Absalon killeth him. 37. and flieth into Gessur.  
AND it came to pass after these things, that Amnon the son of David loved the sister of Absalon the son of David, being very beautiful, called Thamar, † and was fond on her exceedingly, so that for the love of her he was sick: because whereas she was a virgin, it seemed unto him had hard to do any thing unhonestly with her. † But Amnon a friend, named Jonadab the son of Semmaa David's brother, a very wise man: † Who said to him: Why art thou so worn away with leanenes the kings son, day by day? Why dost thou not tell me? And Amnon said to him: I love Thamar the sister of my brother Absalon. † To whom Jonadab answered: lie upon thy bed, and fain sickness: and when thy father shall come to visit thee, say to him: Let my sister Thamar, I pray, come to me, to give me meat, and to make me broth, that I may eat of her hand. † Amnon therefore lay down, and began as it were to be sick: and when the king came to visit him, Amnon said to the king: Let Thamar my sister come, I beseech you, that she may make in my sight two little suppings, and I may take meat of her hand. † David therefore sent home to Thamar, saying: Come into the house of Amnon thy brother, & make him broth. † And Thamar came into the house of Amnon her brother: and he lay, who taking meal tempered it: and resolving it in his sight she made suppings. † And taking that which she had boiled, she powered it out, and set it before him, and he would nor eat: and Amnon said: Put forth all from me. And when they had put forth all, † Amnon said to Thamar: Bring in the meat into the parlour, that I may eat of thy hand. Thamar therefore took the suppings, which she had made, and carried it in to Amnon her brother in the parlour. † And when she had offered him the meat, he caught her, and said: Come, lie with me my sister. † Who answered him: do not so my brother, do not ravish me: for this is not lawful in Israel. Do not this folly. † For I shall not be able to bear my reproach, and thou shalt be as one of the foolish in Israel: but rather speak to the king, and he will not deny me to thee. † But he would not rest at her petitions, but prevailing by force ravi head her, and lay with her. † And Amnon hated her with exceeding great hatred: so that the hatred was greater, wherewith he hated her, than the love with the which before he loved her. And Amnon said to her: Arise; and go. † Who answered him This evil, which now thou dost against me expelling me, is greater than that which thou didst before. And he would not hear her: † but calling the servant, that ministered to him, he said: Thrust this woman our from me: and shut the door after her. † Who was clothed with a garment down to the foot: for the kings daughters that were virgins, used such kind of garments. His servant therefore thrust her out: and shut the door after her. † Who sprinkling ashes on her head, renting her long garment, and her hands upon her head, went going on, and crying. † And Absalon her brother said to her: hath Amnon thy brother lain with thee? but now sister hold thy peace, he is thy brother: neither afflict thou thy hart for this thing. Thamar therefore tarried pining in the house of Absalon her brother. † And when David the king had heard these words, he was grieved exceedingly. † moreover Absalon spoke not to Amnon neither good nor evil: for Absalon hated Amnon because he had ravished Thamar his sister. † And it came to pass after the space of two years, that the sheep of Absalon were shorn in Baalhasor, which is beside Ephraim: and Absalon called all the kings sons, † and he came to the king, and said to him: Behold t●y servants sheep are to be shorn: Let the king, I pray, with his servants come to his servant. † And the king said to Absalon: do not so my son, request not that we come all, & charge thee. And when he was earnest with him▪ & he would not go, he blessed him. † And Absalon said: If thou wilt not come, at the least let Amnon my brother, I beseech thee, come with us. And the king said to him: It is not necessary that he go with thee. † Absalon therefore was earnest with him, and he let Amnon and all the kings sons go with him. And Absalon made a feast as it were the feast of a king. † And Absalon had commanded his servants, saying: mark when Amnon shall be drunk with wine, and I shall say to you: Strike him, and kill him, fear not: for it is I that command you: take courage, and play the valiant men. † Therefore the servants of Absalon did against Amnon, as Absalon had commanded them. And all the kings sons rising got up every one upon their mules, and fled. † And when they yet went on in their way, a rumour came to David, saying: Absalon hath stricken all the kings sons, and there is not leift of them so much as one. † The king therefore rose up, and rend his garments: and fell upon the ground, and all his servants, that stood about him, rend their garments. † But Jonadab the son of Semmaa David's brother answering, said: Let not my lord the king think, that all the kings sons be slain: Amnon only is dead, because he was put in the mouth of Absalon since the day that he ravished Thamar his sister. † Now therefore let not my lord the king put this word upon his hart, saying: all the kings sons are slain: because Amnon only is dead. And Absalon fled: and the servant that was the scoutewatch, lifted up his eyes, and looked: and behold much people came by a byway on the side of the mountain. † And Jonadab said to the king: lo the kings sons be come: according to the words of thy servant so is it done. † And when he had ceased to speak, the kings sons also appeared: & entering in they lifted up their voice, and wept: yea the king also and all his servants bewailed with an exceeding great weeping. † moreover Absalon fleeing, went to Tholomai the son of Ammiud the king of Gessur, David therefore mourned for his son all days. † And Absalon when he was fled, and come into Gessur, was there three years. † And king David ceased to pursue Absalon, because he was comforted upon the death of Amnon.   

CHAP. XIIII. Joab suborning a woman first to propose the suit by a parable, 21. obtaineth pardon for Absalon. 24. but so that he appeareth not in the kings presence. 25. He is exceeding fair, hath three sons and one daughter. 29. Joab refusing to deal further for his free release, Absalon burneth his corn. 31. Then Joab procureth his access to the king.  
AND Joab the son of Saruia, understanding that the kings hart was turned to Absalon, † he sent to Thecua, and took thence a prudent woman: and he said to her: fain e that thou mournest, and put on a mourning garment, and be not anointed with oil, that thou mayst be as a woman now along time mourning for one dead. † And thou shalt go in unto the king, and shalt speak to him these manner of words. And Joab put the words in her mouth. † Therefore when the woman of Thecua was gone in to the king, she fell before him upon the ground, and adored and said: save me o king. † And the king said to her: What matter hast thou? Who answered: Alas, I am a widow woman: for my husband is dead. † And thy handmaid had two sons: who fell at words against each other in the field, and there was none to stay them: and the one stroke the other, and slew him. † And behold the whole kindred rising against thy handmaid, saith: deliver him that hath stricken his brother that we may kill him for the life of his brother, whom he hath slain, and may clean destroy the heir: and they seek to extingnish my sparkle, which is leift, that there may no name remain to my husband, nor relics upon the earth. † And the king said to the woman: go into thy house, and I will give commandment for thee. † And the woman of Thecua said to the king: upon me, my lord, be the iniquity, and upon the house of my father: but be the king and his throne innocent. † And the king said: He that shall gainsay thee bring him to me, & he shall add no more to touch thee. † Who said: Let the king remember our Lord his God, that the next of blood be not multiplied to revenge, and that they kill not my son. Who said: Our Lord liveth, there shall not fall of the hears of thy son upon the earth. † The woman therefore said: Let thy handmaid speak to my lord the king a word. † And he said: speak. † And the woman said: Why hast thou thought such a thing against the people of God, and why hath the king spoken this word, that he would sin, and not bring again his banished one? † We do all die, and as waters that return not, we fall down on the earth: neither will God have a soul to perish, burr revoketh, meaning that he perish not altogether that is cast of. † Now therefore I come, that I may speak to my lord the king this word, the people being present. And thy handmaid said: I will speak to the king, if by any means the king may do the word of his handmaid. † And the king hath heard, to deliver his handmaid out of the hand of all, that would destroy me out of the inheritance of our Lord, and my son together. † Let thy handmaid therefore say, that the word of my lord the king be made as a sacrifice. For even as an Angel of God, so is my lord the king, that he is moved neither with blessing nor cursing: Wherefore our Lord also thy God is with thee. † And the king answering, said to the woman: Hide not from me the thing that I ask thee. And the woman said to him: speak my lord king. † And the king said: Is the hand of Joab with thee in all these things? The woman answered, and said: By the health of thy soul, my lord king, it is neither on the left hand, nor on the right of all these things, which my lord the king hath spokeu: for thy servant Joab, he commanded me, and he put all these words into the mouth of thy handmaid. † That I should change the form of this speech, thy servant Joab commanded this: and thou my lord king, art wise, as an Angel of God hath wisdom, that thou understandest all things upon the earth. † And the king said to Joab: Behold I being pacified have done thy word: go therefore, and call again the boy Absalon. † And Joab falling upon his face unto the earth, adored, and 
:: Praised and thanked the king.  blessed the king: and Joab said: This day thy servant hath understood, that I have found grace in thy sight my lord king: for thou hast done the word of thy servant. † Joab therefore arose and went into Gessur, and brought Absalon into Jerusalem. † But the king said: Let him return into his house, and not see my face. Absalon therefore returned into his house, and the King's face he saw not. † moreover like as Absalon, there was not a man in all Israel so beautiful, and exceeding comely: from the sole of the foot to the crown there was no blemish in him. † And when he pulled his hear (once a year he was pulled, because his bush did burden him) he weighed the hear of his head at two hundred sickles, of the common weight. † And there were borne to Absalon 
:: These children died before him as appeareth, cha. 18.  three sons: and one daughter, named Thamar, of a goodly beauty. † And Absalon abode in Jerusalem two years, and saw not the kings face. † He therefore sent to Joab, to send him to the king: who would not come to him: And when he had sent the second time, and he would not come to him, † he said to his servants: You know the filled of Joab beside my filled, that hath barley harvest: go therefore and burn it with fire. The servants therefore of Absalon burned the corn with fire. And joabs servants coming, renting their garments, said: The servants of Absalon have burnt part of the filled with fire. † And Joab arose, & came to Absalon in his house, & said: Why have thy servants burned my corn with fire? † And Absalon answered Joab: I sent to thee beseeching thee that thou wouldst come unto me, and I might send thee to the king, and thou shouldest say to him: Wherefore came I out of Gessur? It was better for me to be there: I beseech thee therefore that I may see the face of the king: & if he be mindful of mine iniquity, let him kill me. † Joab therefore entering in to the king, told him all things: and Absalon was called, and he entered in to the king: and adored upon the face of the earth before him: and the king kissed Absalon.   

CHAP. XV. Absalon getteth favour of the people, 7. and conspireth in Hebron against his father. 14. Who fleeing, 19 With difficulty permitteth Ethai a stranger to go with him: 24. but sendeth Sadoc, and other priests and Levites with the ark back into the city. 31. Sendeth Chusat to defeat Achitophel's counsel.  
THEREFORE after these things Absalon made him self chariotes, and horsemen, and fifty men, that should go before him. † And Absalon rising early, stood beside the entrance of the gate, and every man that had business to the kings judgement, did Absalon call to him, and said: Of what city art thou? Who answering said: Of such a tribe of Israel am I thy servant. † And Absalon answered him: Thy words seem unto me good and just. But there is none to hear thee appointed of the king. And Absalon said: † Oh who would appoint me judge over the land, that all might come to me which have business, and I might judge justly? † Yea and when a man came unto him to salute him, he put forth his hand, and taking him, kissed him. † And this did he to all Israel coming for judgement, to be heard of the king, and he enticed the hearts of the men of Israel. † And after forty years, Absalon said to king David: Let me go, and pay my vows which I have vowed to our Lord in Hebron. † For thy servant vowing did vow, when he was in Gessur of Syria, saying: If our Lord will bring me again into Jerusalem, I will sacrifice to our Lord. † And king David said to him: go in peace. And he arose, and went into Hebron. † And Absalon sent spies into all the tribes of Israel, saying: forthwith as you shall hear the sound of the trumpet, sav ye: Absalon reigneth in Hebron. † moreover with Absalon there went two hundred men out of Jerusalem being called, going with a simple hart, and utterly ignorant of the cause. † Absalon also sent for Achitophel the Gilonite, David's counselor, from his city Gilo. And when he immolated victims, there was made a strong conspiracy, and the people running together increased with Absalon. † A messenger therefore came to David, saying: all Israel with all their hart followeth Absalon. † And David said to his servants, that were with him in Jerusalem: Arise let us flee: for there will be no escape for us from the face of Absolom: make haste to go out, lest coming perhaps he overtake us, and force ruin upon us, and strike the city in the edge of the sword. † And the kings servants said to him: all things whatsoever our lord the king shall command, we thy servants will gladly execute. † The king therefore went forth, and all his house on foot: & the king leift ten women his 
:: Concubines were lawfully married but had not all privilegies as other wives. See 〈◊〉. 25. Iudi●. 19  concubines to keep the house. † And the king going forth & all Israel on their feet, stood far from the house: † and all his servants walked by him, and the legions Cerethi, and Phelethi and all the Getheites, valiant warriors, six hundred men which had followed him from Geth footmen, went before the king. † And the king said to Ethai the Getheite: Why comest thou with us? Return and dwell with the king, because thou art a stranger, and art come forth out of thy place. † Yesterday thou camest, and to day shalt thou be forced to go forth with us? but I will go whither I shall go: return, and lead back thy brethren with thee, and our Lord will do with thee mercy, and verity, because thou hast showed grace and fidelity. † And Ethai answered the king, saying: The Lord liveth, and my lord the king liveth: for that in what place soever thou shalt be, my lord king, either in death, or in life, there will thy servant be. † And David said to Ethai: Come, and pass. And Ethai the Getheite passed, and all the men that were with him, and the rest of the multitude. † And they all wept with aloud voice, and all the people passed: the king also went over the Torrent Cedron, and all the people marched against the way, that looketh to the desert. † And Sadoc also the priest came, and all the Levites with him carrying the ark of the covenant of God, and they set down the ark of God: & Abiathar ascended, till all the people was fully passed, which was come forth of the city. † And the king said to Sadoc: carry back the ark of God into the city: if I shall find grace in the sight of my Lord, he will bring me again, and will show me it, and his tabernacle. † But if he shall say to me: Thou pleasest me not: I am ready, let him do that which is good before him. † And the king said to Sadoc the priest: O seer return into the city in peace: and Achimaas thy son, and Jonathas the son of Abiathar, your two sons let them be with you. † Behold I will be hid in the champagne of the desert, till there come word from you advertising me. † Sadoc therefore and Abiathar carried back the ark of God into Jerusalem: and they tarried there. † moreover David went up mount Olivet, climbing & weeping, going bare foot, and his head 
:: He covered his head that he might not be seen to weep, lest he should discorege the people. Nevertheless the people also wept, and likewise covered their heads.  covered, yea and all the people which was with him, their head covered went up weeping. † And it was told David that Achitophel also was in the conspiracy with Absalon, and David said: Infatuare o Lord I beseech thee, the counsel of Achitophel. † And when David went up to the top of the mount, wherein he would adore our Lord, behold there met him Chusai the Arachite, his garment rend and his head full of earth. † And David said to him: If thou come with me, thou shalt be a burden to me: † but if thou return into the city, and wilt say to Absalon: I am thy servant, o king: as I have been thy father's servant, so I will be thy servant: thou shalt defeat the counsel of Achitophel. † And thou hast with thee Sadoch, and Abiathar the priests: and every word whatsoever thou shalt hear from out of the kings house, thou shalt tell Sadoc, and Abiathar the priests. † And there are with them their two sons Achimaas the son of Sadoc, and Jonathas the son of Abiathar: and you shall send by them unto me every word whatsoever you shall hear. † Chusai therefore the friend of David coming into the city, Absalon also entered into Jerusalem.   

CHAP. XVI. Siba bringing victuals obtaineth (by false suggestion) his Master Miphiboseths' inheritance. 5. Semei curseth, and throweth stones at the king, who nevertheless forbiddeth to kill him. 15. Absalon entereth into Jerusalem, 16. entertaineth Chusai, 20. and by Achitophel's advise lieth with his father's concubines.  
AND when David had passed a little the top of the Mount, Siba the servant of Miphiboseth appeared coming to meet him, with two asses, which were laden with two hundred loaves, and a hundred bunches of raises, an hundred masses of figs, and a bottle of wine. † And the king said to Siba: What mean these things? And Siba answered: The asses are for the kings household to sit on: and the loaves and the figs to eat for thy servants, and the wine to drink if any man shall faint in the desert. † And the king said: Where is thy master's son? And Siba answered the king: He hath remained in Jerusalem, saying: This day will the house of Israel restore me the kingdom of my father. † And the king said to Siba: 
:: King David was here abused by false information: to which he ought not so easily to have given credit. chap. 19 v. 24.  Let all things be thine that were Miphiboseths'. And Siba said: I beseech thee let me find grace before thee, my lord king. † King David therefore came as far as Bahurim: & behold there came forth thence a man of the kindred of the house of Saul named Semei, the son of Sera, and he proceeded going forth, & cursed. † And he threw stones against David, & against all the servants of king David & the whole people, & all the warriors went on the right, and the left side of the king. † And thus spoke Semei when he cursed the king: Come forth, come forth thou man of blood, and man of Belial. † Our Lord hath repaid thee all the blood of the house of Saul: because thou hast invaded the kingdom for him, and our Lord hath given the kingdom into the hand of Absalon thy son: and behold thine evils press thee, because thou art a man of blood. † And Abisai the son of Servia said to the king: Why curseth this dead dog my lord the king? I will go, and strike of his head. † And the king said: What is it to me and you, ye sons of Saruia? Let him alone that he may curse: for our Lord hath 
:: God suffered Semei, being of his own free will malicious for punishment of David's sins to curse him but was not the author of his malice, for so Semei had committed no fault therein and then he could not lawfully have been punished for it, as he was. 3. Reg. 2.  commanded him to curse David: and who is he that dare say, why hath he so done? † And the king said to Abisai, and to all his servants: Behold my son, that came out of my womb, seeketh my life: how much more the son of jemini? let him alone that he may curse according to the precept of our Lord: † if perhaps our Lord may respect mine affliction, and our Lord may render me good for this days cursing. † David therefore walked and his company in the way with him. And Semei by the bank on the hills side, went over against him, cursing, and casting stones against him, and sprinkling earth. † The king therefore came, and all the people with him weary, and they were refreshed there. † But Absalon and all his people entered into Jerusalem, yea and Achitophel with him. † And when Chusai the Arachite David's friend was come to Absalon, he said to him: God save thee o king, God save thee o king. † To whom Absalon, is this, quoth he, thy kindness toward thy friend? why wentest thou not with thy friend? † And Chusai answered Absalon: Not so: because I will be his, whom our Lord hath chosen, and all this people, and all Israel, and with him will tarry. † Yea that I may add this also, whom shall I serve? not the kings son? as I have served thy father, so will I serve thee also. † And Absalon said to Achitophel: Consult what we ought to do. † And Achitophel said to Absalon: go in to the concubines of thy father, which he hath left to keep the house: 
:: The people doubting lest Absalon might be reconciled to his father, were not alured unto him till they saw such a crime committed as seemed to make reconciliation impossible. So all rebels and usurpers of others right, seek by some enormous fact to make their adherentes and followers sure unto them: but God plagueth them in the end, as he did both Achitophel and Absalon.  that when all Israel shall hear that thou hast defiled thy father, their hands may be strengthened with thee. † They pitched therefore a tent for Absalon in the house top, and he went in to his father's concubines before all Israel. † And the counsel of Achitophel, which he gave in those days, as if a man should consult God: so was all the counsel of Achitophel, both when he was with David, and when he was with Absalon.   

CHAP. XVII. Achitophel counseleth Absolom: presently to assault his father with forces, 7. Chusai persuadeth the contrary, 15. and secretly advertiseth the king thereof. 23. Achitophel hangeth himself. 25. Absolom appointeth Amasa general of his army. 27. Other friends bring victuals to the kings camp.  
ACHITOPHEL therefore said to Absolom: I will choose me twelve thousand men, and rising I will pursue David this night. † And falling upon him (for as much as he is weary, and of weakened hands) I will strike him: and when all the people is fled, that is with him, I shall strike the king being desolate. † And I shall reduce all the people, as one man is wont to return: for thou seekest one man: and all the people shall be in peace. † And his saying pleased Absalon, and all the ancients of Israel. † But Absalon said: call Chusai the Arachite, and let us hear what he also sayeth. † And when Chusai was come to Absalon, Absalon said to him: This manner of speech spoke Achitophel: shall we do it or no? What counsel givest thou? † And Chusai said to Absalon: It is not good counsel, that Achitophel hath given this time. † And again Chusai inferred: Thou knowest thy father, and the men that are with him, to be very valiant, and of fell courage, as if a bear in the wood her whelps being taken away should rage's: yea and thy father is a man of war, neither will he abide with the people. † Perhaps he lieth now hid secretly in caves, or in some one place where he list▪ and when any one shall fall in the beginning, there shall one hear whosoever shall hear it, & say: There is made a slaughter in the people that followed Absalon. † And every one of the most valiant whose hart is as it were alyons, shall faint for fear: for all the people of Israel know thy father to be a valiant man, and that all be strong which are with him. † But this seemeth unto me to be good counsel: Let all Israel be gathered to thee, from Dan to Bersabee, as the sand of the sea innumerable: and thou shalt be in the mids of them. † And we shall set upon them in what place soever they shall be found: and we shall cover them, as dew is wont to fall upon the earth: and we shall not leave of the men, that are with him, not so much as one. † And if he shall enter into any city, all Israel shall cast ropes upon that city round about, and we will draw it into the torrent, that there be not found thereof not so much as a little stone. † And Absalon said, and all the children of Israel: The counsel of Chusai the Arachite is better than the counsel of Achitophel: and by the will of our Lord was the profitable counsel of Achitophel defeated, that our Lord might bring in evil upon Absalon. † And Chusai said to Sadoc and Abiathar the priests: In this and this manner gave Achitophel counsel to Absalon, and to the ancients of Israel: and I gave such and such counsel. † Now therefore send quickly, and tell David, saying: tarry not this night in the champagne of the desert, but without delay pass over: lest perhaps the king be swallowed up, and all the people that is with him. † And Jonathas & Achimaas stood by the fountain rogel: there went a maid and told them: and they went forward, to report the message to king David: for they could not beseen, nor enter into the city. † And a certain boy saw them, and told Absalon: but they making haste entered into the house of a certain man in Bahurim, who had a well in his court, and they went down into it. † And a woman took, and spread a covering over the mouth of the well, as it were drying sodde barley: and so the thing was not known. † And when Absaloms' servants were come into the house, they said to the woman: Where is Achimaas, and Jonathas? And the woman answered them: They passed in haste, having tasted a little water. But they that sought, when they had not sound, returned into Jerusalem. † And when these were gone, they went up out of the well, and going on told king David, and said: arise ye, and pass quickly the river: because this manner of counsel hath Achitophel given against you. † David therefore arose, and all the people that was with him, and they passed over Jordan, until it waxed light, and not one at all was remaining, which did not pass the river. † moreover Achitophel seeing that his counsel was not executed, saddled his ass, and rose and went into his house and into his city: and taking order with his house, 
:: Bad counsel often falleth worst to the counsellor.  hanged himself, and was buried in the sepulchre of his father. † But David came into the camp, and Absalon passed over Jordan, he and all the men of Israel with him. † But Absalon appointed Amasa for Joab over the army: and Amasa was the son of a man, which was called Jethra of Jezrael, who went in to Abigail the daughter of Naas, the sister of Saruia which was the mother of Joab. † And Israel camped with Absalon in the Land of Galaad. † And when David was come into the camp, Sobi the son of Naas of Rabbath the sons of Ammon, and Machir the son of Amihel of Lodabar, & Berzellai the Galaadite of Rogelim, † presented unto him hang, and tapestry, and earthen vessels, wheat, and barley, and meal, and polent, and beans, and rishe, and fried pease, † and honey, and butter, sheep, & fat calves▪ and they gave to David and the people, that was with him, to eat: for they suspected that the people with hunger and thirst was faint in the desert.   

CHAP. XVIII. King David disposeth his army in three parts, giving special charge to save Absalon alive. 9 Whom nevertheless (hanging by the hears of his head in an oak) Joab killeth: 16. and saveth the common people. 19 Which David understanding greatly bewaileth Absalon.  
DAVID therefore having viewed his people, appointed over them tribunes & centurions, † and gave the third part of the people under the hand of Joab, and the third part under the hand of Abisai the son of Servia the brother of Joab, and the third part under the hand of Ethai, who was of Geth: and the king said to the people: I also will go forth with you. † And the people answered: Thou shalt not go forth: for whether we shall flee, it will be no great importance to them of us: or whether the half part of us shall fall, they will not greatly care: because thou alone art accounted for ten thousands: it is better therefore that thou be in the city to aid us. † To whom the king said: What seemeth good to you, that will I do. The king therefore stood beside the gate: and all the people went forth by their troops, by hundreds and by thousands. † And the King commanded Joab, and Abisai, and Ethai, saying: 
:: David moved with compassion towards his son Absalon, being in actual rebellion against him presigured Christ's compassion, towards his persecutors, being his creatures, praying for them in his passion. S. Ambrose in Psal.. ●18. v. 108.  save me the child Absalon. And all the people heard the King commanding all the princes for Absalon. † The people therefore went out into the filled against Israel, & the battle was fought in the forest of Ephraim. † And the people of Israel was slain there of David's army, and there was made a great slaughter in that day, of twenty thousand. † And the battle there was dispersed upon the face of all the earth, and there were many more, whom the forest had consumed of the people, than they whom the sword devoured in that day. † And it chanced that Absalon met the servants of David, sitting on a mule: and when the mule was gone in under a thick oak and a great, his head stuck to the oak: and he hanging between heaven and earth, the mule that he road upon passed through. † And one saw this & told Joab: saying: I saw Absolom hang upon an oak. † And Joab said to the man that told him: If thou sawest him, why didst thou not nail him to the earth, and I had given thee ten sickles of silver, and one belt? † Who said to Joab: If thou wouldst pay down in my hands a thousand pieces of silver, I would not lay my hands upon the kings son: for in our hearing the king commanded thee, and Abisai, and Ethai, saying: keep me the child Absalon. † Yea and if I had done against my life boldly, this could not have been hid from the king, and thou wouldst have stand against it? † And Joab said: Not as thou wilt, but I will set upon him before thee. He took therefore three lances in his hand, and thrust them in the hart of Absalon: and when as yet he panted for life sticking on the oak, † there ran ten young men the squyers of Joab, and striking they killed him. † And Joab sounded the trumpet, and stayed the people, that they should not pursue Israel fleeing, willing to spare the multitude. † And they took Absalon, and cast him in the forest, into a great pit, and they heaped upon him an exceeding great heap of stones: but all Israel fled into their tabernacles. † moreover Absalon had erected to himself, whiles he yet lived, a title which is in the kings Valley: for he said: I have 
:: Al his sons being ●ea●, ●●t he had once three sons & a daughter. chap. 14. v. 〈◊〉.  no son, and this shall be a monument of my name. And he called the title by his name, and it is called The hand of Absalon, until this present day. † And Achimaas the son of Sadoc said: I will run, and tell the king, that our Lord hath done him judgement of the hand of his enemies. † To whom Joab said: Thou shalt not be messenger this day, but thou shalt carry the message an other day: to day I will not have thee carry the message, for the kings son is dead. † And Joab said to Chusai: go, and tell the king what thou hast seen. Chusai adored Joab, and ran. † And again Achimaas the son of Sadoc said to Joab: What letteth if I also run after Chusai? And Joab said to him: Why wilt thou run my son? thou shalt not be carrier of good tidings. † Who answered: But what if I run? And he said to him: run. Achimaas therefore running a near way out went Chusai. † And David sat between the two gates: and the watchman that was in the toope of the gate upon the wall, lifting up his eyes, saw a man running alone. † And crying out he told the king: and the king said: If he be alone, there are good tidings in his mouth. And he making haste, and coming nearer, † the watchman saw an other man running, and crying aloud in the top, he said: There appeareth unto me an other man running alone. And the king said: And this is a good messenger. † And the watchman, I behold, said he, the running of the former, as it were the running of Achimaas the son of Sadoc. And the king said: He is a good man: and cometh bringing good news. † And Achimaas crying, said to the king: God save thee o king. And adoring the king before him flat to the earth, he said: Blessed be our Lord thy God, who hath shut up the men that have lifted up their hands against my lord the king. † And the king said: Is the child Absalon safe? And Achimaas said? I saw a great tumult, when thy servant Joab sent, o king, me thy servant: other thing I know not. † To whom the king, pass, said he, and stand here. † And when he had passed, and stood, † Chusai appeared: and coming he said: I bring good tidings my lord king: for our Lord hath judged for thee this day of the hand of all that have risen against thee. † And the king said to Chusai: Is the child Absalon safe? To whom Chusai answering, said: Let the enemies of my lord the king become, as the child, and all that rise against him unto evil. † The king therefore being made sorry, went up into the high chamber of the gate, and wept. And thus he spoke, going: My son Absalon, Absalon my son: who would grant me that I might die for thee, Absalon my son, my son Absalon.   

CHAP. XIX. David moved by joabs admonition, 8. ceaseth mourning for Absalon, and reconcileth the rebels. 19 Semei is pardoned. 24. Mipbiboseth cleareth himself of his servants false accusation, yet recovereth not his whole right. 32. Berzellai is courteously entreated. 40. The other tribes contend with Juda for their affection to the king.  
AND it was told Joab, that the king wept, and mourned for his son: † And the victory was turned into mourning that day to all the people: for the people heard it said in that day: The king sorroweth upon his son. † And the people shunned that day to enter into the city, as a people turned, & fleeing out of battle is wont to shrink aside. † moreover the king covered his head, and cried with a loud voice: O my son Absalon, o Absalon my son, o my son. † Joab therefore entering in to the king, into his house, said: Thou hast confounded this day the countenances of all thy servants, that have saved thy life, and the life of thy sons, and thy daughters, and the life of thy wives, and the life of thy concubines. † Thou lovest them that hate thee, and thou hatest them that love thee: and thou hast showed this day that thou carest not for thy nobles, and for thy servants: and in deed I know now, that if Absalon lived, and all we had been slain, than it would please thee. † Now therefore arise, and come forth, and speaking unto them satisfy thy servants: for I swear to thee by our Lord, that if thou wilt not go forth, not one verily will remain with thee this night: and this shall be worse for thee, than all the evils, which have come upon thee from thy youth until this present. † The king therefore arose and sat in the gate: and it was told all the people that the king sat in the gate: and all the multitude came forth before the king, but Israel fled into their tabernacles. † all the people also strove in all the tribes of Israel, saying: The king hath delivered us out of the hand of our enemies, he hath saved us from the head of the Philistianes': and now he fled out of the land for Absalon. † But Absalon whom we anointed over us, is dead in the battle: how long are you still, and reduce not the king? † But king David sent to Sadoc, and Abiathar the priests, saying: speak to the ancients of Juda, saying: Why come you last to bring back the king into his house? (And the saying of all Israel was come to the king in his house.) † You are my brethren, you my bone, and my flesh, why do you last bring back the king? † And say ye to Amasa: Art not thou my bone, and my flesh? These things do God to me, and these add he, if thou be not the chief captain of warfare before me always for Joab. † And he inclined the hart of all the men of Juda, as it were of one man: and they sent to the king, saying: return thou, and all thy servants. † And the king returned, and came as far as Jordan, and all Juda came as far as Galgal to meet the king, and to bring him over Jordan. † And Semei the son of Gera the son of jemini of Bahurim made haste, and went down with the men of Juda to meet king David † with a thousand men of Benjamin, and Siba the servant of the house of Saul: and his fifteen sons, and twenty servants were with him: and rushing into Jordan, † passed the fords before the king, that they might help over the kings household, and do according to his commandment. And Semei the son of Gera prostrate before the king, when he had now passed Jordan, † said to him: Impute not to me my lord the inquiry, nor remember the injuries of thy servant in the day that thou my lord king goest out of Jerusalem, nor put it in thy hart o king. † For I thy servant acknowledge my sin: and therefore this day I am first come of all 
:: all the eleven tribes are called by the name o● joseth, being chief after Juda. S● Semei not of the proper tribe of Joseph ●ut of Benjamin pleading for pardon of his former fault, allegeth that he came first of the eleven tribes, to submit himself and serve the king.  the house of Joseph, and am descended to meet my lord the king. † But Ab●●a● the son of Saruia answering, said: What shall Semei for these words not be slain, because he reviled the anointed of our Lord? † And David said: What is to me and you ye sons of Saruia? Why are you made this day as satan to me? Shall there a man be killed in Israel to day? Do I not know that this day I am made king over Israel? † And the king said to Semei: Thou shalr not die. And he swore to him. † Miphiboseth also the son of Saul came down to meet the king, his feet unwashed, and his beard not pouled: and he had not washed his garments from the day that the king went forth, until the day of his return in peace. † And when he had met the king at Jerusalem, the king said to him: Why camest thou not with me Miphiboseth? † And he answering, said: My lord king, my servant contemned me: and I thy servant spoke to him that he should fadle me an ass, that getting on I might go with the king: for I thy servant am lame. † moreover he hath also accused me thy servant to thee my lord king: but thou my lord king art as an Angel of God, do what pleaseth thee. † For neither was my father's house ought else, but guilty of death to my lord king: and thou hast put me thy servant among the guests of thy table? What just complaint therefore have I? or what can I further cry out to the king? † The king therefore said to him: What speakest thou any more? That is determined which I have spoken: Thou, and Siba divide the possessions. † And Miphiboseth answered the the king: Yea let him take all, for so much as my lord king is returned peaceably into his house † Berzellai also the Galaadite, coming down from Rogelim, brought the king over Jordan, being ready also to attend on him beyond the river. † And Berzellai the Galaadite was very old, that is to say, of four score years, and he gave the king victuals, when he abode in the filled: for he was an exceeding rich man. † The king therefore said to Berzellai: Come with me, that thou mayst rest secure with me in Jerusalem. † And Berzellai said to the king: How many are the days of the years of my life, that I should go up with the king into Jerusalem? † I am this day four score years old, are my senses quick to discern sweet, or sour? or can meat or drink delight thy servant? or can I hear more the voice of singing men and singing women? Why should thy servant be a burden to my lord the king? † I thy servant will go forward a little from Jordan with thee: I need not this recompense, † but I beseech thee that I thy servant may return, and die in my city, and be buried by the sepulchre of my father, and my mother. But there is thy servant Chamaam, let him go with thee, my lord king, and do to him whatsoever seemeth good to thee. † The king therefore said to him: Let Chamaam pass on with me, and I will do for him whatsoever shall please thee, and all, that thou shalt ask of me, thou shalt obtain. † And when all the people and the king had passed Jordan, the king kissed Berzellai, and blessed him: and he returned into his place. † The king therefore passed into Galgal, and Chamaam with him, and all the people of Juda had brought over the king, and the half part only of the people of Israel were present. † therefore all the men of Israel concurring to the king, said to him: Why have our brethren the men of Juda stolen thee, and brought the king and his household over Jordan, and all the men of David with him? † And every man of Juda answered the men of Israel. Because the king is nearer to me: why art thou angry for this matter? Have we eaten any thing of the Kings, or were there gifts given us? † And a certain man of Israel answered the men of Juda, and said: I am greater by ten parts with the king, & to me pertaineth David more than to thee: Why hast thou done me wrong, and it was not told me first, that I might bring back my king? And the men of Juda answered more sharply than the men of Israel.   

CHAP. XX. Seba raiseth rebellion, is pursued by Joab, (10. Who in the way treacherously killeth Amasa,) 13. Abela is besieged, because Seba saveth himself there. 20. but his head being cut of and cast over the wall to Joab, the army departeth. 23. Chief men in office are mentioned.  
IT chanced also that there was there a man of Belial, named Seba, the son of Bochri, a man of jemini: and he sounded the trumpet, and said: We have no part in David, nor inheritance in the son of Isai: return into thy tabernacles Israel. † And all Israel was separated from David, and followed Seba the son of Bochri: but the men of Juda stuck to their king from Jordan unto Jerusalem. † And when the king was come into his house to Jerusalem, he took the ten women his concubines, which he had leift to keep the house, and he delivered them into custody, allowing them victuals: and he went not in unto them, but they were shut up until the day of their death living in widowhood. † And the king said to Amasa: call me together all the men of Juda against the third day, and be thou present. † Amasa therefore went to call together Juda, and tarried beyond the time appointed which the king had assigned him. † And David said to Abisai: Now will Seba the son of Bochri more astlict us, than Absalon: take therefore the servants of thy Lord, and pursue him, lest perhaps he find fenced cities, & escape us. † There went forth therefore with him joabs men, Cerethi also and Phelethi: and all the strong men issued forth of Jerusalem to pursue Seba the son of Bochri. † And when they were beside the great stone, which is in Gabaon, Amasa coming met them. Moreover Joab was clothed with a straight cote according to the measure of his stature, and upon it girded with a sword hanging down to the flank, in a scabbard, which being made for the purpose could with light moving come forth and strike. † Joab therefore said to Amasa: God save thee my brother. And he held with his right hand the chin of Amasa, as it were kissing him. † But Amasa marked not the sword, which Joab had, who strick him in the side, and powered out his bowels on the ground, neither added he the second wound, and he died. And Joab, and Abisai his brother pursued Seba the son of Bochri. † In the mean time certain men, when they stood by the carcase of Amasa, joabs company, said: lo he that would have been for Joab the companion of David. † And Amasa imbrued with blood, lay in the mids of the way. A certain man saw this that all the people stayed to see him, and he removed Amasa out of the way into the filled, and covered him with a garment, that they which passed might not stay because of him. † He therefore being removed out of the way, every man passed following Joab to pursue Seba the son of Bochri. † moreover he had passed through all the tribes of Israel unto Abela, and Bethmaaca: and all the chosen men were gathered together unto him. † They therefore came, and assaulted him in Abela, and in Bethmaaca, and they compassed the city with munitions, and the city was besieged: and all the multitude, that was with Joab, laboured to destroy the walls. † And a wise woman cried out from the city: hear ye, heareye, tell Joab: approach hither, and I will speak with thee. † Who when he was come to her, she said to him: Art thou Joab? And he answered, I am. To whom she spoke thus: hear the words of thy handmaid. Who answered: I do hear. † And she again said: A saying was used in the old proverb: They that ask, let them ask in Abela: and so they prospered. † Am not I she that answer truth in Israel, and thou seekest to subvert the city, & to overthrow a mother city in Israel? Why throwest thou down headlong the inheritance of our Lord? † And Joab answering, said: God forbid, God forbid that I should, I do not throw down, nor destroy. † The matter is not so, but a man of mount Ephraim, Seba the son of Bochri by name, hath lifted up his hand against king David: deliver him only, and we will departed from the city. And the woman said to Joab: Behold his head shall be thrown to thee of the wall. † She therefore went to all the people, and spoke to them wisely: who threw the head of Seba the son of Bochri being cut of, to Joab. And he sounded the trumpet, and they departed from the city, every one into their tabernacles: and Joab returned to Jerusalem unto the king. † Joab therefore was over all the army of Israel: and Banaias the son of Joiada over the Cheretheites and Pheletheites. † But Aduram over the tributes: moreover Josaphat the son of Ahilud, was register. † And siva, a scribe: and Sadoc and Abiathar, priests. † And Ira the kainite was the 
:: chief or great in ●amil●●iti●.  priest of David.   

CHAP. XXI. Ermine oppressing Isiael three years, for the sin of Saul against the Gabaonites, 6. seven of Saulsrace (7. Miphiboseth sane) are crucified. 12. Their bones with saul's and Jonathas are buried in the Land of Benjamin. 15. David hath four great battles and victories against the Philistians.  
AND there came a famine in the days of David three years continually: and David consulted the oracle of our Lord. And our Lord said: For Saul, and his bloody house, because he slew the Gabaonites. † The king therefore calling the Gabaonites, said to them. (moreover the Gabaonites were not of the children of Israel, but the relics of the Amorrheites: For the children of Israel had sworn to them, 
joshua. ●.  and Saul would strike them of zeal, as it were for the children of Israel and Juda.) † David therefore said to the Gabaonites: What shall I do for you? And what shall be the expiation for you, that you may bless the inheritance of our Lord? † And the Gabaonites said to him: We have no question upon silver and gold, but against Saul, and against his house: neither will we that a man be slain of Israel. To whom the king said: What will you then that I do for you? † Who said to the king? The man, that hath wasted us and oppressed us unjustly, we must so destroy, that there be not so much as one leift of his stock in all the coasts of Israel. † Let there be given us seven men of his children, that we may crucify them to our Lord in Gabaa of Saul, once the chosen of our Lord. And the king said: I will give them. † And the king spared Miphiboseth the son of Jonathas the son of Saul, for the oath of our Lord, that had been between David, and between Jonathas the son of Saul. † The king therefore took the two sons of Respha the daughter of Aia, whom she bore to Saul, Armoni, and Miphiboseth: and the five sons of Michol the daughter of Saul, which she bore to Hadriel the son of Berzellai, that was of Molathi, † and gave them into the hands of the Gabaonites: who crucified them on a hill before our Lord: and these seven died together in the first days of harvest, when the reaping of barley began. † And Respha the daughter of Aia taking a hear cloth, spread it under her upon the rock from the beginning of harvest, till water dropped upon them from heaven: and she suffered not the birds to tear them by day, nor the beasts by night. † And the things were told David, which Respha had done, the daughter of Aia, the concubine of Saul. † And David went, and took the bones of Saul, and the bones of Jonathas his son from the men of jabes Galaad, who had stolen them out of the street of Bethsan, in the which the Philistijms hanged them when they had killed Saul in Gelboe. † And he carried thence the bones of Saul, and the bones of Jonathas his son: and gathering the bones of them, that were crucified, † they buried them with the bones of Saul, and of Jonathas his son in the Land of Benjamin, in the side, in the sepulchre of Cis his father: and they did all things that the king had commanded, and God was made propitious again to the land after these things. † And there was a battle made again of the Philistianes' against Israel, and David went down, and his servants with him, and fought against the Philisthijms. And David fainting, † Jesbibenob, which was of the kindred of Arapha, the iron of whose spear weighed three hundred ounces, and he was girded with a new sword, assayed to strike David. † And Abisai the son of Saruia rescued him, and striking the Philistian killed him. Then swore David's men, saying: Thou shalt no more go forth with us into battle, lest thou put out the lamp of Israel. † There was also a second battle in Gobrias against the Philistians: then stroke Sobochai of Husathi, Sapho of the stock of Arapha of the kindred of the giants. † There was also a third battle in Gobrias against the Philistians, in the which Adeodatus the son of the Forest a broderer the Bethlehemite stroke Goliath the Getheite, the shaft of whose spear was as it were a weavers beam. † The fourth battle was in Geth: in the which was a tall man, that had six fingers and six toes on each hand and foot, that is four and twenty, and he was of the race of Arapha. † And he blasphemed Israel: and Jonathan the son of Samaa the brother of David struck him. † These four were borne of Arapha in Geth, and they fell by the hand of David, and of his servants.   

CHAP. XXII. King David's Canticle of thankesg●uing, for his delivery from all enemies: 44. With a prophecy of the rejection of the Jews, and vocation of the Gentiles.  
AND David spoke to our Lord the words of this song, in 
:: After that David was delivered from the hands of Saul 〈…〉 and 〈…〉 must dangerously of ●. m●●●●secut●●●●●, and 〈…〉 here specially named and from all his enemies, corporal & spiritual▪ when he had good repose of mind his visible enemies being 〈…〉 ●ed, and his sins remitted, acknowledging Gods infinite goodness, by inspiration of the holy Ghost, made this Can title of thanks giving, and praise of God. It is inserted amongst the psalms the 17 in order, all one in sense, so differing in some words that the one explicateth the other.  the day that our Lord delivered him out of the hand of all his enemies, and out of the hand of:: Saul. † And he said:  
Our Lord is my rock, and my strength, and my saviour.  
† God is my strong one, I will hope in him: my shield, and the horn of my salvation: my lifter up, and my refuge: my saviour, from iniquity thou wilt deliver me.  
† Our Lord praise worthy will I invocate: and from mine enemies I shall be saved.  
† Because the pangs of death have compassed me: the streams of Belial have terrified me.  
† The ropes of hell have compassed me: the snares of death have prevented me.  
† In my tribulation I will invocate our Lord, and I will cry my God: and he will hear my voice out of his holy temple, and my cry shall come to his ears.  
† The earth quaked and trembled, the foundations of the mountains were stricken, and shaken, because he was angry with them.  
† A smoke arose out of his nosethrels, and a fire from his mouth shall devour: coals were kindled from him.  
† And he bowed the heavens, and descended: and mist under his feet.  
† And he ascended upon the Cherubins, and flew: and slide over the wings of the wind.  
† He put darkness round about him a cover: stilling waters out of the clouds of heaven.  
† By the shining in his presence: the coals of fire were kindled.  
† Our Lord will thunder from heaven: and the high one will give his voice.  
† He shot his arrows and dispersed them: lightning, and consumed them.  
† And the overflowings of the sea appeared, and the foundations of the world were discovered at the rebuking of our Lord. at the breathing of the spirit of his fury.  
† He sent from high heaven, and took me, and drew me out of many waters.  
† He delivered me from my most mighty enemy, and from them that hated me: because they were stronger than i  
† He prevented me in the day of my affliction, and our Lord became my stay.  
† And he brought me forth into latitude, he delivered me, because I well pleased him.  
† Our Lord will reward me according to my justice: and according to the cleanness of my hands will he render to me.  
† Because I have kept the ways of our Lord, and have not done impiously, from my God.  
† For all his judgements are in my sight: and his precepts I have not removed from me.  
† And I shall be perfect with him: and shall keep myself from mine iniquity.  
† And our Lord will restore unto me according to my justice: and according to the cleanness of my hands in the sight of his eyes.  
† With the holy one thou shalt be holy: and with the strong perfect.  
† W●●● the elect thou shalt be elect: and with the perverse t●ou ●●●lt be perverted.  
† And the poor people thou wilt save: and the haughty in thine eyes thou wilt humble.  
† Because thou art my lamp o Lord: and thou wilt illuminate my darkness.  
† For in thee I will run girded: in my God I will leap● over the wall.  
† God, his way immaculate, the word of our Lord is examined by fire: he is the shield of all that trust in him.  
† Who is God beside our Lord: and who is strong beside our God?  
† God who hath girded me with strength: and made even my perfect way.  
† Making my feet equal with the hearts, and setting me upon my high places.  
† Teaching my hands unto battle: and framing mine arms as it were a brazen bow.  
† Thou hast given me the shield of thy salvation: and thy mildness hath multiplied me.  
† Thou shalt enlarge my steps under me: and mine ankles shall not fail.  
† I will pursue mine enemies, and bruise them: and will not return till I consume them.  
† I will consume and break them, that they rise not: they shall fall under my feet.  
† Thou hast girded me with strength to battle: thou hast bowed under me them that resist me.  
† mine enemies thou hast made to turn to me the back: them that hated me, and I shall destroy them.  
† They shall cry, and there shall not be to save, to our Lord, and he will not hear them.  
† I will destroy them as the dust of the earth: as the mire of the streets will I bruise and break them.  
† Thou wilt save me from the contredictions of my people: thou wilt keep me to be 
:: Though some few Gentiles were subdued by David, and some were converted to true religion in the old Testament: yet the full conversion of Gentiles pertaineth to the Church of Christ which is here forshewed and described to have perpetual seed for ever.  the head of the Gentiles: the people which I know not, will serve me.  
† The children alienes will resist me, with the hearing of the ear they will obey me.  
† The children alienes are fallen away, and shall be straightened in their distresses.  
† Our lord liveth, and my God is blessed: and the strong God of my salvation shall be exalted.  
† God which givest me revenges, and throwest down peoples under me.  
† Which bringest me out from mine enemies, and from them that resist me dost lift me up: from the wicked man thou shalt deliver me.  
† therefore will I confess unto thee o Lord among the Gentiles, and will sing to thy name.  
† Magnifying the salvations of his king, and doing mercy to his Christ David, and to his seed for ever.   

CHAP. XXIII. The last words of David concerning reward of the good, 6. and punishment of the bad. 8. A Catalogue of David's valiant men.  
AND these are n1g-nn's last words. David the son of Isai said: The man said, to whom it was appointed concerning the Christ of the God of Jacob, the excellent Psalmist of Israel: † The Spirit of our Lord hath spoken by me, and his words by my tongue. † The God of Israel said to me, the Strong one of Israel hath spoken, the Dominatour of men, the just ruler in the fear of God. † As the light of the mourning when the sun riseth, early without clouds glistereth, and as by rain grass springeth our of the earth. † 
:: King David in this last prophecy plainly distinguisheth between the covenant & pro●●ise made to him touching ●●s earthly kingdom and the kingdom of Christ▪ who should be borne of his 〈…〉. In both which 〈…〉 the reward of the good and punishment of 〈…〉.  Neither is my house so great with God, that he should enter with me an eternal covenant firm in all things & assured. For all my salvation, and all my will: neither is there ought thereof that springeth not. † And transgressors shall be plucl●ed up as thorns evety one: which are not taken with hands. † And if a man will touch them, he shall be armed with iron and a lance staff, and kindled with fire they shall be burnt unto nothing. † These be the names of the valiantes of David. Sitting in his chair the wisest prince amongst three, he is as it were the most tender little worm of the wood, which killed eight hundred at one brunt. † After him, Eleazar the son of his uncle the Ahohite among the three valiantes, that were with David when they defied the Philisthijms, and were gathered thither into barrel. † And when the men of Israel were gone up, he stood and struck the Philistians till his hand fainted, and waxed stiff with the sword: and our Lord made a great victory that day: and the people, that was fled, returned to take away of the spoils of them that were slain. † And after him Semma the son of Age of Arari. And the Philisthijms were gathered togehter in their ward: for there was there a filled full of rice. And when the people was fled from the face of the Philisthijms, † he stood in the mids of the filled, and defended it, and struck the Philisthians: and our Lord gave great salvation. † moreover also before there went down three which were princes among thirty, and came to David in the harvest time into the cave of Odollam: and the camp of the Philistianes' was placed in the Vale of the giants. † And David was in a hold: moreover the ward of the Philisthianes was then in Bethlehem. † David 
:: The king proposed not this for desire of that water, but to try and exercise his men's fortitude.  therefore desired, & said: O that some man would give me drink of the water out of the cistern, that is in Bethlehem beside the gate. † Three valiantes therefore broke into the camp of the Philistianes', and drew water out of the cistern of Bethlehem, that was beside the gate, and brought it to David: but he would not drink, but 
:: Precious things are most meet to be offered to God.  offered it to our Lord, † saying: Our Lord be merciful to me, that I do not this thing: shall I drink the blood of these men that went, & the peril of their lives? Therefore he would not drink. These things did the three strongest. † Abisai also the brother of Joab the son of Saruia, was prince of three, it is he that lifted up his spear against three hundred, whom he slew, renowned among three, † and the noblest of three, and he was the chief of them, but to the three first he reached not. † And Banaias the son of Joiada the most valiant man of great works, of Cabseel: he struck the two lions of Moab, and he went down, and struck the lion in the mids of the cistern in the days of snow. † He also struck the Egyptian, a man worthy to be a spectacle, having in his hand a spear: therefore when he came down to him with a rod, by force he wrested the spear out of the hand of the Egyptian, and slew him with his own spear. † These things did Banaias the son of Joiada. † And he renowned among the three valiantes, which were the nobler among thirty: but unto the three he reached not: and David made him of his secret counsel. † Asael the brother of Joab among the thirty, Elahanan the son of his uncle of Bethlehem. † Semma of Harodi, Elica of Harori, † heel's of Phalti, Hira the son of Acces of Thecua, † Abiezer of Anathoth, Mobonnai of Husati, † Selmon the Ahohite, Maharai the Netophathite, † healed the son of Baana, he also a Netophathite, Ithai the son of Ribai of Gabaath of the children of Benjamin, † Banaia the Pharathonite, Heddai of the Torrent Gaas, † Abialbon the Arbathite, azmaveth of Beromi, † Eliaba of Salaboni: The sons of Jassen, Jonathan, † Semma of Orori, Ahiam the son of Sarar the Ararite, † Eliphelet the son of Aasbai the son of Machati, Eliam the son of Achitophel the Gelonite, † Hesrai of Carmel, Pharai of Arbi, † Igaal the son of Nathan of Soba, Bonni of Gadi, † Selec of Ammoni, Naharai the Berothite the squire of Joab the son of Saruia, † Ira the jethrite, Gareb he also a ●ethrite, † Urias' the Hetheite. All thirty seven.   

CHAP. XXIIII. For David's sin in numbering the people, 11. three sorts of punishments are proposed to his election: 14. of which he chooseth the plague, and seventy thousand die in three days. 16. God showeth mercy. 17. David prayeth. 18. buildeth an altar, 25. and the plague ceaseth.  
AND 
:: This sin & punishment happened before, when David had health and streingth of body.  the fury of our Lord added to be angry against 
:: The fury of our Lord, that is▪ Satan (a ●u●●o●s spirit, yet God's creature) not our Lord himself, but by permission only▪ 1. Par. 2. 1. Satan arose against Israel, & 〈◊〉 David.  Israel, and stirred up David among them saying: go, number Israel and Juda. † And the king said to Joab the General of his army: walk through all the tribes of Israel from Dan to Bersabee, and number ye the people, that I may know the number thereof. † And Joab said to the king: Our Lord thy God increase thy people, as much more as now it is, and again multiply it an hundred fold in the sight of my lord the king: but what meaneth my lord the king by this kind of thing? † How beit the kings word more prevailed than the words of Joab, and of the chief of the army: and Joab went forth, and the captains of the soldiers from the face of the king, to number the people of Israel. † And when they had passed Jordan, they came into Aroer to the right hand of the city, which is in the Vale of Gad. † And by Jazer they passed into Galaad, and into the lower country of Hodsi, and they came into the woody country of Dan. And going about near Sidon, † they passed nigh to the walls of tire, and all the land of the heveite, and the Chananeite, and they came to the south of Juda into Bersabee: † and having viewed the whole land, after nine months and twenty days, they were come to Jerusalem. † Joab therefore gave the number of the description of the people to the king, and there were found of Israel eight hundred thousand strong men, that could draw sword: and of Juda five hundred thousand fight men. † But David's 
:: Contrition.  hart struck him, after the people was numbered: and David said to our Lord: 
:: Confession.  I have sinned very much in this fact: but I pray thee Lord to transfer the iniquity of thy servant, because I have done exceeding foolishly. † David therefore arose in the morning, and the word of our Lord was made to Gad the prophet and Seer of David, saying: † go, and speak to David: Thus saith our Lord: 
:: Satisfaction.  choice is given thee of three things, choose one of them which thou wilt, that I may do it to thee. † And when Gad was come to David, he told him, saying: Either famine shall come to thee seven years in thy land: or three months thou shalt flee thy adversaries, and they shall pursue thee: or certes three days the pestilence shall be in thy land. Now therefore deliberate, and see what word I shall answer to him that sent me. † And David said to Gad: I am distressed exceedingly: but it is better that I fall into the hands of our Lord (for his mercies be many) then into the hands of men. † And our Lord sent the pestilence in Israel, from morning 
The Epistle in a votive mass in time of plague or mortality.  unto the time appointed, and there died of the people from Dan to Bersabee seventy thousand men. † And when the Angel of Our Lord had stretched forth his hand over Jerusalem to destroy it, our Lord had pity upon the affliction, and said to the Angel that struck the people: 
:: Temporal punishment inflicted after the guilt of sin was remitted.  It is sufficient: now hold thy hand: and the Angel of our Lord was beside the floor of Areuna the jebuseite. † And David said to our Lord when he saw the Angel striking the people: I am he that have sinned, I have done wickedly: these that are the sheep, what have they done? let thy hand, I beseech thee be turned against me, and against my father's house. † And Gad came to David in that day, and said to him: go up, and build an altar to our Lord in the ●●oore of Areuna the jebuseite. † And David went up according to the word of Gad, which our Lord had commanded him. † And Areuna looking, perceived the king and his servants to come towards him † And going forth he adored the king with his face bowing to the earth, and said: What is the cause that my lord the king cometh to his servant? To whom David said: That I may buy of thee the floor, and build an altar to our Lord, and the slaughter may cease which rageth among the people. † And Areuna said to David: Let my lord the king take, and offer, as it pleaseth him: thou hast the oxen for holocauste, and the wain, and the yokes of the oxen for provision of wood. † Areuna gave all things to the king: and Areuna said to the king: The Lord thy God receive thy vow. † To whom the king answering, said: Not so as thou wilt, but I will buy it of thee at a price, and I will not offer to our Lord my God holocaustes 
:: If subjects had not propriety in their goods, but that the right and dominion of all pertained to the prince, then could nothing at all, in any case be given gratis by the subject, but only yielded as due, to his sovereign.  given gratis. David therefore bought the floor, and the oxen, for fifty sickles of silver: † and David built there an altar to our Lord, & offered holocaustes and pacifiques: and our Lord became merciful to the land, and the plague was stayed from Israel.     


THE argument OF THE THIRD book OF Kings.  
WITH commemoration of king David's old age, of his appointing a successor, and of his death, in the first and part of the second chapters, this book containeth two other principal parts: the former is of king Solomon: of his entrance to the kingdom; his devotion; wisdom; magnificence; richesses; great family; building of the Temple; and other 
The contents of this book, divided into three parts.  sumptuous palaces; of his fall also into luxury, and idolatry; in the rest of the second chapter to the end of the eleventh. The other part showeth the division of the kingdom; only two tribes remaining to Roboam, salomon's son, with title of king of Juda; and ten passing to jeroboam his servant, called king of Israel. So follow the several reigns of Abias', Asa, and Josaphat Kings of Juda: and of Madab, Baasa, Ela, Zambri, Amri, Achab with Jezabel, and Ochosias' Kings of Israel: with the preaching, miracles, and other acts of Abias', Elias, Eliseus, and other prophets▪ in the other eleven chapters.   

THE THIRD book OF Kings; ACCORDING TO THE Hebrews THE FIRST OF MALACHIM.  

CHAP. I. King David waxing old, Abisag a Sunamite is brought to him. 5. Adonias pretending to reign, 11. Nathan and Beth●abee obtain, 28. that Solomon is declared and anointed King. 41. Whereupon Adonias (his followers parting to their houses) 50. fleeth to the altar in the tabernacle, but upon promise of safe●●● doth homage to Solomon.  
AND king David was old, and had many days 
The first pa●● King n1g-nn's admonitions to his son: and his death  of age: and when he was covered with clothes, he was not warmed. † His servants therefore said to him: Let us seek for our lord the king a young woman a virgin, and let her stand before the king, and cherish him, and sleep in his bosom, and warm our lord the king. † They sought therefore a beautiful young woman in all the costs of Israel, and they found Abisag a Sunamite, and brought her to the king. † And the damsel was exceeding beautiful, and she slept with the king, and served him, but the king did not know her. † And Adonias the son of Haggith was elevated, saying: I will reign. And he made himself chariotes and horsemen, and fifty men, that should run before him. † Neither did his father control him at any time, saying: Why didst thou this? And he also was very beautiful, the second borne after Absalon. † And he had talk with Joab the son of Saruia, & with 
:: For this conspiracy Abiathar was deposed. ch.. ● v. 27.  Abiathar the priest, who furthered Adonias side. † But Sadoc the priest, and Banaias the son of Joiada, and Nathan the prophet, and Semei, and Rei, and the strength of David's army was not with Adonias. † Adonias therefore having immolated rams and calves, and all sat beasts beside the Stone zoheleth, which was nigh to the fountain Rogel, called all his brethren the sons of the king, and all the men of Juda the servants of the king: † But Nathan the prophet, and Banaias, and all the strong ones, and Solomon his brother he called not. † Nathan therefore said to Bethsabee the mother of Solomon: Hast thou not heard that Adonias the son of Haggith hath reigned, and our lord David is ignorant thereof? † Now therefore come, take counsel of me, and save thy life, and thy son salomon's. † go, and enter in to king David, and say to him: Didst not thou my lord king swear to me thy handmaid, saying: Solomon thy son shall reign after me, and he shall sit in my throne? Why then reigneth Adonias? † And whiles thou art yet speaking there with the king, I will come after thee, and make up thy words. † Bethsabee therefore went in to the king in the chamber: and the king was exceeding old, and Abisag the Sunamite ministered to him. † Bethsabee bowed herself, and adored the king. To whom the king said: What is thy will? quoth he. † Who answering said: My lord, thou didst swear to thy handmaid by our Lord thy God, that Solomon thy son shall reign after me, and he shall sit in my throne. † And behold now Adonias reigneth, thou my lord the king not knowing thereof. † He hath killed oxen, & all fat things, and many rams, and called all the kings sons, Abiathar also the priest, and Joab the General of the warfarre: but Solomon thy servant he called not. † Notwithstanding my lord king, the eyes of all Israel look upon thee, that thou wouldst show them, who shall sit in thy throne my lord king after thee. † And it shall be when my lord king sleepeth with his fathers, I and my son Solomon shall be 
:: Basely esteemed, or punished as offenders upon suspicion or ●●lo●●●.  sinners. † As she was yet speaking with the king, Nathan the prophet came. † And they told the king, saying: Nathan the prophet is here. And when he was gone in to the king, and had adored bowing to the earth, † Nathan said: My lord king, didst thou say: Let Adonias reign after me, and let him sit upon my throne? † Because he is gone down to day, and hath immolated oxen, and fattelinges, and many rams, and called all the kings sons, and the captains of the army, Abiathar also the priest: and they eating and drinking before him, and saying: God save the king Adonias: † me thy servant, and Sadoc the priest, and Banaias the son of Joiada, and Solomon thy servant he called not. † Is this word proceeded from my lord the king, and hast thou not told me thy servant who should sit upon the throne of my lord the king after him? † And king David answered, saying: call unto me Bethsabee. Who when she was entered in to the king, and stood before him, † the king swore, and said: Our Lord liveth, which hath delivered my soul from all distress, † that as I swore to thee by our Lord the God of Israel, saying: Solomon thy son shall reign after me, and he shall sit upon my throne for me, so will I do this day. † And Bethsabee bowing her con●enance unto the earth adored the king, saying: God save my lord for ever. † King David also said: call me Sadoc the priest, and Nathan the prophet, & Banaias the son of Io●ad●. Who when they were entered in before the king, † he said to them: Take with you the servants of your lord, and set Solomon my son upon my mule: and bring him into Gihen. † And let Sadoc the priest anoint him there, and Nathan the prophet to be king over Israel: and you shall sound the trumpet, and shall say: God save king Solomon. † And you shall go up after him, and he shall come, and shall sit upon my throne, and he shall reign for me: and I will ordain him that he be prince over Israel, and over Juda. † And Banaias the son of Joiada answered the king, saying: Amen: so speak our Lord the God of my lord the king. † As our Lord hath been with my lord the king, so be he with Solomon, and make his throne higher than the throne of my lord king David. † Sadoc therefore the priest, and Nathan the prophet went down, and Banaias the son of Joiada, and Cherethi, and Phelethi: and they set Solomon upon the mule of king David, and brought him into Gihen. † And Sadoc the priest took a horn of oil out of the tabernacle, and anointed Solomon: and they sounded the trumpet, and all the people said: God save king Solomon. † And all the multitude went up after him, and the people singing on shaulmes, and rejoicing with great gladness, and the earth sounded of their cry. † And Adonias heard, and all that were invited of him, and the feast was ended: yea and Joab hearing the voice of the trumpet, said: What meaneth the cry of the city making a tumult? † As he yet spoke, came Jonathas the son of Abiathar the priest: to whom Adonias said: Come in, because thou art a stout man, and bringest good news, † And Jonathas answered Adonias: Not so: for our lord king David hath appointed Solomon king. † and hath sent with him Sadoc the priest, and Nathan the prophet, and Banaias the son of Joiada, and Cerethi, and Phelethi, and they have set him upon the kings mule. † And Sadoc the priest, and Nathan the prophet have anointed him king in Gihen: & they are gone up thence rejoicing, and the city sounded: this is the voice that you heard. † Yea and Solomon sitteth upon the throne of the kingdom. † And the kings servants entering in, have blessed our lord king David, saying: God amplify the name of Solomon above thy name, and magnify his throne above thy throne. And the king 
:: King David did not ad●●e his son as a subject adoreth his prince▪ ●a● adored God, giving thanks for this bene●●●e of a succed●●▪ as it followeth in the next verse.  adored in his bed: † and he hath thus spoken: Blessed be our Lord the God of Israel, who hath given this day one sitting in my throne, mine eyes seeing it † They therefore were terrified, and they all arose, that had been invited of Adonias, and every man went his way. † And Adonias fearing Solomon arose, and went, and held the horn of the altar. † And they told Solomon saying: Behold Adonias fearing king Solomon, hath taken hold of the horn of the altar, saying: Let king Solomon swear to me this day, that he will not kill his servant with the sword. † And Solomon said: If he be a good man, there shall not so much as one hear of his fall upon the ground▪ but if evil shall be found in him, he shall die. † King Solomon therefore sent, and brought him out from the altar: and going in he adored king Solomon: and Solomon said to him: go to thy house.   

CHAP. II. David giveth godly precepts to Solomon. 5. willeth him to punish certain offenders: 10. and dieth. 12. Solomon reigneth. 13. Adonias, by intercession of ●e●hsabee, requesleth to have Abisag to wife: 22. but is put to death for demanding her. 26. Abiathar the priest is banished, and deposed, for conspiring with Adonias. 28. Joab also for the same cause, and former crimes is slain. 36. Semei is confined in Jerusalem, 40. & for transgressing his limits, together with old faults is likewise slain.  
AND the days of David approached that he should die, and he commanded his son Solomon, saying: † I enter into the way of all flesh: take courage, and play the man. † And observe the watches of our Lord thy God, that thou walk in his ways, and keep his ceremonies, and his precepts, and judgements, and testimonies, as is written in the law of Moses: that thou mayst understand all things which thou dost, and whithersoever thou shalt turn thyself: † that our Lord may confirm his words, which he hath spoken of me, saying: If thy children shall keep their ways, and shall walk before me in truth, in all their hart, and in all their soul, there shall not altogether be taken from thee a man out of the throne of Israel. † Thou knowest also what Joab the son of Saruia hath done to me, what he did to the two princes of the army of Israel, to Abner the son of ne'er, and Amasa the son of jether: whom he slew, & ●hed the blood of war in peace, & put the blood of battle in his belt, which was about his loins, and in his shoe, which was on his feet. † Thou shalt do therefore according to thy wisdom, and shalt not bring his hoar head peaceably unto hell. † But to the sons also of Berzellai the Galaadite thou shalt render kindness, and they shall eat on thy table: for they met me when I fled from the face of Absolom thy brother. † Thou hast also with thee Semei the son of Gera the son of jemini of Bahurim, who cursed me with a wicked curse, when I went to the camp; but because he came down to meet me when I passed Jordam, and I swore to him by our Lord, saying: I will not kill thee with the sword: † do not thou suffer him to be guiltless. But thou art a wise man, so that thou knowest what thou shalt do to him▪ and thou shalt bring his hoar hear with blood unto hell. † David therefore slept with his fathers, and was buried in the city of David. † And the days that David reigned in Israel, are forty years: in Hebron he reigned seven years, in Jerusalem thirty three.  
† And Solomon sat upon the throne of David his father, 
The second part. O● salomon's r●●●ne, and acts good and bad.  and his kingdom was confirmed exceedingly. † And Adonias the son of Haggith entered in to Bethsabee the mother of Solomon. Who said to him: Is thy coming peaceable? Who answered: peaceable. † And he added: I have a word to speak with thee. To whom she said: speak. And he: † Thou knowest, quoth he, that the kingdom was mine, and all Israel had purposed to make me over them to be their king: but the kingdom is transposed, & is made my brothers: for it was appointed him of our Lord † Now therefore I desire one petition of thee; Confound not my face▪ Who said to him: speak. † And he said: I pray speak to Solomon the king (for he can not deny thee any thing) that he give me Abisag the Sunamite to wife. † And Bethsabee said: well, I will speak 〈◊〉 thee to the king † Bethsabee therefore came to king Solomon, to speak unto him for Adonias: and the king arose to meet her, and adored her, and sat down upon his throne: and a throne was set for the kings mother, who sat on his right hand. † And she said to him: One little petition I desire of thee, confound not my face And the king said to her: My mother ask: for 
:: In all co●●e 〈◊〉 suires●● 〈◊〉 the 〈◊〉 to hear his mother.  it behoveth not that I turn away thy face. † Who said: Let Abis●g the Sunamite be given to Adonias thy brother to wife. † And king Solomon answered, and said to his mother: Why dost thou ask Abis●g the Sunamite for Adonias? Ask for him also the kingdom: for he is my brother elder than I, & hath Abiathar the priest, & Joab the son of Saruie. † therefore king Solomon swore by our Lord, saying: These things do God to me, and these add he, because Adonias hath spoken this word against his life. † And now, our Lord liveth which hath established me, and placed me upon the throne of David my father, and which hath made me a house, as he spoke, this day shall Adonias be slain. † And king Solomon sent by the hand of Banaias the son of Joiada, who slew him, and he died. † To Abiathar also the priest the king said: go into Anathoth to thy field, and thou in deed art a man of death: but to day I will not kill thee, because thou didst carry the ark of our Lord God before David my father, & hast sustained labour in all things, wherein my father laboured. † Solomon therefore 
:: By special instinct Solomon did this extraordinary fact as a prophet & minister of God, executing his sentence given before against the house of ●●l● 〈◊〉 the sins of his children, ●. Reg. 2. ●. 31. and for A●●athars proper fault 〈◊〉 with Adonias against Solomon 3. Reg. 1.  cast out Abiathar, that he should not be the priest of our Lord, that the word of our lord might be fulfilled, which he spoke concerning the house of Heli in Silo. † And than a messenger came to Joab for that Joab had turned after Adonias, and after Solomon had not turned: Joab therefore fled into the tabernacle of our Lord, & caught the horn of the altar. † And it was told king Solomon, that Joab was fled into the tabernacle of our Lord, and was beside the altar: & Solomon sent Banaias the son of Joiada, saying: go, kill him. † And Banaias came to the tabernacle of our Lord, and said to him: Thus saith the king: Come forth. Who said: I will not come forth, but here will I die. Banaias reported his word to the king, saying: Thus spoke Joab, and thus he answered me. † And the king said to him: do as he hath spoken: and kill him, & bury him, and thou shalt remove the innocent blood, which hath been shed of Joab, from me, and from the house of my father. † And our Lord shall render his blood upon his head, because he murdered two just men, & better than himself: and slew them with his sword, my father David not knowing, Abner the son of ne'er general of the warfare of Israel, and Amasa the son of jether general of the army of Juda: † and their blood shall return upon the head of Joab, and upon the head of his seed for ever But to David and his seed and his house, and to his throne be peace for ever from our Lord. † Banaias therefore the son of Joiada went up, and setting upon him slew him: and he was buried in his house in the desert. † And the king appointed Banaias the son of Joiada for him over the army, and Sadoc the priest he 
:: Solomon was not only a king but also a prophet. Moreover some secular prince's do● 〈◊〉 ●●inate spiritual superiors, are in shall them in, their 〈◊〉 yet thei● jurisdiction is not depending on the 〈◊〉 but the 〈◊〉 to be 〈◊〉 by them Num 27. v. 21.  placed for Abiathar. † The king also sent, and called Semei, and said to him: Build thee a house in Jerusalem, and dwell there: and thou shalt not go out thence hither and thither. † But what day soever thou shalt go out, and shalt pass the Torrent Cedron know that thou art to be slain: thy blood shall be upon thy head. † And Semei said to the king: The saying is good: as my lord the king hath spoken, so will thy servant do. Semei therefore dwelled in Jerusalem, many days. † And it came to pas●e after three years, that the servants of Semei fled to Achis the son of Maacha the king of Geth: and it was told Semei that his servants were gone into Geth. † And Semei arose, and saddled his asle, and went to Achis into Geth to require his servants, and he brought them out of Geth. † And it was told Solomon that Semei went into Geth out of Jerusalem, and was returned. † And sending he called him, and said to him: Did I not testify to thee by our Lord, and told thee before: What day soever thou going out shalt pass hither & thither, know that thou shalt die? And thou didst answer me: The saying is good, which I have heard. † Why then hast thou not kept the oath of our Lord, and the precept that I commanded thee? † And the king said to Semei: Thou knowest all the evil, whereof thy hart is privy to thyself, which thou dist to David my father: our Lord hath rendered thy malice upon thy head: † And king Solomon be blessed, and the throne of David shall be stable before our Lord for ever: † The king therefore commanded Banaias the son of Joiada: who going out, struck him, and he died.   

CHAP. III. King Solomon marrieth Ikaraos' sister. 3. offereth Victims in high places. 5. admonished by God in his sleep to demand what he will, he asketh wisdom to govern his people. 10. which God granteth him, with much richesse also and glory. 16. He decideth a controversy between two women contending about a living child and a dead.  
THE kingdom therefore was established in the hand of Solomon, and he was joined in affinity to Pharaoh the king of Egypt: for he took his daughter, and brought her into the city of David, until he accomplished building his own house, and the house of our Lord, and the wall of Jerusalem round about. † But yet the people immolated in the excelses: for there was no temple built to the name of our Lord until that day. † And Solomon loved our Lord, walking in the precepts of David his father, saving that he immolated in the excelses, and burnt incense. † He went therefore into Gabaon, to immolate there: for that was a very great excels: a thousand hosts for holocaust did Solomon offer upon that altar in Gabaon. † And our Lord appeared to Solomon in a dream by night saying: ask what thou wilt that I may give it thee. † And Solomon said: Thou hast done great mercy with thy servant David my father, even as he walked in thy fight in truth, and justice, and a right hart with thee: for thou hast kept thy great mercy, and hast given him a son sitting upon his throne, as it is this day. † And now Lord God, thou hast made thy servant to reign for David my father: but I am a little child, and ignorant of my going out and coming in. † And thy servant is in the mids of the people, which thou hast chosen, a people infinite, which can not be numbered and counted for the multitude. † Thou shalt therefore give to thy servant a docible hart, that he may judge the people, & discern between good and evil. For who shall be able to judge this people, this thy people great in number? † The word therefore was liked before our Lord, that Solomon had asked such a thing. † And our Lord said to Solomon: Because thou hast asked this thing, and hast not desired for thyself many days, nor riches, nor the lives of thine enemies, but hast desired wisdom for thyself to discern judgement: † behold I have done unto thee according to thy words, & have given thee a wise hart and intelligent, in so much that 〈◊〉 before thee hath been like thee, nor shall a●ise after thee. † Ye● and these things, which thou di●●● not ask, I have given thee: to wit, riches, and glory, so that none hath been like thee among the Kings all days heretofore. † And if thou wilt walk in my ways, and keep my precepts and my commandments, as thy father wa●k●●, I will make thy days long. † therefore Solomon awaked, and perceived that it was a dream: and when he was come to Jerusalem, he stood before the ark of covenant of our Lord, and offered holocaustes, and made pacific victims, and a great feast to all his servants. † Then came there two women harlots 
The Epistle on monday in the 4 week of Lent.  to the king, and stood before him: † of the which one said: I beseech thee, my lord, I and this woman dwelled in one house, and I was delivered of a child beside her in the chamber. † And the third day, after that I was delivered, she also was delivered, and we were together, and no other person with us in the house, except we two. † And this woman's child died in the night. For sleeping she oppressed him. † And rising in the dead time of the night, she took my child from the side of me thy handmaid being asleep, and laid it in her bosom: and her child that was dead, she put in my bosom. † And when I was risen in the morning to give my child milk, he appeared dead: whom more diligently beholding when it was clear day, I found that it was not mine which I bare. † And the other woman answered: It is not so as thou sayest, but thy child is dead, and mine liveth. On the contrary part she said: Thou liest: for my child liveth, and thy child is dead. And in this manner they strove before the king. † Then said the king: This woman saith, My child liveth, and thy child is dead. And this hath answered, No, but thy child is dead, and mine liveth. † The king therefore said: Bring me a sword. And when they had brought a sword before the King, † divide, quoth he, the living child into two parts, and give the half part to one, and half to the other. † But the woman, whose child was alive, said to the king (for her bowels were moved upon her child) I beseech thee my lord, give her the child alive, and kill it not. On the contrary part she said: 
:: So here●●●es not being able to prove that their synagogue is the true & permanent Church, would destroy the Catholic and so have none at al.  be it neither mine, nor thine, but let it be divided. † The king answered, and said: give unto this woman the infant alive, and let it not be killed for this is the mother thereof. † all Israel therefore heard the judgement that the king had judged, and they feared the king, seeing the wisdom of God to be in him to do judgement.   

CHAP. four chief men of salomon's kingdom are recited by their names, and offices. 22. likewise the provision of victuals for his house, 26. the number of his horses, 19 his wisdom excelleth all others. 3●. he writ many parables and verses, and learnedly discoursed of all things.  
AND king Solomon was reigning over all Israel: † and these were the princes which he had: Azarias the son of Sadoc the priest: † Elihoreph, and Ahia the sons of Sisa Scribes: Josaph at the son of Ahilud, register: † Banaias the son of Joiada, over the army: and Sadoc, and Abiathar priests. † Azarias the son of Nathan, over them that assisted the king: Zabud the son of Nathan priest the kings friend: † and Ahizar governor of the house: and Adoni●am the son of Abda over the tributes. † And Solomon had twelve governors over all Israel, which served out victuals for the king and for his house: for every one ministered necessaries, each man his month in the year. † And these are their names: Benhur in mount Ephraim. † Bendecar, in Macces, and in Salebim, and in Bethsames, and in Elon, and in Bethhanan. † Benhesed in Aruboth: his was Socho, and all the land Epher. † Benabinadab, whose was all Nepha Dor, had Tapheth the daughter of Solomon to wife. † Bana the son of Ahilud governed Thanach and Mageddo, and all Bethsan, which is beside Satthana under Jezrahel, from Bethsan unto Abelmehula over against Iecm●an. † Bengaber in Ramoth galaad: had Auothiair the son of Manasses in Galaad, he was chief in all the country of Argob, which is in Basan, three score cities great and walled, which had brazen locks. † Ahinadab the son of Addo was chief in Manaim. † Achimaas in Nephthali: yea he also had Basemath the daughter of Solomon in marriage. † Baana the son of Husi, in Aser, and in Baloth. † Josaphat the son of Pharue, in Isacar. † Semei the son of Ela, in Benjamin. † Gaber the son of Vri, in the land of Galaad in the land of Sehon the king of the Ammorrheite, & of Og the king of Basan, over all things that were in that land. † Juda and Israel innumereble as the sand of the sea in multitude: eating, and drinking, and rejoicing. † And Solomon was in his dominion, having all the kingdoms with him from the river of the land of the Philisthijms unto the border of Egypt: of them that offered him presents, and served him all the days of his life. † And the provision of Solomon was every day thirty measures of flower, & three score measures of meal, † ten fat oxen and twenty pasture fed, & a hundred rams, beside the venison of hearts, roes, and buffles, & fatted foul. † For he possessed all the country, which was beyond the river, from Thapsa unto Goza, and all the Kings of those countries: and he had peace on every side round about. † And Juda and Israel dwelled without any fear, every one under his vine, and under his figtree, from Dan unto Bersabe all the days of Solomon. † And Solomon had forty thousand stalls of chariot-horses and twelve thousand for the saddle. † And the foresaid governors of the king fed them: yea and the necessaries of king salomon's table they gave forth with great care in their time. † Barley also and strew for the horses, and beasts, they brought to the place, where the king was, according as it was appointed them. † God also gave wisdom to Solomon and prudence exceeding much, and latitude of hart as the sand that is in the sea shore. † And the wisdom of Solomon passed the wisdom of all them in the east, and of the Egyptians, † and he was wiser than all men: wiser than Ethan the Ezralite, and Heman, and Chalcol, and Dorda the sons of Mahol and he was renowned in all nations round about. † Solomon also spoke 
:: These books are not extant.  three thousand parables: and his songs were a thousand & five. † And he disputed of trees from the cedar, that is in Libanus, unto the hyssop which cometh out of the wall: and he discoursed of beasts, and fowls, and creeping worms, and fishes. † And there came from all people to hear the wisdom of Solomon, and from all the Kings of the earth, which heard his wisdom.   

CHAP. v Hiram king of tire granteth timber and workmen for building the Temple: Solomon allowing victuals, and paying wages. 13. the number of workmen and overseers.  
HIRAM also the king of tire sent his servants to Solomon: for he heard that they had avointed him king for his father: because Hiram had been David's friend at all time. † And Solomon sent to Hiram, saying: † Thou knowest the will of David my father, and that he could not build a house to the name of our Lord his God, because of wars imminent round about until our Lord put them under the sole of his feet. † But now our Lord my God hath given me rest round about: and there is no satan, nor ill rencontre. † wherefore I purpose to build a temple to the name of our Lord my God, as our Lord hath spoken to David my father, saying: Thy son, whom I will give for thee upon thy throne, he shall build a house to my name. † Command therefore that thy servants cut me down cedars out of Libanus, and let my servants be with thy servants: and I will give thee the hire of thy servants whatsoever thou wilt ask, for thou knowest how there is not in my people a man that hath skill to hue wood as the Sidonians. † When Hiram therefore had heard the words of Solomon, he rejoiced exceedingly, and said: Blessed be the Lord God this day, who hath given unto David a son most wi●e over this people so great in number. † And Hiram sent to Solomon, saying: I have heard whatsoever thou hast willed me: I will do all thy will in cedar trees, and fir trees. † My servants shall bring them down from Libanus to the s●a▪ and I will put them in boats in the sea, unto the place, which thou shalt signify to me; and will land them there, and thou shalt take them: and thou shalt allow me necessaries, that there be meat given for my house. † therefore Hiram gave Solomon cedar trees, and fir trees, according to all his wil † And Solomon allowed Hiram twenty thousand cores of wheat, for provision for his house, and twenty cores of 〈◊〉 pure oil: these things did Solomon give to Hiram every year. † Our Lord also gave wisdom to Solomon, as he spoke to him: & there was peace between Hiram & Solomon, and both made a league. † And king Solomon chose workm●n out of all Israel, and the taxed number was of thirty thousand men. † And he sent them into Libanus, ten thousand every month by course, so that two months they were in their houses: and Adoniram was over this taxing. † And Solomon had seventy thousand of them that carried burdens, and eighty thousand hewers of stones in the mountain: † besides the overseers which were over every work, in number three thousand, and three hundred that commanded the people, and them that did the work. † And the king commanded, that they should take great stones, chosen stones for the foundation of the temple, and should square them: † which the masons of Solomon, and masons of Hiram hewed: moreover the Giblians prepared timber and stones, to build the house.   

CHAP. vi In the year four hundred and four score after the Israelites came from Egypt, Solomon, the fourth year of his reign, begenneth to build the Te●●●e 2. The principal parts with the greatness, form, and ornaments thereof 〈◊〉 described. 38. It is in building seven years.  
AND it came to pass in the four hundred and four score year of the coming forth of the children of Israel out of the Land of Egypt, in the fourth year, the month Zio (that is the second month) of the reign of Solomon over Israel, he began to build a house to our Lord. 〈…〉 the house, which king Solomon built to our Lord, had three score cubits in length, and twenty cubits in br●●●h▪ ●nd thirty cubits in height. † And there was a porch 〈…〉 the temple of twenty cubits of length, according to the measure of the breadth of the temple: and it had ten cubits of breadth before the face of the temple. † And he made in the temple 
* narrow without & broad within.  obliqne windows. † And he built upon the wall of the temple lofts round about, † in the walls of the house round about the temple and the oracle, and he made sides round about. † The fit that was underneath, had five cubits of breadth, & the middle fit was of six cubits in breadth, and the third fit had seven cubits of breadth. And he put beams in the house round about on the outside, that they might not cleave to the walls of the temple. † And the house when it was built, was built of stones hewed and perfected: and hammer, and hatchet, and all the to●l● of y●●●● were 
:: 〈…〉  not heard in the house when it was built. † The doot● of the middle side was in the wall of the house on the r●●h● hand: and by winding stairs they went up into the middle row me, and from the middle into the third. † And he built the house, and finished it: he covered also the house with ceilings of cedar trees. † And he built a fit over all the house five cubits of height, and he covered the house with cedre timber. † And the word of our Lord came to Solomon, saying: † This house, which thou buildest, if thou wilt walk in my precepts, and do my judgements, and keep all my commandements, going in them, I will establish my word to thee, which I spoke to David thy father. † And I will dwell in the mids of the children of Israel, and will not forsake my people Israel. † Solomon therefore built the house, and finished it. † And he built the walls of the house on the inside, with cedar lofts, from the pavement of the house to the top of the walls, and to the roofs, he covered it with cadre trees on the inside: and he covered the floor of the house with boards of fir. † And he built lofts of cedre timber of twenty cubits at the hinder part of the temple, from the pavement to the higher parts: and he made the inner house of the oracle to be 
:: Holy of holies or most holy place.  Sanctum Sanctorum. † moreover the temple itself was forty cubits before the doors of the oracle. † And all the house was covered within with cede●, having roundels, and the joints thereof coningly wrought and the engravings standing out: all things were covered with boards: 
:: Stones in buildings, and bones in ●●●ng bodies represent the state of religious people who being hid in their Monisteties and c●ll●s, so much the more fortify the Church, by how much 〈◊〉 they appear abroad▪ because their office is not to t●●ch, but to mou●ne. S. Bernard. Ser. 64.  neither could there a stone appear in the wall at al. † And he made the oracle in the mids of the house, in the inner part, that he might put the ark of covenant of our Lord there. † moreover the oracle had twenty cubits in length, and twenty cubits of breadth, and twenty cubits in height. And he covered and seeled it with most pure gold▪ and the altar also he decked with cedar. † The house also before the oracle he covered with most pure gold, and fastened on plates with nails of gold. † And there was nothing in the temple that was not covered with gold: yea and all the altar of the oracle he covered with gold. † And he made in the oracle two cherubs of olive trees, of ten cubits in height. † One wing of a cherub of five cubits, and the other wing of a cherub five cubits: that is, having ten cubits, from the end of one wing unto the end of the other wing. † Of ten cubits also was the second cherub: in like measure, and the work was one in both cherubs, † that is to say, one cherub had the height of ten cubits, and in like manner the second cherub. † And he put the cherubs in the mids of the inner temple: and the cherubs extended their wings, and the one wing touched the wall, and the wing of the second cherub touched the other wall: and the other wings in the middle part of the temple touched each other. † He covered also the cherubs with gold. † And all the walls of the temple round about he graved with diverse engravings and carving: & he made in them cherubs, and palm trees, and 
:: It is a clear 〈◊〉 that all carved & graven pictures, or images were not unlawful, but were religiously made & set in the holy Temple, for the more honour of God.  diverse pictures, as it were standing out of the wall, and coming forth. † Yea the pavement also of the house he covered with gold within and without. † And in the entrance of the oracle he made little doors of the timber of olivetrees, and five corner posts. † And two doors of olivetimber: and he graved in them pictures of Cherubs, and figures of palm trees, and graven works standing out very much; and he covered them with gold: and he covered as well the cherubs as the palmetrees, and the other things with gold. † And he made in the entrance of the temple posts of olivetimber four square: † and two doors of fir trees, one against an other: and either door was double, and so opened with folding leaves. † And he graved cherubs, and palmetrees, and engravings appearing very much: and he covered all with golden plates in square work by rule. † And he built the inner court with three rows of stones polished, and one row of cedar timber. † In the fourth year was the 
The end of the fourth age.  house of our Lord founded in the month of Zio: † and in the eleventh year in the month Bul (that is the eight month) the house was perfected in all the works thereof, and in all the implements thereof: and he was building it seven years.   

THE CONTINVANCE OF THE church AND RELIGION IN THE fourth AGE: FROM the parting of Israel out of Egypt, to the foundation of the Temple. The space of 480. years.  
WE HAVE senne already in the three first ages, or distinct times of the world, the biginning, increase, and continuance of the Church and Religion of God, without interruption. Now in this fourth age, in which God gave his people a written Law, it is yet more evident, that the 
Articles of ●aith, other points of religion, & state of the Church more expressed in this fourth age then before.  same faith and religion, not only continued but also was more expressed, and explicated; and the Church had more variety of Sacrifices, Sacraments, and other holy Rites, & observances: & the two states Ecclesiastical and Temporal more distinguished, and each of them, especially the priestly and levitical hierarchy, more disposed in subordination: the civil government also under Duke's judges, and Kings, more distributed among superior and inferior officers then before.  
For first the principal point and ground of all religion, the belief in 
Belief in one God.  one God, and his proper divine worship, is above all most stristly commanded, often repeated, diligently observed by the good, and severely punished in transgressors. To which end and purpose, after that God had singularly selected three more renowned patriarchs, Abraham, Isaac, and Jacob, preserving them by his special grace from idolatry, and from wicked ways of most peoples and nations, blessed their seed, not in the whole progeny of the two former, but in Jacob only, whom he otherwise named Israel, multiplying his children exceedingly, yea most of all (which was most marvelous) in holy persecution: then bringing them forth of the furnace of Egypt, in his strong hand, as is recorded in the former age, at last his divine majesty delivered to them his perfect and eternal Law, contained 
Divine laws.  in two tables, distributed into ten precepts, teaching them their 
Moral.  proper duties first towards himself their God and Lord, then towards each other. Adding moreover for the practice and execution thereof, other particular 
Ceremonial  precepts of two sorts, to wit, Ceremonial prescribing certain determinate manners and rites, in observing the commandments of the first table pertaining to God: and judicial laws directing in particular how to fulfil the 
judicial  commandments of the second table, concerning our duties towards our neighbours. So we see the whole law is nothing else, but to love God above all, 
Mat. 22.  and our neighbours as ourselves. The manner of performing all, is to believe and hope in one only Lord God, honour and serve him alone, who made all of nothing, conserveth all, will judge all, and render to all men as they deserve, and therefore fully to confirm this point, he beginneth his commandments with express prohibition of all false and imaginary gods, saying (Exod. 20. v 3.) Thou shalt not have strange gods, & after 
Only God to be 〈…〉.  threats to the transgressors, and recital of the other nine commandements, he concludeth (v. 23.) with repetition of the first, saying: You shall not make gods of silver, nor gods of gold shall you make to you. 〈…〉 i● repeated and explained (Deut. 5.) And in the next chapter Moses' 〈…〉 the people saith: Hear Israel, the Lord our God is one Lord. And God himself speaking again saith: (Exod. 23.) See ye that I am only, and there is no other God besides me. The royal prophet David (2 Reg. 22. and Psalm. 17.) who is God but our God? and in sundry other places the sene● doctrine of one God is grounded, confirmed, and established.  
The mystery of the B. Trinity, or of three divine Persons, is no less true 
The 〈…〉  and certain, then that there is but one God, though not so manifest to reason, no● so expressly taught in the old Testament, yet believed then also, and often in invaded, where God is expressed by names of the plural number: as Elobim, Elim, Elah●, Saddai, Adonai, Tsebaoth: which import plurality of Persons in God, who is b●●e one nature and substance. Distinction also of Persons in God 〈…〉 ced (Exod. 33.) God saying: I will call in the name of the Lord That is (as S. Augustin and other fathers expound it) the second 
q. 154. in Eoxd.  Person by his grace maketh his servants to call upon God. More distinctly (Psalm. 2.) The Lord said to me: Thou art my son, I this day have begotten thee. (Psalm. 109.) The Lord said to my Lord: that is, God the Father to God the son: who according to his divinity is the Lord of David, according to his humanity the son of David. The same 
Mat. 22.  king David maketh mention also of the third Person, the holy Ghost praying (Psalm. 50.) Thy holy Spirit take not from me. In the form of blessing the people (Num. 6.) all three Persons some to be understood in the name of our Lord thrice repeated; our Lord (the Father) bless thee and keep thee. Our Lord (the son) show his face to thee, and have mercy upon thee Our Lord (the holy Ghost) turn his countenance unto thee, and give thee peace.  
Of the Incarnation of the son of God, we have in this age many prophecies 
〈…〉 Christ.  and figures. Moses' evidently (Deut. 18) forsheweth that after other prophets Christ the son of God should come in flesh, and redeem mankind, as S. Peter teacheth (Act. 3.) Likewise in his Canticle, and Blessing of the tribes (Deut. 32 & 33) he speaketh more expressly of Christ and his Church, then of the Jews and their Synagogue. The star prophesied by Balaam (Num. 24.) forshewed both to Jews and Gentiles, that Christ should subdue all nations. Iosu● both in name and office was a manifest figure of Jesus Christ, Also the judge, and Kings, some in one thing, some in an other, most especially king David and king Solomon, were figures of our Lord and saviour Jesus Christ. The brazen serpent (Num. 21.) sign fied Christ to be crucified, as himself expenndeth it (joan. 3.) Bri fly the whole Law was a pedagogue, or conductor to bring men to Christ (Galat. 3.) and by him to know God and themselves: to wit, God omnipotent, all perfect, Creator of all, our Father, redeemer, and Sanctifier: and man his chief earthly creature; though of himself w●●k● and impotent, yea through sin miserable, yet in nature of free condition, endued wish understanding, to conceive, and discourse; and with free-will, to choose or refuse what liketh or displeaseth him.  
For God appointing all creatures their offices, engraffed in all other things 
free-will in Angels and men  invariable inclination to perform the same, so that they could neither by virtue nor sin make their state better not worse than it was created, but ordaining Angels and men to a higher end of eternal felicity, left their wills free to agree unto, or to resist his precepts, and counsels. Whereupon Angels cooperating with God's grace were confirmed in glory, and some revoking were eternally damned. Man also offending fell into damnable state, but through penance may be saved, if he cooperate with new grace of our redeemer, which is in his choice to do, or omit. As when God gave his people meat in the desert (Exod. 16.) he so instructed them, how to receive it and use it, without force or compulsion, that he might prove them (as himself speaketh) whether they would walk in his law or no. And after making covenant with them (Exod. 19 Deut. 26.) required and accepted their voluntary consent: entering into formal contract or bargain between himself and them: he promising on the one party to make them his peculiar people, a priestly kingdom, and a holy nation: they on the other party promising loyalty, obedience and observation of his commandments, saying: All things that our Lord hath spoken we will do. For which cause God's promises are conditional (Deut. 7.) if thou keep his judgements, God will keep his covenant to thee. again most plainly (Deut. 11.) Behold I set before your sight this day benediction and malediction, and (Deut. 30.) I call for witnesses this day heaven and earth, that I have proposed to you life and death, blessing and cursing. Choose▪ therefore life that thou mayest live. In all which it is certain that Gods promise being firm, man's will is variable, and so the event not necessary: which made Caleb hoping of victory to say (joshua 14.) if perhaps our Lord be with me. Neither doth God's foreknowledge make the event necessary, 
Objection of God's ●or knowledge answered.  for he seethe the effect in the cause, as it is voluntary or casual: yea God knoweth all before, and some times fortelleth things, which conditionally would happen, and in deed (the condition failing) come not to pass, as (1. Reg. 23.) God answered, that the men of Ceila would betray David (meaning if he stayed there) which they did not; for he parted from thence.  
Yet is not man able by this his freedom, nor otherwise of himself, to do, 
Grace necessary.  nor so much as to think any good thing but through God's mere mercy, and 
2. Cor. ●.  grace, given him without his deserving, sufficient to all, and effectual to those that accept it. God also giveth particular grace for special functions; as (levit. 8.) to priests (Num. 11.) to seventy ancients, and (1. Reg. 10.) to king Saul.  
By which divine assistance the commandments of God are possible, 
God's command mentes possible to be kept.  as himself avoucheth, saying: (Deut. 30.) This commandment that I command thee this day is not above thee. again; I have set before thee life and good, death and evil, that thou mayest love God, walk in his ways, and keep his commandements.  
Works done by grace and free-will are good and commendable, Moses so testifing (Deut. 14.) This is your wisdom and understanding before peoples. Yea are meritorious: and rewards are promised for the same 
Good works.  (levit. 26.) and contrariwise punishments threatened to the transgressors. 
Meritorious.  And Booz knowing reward to be due for well doing, prayed God to render to Ruth (ch. 2.) a full reward for her well deserving. The royal prophet affirmeth (Psalm. 18.) that in keeping Gods precepts is much reward. and (Psal. 118.) professeth that he inclined his hart to keep them for reward.  
Amongst other services of God, and means of men's salvation, external Sacrifice is of the greatest. And therefore the manner of offering all sorts is a● 
D●●ers sertes▪ of Sacrifices  large prescribed in the Law, especially in the seven first Chapters of leviticus. The first and principal was Holocaust, wherein all the oblation was ●●rned 
Holocaust.  and consumed in the honour of God our sovereign Lord. The second was Sacrifice for sin, according to the diversity of offences and people, whereof 
●●● sin.  part was burned, the other part remained to the priests, except it were for the sins of priests, or of the whole multitude (levit. 4.) for then the priests had no portion, but all was offered to God. The third was pacific sacrifice, 
pacific.  either of thanksgiving for benefits received, or to obtain God's favour in all occurrent necessities, and good desires. And of both these sorts one part was consumed in God's honour, an other part was the priests, the third was theirs that gave the oblation. In confirmation of these sacrifices God at first miraculously sent fire to burn them (levit. 9) whereof he had given commandment before (levit. 6.) that it should be conserved, and never extinguished, 
Fire sent from God 〈…〉 charity.  to teach us especially of the new Testament, that have the real Sacrifice, and very hody of the former shadows and figures, to nourish and keep the fire of charity, not procured by our own power, but given by God, that it never cease, nor be extinguished in our hearts.  
Likewise in the same law of Moses, besides▪ Circumcision instituted before 
Sacraments  (Gen. 17.) and here confirmed and continued (levit. 12. joshua. 5) all hosts and sacrifices for sin (levit. 4. 5. 6. and 7.) consecration of priests, (levit. 8) and the sacrifices adjoined thereunto, also divers other washings and purifications of legal uncieannes (levit. 14. 15. 16. 
Alanus de Sacra. c. 9  and 17.) were all Sacraments; signifying either first justification and remission of sin, or increase of grace, and purity; of which sort it is also probable that the Paschal lamb, and Loaves of proposition were sacraments (Exod. 12. 25.) Which multitude S. Augustin comparing with 
Many more in the old Testament then in the new.  ours of the new Testament, saith: The people bound with fear in the old law, was burdened with many sacraments. For this was 
li de vera Religi●ne c. 17.  profitable to such men (saith he) to make them desire the grace, foretold by the prophets, which being come from the wisdom of God becoming Man, by whom we are called into freedom, a few most wholesome Sacraments are instituted, which hold the society of christian people under one God of a free multitude. But as Christ's sacraments are fewer in number, so they are more excellent in virtue. And to most of these new, the former do answer as figures and shadows. 
Christ's Sacraments more excellent.  So to our baptism answereth Circumcision, as S. Paul teacheth (Coloss. 1.) that Christians are circumcised in the circumcision of Christ, buried with him in baptism. To our holy Eucharist, as it is a Sacrament, did answer the Paschal lamb, & loaves of proposition, as also Manna, and blood of the Testament. It was prophech●ed Psal. 18. Adore his foot stool: as holy Fathers expound it. And as the same Eucharift 
Most of Christ's Sacraments presigured in the old law but not al.  
S. Aug. in hunc. Psal. ser de ve●bis Domini. li. 17. civit. c. 20, li. 1. cont. adverse. leg▪ c. 18. S. Cyril. li. 3. m joan. S. Leo ser. 8. le passione.  is a Sacrifice, it was prefigured by all the old Sacrifices of the law of nature, and of Moses: as S. Augustin, and S. Leo do prove; and prophesied (Psal. 19) Be he mindful of all thy sacrifice etc. To the sacrament of holy Orders answered consecration of Priests. All the ablutions, purifications, cleansinges and oblations for sin, which in great part were both sacraments and Sacrifices, answered to our Sacrament of Penance, which was also prefigured by the second tables of the decalogue. (Exod. 34.) More plainly forshewed by example of particular confession of sins and satisfaction (Num. 5. 14. and 29.) Contrition also was no less required, as appeareth by the example of king David. 2 Reg. 24. Marriage in the old Testament, though not a sacrament yet signified the Sacrament of marriage among Christians. But the Sacrament of Confirmation had not any so answerable a figure, in the old law, which brought not to perfection. Neither Extreme unction, because the law gave not immediate entrance into the kingdom of heaven, which defects were signified by the high priests entering only once in the year into Sancta Sanctorum. levit. 16.  
Likewise touching practice of holy Rites; divers uncleanness hindering participation 
Some like im●●●●ments in ●se of holy Rites.  of sacrifices, and conversation with other men (levit. 14.) Degrees of consanguinity and affinity; hindering marriage (levit. 18.) and sundry Irregularities excluding from the office of Priests (levit. 21.) were figurative resemblances of sins and censures, and of impediments to holy Orders, and to marriage, in the new Testament.  
To the peculiar service of God pertained also the Tabernacle, with the 
Tabernacle. Propitiatory with appertinances.  Propitiatory, ark, Cherubims, Table for loaves of proposition, Candlestick, lamps, altars for Holocaustes, & Incense, Vestments for priests, a brazen laver, and other vessels described Exod. 29. et seq. All which were kept and carried by the Levites, resting or marching in the mids of the camp. Num. 2. 3. And when the Land of Chanaan was conquered, the same were fixed in Silo. joshua 18. Wither the people resorted at certain set times, and upon sundry occasions. From thence long after they took the ark; and often upon divers occasions removing it, made Oratories, or chapels, wheresoever it rested, devotion increasing, & religious estimation of it in all Israel. 1. Reg. 4. 7. 10. Yea the infidel Philisthims in Azotus seeing and feeling the virtue thereof, overthrowing their god Dagon, and themselves sore plagued, found it best for them to send the ark home to the Israelites, not without costly and precious oblations (1. Reg. 5. & 6.) King David most specially honouring it (2. Reg. 6.) Who further considering that himself dwelled in a house of cedar, and the ark of God remained in the tabernacle covered with skins, intended to build a more excellent house for God. 2. Reg. 7. But his godly purpose was differred by God's appointment, and his son king Solomon builded the famous Temple in Jerusalem. 3. Reg. 6.  
Which succeeding in place of the Tabernacle, each of them (one after the 
The Tabernacle, and afterwards the Temple, the only place for Sacrifice.  other) was the only ordinary place of Sacrifice. The law commanding (levit. 17.) If any man of the house of Israel, kill an ox, or a sheep, or a goat (towit for Sacrifice, as S. Augustin, and other fathers expound it) 
Quest. 56. in Leuit.  and offer it not at the door of the tabernacle, (afterwards at the door of the Temple) he shall be guilty of blood, as if he had shed blood. and so shall he perish out of the mids of his people. nevertheless 
Yet God some times dispensed therein.  upon occasions, and by special revelation sacrifice was lawfully offered in other places. For so in the time of the tabernacle, Samuel the prophet, offered Sacrifice in Masphath. 1 Reg. 7. And the prophet Elias offered Sacrifice without the Temple, when he convinced the false prophets of Baal. 3 Reg. 18. whose fact (as S. Augustin noteth) the miracle sufficiently showed to be 
ibidem.  done by God's dispensation.  
And as pecultar places were dedicated, so also special times were sanctified, 
Feasts of the old law.  and divers feasts, and festivities partly ordained before (as the Sabbath. Gen. 2. and Pasch Exod. 12.) were confirmed by the Law (Exod. 20. 23.) and others likewise instituted (Exod. 23. levit. 23. Num. 28. 29. and Deut. 16.) with proper sacrifices for every sort. First and most general was the daily sacrifice of a lamb every day twice, at morning and evening (Exod. 29.) which was not properly a feast, but a sacred perpetual office in the tabernacle, and after in the temple. At the rest were festival days, in which it was not 
Figh●sortes of feasts, besides the daily sacrifice.  lawful ordinarily to do servile work. The first of these was the Sabbath, that is the seventh and last day of every week, which is our saturday: Kept still solemnly by the Jews, even at this time, in all places where they dwell; but not by Christians, because the old Law is abrogaeed; and we keep the next day, which is Sunday, holy, by institution and tradition of the Church. The second, Neomenia, or new moon, in which day they always began the month; and twelve such months made a year, by the course of the moon; for by the course of the sun, the year containeth eleven days more, which in three years make above a month. And so every third year, and sometimes the second (for it happened seven times in nintene years) had thirteen months: and was called Annus embolismalis, being increased 
S. Beda de Embolismo. 〈◊〉. 1.  by means of those eleven days. The third feast was Pasch, or Phase, first instituted at the parting of the children of Israel out of Egypt, in the full moon of the first month in the spring, in which the Paschal lamb was eaten, as is prescribed; Exod. 12. The fourth feast was Pentecost, or first fruits, the fiftieth day after Pasch, when Moses received the Law in mount Sinai. The fifth, the feast of Trumpets, the first day of the seventh month, in grateful memory that a ram sticking by the horns, was offered in sacrifice by Abraham in place of Isaac. The sixth was the feast of Expiation, the tenth day of the seventh month; wherein solemn fast was also prescribed from 
Prescribed fast from even to even.  evening of the ninth day to evening of the tenth, for remission of sins in general, besides particular sacrifices and satisfaction for every sin, whereof any man found himself guilty. The seventh was the feast of Tabernacles, seven days together, beginning the fifteenth of the seventh month, in memory of God's special protection, when they remained in ●abirnacles, forty years in the desert. The eight feast was of Assembly and Collection, the next day after the foresaid seven, in commemoration of union in the people, and peaceable possession in the promised land. In this day general collection was made for necessary expenses in the public service of God.  
Moreover the seventh year was as a Sabbath of rest (levit. 25.) in 
Seventh year of rest: and Jubiley year.  which no land was ploughed, no vines pruned, nor those fruits gathered that sprung without man's industry of the earth. Again the fiftieth year was peculiarly made holy, and called the Jubiley, or joyful year. In it all bondmen were set free; all inheritances amongst the Israelites, being for the time, sold or otherwise alienated, returned to the former owners.  
Besides Sacrifices; sacraments; holy places, holy times, and many other sacred 
O●●●r ceremonial observances. 〈…〉 and unclean.  things belonging thereto; there were yet more ceremonial observances commanded by Moses' law, as well pertaining to the service of God in that time, as signifying christian life and manners. So certain beasts, birds, and fishes were reputed unclean (levit. 11.) and Gods people forbidden to eat them; 
No blood to be eaten, nor 〈…〉.  as also that they should not eat any blood at all, nor fat. Levi. 3. The reason of all which was not, as though any creature were ill in nature, but partly to avoid idolatry, partly to exercise them in obedience, and temperance; & partly for that the same things signified vices and corruptions, from which 
Not 〈…〉 ●eed● in one field.  Christians especially aught to resraine. Likewise Leuit. 19▪ they were commanded not to sow their fields with two sorts of seed; nor to wear garments woven of two sorts of stuff, that they might be more distinguished from Infidels 
No cloth of d●●ers matter.  by external signs, and not only by Circumcision, but especially to teach christians to practice simple innocency, & to avoid double & deciptful dealing.  
A● which, and other precepts as well moral, as ceremonial and judicial, 
Strict commandment to keppel the Law.  were most strictly commanded; the observers blessed & rewarded; & transgressors severely threatened with great curses (levit. 20. 26. Deut. 4. 27. 28.) and divers actually punished, Exod. 32. three thousand slain for committing idolatry. Many swallowed up in the earth. (Num. 16.) descending quick into hell, & many more burned with fire from heaven, for making and favouring 
The observers blessed and rewarded.  schism. Yea by one means & other, all that were above twenty years of age, coming forth of Egypt, except two only (joshua & Caleb) died in the desert, for the general murmur of the people. Num. 11. 14. 25. & 26. Al Israel beaten in 
Trans●r●ss●●●s cursed and punished.  battle till one malefactor Achan was discovered & punished. Ios. 7. All the tribes were punished for suffering public idolatry in Dan: and Benjamin almost extirpate, for not punishing certain malefactors. Judic. 20. And the whole people very often invaded & sore afflicted for their sins; as appeareth in the book of judges. In particular also divers were advanced & prospered for their virtues, as joshua, Caleb, Phinees, Samuel, David and others. Contrariwise Nadab and Abiu priests were miraculously burnt for offering strange ●●re, Leuit. 10. One stoned to death for gathering sticks on the sabbath day, Num. 15. King Saul deposed, for presuming to offer sacrifice, & not destroying Infidels (1. Reg. 13. 15.) & Oza, 2● Reg. 6. suddenly slain for touching the ark of God, the Law forbidding under pain of death, Num. 1. v. 51. & 18. v. 7. that none should approach to holy office being not thereto orderly called.  
Of works also of Supererogation (called counsels not precepts) we have 
Work●● of supererogation. Vows.  examples in vows, voluntarily made of things not commanded; the law prescribing what vows might be made, & by whom. Nu. 30. And Num. 6. a particular rule was proposed to such as of their own accord, would embrace it, & a distinct name given them, to be called Nazarites, that is, separate 
Nazaritic.  or Sanctified. In which state they were to remain either for a time, limited by themselves or their parents, or perpetually, if they so promised. Judic. 13. 1. Reg. 1. For s● far as their promise extended, they were strictly obliged to perform. Deut. 23. When thou hast vowed a vow to our Lord thy God, thou shalt not slack to pay it: because our Lord thy God will require it: and if thou delay, it shall be reputed to thee for sin. If thou wilt not promise, thou shalt be without (this) sin. Pay thy vows unto the Highest, Psal. 75. Vow ye▪ and render (your vows) to our Lord your God, Psal. 49. The Rechabites afterwards 
Rechabites.  had a like rule to the Nazarite●; & the same perpetual (Hierem. 3●.) never to drink wine, nor to build nor dwell in houses, but in tabernacles, nor sow corn, nor plant vineyards. Which rule though instituted by a man, yet the observation thereof was much commended & rewarded by God. v. 19 Such distinct state of religious persons, with other states of the church of Christ, were also prefigured (levit. 11.) by the clean 
Three so●●● of Chri 〈…〉 prefigured.  fishes, of three distinct waters, as some holy Fathers do mystically expound that place. To wit, the clean fishes of the sea are the multitude of lay persons, which are drawn out of the sea of this world, and happily found good 
laity.  fishes in our Lord's net. Math. 13. The clean fishes of the rivers, are the good and fruitful clergy men, that water the whole earth, by teaching 
Clergy.  Christian doctrine, and ministering holy sacraments, with other Rites, and governing the whole Church. And the clean fishes of standing pools, are 
Mounkes.  the Monastical persons, living perpetually in cloisters, where good souls are always ready for our lords table, as S. Bernard teacheth. 
Holy scriptures expo 〈…〉 mystically,  Much more the more ancient fathers. S. Beda S. Gregory, S. Augustin, and others explicate innumerable places of holy Scripture mystically; relying therein upon example of the new Testament so expounding the old. Namely S. Paul 
S. Bern. sir 1. de S. Andrea. S. Beda 〈◊〉. 4. S. Aug. cont. Faust. S. Greg. in li. 1. Reg. et in job.  teaching (as before is noted) that the whole law was a pedagogue guiding men to Christ, and affirming that all things happened to the people of the old Testament in figure of the new.  
Leaving therefore to prosecute the same further, which would require a very great work, it may here suffice to give according to the literal sense, a brief view of certain other points of Religion, practised in this fourth age.  
Where it is clear, that as Jacob the Patriarch had foretold (Gen. 48.) that abraham's, isaac's, and his own name should be invocated, so Moses 
Invocation of patriarchs.  prayed God for his promise made to them, and for their sake, to pardon the people, saying: Exod. 32. Remember o Lord Abraham, Isaac, & Israel. And our Lord was pacified, from doing the evil which he had spoken against his people. His divine providence so disposing, that he could be 
S. heir. Ep. 12. ad Gauden.  hindered, by such prayers, from that which h●threatned. And whereas Moses 
Objections answered by holy scriptures.  did not directly invocate the holy patriarchs, as Christians now call upon glorified saints, to pray for them, the cause of difference is, for that now saints seeing God, know in him, whatsoever pertaineth to their glory, which state none b●fore Christ attained unto. Num 35. v. 25. Deut. 4. v. 12. Again Protestants object, that for so much as God knoweth all our necessities desires, dispositions, and whatsoever is in man, it is needles (say they) superfluous & in vain, that saints should commend our causes. To this we answer, that not only glorious saints, but also mortal men by God's ordinance (by which nothing is done vainly) do such offices, as mediators between God and other men; for so Moses told the words of the people to our Lord (Exod. 19) notwithstanding God's omniscience, or knowledge of all things. Also God expressly commanded jobs friends to go to Job, promising to hear his 
job. 4●.  prayer for th●m. As for saints hearing or knowing our prayers made to them, 
How saints kn●w men's prayers.  though only God of himself, and by his own power, seethe men's secret cogitations, and therefore is properly called the searcher of hearts (1. Reg. 16.) yet God communicateth this pow●r to prophets, to see the secret thoughts of others; so Samuel knew the cogitations of Saul (1. Reg. 9 v. 20.) And Abias' saw by revelation the coming of Jerobomas wife to him in Silo (3. Reg. 14.) Much more God revealeth our present state, and acts to glorified souls; who are as Angels in heaven (Math. 22.) and being secure of their own glory, are careful (sayeth S. Cyprian) of our salvation. 
Titles given to men in office, and to saints.  
lib. de mortalitate.  Neither is it derogation to God that Saints are honoured, and titles ascribed to them, of intercessors, mediators, and the like; for such titles are given to them not as to God, but by way of participation only. So judges are called gods and saviours (Exod. 21. Judic 3.) and priests called gods (Exod. 21.) Praise given to God and Gedeon judic. 7. 
Angels ad●●ed.  Protection and adoration of Angels is very frequent, Exod. 23. 31. Num. 22. joshua. 5. Judic. 2. 6. 13. The names of the twelve sons of Israel were graven in the two chief ornaments of the high priest, in the Ephod and Rationale (Exod. 28.) Manna was not only reserved as a memory of God's singular benefit, but also honourably reposed as a 
Reliqués.  Relic in a golden vessel, and kept in the ark of God (Exod. 16. Heb. 9) joseph's bones reserved and removed (joshua 24.) Images of 
Images.  holy Cherubims were made and set up together with the ark, and propitiatory in the chief place of the Tabernacle, called Sancta Sanctorum (Exod. 25.) An image also of a serpent was made in brass for the health of those that were stricken by serpents (Num. 21.) Images also of lions and oxen were made, and set under the foot of the laver (called a sea) in the Temple (3. Reg. 7.) The honour done to any holy thing, namely to the ark (2. Reg. 6.) redounded to Gods more honour, and all this so far from idolatry, that quite contrary, in presence of the ark the idol Dagon fell to the ground, and broke in pieces. 1. Reg. 5.  
Exequys for the dead with weeping and fasting were then practised 
Exequys f●● the dead.  in the Church, as appeareth by the people's mourning for Aaron thirty days. Num. 20. Also for Moses. (Deut. 34.) By the Gabaonites fasting seven days for Saul and his sons lately slain. 1. Reg. 31. Likewise king David with all his court mourning weeping and fasting for them. 2. Reg. 1. All which were to no purpose, if souls departed could not be relieved by such means. It moreover appeareth that the same royal prophet believed divers places to be in hell, when he said (Psal. 85.) Thou hast delivered my soul from the lower hell, signifying plainly that there is a lower and a higher hell: which higher the Church calleth purgatory. 
Purgatory.  where souls suffer that pain in satisfaction for their sins, which remaineth not satisfied before death, & is due after the guilt of sin is remitted, the law prescribing that besides restitution of damage, sacrifice should also be offered (levit. 5. 6. 16.) And David was punished by the death of his child. 2. Reg. 12. & by the plague sent amongst his people 2. Reg. 24. after his sins were remitted. He feared also punishment in the other world, yea two sorts and therefore prayed to be delivered from both, saying: (Psal. 6.) Lord rebuke me not in thy fury, nor chastise 
To. 2. in sept. Psal paevitent.  me in thy wrath. That is (saith S. Gregory) Strike me not with the reprobate, nor afflict me with those, that are purged by the punishing flames. And most expressly signifieth also a higher place called hell, saying (Psal. 15.) in the person of Christ to his Father. Thou shalt not 
Limbus patt●.  leave my soul in hell. From whence Christ delivered the holy patriarchs prophets and other perfect souls; resting without sensible pain, & brought 
No entrance into heaven before Christ.  them into heaven, whither before him none could enter. Which was also signified by the cities of refuge, whence none might departed to their proper country, till the death of the high priest (Num. 35.) & by Moses' dying in the desert, and not entering into the promised land over Jordan. Deut. 4. 31. &. 34.  
Presupposing the general Resurrection of all men (as a truth known by former traditions) king David showeth the difference of the wicked, and 
Resurrection.  godly in that time, saying (Psal. 1.) The impious shall not rise again in judgement: nor sinners in the council of the just. That is, the wicked shall not rise to joy & glory, as the just & godly shall do.  
Of general judgement is more plainly prophesied, 1. Reg. 2. That our Lord shall judge the ends of the earth, not that David, nor Solomon, 
judgement.  but Christ should reign in his militant Church, even to the ends of the earth, and in fine judge the whole world. The same is confirmed Psal. 49. God will come manifestly our God, and he will not keep silence. Fire shall burn forth in his sight. Psal. 95. He shall judge the round world in equity, and the peoples in his truth. Psal. 96. Fire shall go before him, and shall inflame his enemies round about. again the same royal prophet (Psalm. 48.) describeth the future and eternal state of the damned saying: as sheep (creatures unable to help themselves) they are put in hell, death shall feed upon them. Of the blessed he addeth: And the just shall rule over them in the morning, that is, in the resurrection, and Psal. 149. The saints shall rejoice in glory, they shall be joyful in their beds (in eternal rest.) The exaltations (pra●ses) of God in their throat, and two edged sword in their hands: to do revenge in the nations, punishments among the people's. To bind their Kings in fetters, and their nobles in iron 
Eternal pain of the damned and glory of the blessed.  manacles. That they may do in them the judgement that is written: This glory is to all his saints. And much greater glory belongeth to saints: for this is but accidental, uttered according to vulgar capacity. The essential and perfect glory, which no eye hath seen, nor ear hath heard. 
1. Co●. ●.  nor hart can cone iu●, consisteth in seeing God. Among accidental glorious 
〈◊〉 dowries of glorified bodies presigured.  gifts, the four dowries of glorified bodies are especially prefigured: impassibility 
1 Cor. 〈◊〉.  by the wood Setim, whereof the ark was made (Exod. 25.) Agility and penetrability in some sort by David's quickness against G●liath, and his conuering of himself into saul's camp and forth again (1. Reg. 17. and 26.) but a more plain figure of clarity was in Moses' face (Exod. 34.) which by his conversation with God, became more glorious than mortal eyes were able to behold, glistering and shining as most splendent 
Cath●. c●●s. Rom p. 1. c 12. q 9  l●ght through crystal, described as if his skin had been a clear horn, appearing and spreading beam● like the sunn●, proceeding from the beauty of his soul, so th●● none of all the people could look directly upon him, except he covered his face.  
Thus much concerning particular points of faith and religion. And it is 
The Church more known to other nations then before.  no less evident, that the universal Church and city of God still continued: yea was more visible, and conspicuous to the whole world then before. First by God's marvelous protection thereof in the desert, and famous victories and conquests of the land of Chanaan. And by the excellent laws given to this people; which all nations admired, and none had the like. Deut. 4. For in this fourth age, besides other laws and precepts, the spiritual and temporal States were more distinguished, and the Ecclesiastical hierarchy 
The Ecclesiastical and temporal states more distinguished  especially disposed in subordination of one supreme head, with inferior governors, each in their place and office, for edification of the whole body. For Moses' being chief ruler and conductor of the Israelites out of Egypt, received and delivered to them the written Law (Exod. 20.) And for observation and conservation thereof by God's express appointment (levit. 8.) consecrated Aaron the ordinary High priest, himself remaining still extraordinary superior, also above Aaron. And after Aaron he consecrated in like manner his son Eleazar high priest, and successor to his father (Num. 20.) To whom 
Succession of High priests.  succeeded others in this order (1. Paralip. 6.) Phinees, Abisuë, Bocci, Ozi, Zacharias, (otherwise 1. Reg. 1. called Heli) Meraioth, Amarias' (otherwise Achimelec, whom Saul slew, 1. Reg. 22.) Achitob (otherwise Abiathar, who was deposed, 3. Reg. 2.) and Sadoc, in whose time the Temple was founded.  
To these were adjoined other priests, also consecrated in a prescript form (levit. 8.) and levites ordained to assist in lower and distinct offices (Num. 3. & 4.) In the first degree the Caathites, whose office was to 
Distinction of offices in priests & Levites.  carry the sanctuary, and vessel thereof wrapped up by the priests, but were forbid in pain of death, to touch them, or to see them. In the second degree the Gersonites; who carried the cortines and covers of the Tabernacle, and vessel of the Altar. In the third degree the Merarites; who carried the boards, bars, and pillars, with their feet, pings, cords, and other implements of the tabernacle; every one according to their office and burdens, Num. 4. v. vlt.  
But in the temporal state and government joshua of the tribe of Ephraim 
Succession of temporal princes interrupted. Duke's:  succeeded to Moses (Num. 27. Deut. 3. &. 34.) And after joshua were divers interruptions of succession, with governors of divers tribes, and change of government, from Dukes to judges, and from judges to Kings. For after josues death the people being sore afflicted by invasions of Infidels, God raised certain special men, with title of judges to deliver and 
judges.  save them. First Othoniel of the tribe of Juda; then Aod of Benjamin; after him Samgar (the Scripture not signifying of what tribe) than Barach with Deborah of Ephraim; Gedeon of Manasses; Abimelech, his bas● son, an usurper; Thola of Issachar; jair, and Jephte of Manasses; Abesan of Juda; Aialon of Zabulon; Abdon of Ephraim; Samson of Dan; and Heli, who was also high priest of Aaron's stock, otherwise called Zaraias (1. Paralip. 6.) and Samuel also of the tribe of Leut a Prophet. In his time the people demanding and urging to have a King, Saul of the 
Kings.  tribe of Benjamin was anointed. 1. Reg. 10. But for transgressing Gods commandments, especially for exercising spiritual function without warrant (1. Reg. 13.) and not destroying idolaters (1. Reg. 15.) was deposed, and David of the tribe of Juda was anointed King; who after many great trubles, possessed the whole kingdom, and died in peace, leaving his son Solomon invested and anointed king in his throne.  
The Church being thus established in distinct states and orders, albeit there 
M 〈…〉 Church.  were many imperfections in all sorts of persons, and great sins committed, yet God so punished offenders, and chastised the whole people, that he still conserved, the greatest, or chief part, in true faith and religion. For whiles they were in the desert, they murmured very often against God, and his Ministers 
Murmur.  their superiors. (Exod. 17. Num. 11. 14 20. 21.) Many fell to idolatry 
Idolatry.  (Exod. 32.) Aaron not free from cooperating in the people's sin. Nadab and Abiu Aaron's sons, and consecrated priests, offered strange fire (levit. 10) Core Dathan and Abiron, with their complices made 
〈…〉 e.  a great schism (Num. 16.) Many committed carnal fornication with 
〈…〉.  Infidels; and were thereby drawn to spiritual (Num. 25.) Of which and other like, ●innes the Psalmist speaketh (Psal. 94.) exhorting his people not to harden their hearts, as in the desert their fathers had tempted God. forty years was I offended (saith God) with that generation, and said: They always err in hart. And therefore he swore in his wrath: that the same generation should not enter into the promised land of Chanaan: but their children entered and possessed it. Num. 14. Jesue. 3.  
A 〈…〉 the people falling to idolatry and other sins, were afflicted and sore pressed by foreign enemies, but repenting were delivered and saved by certain 
〈…〉  captains called judges and 
* judic. 3.  saviours: as appeareth in the book of judges. They had also tribulations by some of their own nation, for among the judge one (called Abimelee) was a tyrannical usurper. (judic. 9) Saul their first King falling from God unjustly persecuted David (1. Reg. 18. & ●.)▪ Ambitious Absolom rebelled against the King his father. (2. Reg. 15.) and Seba of the tribe of Benjamin raised an other rebellion (2. Reg. 20.) ●●●●wise Adonias, assisted by Abiathar the high priest, and by Joab general of the army, pretended to reign his father David yet living, to prevent S 〈…〉 n of the kingdom 3. Reg. 1.) So God both showed his justice, in suffering su●● afflictions to happen, for punishment of sin: and his mercy, in saving hi● Church from ruin.  
Moreover for preservation of the Church, there were divers divine Ordinances provided by the law. For first all were strictly commanded, not to communicate 
Ordinary means of conserving the Church. No participation with infidel's. No 〈…〉. But one Tabernacle. One Altar 〈◊〉 〈…〉.  with Infidels in their idolatry (Ex. 23.) nor with schismatics in their schism (Nu. 16.) but to destroy all Idolaters (Num. 33.) and shun all novelties in religion, as a sure mark of idolatry, or false doctrine (Deut. 13.) Further 
8. Chris. orat. 1. adverse. Judeos.  to conserve unity there was but one Tabernacle, and one Altar for Sacrifice, in the whole people of Israel. Whereupon when the two tribes and half, on the other side Jordan, had made a several altar, all the tribes that dwelled in Chanaan, suspecting it was for sacrifice, sent presently to admonish them, and prepared to make war against them, except they destroyed their new altar, but being advertised that it was only an altar of monument, and not for sacrifice, were therewith satisfied. (joshua. 22.) Afterwards the tribe of Dan, setting up idolatry, and the other tribes not correcting it, they were all punished. Which happened by occasion of an other enormous sin, committed and not corrected in the tribe of Benjamin. For the other eleven tribes making war against them for this just cause, yea by god's direction, and warrant, yet had the worse, sustaining great slaughter of men in two conflicts; and in the third Benjamin was almost destroyed. Judic. 20.  
Finally for decision of all controversies and ending of strife, the High 
One supreme judge of controversies. All bound to obey him. His sentence infallible.  Priest was expressly ordained supreme judge, (Deut. 17.) And all were commanded in pain of death to submit their opinions, and obey his sentence: with promise of God's assistance, whereby his definitions were certain and infallible. For in consultations of doubts, and difficult cases, God inspired him with doctrine of verity (Exod. 28. 29. levit. 8. Num. 3. 7. 9 1. Reg. 23, 30.) Which judgement seat Christ admonished the Jews to repair unto and follow (Math. 23.) though the judges themselves did not the things which they taught. In so much that Caiphas, through this assistance of God's spirit, being otherwise a wicked man, yet pronounced the truth, That one must die for the people. Which therefore S. John the evangelist ascribeth to his chair and office, because he was High priest that year. joan. 11.  
Seeing then God's providence and continual assistance was so clear, and assured 
The Church of Christ preserved from ●●●ing in Religion.  in the Church of the old Testament, much more is the Church of christ builded upon a sure rock, assured of his perpetual assistance, and 
Math. 16. 28. Luc. 22. Joan 14. 16. Eph. 4. ●. T●m. 3.  always preserved from erring in Faith, or in general practice of Religion. And that by Gods like assured ordinance of one supreme head and judge, S. Peter, & his successor: for whom our saviour prayed, that his faith should not fail. Further commanding him, that he should confirm his brethren. All which wse see is performed in the successors of S. Peter, whereas the successors of the other Apostles, are all failed long since. The same most assured stability of the Church of Christ, is further confirmed by the whole Law and prophets. Namely, Deut. 32. and 33. where Moses fortelleth more power and grace in the Church, to be collected in the Gentiles of all nations, than ever was in that of the Israelites or Jews. Likewise, 1. Reg. 2. The same was both prefigured and prophesied by holy Anna: The hungry (those that desire God's grace and glory) are filled: until the barren woman (the Church of the Gentiles) bore very many: & she that had many children was weakened. showing that the Church of the Jews had many, until the plenitude of Gentiles much more abounded. Wherefore the Psalmist inviteth all nations to praise God, saying: Psal. 116. Praise our Lord all ye Gentiles: praise him all ye peoples. Also 2. Reg. 7. God promised David, saying: Thy kingdom for ever before thy face, and thy 
Not any temporal but Christ's kingdom is in all nations and perpetual.  throne shall be firm continually. which was not verified in David's temporal 
S. Aug. li. 17. ●●. de ●●uit S. ●●pip●● heres. 2●.  kingdom. For it was quickly divided, after salomon's death, and a small part left to his son Roboam. And after the captivity in Babylon, his seed bade only title and right without possession of royal throne. Again 2. Reg. 22. The same royal prophet in his Canticle of thanks giving, and last prophetical words (chap. 23.) much preferreth the spiritual kingdom of Christ, before the earthly kingdom of the Jews. But most specially and plainly in the psalms. Psal. 2. Why did the Gentiles rage, & peoples meditate vain things? Signifying that the fury of all adversaries rageth in vain, against Christ and his Church. For, I am appointed, by him King (saith Christ 
The Church of Christ universal.  to his Father) over Zion, his holy hill. I will give thee (saith God to his son) the Gentiles for thine inheritance, and thy possession the 
Act. 4.  ends of the earth. Psal. 17. A people which I knew not, hath served me. Psal. 44. The Queen (the Church) stood on thy right hand in golden raiment, compassed with variety; of virtues, and divers sorts of holy professions. Psal. 47. Mount Zion is founded with the exultation of the whole earth. For ever and ever he (Christ) shall rule us evermore. Psal. 86. Glorious things are said of thee, o city of God. But omitting innumerable other such texts, the 88 Psalm containeth a large prophecy of Christ and his Church, where S. Augustin giveth us this 
in hunc. Psalm.  brief admonition. Christiani estis, Christum agnoscite. You are Christians, agnize Christ. I will put (joyth God) his hand in the sea, Christ's dominion in the Gentiles, and his right hand in the rivers; all sorts shall serve him. He shall be high above the Kings of the earth. Of the Church he addeth: I will put his seed for ever and ever, and his throne as the days of heaven. Neither do sins frustrate this promise of God, therefore it followeth: But if his children shall forsake my law: and will not walk in my judgements. If they shall profane my justices, 
The Jews will not see Christ: 2. Cor. 3. And heretics will not see the Church: which yet is always visible. S. Aug. in Psal. 30. c●n●. 2. Collat. Carthag. at cont, Donatist.  and not keep my commandments; What then, will Christ for all this abandon his Church, as he did the old Synagogue, of which God saith: Deut. 32. They have provoked me in that which was no God: and I will provoke them, in that which is no people? Not so. How then? I will visit, saith our Lord, their iniquities with a rod, and their sins with stripes. But my mercy I will not take away from him. This is a strong Firmament (saith S. Augustin) God promiseth, yea sweareth, 
Ibidem.  and will not lie to David, that his seed shall continue for ever. His throne as the sun in God's sight, and the moon perfected for ever. So this great Doctor showeth by holy Scriptures against the Donatists, and in them against Protestants, that the militant Church of Christ hath been still, and shall be visible, during this transitory world.   

CHAP. VII. Salomon's palace, 2. his house in the forest, 8. and the queens house is built, 13. 
The beginning of the fifth age.  Two great brazen pillars: 23. asea (or laver) 27. ten brazen ferte. 38. ten less lavatorics, and other vessels, and implements pertaining to the Temple, adorned with images of Angels, and other creatures are further described.  
AND his own house Solomon built in thirteen years, and borough it to perfection. † He built also the house of the forest of Libanus of an hundred cubits in length, and fifty cubits in breadth, and thirty cubits in height: and four score galleries between pillars of cedar: for he had cut cedar trees into pillars. † And he decked the whole vault with boards of cedar, which was held up with five and forty pillars. And one order had fourteen pillars, † set one against an other, † and looked one over against an other, with equal space between the pillars, and over the pillars square beams in all equal. † And the porch of the pillars he made of fifty cubits in length, and thirty cubits in breadth: and an other porch before the greater porch: and pillars, and tops upon the pillars. † He made also the porch of the throne, wherein the seat of judgement is; and covered it with cedar wood from the pavement unto the top. † And the little house, where they sat in judgement, was in the mids of the porch of like work. He made also a house for the daughter of Pharaoh (which Solomon had taken to wife) of such work, as also this porch. † all of chosen stones, which were sawed by a certain rule & measure both within & without: from the foundation to the top of the walls, & without unto the greater court. † And the foundations of chosen stones, great stones of ten or eight cubits. † And above there were hewed chosen stones of equal measure, and in like manner of cedar. † And the greater court round with three rues of hewed stones, and one rew of planed cedar, moreover also in the inner court of the house of our Lord, and in the porch of the house. † King Solomon also sent, and took Hiram from tire, † the son of a widow woman of the tribe of Nepthali, his father a Tyrian, an artificer in brass, and full of wisdom, and intelligence, and skill to make all work of brass. Who when he was come to king Solomon, made all his work. † And he cast two brazen pillars, of eighteen cubits in height one pillar: and a line of twelve cubits compassed both pillars. † He made also two little heads, which should be put upon the heads of the pillars, cast of brass: five cubits high one little head, and five cubits the other little head: † and as it were in manner of a net, and of chains knit one to the other with marvelous work. Both little heads of the pillars were cast: seven rues of little nets in one little head, & seven little nets in the other little head. † And finished the pillars, and two rues round about every net, that they might cover the little heads, which were over the top of the pomegranates: in like manner did he also to the second little head. † And the little heads, that were upon the heads of the pillars, were made as it were with lily work, in the porch, of four cubits. † And again other little heads in the top of the pillars about, according to the measure of the pillar against the little nets: and of the pomegranates were two hundred rues round about the second little head. † And he set two pillars in the porch of the temple: and when he had erected the pillar on the right hand, he called the name thereof, 
* firmness.  Jachin: in like manner he erected the second pillar, and called the name thereof 
* in strength.  Booz. † And upon the heads of the pillars he put a work in manner of a lily: and the work of the pillars was perfected. † He made also 
:: A vessel so 〈…〉 for the 〈…〉 being 〈…〉.  a sea of founder's work of ten cubits from brim to brim, round in compass, the height thereof was of five cubits, and a cord of thirty cubits did compass it, round about▪ † And the graving under the brim compassed it, ten cubits going about the lavatory: there were two rues of chamfered forowed gravinge cast. † And it stood upon twelve oxen, of which three looked to the North, and three to the West, and three to the South, and three to the East, and the sea was over them: whose hinder par●●● were all ●id inward. † And the thickness of the lavatorie w●● of ●lr●● c●●●●s: and the brim thereof as it were the brim of a chalice, and the leaf of crisped lily: it contained two thousand 
:: ●atus contained 〈…〉.  bats. † And he made ten brazen feet, of four cubits in length every foot, and four cubits in breadth, and three cubits in height. † And the very work itself of the feet, was entergraven: and enterg 〈…〉 between the jointures. † And between the little crowns and the playtes, lions, and oxen, and cherubs: and in the jointures likewise above: and under the lions, and oxen as it were ●●●des of brass hanging down. † And four wheels at every foot, and axeltrees of brass: and at four ●ides as it were little shoulders under the lavatory cast, looking one against an other. † The mouth also of the lavatory was inward in the top of the head: and that which appeared outward, was of one cubit all round, and together it had one cubit & a half: and in the corners of the pillars were divers engravings: and the middle enterpillers square not round. † The four wheels also, which were at the four corners of a foot, joined one to an other under the foot: one wheel had in height a cubit and a half. † And they were such wheels as are accustomed to be made in a chariot: and their axeltrees and spokes, and strakes, and naves, all cast. † For those four little shoulders also at every corner of one foot, were cast out of the foot and joined together. † And in the top of the foot was a certain roundness of half a cubit, so wrought, that the lavatory might be put thereon, ha●●▪ the engravings thereof, and diverse caruinge of itself. 〈…〉 graved also in those fielinges, which were of brass, and in the corners, cherubs, and lions, and palmetrees, as it w●●● 〈◊〉 the similitude of a man standing, that they seemed not to be engraven, but put to round about. † After this manner made he ten feet, of one casting and measure, & like graving. 〈…〉 made also ten lavatories of brass: one lavatory contained forty bats, and it was of four cubits: also at every foot, that is ten, he put so many lavatories. † And he set the ten feet, five on the right side of the temple, and five on the left: and the sea ●e put on the right side of the temple against the East toward the South † Hiram therefore made cauldrons, and thoveles, and little pots, and perfected all the work of king Solomon in the temple of our Lord. † Two pillars, and two cords of the little heads, upon the little heads of the pillars: and two little nets, to cover the two cords, that were over the heads of the pillars. † And four hundred pomegranates in the two nets: two rues of pomegramates in every net, to cover the cords of the little heads, which were upon the heads of the pillars. † And ten feet, and ten lavatories upon the feet. † And one sea, and twelve oxen under the sea. † And cauldrons, and shovels, and little pots. All the vessels that Hiram made to king Solomon in the house of our Lord, were of bright latten. † In the champagne country of Jordan did the king cast those things in a clay ground, between Sacoth and Sarthan. † And Solomon placed all the vessel: but for the exceeding great multitude the brass could not be weighed. † And Solomon made all the vessels in the house of our Lord: an altar of gold, and a table, whereupon the loaves of proposition should be put, of gold: † and candlesticks of gold, five on the right hand, and five on the left against the oracle, of pure gold: and as it were lily flowers, and lamps above of gold: and golden snuffers, † and water pots, and fleshehookes, and phiales, and mortars, and censars, of most pure gold: and the judges of doors of the inner Sanctum sanctorum, and of the doors of the house of the temple, were of gold. † And Solomon perfected all the work that he did in the house of our Lord, and brought in the things that David his father 
:: Had designed and dedicated to holy uses.  had sanctified, silver and gold, and the vessel, and laid them in the treasures of the house of our Lord.   

CHAP. VIII. The ark is brought in, and the temple dedicated. 10. a glorious cloyude replenisheth it, 14. Solomon prayeth long to God, 55. blesseth the people. 62. and many victims are offered in this solemn festivity.  
THAN were gathered together all the ancients of Israel with the princes of the tribes, and the heads of the families of the children of Israel to king Solomon into Jerusalem: that they might carry the ark of the covenant of our Lord out of the city of David, that is, out of Zion. † And all Israel assembled to king Solomon in the month of Ethanim, on a solemn day, that is the seventh month. † And all the ancients of Israel came, and the priests took the ark, † and carried the ark of our Lord, and the tabernacle of covenant, and all the vessels of the sanctuary, that were in the tabernacle: and the priests and the Levites carried them. † And king Solomon, and all the multitude of Israel, which was assembled unto him, went with him before the ark, and they immolated sheep and oxen without estimation & number. † And the priests brought in the ark of the covenant of our Lord into his place, into the oracle of the temple, into Sanctum sanctorum under the wings of the cherubs. † For the cherubs spread their wings over the place of the ark, and covered the ark, and the bars thereof above. † And whereas the bars stood out, and the ends of them appeared without in the sanctuary before the oracle, they appeared no farther outward, which also were there until this present day. † And in the ark there was 
:: There was no more with in the ark, Deut. 10. but on the outside was the rod of Aaron. Nu. 17. Heb. 9 the golden pot with Manna. Exod 16 Heb 9 and the book of the law repeated by Moses. Deut. 31.  nothing else but two tables of stone, which Moses put in it in Horeb, when our Lord made the covenant with the children of Israel, when they came out of the Land of Egypt. † And it came to pass, when the priests were gone out of the sanctuary, a cloud filled the house of our Lord, † and the priests could not stand and minister for the cloud: for the glory of our Lord had filled the house of our Lord. † Then said Solomon: Our Lord said that he would dwell in a cloud. † Building I have built a house for thy habitation, thy most firm throne for ever. † And the king turned his face, and 
:: Prices bless their people & parents their children.  blessed all the church of Israel: for all the church if Israel stood. † And Solomon said: Blessed be our Lord the God of Israel, who spoke by his mouth to David my father, & in his own hands hath perfected it, saying: † Since the day that I brought my people Israel out of Egypt, I chose no city of all the tribes of Israel, that a house might be built, and my name might be there: but I chose David to be over my people Israel. † And David my father would have built a house to the name of our Lord the God of Israel: † and our Lord said to David my father: In that thou hast thought in thy hart to build a house to my name, thou hast done well, casting this same thing in thy mind. † nevertheless thou shalt not build me a house, but thy son, that shall come forth of thy reins, he shall build a house to my name. † Our Lord hath confirmed his word, which he spoke: and I stand for David my father, and sit upon the throne of Israel, as our Lord hath spoken: and I have built a house to the name of our Lord the God of Israel. † And I have appointed there a place for the ark, wherein the covenant of our Lord is, which he made with our fathers, when they came out of the Land of Egypt. † And Solomon stood before the altar of our Lord in the sight of the assembly of Israel, and extended his hands toward heaven, † and said: Lord God of Israel, there is no God like to thee in heaven above, and upon the earth beneath: which keepest covenant and mercy with thy servants, that walk before thee in all their hart. † Which hast kept to thy servant David my father, the things that thou hast spoken to him: by mouth thou didst speak, and with thy hands thou hast accomplished, as this day proveth. † Now therefore Lord God of Israel, keep unto thy servant David my father the things which thou hast spoken to him, saying: There shall not be taken away of thee a man before me, which sitteth upon the throne of Israel: 
:: Solomon knew well God's conditional promise, but persevered not in keeping his commandments, and therefore a great part of the kingdom was taken from his children, yet the right of the kingdom of Juda remained to his seed even to Christ our saviour.  yet so if thy children shall keep their way, that they walk before me as thou hast walked in my sight. † And now Lord God of Israel, let thy words be established, which thou hast spoken to thy servant David my father. † Is it then to be thought that in deed God dwelleth upon the earth? for if heaven, and the heavens of heavens can not contain thee, how much more this house, which I have built? † But look toward the prayer of thy setuant, and to his petitions o Lord my God: hear the hymn and the prayer, which thy servant prayeth before thee this day: † that thy eyes be opened upon this house night and day: upon the house, whereof thou sayest: My name shall be there: that thou hear the prayer, which thy servant prayeth in this place to thee. † That thou hear the request of thy servant and of thy people Israel, whatsoever they shall pray for in this place, and thou shalt hear in the place of thy habitation in heaven: and when thou hast heard, thou shalt be merciful. † If a man shall sin against his neighbour, and shall have any oath, wherewith he is held fast bound: and shall come because of the oath before thine altar into thy house, † thou shalt hear in heaven: and shalt do, and judge thy servants, condemning the impious, and rendering his way upon his head, and justifying the just, and 
:: Reward of good works.  rewarding him according to his justice. † If thy people Israel shall flec their enemies (because they will sin against thee) and doing penance, and confessing to thy name, shall come, and pray, and beseech thee in this house; † hear in heaven, and forgive the sin of thy people Israel, and thou shalt reduce them unto the land, which thou gavest to their fathers. † If the heaven shall be shut, and it rain not, because of their sins, and praying in this place, they do penance to thy name, and shall be converted from their sins through their affliction: † hear them in heaven, and forgive the sins of thy servants, and of thy people Israel: and show them a good way wherein they may walk, and give rain upon thy land, which thou hast given to thy people in possession. † If famine arise in the land, or pestilence, or corrupt air, or blasting, or locust, or rust, and their enemy afflict them besieging the gates, all plague, all in firmity, † all cursing, and banning, that shall chance to any man of thy people Israel: if any man shall know the wound of his hart, and shall spread forth his hands in this house, † thou shalt hear in heaven, in the place of thy habitation, and shalt be merciful again, and shalt so do that thou give to every one according to his ways, as thou shalt see his hart (for thou only knowest the hart of all the children of men) † that they fear thee all the days, which they live upon the face of the land, which thou hast given our fathers. † moreover also the stranger, which is not of thy people Israel, when he shall come from a far country for thy name (for thy great name shall be heard of, and thy strong hand, † and thy stretched out arm euerie where) when therefore he shall come, and shall pray in this place, † thou shalt hear in heaven, in the firmament of thy habitation, & thou shalt do all things, for the which the stranger shall invocate thee: that all the peoples of the earth may learn to fear thy name, as thy people Israel, and may prove that thy name is invocated upon this house, which I have built. † If thy people shall go forth to war against their enemies, by the way, whithersoever thou shalt send them, they shall pray to thee against the way of the city, which thou hast chosen, and against the house, which I have built to thy name, † and thou shalt hear in heaven their prayers, and their petitions, and shalt do judgement for them. † But if they shall sin to thee (for there is no man which sinneth not) and thou being wrath shalt deliver them to their enemies, and they shall be led captive into the land of their enemies far or near, † and shall do penance in their 
:: External works of penance, except they proceed from the hart, suffice not for remission of sin.  hart in the place of captivirie, and converted shall beseech thee in their captivity, saying: We have sinned, we have done wickedly, we have dealt impiously: † and shall return to thee in all their hart, and all their soul, in the land of their enemies, to the which they shall be led captive: & shall pray to thee against the way of their land, which thou gavest to their fathers, and of the city which thou hast chosen, & of the temple which I have built to thy name: † thou shalt hear in heaven, in the firmament of thy throne their prayers, and their petitions, and shalt do their judgement for them: † and shalt be merciful to thy people, which sinned to thee, and to all their iniquities, where with they have transgressed against thee: and thou shalt give mercy before them, that shall have them captives, that they may have compassion on them. † For they are thy people, and thine inheritance, whom thou hast brought out of the Land of Egypt, from the mids of the iron furnace. † That thy eyes be open to the petition of thy servant, and of thy people Israel, & thou hear them in all things for which they shall invocate thee. † For thou hast separated them to thee for an inheritance from all the peoples of the earth, as thou hast spoken by Moses thy servant, when thou didst bring our fathers out of Egypt, Lord God. † And it came to pass, when Solomon had accomplished praying to our Lord all this prayer and petition, he rose from the sight of the altar of our Lord: for he had fastened both knees on the ground, and had spread his hands toward heaven. † He stood therefore and blessed all the assembly of Israel with a loud voice, saying: † Blessed be our Lord, which hath given rest to his people Israel, according to all things that he hath spoken: there hath not failed so much as one word of all the good things, that he spoke by Moses this servant. † Be our Lord God with us, as he hath been with our fathers, not forsaking, nor rejecting us. † But incline he our hearts to him, that we may walk in all his ways, and keep his commandements, and his ceremonies, and judgements whatsoever he commanded our fathers. † And be these my words, wherewith I have prayed before our Lord, approaching to our Lord God day and night, that he may do judgement for his servant, and for his people Israel day by day: † that all the peoples of the earth may know, that our Lord he is God, and there is none other besides him. † Let our hart also be perfect with our Lord God, that we walk in his decrees, and keep his commandements, as also this day. † therefore the king, and all Israel with him, did immolate victims before our Lord. † And Solomon killed pacis●que hosts, which he immolated to our Lord, of oxen two and twenty thousand, and of sheep an hundred twenty thousand: and they dedicated the temple of our Lord, the king, and the children of Israel. † In that day the king sanctified the mids of the court, that was before the house of our Lord: for he made the holocaust there, and sacrifice, and fat of the pacifiques: because the brazen altar, that was before our Lord, was too little, and could not take the holocaust, and sacrifice, and fat of the pacifiques. † Solomon therefore made in that time a solemn festivity, and all Israel with him, a great multitude from the entrance of Emath unto the river of Egypt, before our Lord God, seven days and seven days, that is, fourteen days. † And in the eight day he dismissed the people: Who:: blessing the king, went into their tabernacles rejoicing, and with a ioysul hart for all the good things, that our Lord had done to David his servant, and to Israel his people.   

CHAP. IX. Our Lord appearing again to Solomon. 4. admonisheth him and his people to keep the precepts. 6. threatening punishment if they do not. 10. The king of tire receiveth twenty cities of Solomon, but liketh them not. 14. Solomon buildeth more cities and towns. 20. Maketh divers nations tributary. 24. The Queen repaireth to her house. 25. The king offereth victims thrice every year. 26. and fetcheth gold from Ophir.  
AND it came to pass when Solomon had perfected the building of the house, of our Lord, & the kings house, and all that he wished and would have done, † our Lord appeared to him the second time, as he had appeared to him in Gabaon. † And our Lord said to him: I have heard thy prayer & thy petition, which thou hast prayed before me: I have sanctified this house, which thou hast built, that I might put my name there for ever, and mine eyes and my hart shall be there always. † Thou also if thou wilt walk before me, as thy father walked, 
:: External worship is not acceptable to God, except it proceed from internal sincerity and d●●odon. Wherefore S. Augustin saith: God is worshipped in faith, hope, and charity. Enchirid. c. ●.  in simplicity of hart, and in equity: and wilt do all things, which I have commanded thee, and wilt keep my ordinances and my judgements, † I will set the throne of thy kingdom over Israel for ever, as I have spoken to David thy father, saying: There shall not be taken away a man of thy stock from the throne of Israel. † But if by revolting you and your children shall turn away, not following me, nor keeping my commandements, and my ceremonies, which I have proposed to you, but shall go and worship strange gods, and adore them: † I will take away Israel from the face of the land, which I have given them, and the temple which I have sanctified to my name, I will cast away from my sight, and Israel shall be for a proverb, and for a fable to all people's. † And this house shall be for an example: every one that shall pass by it, shall wonder, and hiss, and say: Why hath the Lord done thus to this land, and to this house? † And they shall answer: Because they have forsaken the Lord their God, which brought their fathers out of the Land of Egypt, and have followed strange gods, & adored them, and worshipped them: therefore hath the Lord brought upon them all this evil. † And twenty years being complete, after that Solomon had built the two houses, that is, the house of our Lord, and the house of the king † (Hiram the king of tire ministering to Solomon cedar trees & fir trees, and gold according to all that he had need) than Solomon 
:: Solomon did not ●el these cities, for he could not alienate them, but let the king of tire have the use and revenues in payment for timber, & for the gold which he sent.  gave to Hiram twenty towns in the Land of Galilee. † And Hiram went from tire, to see the towns which Solomon had given him, and they pleased him not, † and he said: Are these the cities, which thou hast given me, brother? And he called them the land 
* dirty or disples sing.  Chabul, until this day. † Hiram also sent to king Solomon an hundred and twenty talents of gold. † This is the sum of the expenses, which king Solomon offered to build the house of our Lord, and his own house, and melo, and the wall of Jerusalem, and Heser, and Mageddo, and Gazer † Pharaoh the king of Egypt came up and rook Gazer, and burned it with fire: And the Chananite, that dwelled in the city, he slew, and gave it for a dowry to his daughter the wife of Solomon † Solomon therefore built Gazer, and Bethhoron the lower, † and Baalath, and Palmi●a in the Land of the wilderness. † And all the villages, that pertained to him, and were without wall, he fenced, and the cities of the chariotes, and the cities of the horsemen, and whatsoever pleased him to build in Jerusalem, and in Libanus, and in all the land of his dominion. † all the people, that was remaining of the Amorrheites, and Hetheites, and Pherezeites, and heveites, and jebuseites, that are not of the children of Israel: † their children, that were remaining in the land, to wit, those whom the children of Israel could not abolish: Solomon made tributaries, until this day. † But of the children of Israel Solomon appointed not any man to serve, but they were men of war, and his servants, and princes, and captains, and overseers of the chariotes and horses. † And there were princes over all the works of Solomon, made overseers, five hundred fifty, which had the people subject, and commanded over their appointed works. † And the daughter of Pharaoh went up out of the city of David into her house, which Solomon had built her: then did he build melo. † Solomon also offered three times every year holocaustes, and pacific victims upon the altar, which he had built to our Lord, and he burnt incense before our Lord: and the temple was perfected. † King Solomon also made 
:: a monument.  a name in Asiongaber, which is beside Ailath in the shore of the Readsea in the Land of Idumea. † And Hiram sent in that navy his men, that were mariners & skilful of the sea, with the servants of Solomon. † Who when they were come into Ophir, the gold taken thence of four hundred and twenty talentes, they brought to king Solomon.   

CHAP. X. The Queen of Saba coming to king Solomon, admireth his wisdom, magnificence, and order of government 10. She giveth and receiveth gifts. 14. Solomon receiveth much gold divers ways: 16. maketh golden targ●●tes. ●8. a magnificent throne. 21. and much golden vessel. 25. Many bring him presents. 26. He hath many chariots, horsemen. 27. abundance of silver 28. Merchants of divers kingdoms sell him horses.  
BUT the Queen of 
:: Part of Arabia is called Saba, near to jury. but this Saba is beyond Arabia, as S. Hierom testifieth in Esaiae. 60 li. 17 it seemeth to be in Aethiopia, for our saviour saith Mat. 12. The Queen of the South came from the ends of the earth, to hear the wisdom of Solomon.  Saba also having heard the fame of Solomon, in the name of our Lord came to prove him, in hard propositions. † And entering into Jerusalem with a great train, and riches, and camels carrying spices, and gold exceeding infinite, and precious stones, she came to king Solomon, and spoke to him all things that she had in her hart. † And Solomon interpreted to her all the words, that she proposed: there was not a word, that the king could be ignorant of, and could not answer her. † And the Queen of Saba a seeing all the wisdom of Solomon, and the house, which he had built, † and the meats of his table, and the habitations of his servants, and the orders of them that served, and their garments, cupbearers, and the holocaustes which he offered in the house of our Lord As 
:: this Queen had no spirit, when she saw salomon's wisdom, so the Church gathered of gentiles knowing Christ's grace, & finding the masters of evangelical doctrine, casting away the spirit of pride, and laying of all haughtiness of mind, learned to distrust in herself, and to trust in the great mercy of her king. S. Greg in Psal 7. pa●●ten. to 2.  she had no longer spirit, † and she said to the king: The report is true, which I have heard in my country, † concerning thy words, and concerning thy wisdom. and I did not believe them that told me, till myself came, and saw with mine eyes, and have proved that the half not been told me: greater is thy wisdom, and thy works, than the rumour, which I have heard. † Blessed are thy men, and blessed are thy servants, which stand before thee always, and hear thy wisdom. † Be the Lord thy God blessed, whom thou hast pleased, and that hath serte thee upon the throne of Israel, for that the Lord hath loved Israel for ever, and hath appointed thee king, to do judgement and justice. † She therefore gave to the king an hundred and twenty talents of gold, and spices exceeding much, and precious stones: There was no more brought so much spice, as that which the Queen of Saba gave to king Solomon. † (But the nave also of Hiram, which carried gold our of Ophir, brought from Ophir thyine trees exceeding many, and precious stones. † And the king made of the thyine trees the porches of the house of our Lord, and of the kings house and haps & vials for the singers: there were not such thyine 
* A wonderful thing, that a Queen upon fame of a man's wisdom traveled so far to hear him speak, and to see his government. but it was god's inspiration, to signify by this figure, that the Church of Christ should be gathered of the Gentiles in all nations. Kiges, Queens & no● potent Princes also submitting themselves to Christ. Isaae. c. 49.  trees brought, nor seen until this present day.) † And king Solomon gave to the Queen of Saba all that she would, and asked of him: beside those things, which of himself he offered her for a royal gift. Who returned, and went into her country with her servants. † And the weight of the gold, that was brought to Solomon every year, was of six hundred sixty six talents of gold: † beside that, which the men brought, that were over the tributes, and merchants, and all that sold light wares, and all the Kings of Arabia, and the dukes of the land. † Solomon also made two hundred shields of most pure gold, six hundred sickles of gold did he allow for the plates of one shield. † And three hundred tergattes of tried gold: and three hundred pounds of gold garnished one terget: and the king put them in the house of the forest of Libanus. † King Solomon also made a great throne of ivory: and covered it with gold exceeding yellow, † which had six steps: and the top of the throne was round in the hinder part: and the two hands on either side holding the seat: and two lions stood at every hand. † And twelve little lions standing upon the six steps on either side: there was not such a work made in all kingdoms. † Yea and all the vessels, out of the which the king Solomon drunk, were of gold: and all the furniture of the house of the forest of Libanus of most pure gold: there was no silver, neither was it thought of any price in the days of Solomon, † because the kings navy, once in three years, went with the navy of Hiram on the sea into Tharsis, bringing thence gold, and silver, and the teeth of elephants, and apes, and peacocks. † King Solomon therefore was magnified above all the Kings of the earth in riches, and wisdom. † And all the earth desired to see salomon's face, that they might hear his wisdom, which God had given in his hart. † And every one presented him gifts, vessel of silver and gold, garments and instruments for war, spices also, and horses and mules every year. † And Solomon gathered together the chariotes and horsemen, and there amounted to him a thousand four hundred chariotes, and twelve thousand horsemen: and he disposed them in fenced cities, and with the king in Jerusalem. † And he made that there was as great abundance of silver In Jerusalem, as of stones: and of cedar trees he caused such a multitude, as if it were sycomore trees, which grow in the plains. † And there were horses brought for Solomon out of Egypt, and Coa, for the kings merchants brought them out of Coa, and brought them at a set price. † And a chariot of four horses came out of Egypt, for six hundred sickles of silver, and one horse for an hundred and fifty. And after this manner did all the Kings of the Hetheites, and of Syria sell horses.   

CHAP. XI. Solomon loving and marrying many women of divers nations, is drawn by them to idolatry. 9 God therefore offended suffereth Adad an Idumean, 23. Razon king of Damascus, 26. and Hieroboam his own servant to make war against him. 29. Ahias' the prophet fortelleth Hieroboam, that he shall reign over ten tribes, leaving but two to salomon's heirs, 38. With promise to prosper, if he serve God. 42. Solomon dieth.  
AND king Solomon loved many women strangers, the daughter also of Pharaoh, and Moabites, and Ammonites, Idumeians, and Sidonians, and Hetheians: † of the nations, whereof our Lord said to the children of Israel: You shall not go in unto them, neither shall any of them come in unto yours: for they will most certainly turn away your hearts to follow their gods. To these therefore was Solomon coupled in most servant love. † And he had wives as it were Queen's 
:: Though plurality of wives was then allowed, yet it was forbid to multiply many. Deut.  seven hundred, and concubines three hundred: and the women turned away his hart. † And when he was now old, his hart was depraved by women, that he followed strange gods: neither was his hart perfect with our Lord his God, as the hart of David his father. † But Solomon worshipped Astarthee the goddess of the Sidonians, and Moloch the idol of the Ammonites. † And Solomon did that which was not liked before our Lord, and he accomplished not to follow our Lord, as David his father. † Then built Solomon a temple to Camos the idol of Moab, in the mount that is against Jerusalem, and to Moloch the idol of the children of Ammon. † And in this manner did he to all his wives that were strangers, which burned frankincense, and immolated to their gods. † therefore our Lord was wrath with Solomon, because his mind was turned away from our Lord the God of Israel, who had appeared unto him the second time, † and had commanded him concerning this word, that he should not follow strange gods, & he kept not the things which our Lord commanded him. † Our Lord therefore said to Solomon: Because thou hast done this, and hast not kept my covenant, and my precepts, which I have commanded thee, breaking I will rend asunder thy kingdom, and will give it to thy servant. † nevertheless in thy days I will not do it, because of David thy father: out of the hand of thy son I will rend it, † neither will I take away the whole kingdom, but 
:: The tribe of Juda.  one tribe I will give to thy son for David my servant, and 
:: By Jerusalem is understood the tribe of Benjamin, wherein it stood. so there remained two tribes to salomon's heirs.  Jerusalem. Which I have chosen. † And our Lord raised up an adversary to Solomon, Adad an Idumeite of the kings seed, who was in Edom. † For when David was in Idumea, and Joab the general of the warfare was gone up to bury 
2. Reg. ●.  them that were slain, and had slain all malekind in Idumea, († for Joab tarried there six months and all Israel, till he slew all malekind in Idumea,) † Adad himself fled, and men of Idumea of his father's servants with him, to go into Egypt: and Adad was a little boy. † And when they rose out of Madian, they came into Pharan, and they took with them men of Pharan, and entered into Egypt to Pharaoh the king of Egypt: who gave him a house, and appointed him meats, and assigued him land. † And Adad found grace before Pharaoh exceedingly, in so much that he gave him to wife, the german sister of his wife Taphnes' the Queen. † And the sister of Taphnes' bore him a son Genubath, and Taphnes' brought him up in the house of Pharaoh: and Genubath was dwelling at Pharaoes' house with his children. † And when Adad in Egypt had heard, that David slept with his fathers, and that Joab the general of the warfare was dead, he said to Pharaoh: dismiss me, that I may go into my country. † And Pharaoh said to him: For what lackest thou with me, that thou seekest to go into thine own country? But he answered: Nothing: yet I beseech thee that thou dismiss me. † God also raised up to him an adversary, Razon the son of Eliada, who had fled Adarezer the king of Soba his lord: 
●●. Reg. 10.  † and he gathered men against him, and he became the captain of thieves, when David killed them: and they went to Damascus, and dwelled there, and they made him king in Damascus, † and he was an adversary to Israel 
:: From the time that Solomon fell to idolatry, he was more impugned by three perpetual adversaries, Adad, Razon, and Hieroboam; mystically signifying the flesh, the world, and the devil.  all the days of Solomon: and this is the evil of Adad, and hatred against Israel, and he reigned in Syria. † jeroboam also the son of Nabath, an Ephratheite of Sareda, the servant of Solomon, whose mother was called serva, a woman widow lifted up his hand against the king. † And this is the cause of his rebellion against him, because Solomon built melo, and filled up the breach of the city of David his father. † And jeroboam was a strong man and mighty: and Solomon seeing the youngman of a good wit & industrious, had made him chief over the tributes of all the house of Joseph. † It came to pass therefore at that time, that jeroboam went out of Jerusalem, and the prophet Ahias the Silonite found him in the way, covered with a new cloak: and they two only were in the field. † And Ahias taking his new cloak, wherewith he was covered, 
:: This fact confirmed his words. that he spoke seriously & feigned not.  cut it into twelve parts. † And he said to jeroboam: Take unto thee ten pieces: for thus saith our Lord the God of Israel: Behold I will rend the kingdom out of the hand of Solomon, and will give thee ten tribes. † But one tribe shall remain to him for my servant David, and Jerusalem the city, which I have chosen of all the tribes of Israel: † because he hath forsaken me, and hath adored Astarthee the goddess of the Sidonians, & Chamos the god of Moab, and Moloch the god of the children of Ammon: and hath not walked in my ways, to do justice before me, and my precepts, and judgements as David his father. † Neither will I take away all the kingdom out of his hand, but I will make him prince all the days of his life, for David my servant, whom I chose, who kept my commandmentes and my precepts. † But I will take away the kingdom out of his sons hand, and will give thee ten tribes: † and to his son I will give one tribe, that there may remain a lamp to David my servant at all times before me in Jerusalem, the city which I have chosen, that my name might be there. † And thee will I take, and thou shalt reign over all things, that thy soul desireth, and thou shalt be king over Israel. † If therefore thou wilt hear all things, that I shall command thee, and wilt walk in my ways, and do that which is right before me, keeping my commandmentes and my precepts, as David my servant did: I will be with thee, and will build thee a faithful house, as I built a house to David, and I will deliver Israel to thee: † and I will afflict the seed of David upon this, but yet not always. † Solomon therefore would have killed jeroboam: who arose, and fled into Egypt to Sesac the king of Egypt, and was in Egypt until the death of Solomon. † And the rest of the words of Solomon, and all that he did, and his wisdom: behold they are all written in the book of the words of the days of Solomon. † And the days, that Solomon reigned in Jerusalem over all Israel, are forty years. † And Solomon 
:: Whether he repent and was saved or no, is uncertain.  slept with his fathers, and was buried in the city of David his father, and Roboam his son reigned for him.   

CHAP. XII. Roboam following youngman's counsel, 16. Jeroboam possesseth ten tribes of his Kingdom. 21. Which he endovoring to recover by war, is admonished by 
The third part. The division of the Kingdom. Several reigues of certain Kings: and preaching of special prophets.  a prophet to cease. 26. Hieroboam setteth up golden calves to be adored, making temples, altars, and priests fit for his purpose.  
AND Roboam came into Sichem: for thither was all Israel gathered together to make him king. † But jeroboam the son of Nabat, when he was yet in Egypt fugitive from the face of king Solomon, hearing of his death, returned out of Egypt. † And they sent and called him: jeroboam therefore came, and all the multitude of Israel, and they spoke to Roboam, saying. † Thy father laid a most hard yoke upon us: thou therefore diminish now a little of thy father's most hard empire, and of the most heavy yoke, that he laid upon us, and we will serve thee. † Who said to them: go until the third day, and return to me. And when the people was gone, † king Roboam took counsel with the ancients, that assisted before Solomon his father, whiles he yet lived, and he said: What counsel do you give me, that I may answer this people? † Who said to him: If this day thou wilt yield to this people, and condescend to them, and grant to their petition, and wilt speak to them gentle words, they will be thy servants always. † Who left the counself of the ancients, which they had given him, and admitted youngmen, that had been brought up with him, and waited on him, † and he said to them: What counsel give you me, that I may answer this people, which have said to me: Make the yoke lighter which thy father hath put upon us? † And the youngmen, that had been brought up with him, said: Thus speak to this people, which have spoken to thee, saying: Thy father aggravated our yoke, do thou ease it. Thus shalt thou speak to them: My least finger is grosser than the back of my father. † And now my father laid upon you a heavy yoke, but I will add upon your yoke: my father bet you with scourges, but I will beat you with scorpions. † jeroboam therefore came, and all the people to Roboam the third day, as the king had spoken, saying: return to me the third day. † And the king answered the people rough words, leaving the counsel of the ancients, which they had given him, † and he spoke to them according to the counsel of the young men, saying: My father made your yoke heavy, but I will add to your yoke: my father bet you with whips, but I will beat you with scorpions. † And the king condescended not to the people: because our Lord was turned away from him, 
:: This pharaise noteth the sequel, not the final cause. As chap. 14. ●. ●.  that he might raise up his word, which he had spoken in the hand of Ahias the Silonite, to jeroboam the son of Nabat. † The people therefore seeing that the king would not hear them, answered him, saying: What part have we in David? or what inheritance in the son of Isai? Go into thy tabernacles Israel, now see to thy house David. And Israel went into their tabernacles. † But over the children of Israel, whosoever dwelled in the cities of Juda, Roboam reigned. † King Roboam therefore sent Aduram, who was over the tributes: and all Israel stoned him, and he died, moreover King Roboam in haste went up into his chariot, and fled into Jerusalem: † and Israel revolted from the house of David, until this present day. † And it came to pass when all Israel had heard, that jeroboam was returned, they sent, and called him, an assembly being gathered, and they made him king over all Israel, neither did any man follow the house of David beside the tribe of Juda only. † And Roboam came to Jerusalem, and gathered together all the house of Juda, and the tribe of Benjamin, an hundred fourscore thousand chosen men warriors, to fight against the house of Israel, and to reduce the kingdom to Roboam the son of Solomon. † But the word of our Lord came to Semeias the man of God, saying: † speak to Roboam the son of Solomon, the king of Juda, and to all the house of Juda, and Benjamin, and the rest of the people, saying: † Thus saith our Lord: You shall not go up, neither shall you fight against your brethren the children of Israel: let every man return into his house, for this word is done by me. They heard the word of our Lord, and returned from their journey as our Lord had commanded them. † And jeroboam built Siehem in mount Ephraim, and dwelled there: and departing thence he built Phanuel. † And jeroboam said in his hart: Now will the kingdom return to the house of David, † if this people shall go up to make sacrifices in the house of our Lord into Jerusalem: and the hart of this people will be turned to their lord Roboam the king of Juda, and they will kill me, and return to him. † And finding out 
:: A devilish policy to make a religion conformable to the temperal state.  a devise he made two golden calves, and said to them: go up no more into Jerusalem: Behold thy gods Israel, which brought thee out of the Land of Egypt. † And he put one in Bethel, and the other in Dan: † and this thing was an occasion of sin: for the people went to adore the calf, as far as Dan. † And he made temples in the excelses, and priests 
:: For such a religion such priests were fittest.  of the abjects of the people, which were not of the children of levi. † And he appointed a solemn day in the eight month, the fifteenth day of the month, after the similitude of the solemnity, that was celebrated in Juda. And going up he made in like manner an altar in Bethel, to immolate to the calves, which he had framed: and he ordained in Bethel priests of the 
:: Places on hills, where they sacrificed calves, and other things to the images of calves.  excelses, which he had made. † And he went upon the altar, which he had built in Bethel, the fifteenth day of the eight month, which he had ●orged out of his own hart: and he made a solemnity to the children of Israel, and went up upon the altar, to burn incense.   

CHAP. XIII. A prophet sent from Juda to Bethel fortelleth the birth of Josias, and destruction of jeroboams altar, 4. whose hand being suddenly withered, 6. is restored by the prophet's prayer. 11. The same prophet is deceived by an other prophet, and slain by a lion. 33. Hieroboam proceedeth in impiety.  
AND behold a man of God came out of Juda, in the word of our Lord into Bethel, jeroboam:: standing upon the altar, and censing. † And he cried out against the altar in the word of our Lord, and said: Altar, altar, thus saith our Lord: Behold a child shall be borne to the house of David, named 
:: This foreshowing long before the name of a child that should be borne, importeth that he should do great things. See. 4. Reg. 2●.  Josias, and he shall immolate upon thee priests of the excelses, which now do burn frankincense on thee, and he shall burn men's bones upon thee. † And he gave a sign in that day, saying: This shall be the sign, that our Lord hath spoken: Behold the altar shall be cloven, and the ashes shall be powered out in it. † And when the king had heard the word of the man of God, which he cried out against the altar in Bethel, he stretched forth his hand from the altar, saying: Take him. And his hand withered, which he stretched forth against him: neither was he able to draw it back unto him. † The altar also was cloven, and the ashes were powered out of the altar, according to the sign which the man of God had told before in the word of our Lord. † And the king said to the man of God: beseech the face of our Lord thy God, and pray for me, that my hand may be restored me. And the man of God besought the face of our Lord, and the kings hand was restored to him, and it became as it was before. † And the king spoke to the man of God: Come home with me, that thou mayst dine, and I will give the gifts. † And the man of God answered the king: If thou wouldst give me the half part of thy house, I will not come with thee, nor eat bread, nor drink water in this place: † for so was it enjoined in the word of our Lord commanding: Thou shalt not eat bread nor drink water, nor return by the way that thou camest. † He departed therefore by an other way, and returned not by the way, that the came into Bethel. † And a certain prophet being old dwelled in Bethel, to whom his sons came and told him all the works, that the man of God had done that day in Bethel: and the words which he had spoken to the king, they told their father. † And their father said to them: What way went he? His sons she wed him the way, by which the man of God was gone, which came out of Juda. † And he said to his sons: saddle me and ass. Who when they had saddled it, he got up, † and went after the man of God, and found him sitting under a rerebinth: and he said to him: Art thou the man of God that camest out of Juda? He answered: I am he. † And he said to him: Come home with me, that thou mayst eat bread. † Who said: I can not return, nor come with thee, neither will eat bread, nor drink water in this place: † because our Lord spoke to me in the word of our Lord, saying: Thou shalt not eat bread, and thou shalt not drink water there, nor return by the way thou goest. † Who said to him: I also am a prophet like to thee: and 
:: This man of Bethel was indeed a prophet of God, but in this lied wickedly, and so deceiving the other prophet, made him to break God's commandment, for which he was slain whereupon Hieroboam swhom the wicked prophet sought to please) was less afeard to proceed in idolatry.  an Angel hath spoken to me in the word of our Lord, saying: Bring him back with thee into thy house, that he may eat bread, and drink water. He deceived him, † and brought him back with him: he did eat therefore bread in his house, and drunk water. † And when they sat at the table, the word, of our Lord came to the prophet, that brought him back. † And he cried out to the man of God, which came out of Juda, saying: Thus saith our Lord: Because thou hast not been obedient to the mouth of our Lord, and hast not kept the commandment, which our Lord thy God commanded thee, † and hast returned, and eaten bread, & drunk water in the place wherein he commanded thee that thou shouldest not eat bread, nor drink water, thy dead body shall not be brought into the sepulchre of thy fathers. † And when he had eaten & drunk, he saddled his ass for the prophet, whom he brought back. † Who when he was gone, a lion found him in the way, and 
:: Not only the deceiver, but also he that is deceived, is guilty and punishable for breaking God's commandment.  killed him, and his body was cast forth in the way: and the ass stood by him, and the lion stood by the dead body. † And behold, men passing by saw the dead body cast in the way, and the lion standing beside the body. And they came and divulged it in the city, wherein that old prophet dwelled. † Which when that prophet heard, which had brought him back out of the way, he said: It is the man of God, that was disobedient to the mouth of our Lord, and our Lord hath delivered him to the lion, & he hath torn him, and killed him according to the word of our Lord, that he spoke to him. † And he said to high sons: saddle me an ass. Who when they had saddled, † and he was gone, he found his dead body cast forth in the way, and the ass and the lion standing by the corpse: the lion 
:: By this it appeareth to be God's work and punishment.  did not eat of the dead body, nor hurt the ass. † The prophet therefore took the corpse of the man of God, and laid it upon the ass, and returning brought it into the city of the old prophet, that they might mourn for him. † And he laid his corpse in his own sepulchre: and they mourned for him: Alas, alas my brother. † And when they had mourned for him, he saved to his sons: When I shall be dead, bury me in the sepulchre, wherein the man of Ged is buried: beside his bones lay my bones. † For assuredly the word shall come to pass, which he hath foretold in the word of our Lord against the altar that is in Bethel: and against all the temples of the excelses, that are in the cities of Samaria. † After these words jeroboam returned not from his wicked way: but on the contrary part he made of the most abject of the people priests of the excelses: whosoever would, he filled his hand, and he was made a priest of the excelses. † And for this cause did the house of jeroboam sin, and was overthrown, and destroyed from the face of the earth.   

CHAP. XIIII. Ahias' the prophet forsheweth the ruin of Hieroboams' famili: 12. namely the death of his son, for whom being sick, the mother consulteth the prophet. 20. Hieroboam dieth, and his son Nadab reigneth. 21. Some also of the people of Juda, committing idolatry and other sins, 25. the King of Egypt invadeth and sacketh Jerusalem. 31. Roboam dieth and his son Abias' reigneth.  
AT that time Abia the son of jeroboam was sick. † And jeroboam said to his wife: Arise, and change thy habit, that thou be not known to be the wife of jeroboam, and go into Silo, where Ahias the prophet is, which spoke to me, that I should reign over this people. † Take also in thy hand ten loaves, and crackneles, and a vessel of honic, and go to him: for he will show thee what shall happen to this child. † The wife of jeroboam did as he had spoken: and rising up went into Silo, and came into the house of Ahias: but he could not see, because his eyes were dim for age. † And our Lord said to Ahias: Behold the wife of jeroboam cometh in, to consult thee concerning her son that is sick: thus and thus shalt thou speak to her. When she therefore entered in, and dissembled to be that she was, † Ahias' heard the sound of her feet entering in at the door, and said: Come in jeroboams wife: Why dost thou fayne thyself to be an other woman? But I am sent to thee a heavy messenger. † go, and tell jeroboam: Thus saith our Lord the God of Israel: Because I have exalted thee out of the mids of the people, and made thee prince over my people Israel: † and have rend the kingdom of the house of David, and given it to thee, and thou haft not been as my servant David, who kept my commandements, and followed me in all his hat, doing that which was well liked in my sight: † but hast wrought evil above all, that have been before thee, and hast made thee strange and molten gods, 
:: jeroboam did not wittingly and of purpose set up false gods, to the end he might provoke God to anger: for his intention only was to keep the people from going to Jerusalem, left by that occasion they should return to Roboam their Lord▪ king of Juda. ch. 12. v. 27. But by setting up idols he did provoke God consequently to anger. So here and in other places this phrase: that he might provoke: that it might be fulfilled, and the like, signifieth not the final cause, but the sequel of other facts, without direct intention:  that thou mightest provoke me to anger, and hast rejected me behind thy back: † therefore behold I will bring in evils upon the house of jeroboam, and will strike of jeroboam him that pisseth to the wall, and the enclosed, and the vilest in Israel: and I will cleanse the remains of the house of jeroboam, as dung is wont to be cleansed till all be pure. † They that shall die of jeroboam in the city, them the dogs shall eat: and they that shall die in the field, them the fowls of the air shall devour: because our Lord hath spoken. † Thou therefore arise, and go into thy house: and in the very entrance of thy feet into the city, the child shall die, † and all Israel shall mourn for him, and shall bury him: for this only of jeroboam shall be brought into the sepulchre, because upon him hath been found a good word from our Lord the God of Israel, in the house of jeroboam. † And our Lord will appoint to himself a king over Israel, that shall strike the house of jeroboam in this day, and in this time: † and our Lord the God of Israel shall strike it, as a reed is went to be moved in the water: and he shall pluck out Israel from this good country, which he gave to their fathers, and shall scatter them over the river: because they have made to themselves groves, to provoke our Lord. † And our Lord shall deliver Israel for the sins of jeroboam, who hath sinned, & made Israel to sin. † The wi●e therefore of jeroboam arose, and departed, and came into Thersa: and when she entered the threshold of the house, the child died, † and they buried him. And all Israel mourned for him according to the word of our Lord, which he spoke in the hand of his servant Ahias the prophet. † But the rest of the words of jeroboam, how he fought, and how he reigned, behold they are written in the book of the words of the days of the Kings of Israel. † And the days, that jeroboam reigned, are two and twenty years: and he slept with his fathers: and Nadab his son reigned for him. † moreover Roboam the son of Solomon reigned in Juda: one and forty years old was Roboam when he began to reign: seventeen years reigned he in Jerusalem the city, which our Lord chose to put his name there, of all the tribes of Israel. And his mother's name was Naama an Ammonite. † And Judas did evil before our Lord, and provoked him above all things, that their fathers had done, in their sins which they sinned. † For they also built them altars, and statues, and groves upon every high hill, and under every tree full of green leaves: † yea and effeminates were in the land, and they did all the abominations of the gentiles, which our Lord destroyed before the face of the children of Israel. † And in the fifth year of the reign of Roboam, Sesac the king of Egypt came up into Jerusalem, † and took the treasures of the house of our Lord, and the kings treasures, and all things he spoiled: the shields also of gold, which Solomon had made: † for the which Roboam made brazen shields, & delivered them into the hand of the captains of shield bearers, and of them that kept watch before the door of the kings house. † And when the king went into the house of our Lord, they that had the office to go before, carried them: and afterward they recaried them to the armoury of the shield bearers. † And the rest of the words of Roboam, & all that he did, behold they are written in the book of the words of the days of the Kings of Juda. † And there was war between Roboam and jeroboam always. † And Roboam slept with his fathers, and was buried with them in the city of David: and his mother's name was Naama an Ammonite: and Abias' his son reigned for him.   

CHAP. XV. Abias' reigneth wickedly in Juda three years. 8. After him his son Asa succeeding destroyeth idolatry, reigning forty one years. 16. Who having wars with the king of Israel, maketh league with the king of Syria, 24. As● dying Josaphat succeedeth. 25. Nadab reigneth wickedly two years in Israel, is then slain by Baasa of the tribe of Issachar, 29. and his whole family is destroyed. 33. Baasa also reigneth wickedly twenty four years.  
THEREFORE in the eighteenth year of king jeroboam the son of Nabat, Abias' reigned over Juda. † Three years reigned he in Jerusalem: the name of his mother was Maacha the daughter of Abessalom. † And he walked in all the sins of his father, which he had done before him: neither was his hart perfect with our Lord his God, as the hart of David his father. † But for David's sake our Lord his God gave him a lamp in Jerusalem, that he might raise up his son after him, and establish Jerusalem: † 
:: David's postetitie conserved for his sake.  because David had done right in the eyes of our Lord, and had not declined from all things, which he commanded him, all the days of his life, except the matter of Urias the Hetheite. † But there was war between Roboam and jeroboam all the time of his life. † And the rest of the words of Abias', and all that he did, are they not written in the book of the words of the Kings of Juda? And there was war between Abias' and jeroboam. † And Abias' slept with his fathers, and they buried him in the city of David: and Asa his son reigned for him. † In the twentieth year therefore of jeroboam the king of Israel reigned Asa the king of Juda. † And he reigned one & forty years in Jerusalem. His mother's name was Maaca, the daughter of Abessalom. † And Asa did right before the sight of our Lord, as David his father: † and he took away the effemmare out of the land, and he purged all the filth of the idols, which his fathers had made. † moreover he removed also Maaca his mother, that she should not be Princess in the sacrifices of Priapus, and in the grove which she had consecrated: and he destroyed her den, and broke the most filthy idol, and burned it in the torrent cedron: † but 
:: Those altars which Solomon had made for his wives, that were idolaters Asa destroved not▪ but all which roboan and Abias' had made, or suffered to be made for their own people he pulled down. Josias afterward destroyed also those which Solomon had made 2. ●●●●l. 34.  the excelses he did not take away. Otherwise the hart of Asa was perfect with our Lord all his days: † and he carried in those things, which his father had sanctified, and vowed into the house of our Lord, silver and gold, and vessels. † And there was war between Asa, and Baasa the king of Israel all their days. † Baasa also the king of Israel went up into Juda, and built Rama, that no man might go out or come in of Asaes' side the king of Juda. † Asa therefore taking all the silver, and gold that remained in the treasures of the house of our Lord, and in the treasures of the kings house, gave it into the hands of his servants: and he sent to Benadad the son of Tabremon the son of Hezion, the king of Syria, which dwelled in Damascus, saying: † There is a league between me and thee, & betwixt my father and thy father: therefore I have sent thee gifts, silver and gold: and I desire thee that thou come, and make void the league, that thou hast with Baasa the king of Israel, and he may retire from me. † Benadad agreeing to king Asa, sent the princes of his army into the citiees of Israel, and they stroke Ahion, and Dan, and Abeldomum of Maacha, and all Cenneroth, to wit, all the Land of Nephthali. † Which when Baasa had heard, he intermitted to build Rama, and returned into Thersa. † But king Asa sent word into all Juda, saying▪ Let no man be excused▪ and they took stones from Rama, and the timber thereof, wherewith Baasa had built, and Asa of it built Gabaa Benjamin, and Maspha. † But the rest of all the words of Asa, and all his forces, and all that he did, & the cities that he built, are not these written in the book of the words of the days of the Kings of Juda? How beit in the time of his old age he was diseased in his feet. † And he slept with his fathers, & was buried with them in the city of David his father. And Josaphat his son reigned for him. † But Nadab the son of jeroboam reigned over Israel the second year of Asa the king of Juda: and he reigned over Israel two years. † And he did that which is evil in the sight of our Lord, and walked in the ways of his father, and in his sins, wherewith he made Israel to sin. † And Baasa the son of Ahias of the house of Issachar, lay in wait against him, and struck him in Gebbethon, which is a city of the Philistimes: for Nadab and all Israel besieged Gebbethon. † Baasa therefore slew him in the third year of Asa the king of Juda, and reigned for him. † And when he reigned, he struck 
:: The a●●●ou● of schism punished in his posterity.  all the house of jeroboam: he left not so much as one soul of his seed, till he destroyed him according to the word of our Lord, which he had spoken in the hand of Ahias the Silonite, † for the sins of jeroboam, which he had sinned, and wherewith he had caused Israel to sin, and for the offence, wherewith he provoked our Lord the God of Israel. † But the rest of the words of Nadab, and all that he wrought, are not these things written in the book of the words of the days of the Kings of Israel? † And there was war between Asa and Baasa the king of Israel all their days. † In the third year of Asa the king of Juda, reigned Baasa the son of Ahias, over all Israel in Thersa four and twenty years. † And he did evil before our Lord, & walked in the ways of jeroboam, and in his sins, wherewith he made Israel to sin.   

CHAP. XVI. Jehu for prophesying the destruction of Baasa and his house, 7. is slain. 8. yet his son Ela reigneth two years. 9 Then Zambri rebelleth, killeth Ela, and reigneth. 16. Part of the people choosing Amri (prince of the army) their king, 18. Zambri desperately burneth himself and the King's palace, 21. an other part follow Thebni as king till his death. 23. Amri reigneth twelve years wickedly. 29. His son Achab succeedeth, marrieth Jezabel, and serveth Baal. 34. In the mean time Hiel repairer● Jericho.  
AND the word of our Lord came to Jehu the son of Hanani against Baasa, saying: † For so much as I have exalted thee out of the dust, & set thee duke over my people Israel, but thou hast walked in the way of jeroboam, and hast made my people Israel to sin, that thou mightest anger me with their sins: † behold, I will cut down the posterity of Baasa, and the posterity of his house, and I will make thy house as the house of jeroboam the son of Nabat. † whosoever of Baasa shall die in the city, him shall the dogs eat: and whosoever of his shall die in the country, him shall the fowls of the air devour. † But the rest of the words of Baasa, and whatsoever he did, and his battles, are not these things written in the book of the words of the days of the Kings of Israel? † Baasa therefore slept with his fathers, and was buried in Thersa: and Ela his son reigned for him. † And when the word of our Lord came in the hand of Jehu the son of Hanani the prophet against Baasa, and against his house, and against all the evil, that he had done before our Lord, to anger him in the works of his hands, that it should be made as the house of jeroboam: for this cause he slew him, that is to say, Jehu the son of Hanani, the prophet. † In the six and twentieth year of Asa the king of Juda, reigned Ela the son of Baasa over Israel in Thersa two years. † And his servant Zambri rebelled against him, the captain of the half part of the horsemen: and Ela was in Thersa drinking, and drunken in the house of Arsa the governor of Thersa. † Zambri therefore rushing in, stroke and slew him in the seven and twentieth year of Asa the king of Juda, & he reigned for him. † And when he teigned, and sat upon his throne, he struck all the house of Baasa, and he left not of it one that could piss against a wall, & his kinsfolk and friends. † And Zambri destroyed all the house of Baasa, according to the word of our Lord, that he had spoken to Baasa in the hand of Jehu the prophet, † for all the sins of Baasa, and the sins of Ela his son, who sinned, and made Israel to sin, provoking our Lord the God of Israel in their vanities. † But the rest of the words of Ela, and all that he did, are not these written in the book of the words of the days of the Kings of Israel? † In the seven and twentieth year of Asa the king of Juda, reigned Zambri seven days in Thersa: moreover the army besieged Gebbethon a city of the Philisthines. † And when they heard that Zambri had rebelled, and slain the king, 
:: all those that were in the camp chose their general to be their king and prevailed therein: though an other half of Israel chose and followed an other for a time.  all Israel made Amri their king, who was General of the warfare over Israel that day, in the camp. † Amri therefore went up, and all Israel with him from Gebbethon, and they besieged Thersa. † And Zambri seeing that the city should be taken, he went into the palace, and burned himself with the kings house: and he died † in his sins, which he had sinned doing evil before our Lord, and walking in the way of jeroboam, and in his sin; wherewith he made Israel to sin. † But the rest of the words of Zambri, and of his treason, and tyranny, are not these things written in the book of the words of the days of the Kings of Israel? † Then was the people of Israel divided into two parts: the half part of the people followed Thebni the son of Gineth, to make him king: and the half part Amri. † But the people that was with Amri, prevailed over the people that followed Thebni the son of Gineth: and Thebni died, and Amri reigned. † In 
:: Thebni being then dead he reigned peaceably▪ for he began his reign the 27. year of Asa. ●. 15. & 16. and reigned in all 12. years.  the one and thirteth year of Asa the king of Juda Amri reigned over Israel, twelve years: in Thersa he reigned six years. † And he bought the mount of Samaria of summer for two talentes of silver: and he built it, and he called the city which he had built, by the name of Semer the lord of the mount of Samaria. † And Amri did evil in the sight of our Lord, and wrought wickedly above all, that were before him. † And he walked in all the way of jeroboam the son of Nabat, and in his sins wherewith he made Israel to sin: that they might anger our Lord the God of Israel in their vanities. † But the rest of the words of Amri, and the battles he made, are not these things written in the book, of the battles that he made are not these things written in the book of the words of the days of the Kings of Israel? † And Amri slept with his fathers, and was buried in Samaria and Achab his son reigned for him. † But Achab the son of Amri reigned over Israel the eight and thirteth year of Asa the king of Juda. And Achab the son of Amri reigned over Israel in Samiaria two and twenty years. † And Achab the son of Amri did evil in the sight of our Lord above all, that were before him. † Neither did it suffice him that he walked in the sins of jeroboam the son of Nabat: besides he took to wife Jezabel the daughter of Ethbaul the king of the Sidonians. And he went, and served Baal, and adored him. † And he set an altar to Baal in the temple of Baal, which he had built in Samaria, † and he planted a grove: and Achab added in his work, provoking our Lord the God of Israel above all the Kings of Israel, that were before him. † In his days Hiel of Bethel built Jericho: 
:: When Hiel began to build Jericho, his eldest son died▪ so the rest successively, that the last died when he finished the building: because God by the mouth of joshua had forbid the building thereof.  in Abiram his first borne he founded it, and in Segub his last he set up the gates thereof: according to the word of our Lord, which he spoke in the hand of joshua the son of Nun. 
joshua. ●.    

CHAP. XVII. Elias by his prayer ●hutteth the heaven from raining. 2. Is fed by a crow. 8 and by a widow of Sareptha. 13. whose pot of meal, and barrel of oil diminisheth not. 17. Her son dieth, and is raised to life.  
AND Elias the Thesbite of the inhabiters of Galaad said to Achab: Our Lord liveth the God of Israel, in whose sight I stand, if there shall be these yearer dew and rain, but according to the words of my mouth. † And the word of our Lord came to him, saying: † Depart from hence, and go against the East, and be hid in the Torrent carith, which is against Jordan, † and there thou shalt drink of the torrent: and I have commanded the ravens that they feed thee there † He therefore went, and did according to the word of our Lord: and when he was gone, he sat in the Torrent carith, which is against Jordan. † The ravens also brought him bread and flesh in the morning, in like manner bread and flesh in the evening, and he drank of the torrent. † But after certain days the torrent was dried: for it bade not rained upon the 
The Epistle 〈◊〉 Teusday in the 2. week of Lent.  earth. † therefore the word of our Lord came to him, saying: † Arise, and go into Sareptha of the Sidonians, and thou shalt tarry there: for I have commanded a widow woman there to feed thee. † He arose, and went into Sareptha. And when he was come to the gate of the city, the widow woman appeared to him gathering sticks, and he called her, and said to her: give me a little water in a vessel, that I may drink. † And when she went to fetch it, he cried after her saying: Bring me also, I beseech thee, a morsel of bread in thy hand, † Who answered: Our Lord thy God liveth, I have no bread, but so much meal in a pot as a hand can hold, and a little oil in a vessel: behold I gather two sticks, that I may go in, and 
The epistle 〈◊〉 Friday in the 4. week of Lent.  dress it for me and my son, that we may eat, and die. † To whom Elias said: fear not, but go, and do as thou hast said: but first make for me of the same meal a little hearth cake, and bring it to me: and for thyself and thy son thou shalt make afterward. † For thus saith our Lord the God of Israel: The pot of meal shall not fail, nor the vessel of 
:: To this question (saith S. Augustin) the prophet answered in spirit: No. For God killed not this child to afflict so good a mother, but to confirm her in true religion & comfort her by raising him from death. So Lazarus died not to remain dead, but to be raised to life, for Gods more glory: joan. 11. v. 4. S. Aug li. 2. q. 5. ad Simplicia.  oil be diminished until the day, wherein our Lord will give rain upon the face of the earth. † Who went and did according to the word of Elias: and he did eat, and she, and her house: and from that day † the pot of meal failed not, and the vessel of oil was not diminished, according to the word of our Lord, which he spoke in the hand of Elias. † And it came to pass after these things, the son of the woman, the goodwife of the house, fell sick, and the sickness was very vehement so that there remained no breath in him. † She therefore said to Elias: What is to me and thee thou man of God? comest thou unto me, that mine iniquities might be remembered, and thou mightest kill my son? † And Elias said to her: give me thy son. And he took him from her bosom, and carried him into the upper chamber where himself abode, and laid him upon his bed. † And he cried to our Lord, and said: O Lord my God,:: what, the widow also with whom I am after a sort sustained, hast thou afflicted, that thou wouldst kill her son? † And he stretched forth, & measured himself upon the child three times, & he cried to our Lord, and said: O. Lord my God, let the soul of this child, I beseech thee, return into his body. † And our Lord heard the voice of Elias: and the soul of the child returned into him, and he revived. † And Elias took the child, and brought him down from the upper chamber into the lower house, and delivered him to his mother, and said to her: Behold thy son liveth. † And the woman said to Elias: Now, in this I have known that thou art a man of God, and the word of our Lord in the mouth is true.   

CHAP. XVIII. The third year of famine, Elias meeting the chief governor of Achab's house, hardly persuadeth him totel Achab, that he is present. 17. Achab blameth Elias; but Elias freely avoucheth that not he, but Achab trubleth Israel. 19 By a miracle four hundred and fifty falsprophetes are convinced, 40▪ and are slain. 41. Elias prayeth and it raineth.  
AFTER many days the word of our Lord came to Elias, the third year, saying: go, and show thyself to Achab, that I may give rain upon the face of the earth. † Elias therefore went to show himself to Achab: and there was sore famine in Samaria. † And Achab called Abdias the governor of his house: Abdias did fear our Lord very much. † For when Jezabel killed the prophets of our Lord, he took an hundred prohetes, and hide them by fifty and fifty in caves, and fed them with bread and water. † Achab therefore said to Abdias: go into the land to all the fountains of waters, and into all valleys, if perhaps we may find grass, and save the horses and mules, and the beasts may not utterly perish. † And they divided the countries between them, that they might go circuit about them: Achab went one way, and Abdias an other way severally. † And when Abdias was in the way, Elias met him: who when he knew him, 
:: Abdias adored Elias as the prophet of God, and a holy man not with civil honour, for in the world Abdias was the greater person nor with divine honour, for that had been idolatry. It was therefore religious honour, called dulias, due to spiritual excellency of God's servants.  fell on his face, and said: My lord, art not thou Elias? † To whom he answered: I am. Go, and tell thy lord: Elias is here. † And he said: What have I sinned, that thou deliverest me thy servant into the hand of Achab, that he may kill me? † Our Lord thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and all answering: He is not here: he adjured all kingdoms and nations, for that thou wast not found. † And now thou sayest to me: go, and tell thy lord, Elias is here. † And when I am departed from thee, the Spirit of our Lord will carry thee into a place, that I know not: and I entering in shall tell Achab, and not finding thee, he will kill me: and thy servant feareth our Lord from his infancy. † Hath it not been told thee my lord, what I did when Jezabel killed the prophets of our Lord, that I hide of the prophets of our Lord an hundred men, by fifty and fifty in caves, and fed them with bread and water? † And now thou sayest: go, and tell thy lord: Elias is here: that he may kill me? † And Elias said: The Lord of hosts liveth, before whose face I stand, this day will I appear to him. † Abdias therefore went to meet Achab, and told him: and Achab came to meet Elias. † And when he had seen him, he said: Art thou he that dost truble Israel? † And he said: not I have troubled Israel, but thou, and the house of thy father, who have forsaken the commandmentes of our Lord, and have followed Baalim. † nevertheless send now, and gather unto me all Israel in the mount of Carmel, and the prophets of Baal four hundred fifty, and the prophets of the groves four hundred, which eat of Jezabels' table. † Achab sent to all the children of Israel, and gathered together the prophets in the mount of Carmel. † And Elias coming to all the people, said: 
:: Such zealous expostulation is necessary to all Nentrals in religion who are neither hoto nor cold, but luke wa●me. such as Angels detest Apoc. 3.  How long halt you on two sides? If our Lord be God, follow him: but if Baal, follow him. And the people did not answer him a word. † And Elias said again to the people: I only remain a prophet of our Lord: and the prophets of Baal are four hundred and fifty men. † Let two oxen be given us, and let them choose to themselves one ox, and cutting it into pieces let them lay it upon wood, but put no fire under: and I will dress the other ox, and will lay it upon wood, and put no fire under. † invocate ye the names of your gods, & I will invocate the name of my Lord: and the God that shall hear by fire, let the same be God. And all the people answering said: A very good proposition. † Elias therefore said to the prophets of Baal: Choose you one ox, and make it first, because you are many: & invocate the names of your gods, and put no fire under. † Who when they had taken the ox, which he gave them, they dressed it: and they invocated the name of Baal from morning until midday, saying: Baal hear us. And there was no voice, nor any that answered: and they leapt over the altar, that they had made. † And when it was now midday. Elias jested at them, saying: cry with a louder voice: for he is God, and perhaps he speaketh, or is in his inn, or in the way, or at the least he sleepeth, that he must be waked. † They cried therefore with a loud voice, and cut themselves after their rite with knives and lancers, till they were all imbrued with blood. † And after the midday was past, and whiles they prophesied, the time was come, when they used to offer sacrifice, neither voice was heard, nor any did answer, nor attend them praying: † Elias said to all the people: Come unto me. And the people coming to him, he repaired the altar of our Lord, that was destroyed. † And he took twelve stones according to the number of the tribes of the children of Jacob, to whom the word of our Lord came, saying: Israel shall be thy name. † And he built of the stones an altar in the name of our Lord: and he made a water gutter, as it were by two furrows round about the altar, † and he laid the wood in order, and divided the ox in joints, and laid it upon the wood, † and said: fill four buckets with water, and power upon the holocauste, and upon the wood. And again he said: do it also the second time. Who having done it the second time, he said: The third time also do the same. And they did so the third time, † and the warers ran about the altar, and the trough of the conduit was filled. † And when it was now time that the holocauste should be offered, Elias the prophet coming said: Lord God of Abraham, and Isaac, & Israel, show this day that thou art the God of Israel, and I thy servant, & that according to thy commandment I have done all these things. † hear me Lord, hear me: 
:: When miracles are attempted for trial of the truth, the devils power is restrained, & only the truth is testified: Our Lord working ●●●thal, & confirming the doctrine with sig●●● following. 〈◊〉. vlt.  that this people may learn, that thou art our Lord God, & thou hast converted their hart again. † And the ●ire of our Lord fell, & devoured the holocauste, & the wood, and the stones, licking also the dust, and the water, that was in the water gutter. † Which when all the people had seen, they fell on their face, and said: Our Lord he is God, our Lord he is God. † And Elias said to them: Apprehend the prophets of Baal, and let not one escape of them. Whom when they had taken, Elias brought them to the Torrent cison, and killed them there. † And Elias said to Achab: go up, eat, and drink: because there is sound of much rain. † Achab went up to eat and drink: and Elias went up into the top of Carmel, and flat on the earth put his face between his knees, † and he said to his servant: go up, and look toward the sea. Who when he was gone up, and had looked, he said: There is nothing. And again he said to him: return seven times. † And in the seventh time: Behold a little cloud as it were a man's foot, came up from the sea. Who said: go up and say to Achab: Yoke thy chariot and go down, lest the rain prevent thee. † And when he turned him self hither and thither, behold the heavens were darkened, and clouds, and wind, and there fell great rain. Achab therefore going up went into Jezrahel: † and the hand of our Lord was made upon Elias, and his loins girded he ran before Achab, until he came into Jezrahel.   

CHAP. XIX. Elias fleeing Jezabel, in the desert eateth a hearth cake and drinketh water, brought by an Angel, and so goeth forty days and nights unto mount Horeb. 9 Lamenting that he alone is leist of the prophets of God. 15. God commandeth him to return to Damascus, and anoint Hazael king of Syria, Jehu king of Israel, and Eliseus a prophet: 18. and telleth him, there remain seven thousand in Israel, which have not bowed to Baal.  
AND Achab told Jezabel all things that Elias had done, and how he had killed all the prophets with the sword. † And Jezabel sent a messenger to Elias, saying: These things do the gods to me, and these add they, if this hour to morrow I make not thy soul as the soul of one of them. † Elias therefore was afraid, & rising he went whither soever his will carried him: and he came into Bersabee of Juda, and left his servant there, † and went forward into the desert, one days journey. And when he was come, and sat under a juniper tree, he desired for his soul to die, and said: It sufficeth me Lord, take my soul: for I am not better than my fathers. † And he cast himself down, and slept in the shadow of the juniper tree: and behold an Angel of our Lord touched him, and said to him: Arise, and eat. † He looked, and behold at his head harthbaked bread, and a vessel of water: he therefore did eat, and drink, and he slept again. † And the Angel of our Lord returned the second time, and touched him, and said to him: Arise, eat: for thou hast yet a great way to go. † Who when he was risen: did eat and drink, & walked in the strength of that meat forty days, and forty nights, unto the mount of God, Horeb. † And when he was come thither, he tarried in a cave: and behold the word of our Lord unto him, & he said to him: What dost thou here Elias? † But he answered: With zeal have I been zealous for our Lord the God of hosts▪ because the children of Israel have forsaken thy covenant: thy altars have they destroyed, & thy prophets they have slain with the sword, & 
:: Elias knew no other at that instant in the ten tribes, that were not partakers in idolatry; but there were in deed seven thousand (v. 18) that bowed not their knees to Baal. And the whole kingdom of Juda observed true religion, where Asa then reigned, and after him Josaphat: both good Kings, chap. 15. v. 11. 22 v. 43. 2. Par. 15. &▪ 17.  I alone am left, & they seek my life to take it away. † And he said to him: Come forth, and stand in the mount before our Lord: and behold our Lord passeth, and a great wind, and strong overthrowing mountains and breaking rocks before our Lord: not in the wind is our Lord, and after the wind an earth quake: not in the earth quake is our Lord, † and after the earth quake fire: not in the fire is our Lord, and after the fire a wistling of a gentle wind. † Which when Elias had heard, he covered his face with his mantle, and coming forth stood in the door of the cave, and behold a voice unto him, saying: What dost thou here Elias? † And he answered: With zeal have I been zealous for our Lord the God of hosts: because the children of Israel have forsaken thy covenant: thine altars they have destroyed, and thy prophets they have slain with the sword, and I alone am left, and they seek my life to take it away. † And our Lord said to him: go, and return into thy way by the desert of Damiascus: and when thou art come thither thou 
:: Elias prophesied that these two should be Kings, and cast his cloak over Elizeus. v. 19 Elizeus declared to Hazael that he should be king. 4. Reg. 8. an other prophet anointed Jehu. 4. Reg. 9  shalt anoint Hazael king over Syria, † and Jehu the son of Namsi thou shalt anoint king over Israel: and Eliseus the son of Saphat, which is of Abelmeula, thou shalt anoint prophet for thee. † And it shall be, whosoever shall escape the sword of Hazael, him Jehu shall kill: and whosover shall escape the sword of Jehu, him shall Eliseus kill. † And I will leave me in Israel seven thousand men, whose knees have not been bowed before Baal, and every mouth, that hath not adored him kissing his hands. † Elias therefore departing thence, found Eliseus the son of Saphat, ploughing with twelve yoke of oxen, and he was one of them that ploughed with twelve yoke of oxen: and when Elias came to him, he cast his mantle upon him. † Who forth with leaving the oxen ran after Elias, and said: Let me kiss, I pray thee, my father, and my mother, and so I will follow thee. And he said to him: go, and return: for that which was my part, I have done to thee. † And returning from him, he took a yoke of oxen, and killed them, and sod the flesh with the plough of the oxen, and gave to the people, and they did eat: and rising up he departed, and followed Elias, & ministered to him.   

CHAP. XX. The Syrians threatening and besieging Samaria, 13. God signifieth by a prophet to Achab, that he shall have the victory. 20. which he obtaineth. 23. Also the second year fight in the champain. 31. ●ut saving the king of Syrians life, and making league with him, 35. one of the children of the prophets being slain, for not striking when he was so commanded, 37. an other denounceth revenge to Achab, for not killing the Syrian King.  
MOREOVER Benadad the king of Syria, gathered together all his host, & two & thirty Kings with him, & horses, and chariotes: and going up fought against Samaria, and besieged it. † And sending messengers to Achab the king of Israal into the city, † he said: Thus saith Benadad: Thy silver, and thy gold is mine: and thy wives, and thy principal children be mine. † And the king of Israel answered: According to thy word my lord king, I am thine, and all that is mine. † And the messengers returning, said: Thus saith Benadad, which sent us unto thee: Thy silver, and thy gold, and thy wives, and thy children thou shalt give me. † To morrow therefore this very honre I will send my servants to thee, and they shall search thy house, and the house of thy servants: and all that pleaseth them, they shall put in their hands, and take away. † And the king of Israel called all the ancients of the land, and said: mark, and see that he seeketh to entrap us. for he sent to me for my wives, and children, and for the silver and gold: and I said not nay. † And all the ancients, and all the people said to him: hear not, neither agree unto him. † He therefore answered the messengers of Benadad: tell my Lord the king: all things for the which thou didst send to me thy servant in the beginning I will do: but this thing I can not do. † And the messengers returning made report unto him, who sent again, and said: These things do the gods to me, and these add they, if the dust of Samaria shall suffice for the hanfulles of all the people, that followeth me. † And the king of Israel answering, said: tell him,:: let not 
:: Those that are girded, & strongly armed do not wisely in trusting their own strength, and contemning their adversaries: for by so doing they are often overthrown. And those that distrusting themselves trust in God, one way or other always prevail A necessary lesson, both in temporal and spiritual warfayre.  the girded glory as the ungirded. † And it came to pass, when Benaded had heard this word, himself and the Kings drank in pavilions, and he said to his servants: beset the city, and they did beset it. † And behold a prophet coming to Achab the king of Israel, said to him: Thus saith our Lord, Hast thou in deed seen all this exceeding great multitude? behold, I will deliver them into thy hand this day: that thou mayst know, that I am the Lord. † And Achab said: By whom? And he said to him: Thus saith our Lord: By the servants of the princes of the provinces. And he said: Who shall begin to fight? And he said: Thou. † He therefore mustered the servants of the princes of the provinces, and he found the number of two hundred thirty two: and he mustered after them the people, all the children of Israel, seven thousand. † And they went forth at noon. But Benadad drank all drunken in his tent, and two and thirty Kings with him, which were come to aid him. † The servants therefore of the princes of the provinces issued forth in the forefront. Benadad therefore sent. Who told him, saying: Men are come forth out of Samarìa. † And he said: Whether they come for peace, take them alive: or else to fight, alive take ye them. † The servants therefore of the princes of the provinces issued forth, and the rest of the army followed: † and every one stroke the man, that came against him: and the Syrians fled, and Israel pursued them▪ Benadad also the king of Syria fled on horseback with his horsemen. † moreover the king of Israel issuing forth struck the horses and chariotes, and he struck Syria with a great slaughter. † And a prophet coming to the king of Israel, said to him: go, and take courage, and know, and see what thou dost: for the year following the king of Syria will come up against thee.) † But the servants of the king of Syria said to him: The gods of the mountains be their gods, therefore have they overcome us: but it is better that we fight against them in the champain, & we shall overcome them. † Thou therefore do this word: remove all the Kings from thine army, and put captains for them: † and repair the number of soldiers, that are slain of thine, and horses according to the old horses, & chariotes according to the chariotes, which thou hadst before: and we will fight against them in the champain, and thou shalt see that we shall overcome them. He believed their counsel, and did so. † therefore after a year was passed, Benadad mustered the Syrians, and went up into Aphec, to fight against Israel. † moreover the children of Israel were mustered, and taking victuals they went forth on the contrary side, and camped against them, as it were two little flocks of goats: but the Syrians filled the land. († And a man of God coming, said to the king of Israel: Thus saith our Lord: Because the Syrians have said: The Lord is God of the mountains, and is not God of the valleys: I will give all this great multitude into thy hand, and 
:: many victories and other benefits were besi●wed upon Achab, to make him know God: but he contemning them all remained in his impiety, and finally was slain. ch. 22, v. 38.  you shall know that I am the Lord.) † And seven days did these, and they direct their armies one against the other, and in the seventh day was the battle fought: and the children of Israel stroke of the Syrians an hundred thousand footmen in one day. † And they that remained in Aphec, fled into the city: and the wall fell upon seven and twenty thousand men, that were left. Moreover Benadad fleeing entered the city, into a chamber that was within a chamber, † and his servants said to him: Behold, we have heard that the Kings of the house of Israel are merciful: Let us therefore put sackeclothes on our loins, and cords on our heads, and go forth to the king of Israel: perhaps he will save our lives. † They girded their loins with sackclothes, and put cords on their heads, and came to the king of Israel, and said to him: Thy servant saith: Let my soul live, I beseech thee. And he said: If he be yet alive he is my brother. † Which the men took for good luck: and in haste caught the word of his mouth, and said: Thy brother Benadad. And he said to them: go and bring him to me. Benadad therefore came out to him, and he lifted him up into his chariot. † Who said to him: The cities which my father took from thy father, I will render: do thou make thee streets in Damascus, as my father made in Samaria, and I confederate will departed from thee. He therefore made a league, and dismissed him. † Then a certain man of the children of the prophets said to his fellow in the word of our Lord: Strike me. But he would not strike. † To whom he said: Because thou wouldst not hear the word of our Lord, behold thou shalt departed from me, and a lion shall strike thee. And when he was departed a little from him, a lion found him, and slew him. † But finding also an other man, he said to him: Strike me. Who struck him, and wounded him. † The prophet therefore went, and metre the king in the way, and with sprinkling of dust changed his face and his eyes. † And when the king passed by, he cried to the king, and said: Thy servant went forth to fight hand strokes: and when a certain man was fled, one brought him to me, and said: keep this man: who if he shall slip away, thy life shall be for his life, or thou shalt pay a talon of silver. † And whiles I being troubled turned hither and thither, suddenly he appeared not. And the king of Israel said to him: This is thy judgement, which thyself hast decreed. † But he forthwith wiped of the dust from his face, and the king of Israel knew him, that he was of the prophets. † Who said to him: Thus saith our Lord: 
:: Foolish pity in sparing a dangerous & common enemy is offensible to God, & severely punished by his justice.  Because thou hast let go out of thy hand a man worthy to die, thy life shall be for his life, and thy people for his people. † The king of Israel therefore returned into his house, contemning to hear, & raging came into Samaria.   

CHAP. XXI. Naboth for denying his vineyard to King Achab, is by Queen Jezabels' commandment, falsely accused, and stoned to death. 10. Achab hastening to possess the vineyard, Elias the prophet threateneth him many evils. 23. and no less to Jezabel▪ both being obstinate in sin. 27. Yet Achab for fear of punishment, doth external works of penance, and thereby escapeth part of the temporal plagues.  
AND after these words, at that time Naboth the Jezrahelite had a vineyard, which was in Jezrahel, beside the palace of Achab the king of Samaria. † Achab therefore spoke to Naboth, saying: give me thy vineyard, that I may make me a garden of herbs, because it is nigh, and joining to my house, and 
:: If no subject were lord of any land, but only at the King's pleasure & Kings were proper Lords of all the lands in their kingdoms, than Achab might have taken Naboths' vineyard; especially giving him a better, or money for it. Neither was it a vain scruple in Naboth, to conserve his ancestors inheritance. For both his denial is here justified, and Achab's extortion co●●●mned. S. Ambrose li. 3. office c. 9 counteth Naboth a Martyr. See Annot. 1. Reg. 8.  I will give thee for it a better vineyard: or if thou think it more commodious for thee, the price of silver, so much as it is worth. † To whom Naboth answered: Our Lord be merciful to me, that I give not the inheritance of my fathers to thee. † Achab therefore came into his house with indignation, and fretting upon the word, that Naboth the Jezrahelite had spoken to him, saying: I will not give thee the inheritance of my fathers. And casting himself upon his bed, he turned away his face to the wall, and did not eat bread. † And Jezabel his wife went in unto him, and said to him: What is this matter, whereupon thy soul is grieved? and why eatest thou not bread? † Who answered her: I spoke to Naboth the Jezrahelite, and said to him: give me thy vineyard, taking money for it: or if it please thee, I will give thee a better vineyard for it. And he said: I will not give thee my vineyard. † Jezabel therefore his wife said to him: Thou art of great authority, and dost well govern the kingdom of Israel: Arise, and eat bread, and be of good cheer, I will give thee the vineyard of Naboth the Jezrahelite. † She therefore wrote letters in the name of Achab, and signed them with his ring, and sent to the ancients, and the chief men that were in his city, and dwelled with Naboth. † And this was the tenor of the letters: proclaim a fast, and make Naboth sit among the chief of the people, † and suborn two men the children of Belial against him, and let them bear false testimony: that he hath 
:: To avoid horrore of blasphemy holy scripture often useth the term blessing for cursing.  blessed God and the king: and bring him forth, and stone him, and so let him die. † His citizens therefore the ancients and chief men, that dwelled with him in the city, did as Jezabel had commanded them, and as it was written in the letters which she sent to them: † they proclaimed a fast, and made Naboth sit among the chief of the people. † And two men the children of the devil being brought forth, they made them sit against him: but they, as devilish men, gave testimony against him before the multitude: Naboth hath blessed God and the king: for the which thing they brought him forth without the city, and killed him with stones. † And they sent to Jezabel, saying: Naboth is stoned, and is dead. † And it came to pass, when Jezabel had heard that Naboth was stoned, and dead, she spoke to Achab: Arise, and possess the vineyard of Naboth the Jezrahelite, who would not agree unto thee, and give it taking money: for Naboth liveth not, but is dead. † Which when Achab had heard, to wit, that Naboth was dead, he arose, & went down into the vineyard of Naboth the Jezrahelite, to possess it. † The word of our Lord therefore came to Elias the Thesbite, saying: † Arise, and go down to meet Achab the king of Israel, who is in Samaria: behold he goeth down to the vineyard of Naboth, to possess it: † and thou shalt speak to him, saying: Thus saith our Lord: Thou hast slain, moreover also thou hast possessed. And after these words thou shalt add: Thus saith our Lord: In this place, wherein the dogs have licked the blood of Naboth, they 
* chap. 22. v. 38.  shall lick thy blood also. † And Achab said to Elias: Hast thou found me thine enemy? Who said: I have found thee, for that thou art sold, to do evil in the sight of our Lord. † Behold I will bring evil upon thee, and will cut down thy posterity, and will kill of Achab him that pisseth against the wall, and the enclosed, and the last in Israel. † And I will make thy house, as the house of jeroboam the son of Nabat, and as the house of Baasa the son of Ahias: because thou hast done, to provoke me to anger, and hast made Israel to sin. † But of Jezabel also our Lord spoke, saying: The dogs shall eat Jezabel in the field of Jezrahel. † If Achab die in the city, the dogs shall eat him: but if he die in the field, the fowls of the air shall eat him. † therefore there was not such an other as Achab, who 
:: So addicted to wickedness, as if he had sold himself to the devil for some temporal profit or pleasure. In your iniquities you are sold. Isaiae. 50. S. Aug. q. 102. ex utro. test S. Greg. 〈◊〉. 10. in Ezech.  was sold to do evil in the sight of our Lord: for his wife Jezabel set him on, † and he became abominable, in so much that he followed the idols, which the Amorrheites had made, whom our Lord consumed before the face of the children of Israel. † therefore when Achab had heard these words, he rend his garments, and covered his flesh with haercloth, and fasted and slept in sackcloth, and walked casting down his head. † And the word of our Lord came to Elias the Thesbite, saying: † Hast thou not seen Achab humbled before me? therefore, because he hath humbled himself for my sake, I will not bring in the evil in his days, but in his sons days will I bring the evil upon his house.   

CHAP. XXII. Achab King of Israel consulting and believing false prophets rather than Micheas a true prophet, accompanied with Josaphat king of Juda, resolveth to fight against the Syrians for Ramoth Galaad. 26. Committeth Micheas to prison, 29. proceedeth to the war, 34. is slain, and Ochozias saccedeth. 41. Josaphat refuseth to traffic longer with Ochozias; dieth, and his son Joram reigneth. 52. Ochozias followeth the evil steps of his parents.  
THERE passed therefore three years without war between Syria and Israel. † And in the third year, Josaphat the king of Juda went down to the king of Israel. († And the king of Israel said to his servants: are you ignorant that Ramoth Galaad is ours, and we neglect to take it out of the hand of the king of Syria?) † And he said to Josaphat: Wilt thou come with me to sight into Ramoth Galaad? † And Josaphat said to the king of Israel: As I am, so thou also: my people and thy people are one: and my horsemen thy horsemen. And Josaphat said to the king of Israal: ask, I beseech thee, this day the word of our Lord. † The king of Israel therefore assembled the prophets, about four hundred men, and he said to them: shall I go into Ramoth Galaad to fight, or sit still? Who answered: go up, and our Lord will give it into the kings hand. † And Josaphat said: 
:: The godly King Josaphat justly suspecting the schismatical s●●●e prophets, advised the other King to consult a true prophet of God.  Is there not here some prophet of our Lord, that we may ask by him? † And the king of Israel said to Josaphat: There is one man left, by whom we may ask our Lord: but I hate him, because he doth not prophecy unto me good, but evil, Micheas the son of Jemla. To whom Josaphat said: speak not so o king. † The king of Israel therefore called a certain eunuch, and said to him: Make haste, and bring hither Micheas the son of Jemla. † And the king of Israel, and Josaphat the king of Juda sat each in his throne clothed with royal attire, in a court beside the door of the gate of Samaria, and all the prophets prophesied before them. † Sedecias the son of Chanaana made himself 
:: falls prophets imitate true prophets in some exterior things, to make their prophecies seem more authentical. Such horns appeared in a prophetical vision to Zacharie the prophet. Zach. 1. v 18.  horns of iron, and said: Thus saith our Lord: With these shalt thou strike Syria, till thou destroy it. † And all the prophets in like manner prophesied, saying: Ascend into Ramoth Galaad, and go prosperously, & our Lord will deliver it into the kings hands. † But the messenger, that went to call Micheas, spoke to him, saying: Behold the words of the prophets with one mouth preach good things to the king: let thy word therefore be like to theirs, and speak good things. † To whom Micheas said: Our Lord liveth, whatsoever our Lord shall tell me, that will I speak. † He therefore came to the king, and the king said to him: Micheas, shall we go into Ramoth Galaad to sight, or sit still? To whom he answered: 
:: The prophet giveth not this for a resolute answer, but seeing the king will go, he prayeth he may go prosperously. And the king conceiveth no otherwise of his answer, and therefore urgeth him to answer resolutely in the next words. I adjure thee etc.  Ascend, and go prosperously, and our Lord will deliver it into the kings hands. † But the king said to him: I adjure thee again and again, that thou speak not to me but that which is true in the name of our Lord. † And he said: I saw all Israel dispersed in the mountains, as sheep not having a shepherd, and our Lord said: These have no master: let every man return into his house in peace. († therefore the king of Israel said to Josaphat: Did I not tell thee, that he doth not prophecy me good, but always evil?) † But he adding, said: therefore hear the word of our Lord: I saw our Lord sitting upon his throne, and all the host of heaven assisting him on the right hand and on the left: † and our Lord said: Who shall deceive Achab the king of Israel, that he may go up, and fall in Ramoth Galaad? And one said these manner of words, and an other otherwise. † And there came forth a spirit, and stood before our Lord, and said: I will deceive him. To whom our Lord spoke: Wherein? † And he said: I will go forth, and be a lying spirit in the mouth of all his prophets. And our Lord said: Thou shalt deceive, and shalt prevail: 
:: The coherence of the text showeth that God only permitted, but commanded not the devil to deceive Achab. So S. Augustin. li. 2. q. vlt. ad Simplic. S. Greg. li. 2. c. 21. Moral, and other fathers explicate this & like places.:: When this false prophet heard that the king was slain he hid himself, fearing the King's sons, that they would kill him. josephus li. 8. c. 14▪ Antiq.  go forth, and do so. † Now therefore behold our Lord hath given the spirit of lying in the mouth of all thy prophets, that are here, and our Lord hath spoken evil against thee. † And Sedecias the son of Chananna came, and smote Micheas on the cheek, and said: Hath the Spirit of our Lord left me, and hath it spoken to thee? † And Micheas said: Thou shalt see in that day, when thou shalt enter into thy chamber,:: within the chamber to be hid. † And the king of Israel said: Take Micheas, and let him tarry with Amon the governor of the city, and with Joab the son of Amelech, † and tell them: Thus saith the king: Cast this man into prison, and feed him with bread of tribulation, and water of distress, till I return in peace. † And Micheas said: If thou return in peace, our Lord hath not spoken in me. And he said: hear all ye peoples. † therefore the king of Israel went up, and Josaphat the king of Juda into Ramoth Galaad. † The king of Israel therefore said to Josaphat: Take armour, and go into the battle, and put on thine own garments. Moreover the king of Israel changed his habit, and went into the battle. † And the king of Syria had commanded the princes of his chariotes thirty and two, saying: You shall not fight against any lesser, or greater, but against the king of Israel only. † When therefore the princes of the chariotes had seen Josaphat, they suspected that he was the king of Israel, and making a violent assault they fought against him: & Josaphat cried out. † And the princes of the chariotes perceived that he was not the king of Israel, and they ceased from him. † And a certain man bend his bow, directing the arrow at all adventure, and 
:: It happened by chance in respect of the archers intention, but otherwise by God's providence directing his hand. So Achab's craftic persuading Josaphat to put on his kingly attire. (v. 30.) himself fight in vulgar armour, saved him not from just revenge.  by chance he struck the king of Israel between the lungs and the stomach. But he said to his cochere: turn thy hand, and carry me out of the army, because I am grievously wounded. † The battle therefore was fought that day, and the king of Israel stood in his chariot against the Syrians, and he died in the evening: & the blood of the wound ran into the mids of the chariot, † and the herald sounded in all the army before the sun set, saying: every man return into his city, and into his country. † And the king died, and was carried into Samaria: and they buried the king in Samaria, † and washed his chariot in the pool of Samaria, and the dogs licked his blood, and they washed the reins of the bridle, according to the word of our Lord which he had spoken. † But the rest of the words of Achab, and all that he did, and the house of ivory, that he built, and of all the cities that he built, are not these things written in the book of the words of the days of the Kings of Israel? † Achab therefore slept▪ with his fathers, and Ochozias his son reigned for him. † But Josaphat the son of Asa began to reign over Juda the fourth year of Achab the king of Israel. † five and thirty years old was he when he began to reign, and five and twenty years he reigned in Jerusalem: the name of his mother was Azuba the daughter of Salai. † And he walked in all the way of Asa his father, and he declined not from it: and he did that which was right in the sight of our Lord. † But yet he took not away the excelses: for as yet the people did sacrifice, and burnt incense in the excelses. † And Josaphat had peace with the king of Israel. † But the rest of the words of Josaphat, and his works, which he did, and his battles, are not these things written in the book of the words of the days of the Kings of Juda? † Yea and the remnant of the effeminate, which remained in the days of Asa his father, he took out of the land. † Neither was there then a king appointed in Edom. † But king Josaphat had made navies on the sea, which should sail into Ophir for gold: and they could not go, because they were broken in Asiongaber. † Then said Ochozias the son of Achab to Josaphat: Let my servants go with thy servants in the ships. And Josaphat would not. † And Josaphat slept with his fathers, and was buried with them in the city of David his father: and Joram his son reigned for him. † And Ochozias the son of Achab began to reign over Israel in Samaria, in the seventeenth year of Josaphat the king of Juda, and he reigned over Israel two years. † And he did evil in the sight of our Lord, and walked in the way of his father and his mother, and in the way of jeroboam the son of Nabat, who made Israel to sin. † He served also Baal, and adored him, and provoked our Lord the God of Israel, according to all things which his father had done.     


THE argument OF THE fourth book OF Kings.  
THIS fourth book prosecuteth the history of the two kingdoms of Juda and Israel, to the several captivities of them both. Showing many special virtues and heroical acts of good Kings, prophets, and other godly persons: and divers crimes of the wicked. For in Juda were some good Kings, 
The kingdom of Juda conserved in David's seed.  highly commended; some evil, whom God spared in this world for David's sake. So that in both sorts King David's seed continued in his throne, and royal state (first in the twelve tribes, afterward in two) near four hundred fourscore years. And after the captivity (as will appear in the age ensuing) it was conserved in honour and estimation, till Christ our saviour. But in the 
Many royal families begun and destroyed in the kingdom of Israel.  Kingdom of Israel (or ten tribes) which stood about two hundred fifty years, was great change, by raising and extirpating royal families. Al their Kings were bad, yet partly were set up by God himself, partly suffered to reign; and in both kingdoms, were true and false prophets, God using the ministery of all, to his own glory, the good of his Church, and punishment of others, and sometimes of themselves. So this book may be divided into two 
This book divided into two parts.  parts. In the seventeen former chapters, are recorded jointly and mixedly the principal things done in both kingdoms, till the captivity of the ten tribes. The other eight chapters contain other things done in Juda, until their captivity in Babylon.   

THE fourt book OF Kings: ACCORDING TO THE Hebrews, THE SECOND OF MALACHIM.  

CHAP. I. Ochozias King of Israel consulting Beelzebub, for his sickness, is blamed by Elias, and foretold, that he shall die. 9 Fire from heaven devoureth two captains with each of them fifty men. 13. The third by his more modesty escapeth the like danger, 15. With him Elias cometh to the King. 17. The same King dieth, and his brother Joram succeedeth.  
AND Moab moved war against Israel, after that 
The first part. Of things done in both kingdoms, with the declination and ●●ine of Israel.  ●chab was dead. † And Ochozias fell through the ●anchions of his upper chamber which he had in Samaria, and was sick: and he sent messengers, saying to them: go, consult Beelzebub the god of Accaron, whether I may live of this my infirmity. † And an Angel of our Lord spoke to Elias the Thesbite, saying: Arise, and go up to meet the messengers of the king of Samaria, and thou shall say to them: What is there not a God in Israel, that ye go to consult Beelzebub the god of Accaron▪ † wherefore thus saith our Lord: From the bed on which thou art ascended, thou shalt not go down, but dying thou shalt die. And Elias went away. † And the messengers returned to Ochozias. Who said to them: Why are you returned? † But they answered him: A man met us: and said to us: go, and return to the king, that sent you, and you shall say to him: Thus saith our Lord: dost thou therefore send to consult Beelzebub the god of Accaron, because there was no God in Israel? Therefore from the bed, which thou art upon, thou shalt not go down, but dying thou shalt die. † Who said to them: What shape and habit had that man, which met you, and spoke these words? † But they said: A hairy man, and girded about his rains with a girdle of leather: Who said: 
:: Elias was known by his much hair, and distinct habit, from ordinary men.  It is Elias the Thesbite. † And he sent unto him a captain of fifty men, and the fifty that were under him. Who went up and said to him sitting in the top of the mount: Man of God, the king hath commanded that thou come down. † And Elias answering, said to the captain of fifty men: If I be a man of God, 
:: In zeal of justice Elias procured fire from heaven to burn these proud captains and their men, as he procured fire to burn the holocaust, and then ●lew the falsprophetes. 3. Reg. 18. apud. Aug. li. 2. c. 20. de mirabil. ●. Script.  let fire come down from heaven, and devour thee, and thy fifty. Fire therefore came down from heaven, and devoured him and the fifty men that were with him. † And he sent again unto him an other captain of fifty men, and his fifty with him. Who spoke to him: Man of God, Thus saith the king: Make haste, come down. † Elias answering said: If I be a man of God, let fire come down from heaven, and devour thee, and thy fifty. Fire therefore came down from heaven, and devoured him, and his fifty. † again he sent a third captain of fifty men, and the fifty that were with him. Who when he was come, bowed his knees toward Elias, and prayed him and said: Man of God despise not my life and the lives of thy servants that are with me. † Behold fire came down from heaven, and hath devoured the two first captains of fifty men, and the fifties, that were with them: but now I beseech the that thou have mercy on my life. † And an Angel of our Lord spoke to Elias, saying: go down with him, fear not. He therefore arose, and went down with him to the king, † and spoke to him: Thus saith our Lord: Because thou hast sent messengers to consult Beelzebub the god of Accaron, as though there were not a God in Israel, of whom thou mightest ask the word, therefore from the bed, which thou art ascended upon, thou shalt not descend, but dying thou shalt die. † He died therefore according to the word of our Lord which Elias spoke, & Joram his brother reigned for him, in the second year of Joram the son of Josaphat the king of Juda: for he had no son. † But the rest of the words of Ochozias, which he wrought, are not these written in the book of the words of the days of the Kings of Israel?   

CHAP. II. Eliseus will not part from Elias. 7. Fifty disciples follow them to Jordan. 8. The water is divided by Elias cloak, and they two pass the dry channel, 9 Elias is assumpted in a fiery chariot, and his double spirit is given to Eliseus, 13. Who returning by like miraculous means over Jordan, the disciples receive and honour him as their religious superior. 16. They seek Elias, but find him not. 19 Eliseus amendeth the waters by casting in salt. 23. Boys are torn by bear●s for mocking Eliseus.  
AND it came to pass, when our Lord would take up Elias by a hurl wind into 
* air or lower heaven.  heaven, Elias and Eliseus went from Galgal. † And Elias said to Eliseus: sit here, because our Lord hath sent me as far as Bethel. To whom Eliseus said: Our Lord liveth, and thy soul liveth, I will not 
:: wither Elias was carried being taken up into the air, is uncertain: but certain that he yet liveth, and must die As S. Augustin teacheth. li. 9 c. 6. de Gen. ad lit. See Annot. in Gen. 6 & Apocalip. 11.  leave thee. And when he was come down to Bethel, † the children of the prophets, that were in Bethel, went forth to Eliseus, and said to him: dost thou know, that this day our Lord will take thy master from thee? Who answered: I also know it: hold your peace. † And Elias said to Eliseus: sit here, because our Lord hath sent me into Jericho. And he said: Our Lord liveth, & thy soul liveth, I will not leave thee. And when they were come to Jericho, † the children of the prophets, that were in Jericho, came to Eliseus, and said to him: dost thou know that this day our Lord will take away thy master from thee? And he said: I also know it, hold your peace. † And Elias said to him: sit here, because our Lord hath sent me as far as Jordan. Who said: Our Lord liveth, and thy soul liveth, I will not leave thee: They went therefore both together, † & fifty men of the children of the prophets followed them, who also stood over against them, far of: but they two stood upon Jordan. † And Elias took his mantle, and folded it together, and smote the waters, which were divided into two parts, and they both passed over by the dry land. † And when they were over, Elias said to Eliseus: ask what thou wilt have me to do for thee, before I be taken from thee. And Eliseus said: I beseech thee that in me may be 
:: He desired not double spirit to his master, but the double spirit of prophesying, and of working miracles, which Elias had. v. ●5.  thy double spirit. † who answered: Thou hast asked a hard thing: nevertheless if thou see me, when I shall be taken from thee, thou shalt have that thou hast asked: but if thou see me not, thou shalt not have it. † And when they went forward, and going talked together, behold a fiery chariot, and fiery horses parted them two asunder: and Elias ascended by a hurl wind into heaven. † And Eliseus saw him, and cried: My father, my father, the chariot of Israel, and the guider thereof. And he saw him no more: and he took his garments, and rend them in two pieces. † And he took up the mantle of Elias, that was fallen to him: and returning he stood upon the bank of Jordan, † and with the mantle of Elias, that fell down to him, he smote the waters, and they were not divided. And he said: Where is the God of Elias, now also? and he smote the waters, and they were divided this way and that way, and Eliseus passed over. † And the children of the prophets, that were in Jericho, over against him seeing him, said: The spirit of Elias hath rested upon Eliseus. And coming to meet him, 
:: They adored him for his ho lines, and because God had given him the spirit of so great a prophet, not for wordly, but spiritual excel lencie, & therefore not with civil but religious honour.  adored him flat to the ground, † and they said to him: Behold, there are with thy servants fifty strong men, that can go, and seek thy master, lest perhaps the spirit of our Lord hath taken him, and cast him upon one of the mountains, or into one of the valleys. Who said: Send not. † And they forced him, till he agreed, and said: Send. And they sent fifty men Who when they had sought three days, found not. † And they returned to him: but he dwelled in Jericho, and he said to them: Did I not say to you: Send not? † The men also of the city said to Eliseus: Behold the habitation of this city is very good, as thyself my lord perceivest: but the waters are very ill, and the ground barren. † But he said: Fetch me a new vessel, and put salt into it. Which when they had brought, † going out to the fountain of the waters, he cast salt into it, and said: Thus saith our Lord: I have amended these waters, and death shall no more be in them, nor barrenness. † The waters therefore were amended until this day, according to the word of Eliseus, which he spoke. † And from thence he went up into Bethel: & when he went up by the way, little lads came forth out of the city, and mocked him, saying: Come up baldhead, come up baldhead. † Who when he had looked back, he saw them, & cursed them in the name of our Lord: and two bears came forth out of the forest, & tore of them two and forty boys. † and from thence he went into the mount of Carmel, and from thence he turned into Samaria.   

CHAP. III. Joram king of Israel accompianed with the Kings of Juda & Edom, fighteth against the king of Moab, for not paying tribute according to their league. 9 wanting waters. 16. Eliseus procureth sufficient without rain: and prophesieth victory. 21. The king of Moab deceived by a vision is overthrown in the field. 26. then being besieged immolateth his first begotten son: and the Israelites leave the siege.  
AND Joram the son of Achab reigned over Israel in Samaria:: the eighteenth year of Josaphat the king of Juda. And he reigned twelve years. † And he did evil before our Lord, but not as his father and mother: for he took away the statues of Baal, which his father had made. † nevertheless in the sins of jeroboam the son of Nabat, who made Israel to sin, he stuck fast, and departed not from them. † moreover Mesa the king of Moab, nourished many sheep, and he paid to the king of Israel an hundred thousand lambs, and a hundred thousand rams with their fleeces. † And when Achab was dead, he broke the league, which he had made with the king of Israel. † therefore king Joram went forth that day out of Samaria, and mustered all Israel. † And he sent to Josaphat the king of Juda, saying: The king of Moab is revolted from me, come with me against him to battle. Who answered: I will come up: he that is mine, is thine: my people, thy people: & my horses thy horses. † And he said: What way shall we go up? but he answered: By the desert of Idumea. † therefore the king of Israel, and the king of Juda, and the king of Edom went forward, and compassed seven days journey, neither was there water for the army, and the beasts, that followed them. † And the king of Israel said: Alas alas alas, our Lord hath gathered us three Kings together, that he might deliver us into the hands of Moab. † And Josaphat said: Is there not here a prophet of our Lord, that we may beseech our Lord by him? And one of the servants of the king of Israel answered: Here is Eliseus the son of Saphat, which powered water upon the hands of Elias. † And Josaphat said: The word of our Lord is with him. And the king of Israel went down to him, and Josaphat the king of Juda, and the king of Edom. † And Eliseus said to the king of Israel: What is to me and thee? Go to the prophets of thy father, and thy mother. And the king of Israel said to him: Why hath our Lord gathered together these three Kings, that he might deliver them into the hands of Moab? † And Eliseus said to him: The Lord of hosts liveth, in whose sight I stand, If I did not reverence the face of Josaphat the king of Juda, I would not certes have hearkened to thee, nor looked on thee. † But now bring me hither a player on instruments. And when the player sang, the hand of our Lord came upon him, and he said: † Thus saith our Lord: Make the channel of this torrent diches and diches. † For thus saith our Lord: You shall not see wind, nor rain: and this channel shall be filled with waters, & you shall drink, and your families, & your beasts. † And this is a small thing in the sight of our Lord: moreover he will deliver also Moab into your hands. † And you shall strike every fenced city, and every principal city, and 
:: It was forbi●▪ Deut. 20. to cut down fruit trees in the land of Chanaan, which the Israelite should possess, but the land of Moab pertained not to them and ●o● was ●ot prohibited to an●y that country upon just offence.  shall cut down all fruitful trees, and shall stop up all fountains of waters, and every goodly field you shall cover with stones. † It came to pass therefore in the morning, when they used to offer the sacrifice, and behold, water came by the way of Edom, and the ground was filled with waters. † But all the Moabites hearing that the Kings were come up to fight against them, they called together all that were girded with a belt upon them, and they stood in the borders. † And rising early in the morning, and the sun being now risen over against the waters, the Moabites saw the waters over against them red, as it were blood, † and said: It is the blood of the sword: the Kings have fought among themselves, and are slain one of an other: now go on forward to the pray, Moab. † And they went forward into the camp of Israel: moreover Israel rising up, stroke Moab: but they fled before them. They therefore that had overcome, came and stroke Moab, † and destroyed the cities: & every principal field they filled every man casting stones: and they stopped up all the fountains of waters: and cut down all trees that bare fruit, so that there remained only brike walls: and the city was beset of the slingers, and for a great part thereof was strooken. † Which when the king of Moab had seen, to wit, that the enemies had prevailed, he took with him seven hundred men that drew sword, to break in upon the king of Edom: and they could not. † And taking his first begotten son, that should have reigned for him, he offered him an holocaust upon the wall: and there was great indignation in Israel, and forthwith they retired from him, and returned into their country.   

CHAP. four Eliseus so multiplieth a poor widows oil, that she payeth her debts, and liveth of the rest. 8. By his prayers a Sunamite Woman hath a son. 18. which dying he raiseth to life. 38. He taketh away the bitterness of coloquintida, which by chance was put in the pot, 42. and feedeth many with few loaves.  
AND a certain woman of the wives of the prophets cried to Eliseus, saying: Thy servant my husband is dead, 
The Epistle on Teusday in the third week of Lent.  and thou knowest that thy servant was one that feared God, & behold the creditor is come to take away my two sons to serve him. † To whom Eliseus said: What wilt thou that I do for thee? Tell me, what hast thou in thy house? But she answered: I thy handmaid have nothing in my house, but a little oil, to anoint me withal. † To whom he said: go, borrow of all thy neighbours empty vessels not a few. † And go in, and shut thy door, when thou art within, thou and thy sons: and power thereof into all these vessels: and when they shall be full, thou shalt take them away. † The woman therefore went, and shut the door upon her, and upon her sons: they brought her vessels, and she powered in. † And when the vessels were full, she said to her son: Bring me yet a vessel. And he answered: I have none. And the oil stood. † And she came, and told the man of God. And he said, go, sell the oil, and pay thy creditor: and thou and thy sons live of the rest: † And there came a certain day, and Eliseus passed by Sunam: and there was there a great woman, which held him to eat bread: and when he passed often that way, he turned in to her to eat bread. † Who said to her husband: I perceive that this is a holy man of God, which passeth by us often. † bet us therefore make him a little chamber, and set him a little bed in it, and a table, and a stool, and a candlestick, that when he cometh to us he may tarry there. † There came therefore a certain day, and coming he turned in to the chamber, and rested there. † And he said to Giezi his servant: Call this Sunamite. Who when he had called her, and she stood before him, † he said to his servant: speak to her: Behold thou hast diligently ministered to us in all things, what wilt thou that I do for thee? hast thou any business, and wilt thou that I speak to the king, or the general of the warfare? Who answered: I dwell in the mids of mine own people. † And he said: What will she then that I do for her? And Giezi said: ask not: for she hath no son, and her husband is old. † He therefore commanded him to call her: who when she was called, and stood before the door, † he said to her: At this time, this self same hour, if life accompany, thou shalt have a son in thy womb. But she answered: do not I beseech thee my lord, man of God, do not lie to thy handmaid. † And the woman conceived, and brought forth a son in that time, and in the self same hour, that Eliseus had said. † And the child grew. And upon a certain day, when going forth he went to his father, unto the reapers, † he said to his father: My head acheth, my head acheth. But he said to his servant, take him, and bring him to his mother, † who when he had taken him, and brought him to his mother, she set him upon her knees until noon, and he died. † And she went up, and laid him upon the bed of the man of God, and shut the door: and going forth † called her husband, and said: Send with me, I beseech thee, one of the servants, and an ass, that I may run to the man of God, and return. † Who said to her: For what cause dost thou go to him? The kalends be not to day, nor the Sabbath. Who answered: I will go. † And she saddled the ass, and commanded her servant: drive, and make haste, make no stay in going. And do 
The Epistle on Thursday in the 4. week of Lent.  that which I command thee. † She therefore went forward, and came to the man of God into mount Carmel: and when the man of God saw her over against him, he said to Giezi his servant: Behold that Sunamite. † go therefore to meet her, and say to her: Is all well about thee, and about thy husband, and about thy son? Who answered: Wel. † And when she was come to the man of God into the mount, she caught his feet: and Giezi came to remove her. And the man of God said: Let her alone, for her soul is in anguish, and our Lord hath hid it from me, and hath not told me. † Who said to him: Did I ask a son of my Lord? Did I not say to thee: mock me not? † And he said to Giezi: gird thy loins, and take my staff in thy hand, & go. If a man meet thee, salute him not: and if any man salute thee, answer him not: and thou shalt put my staff upon the face of the child. † moreover the mother of the child said: Our Lord liveth, and thy soul liveth, I will not leave thee. He arose therefore, and followed her. † But Giezi was gone before them, and had put the staff upon the face of the child, & there was not voice, nor sense: and he returned to meet him, and told him, saying: 
:: God sent his law by his servant, and it availed not to mankind dead in sins. But he coming & accommodating himself to our infirmity, participating our death we are quicned So S Augusting mystically apply this figurative miracle to Christ and his Church li. 1●. c. ●5. cont. Fast. Manich and manielike things of the old Testament he showeth to be figures of the new.  The child is not risen. † Eliseus' therefore went into the house, and behold the child lay dead on his bed: † and going in he shut the door upon him, & upon the child & prayed to our Lord. † And he went up, and lay upon the child: and he put his mouth upon his mouth, & his eyes upon his eyes & his hands upon his hands: and he bowed himself over him, and the child's flesh was warmed † But he returning, walked up and down in the house, once hither & thither: & he went up and lay upon him: and the child gaped seven times, and opened his eyes. † And he called Gierzi, & said to him: Call this Sunamite. Who being called, went in unto him: Who said: Take thy son. † She came, and fell at his feet, and adored upon the ground: and took her son, and went out, † and Eliseus returned into Galgal And there was a famine in the land, and the children of the prophets dwelled before him; and he said to one of his servants: set on a great pot, and seethe broth for the children of the prophets. † And one went out into the field to gather wild herbs: and he found as it were a wild vine, and gathered of it the colocynthides of the field, and filled his mantle, and returning cut it into the pot of broth, for he knew not what it was. † They therefore powered it to their fellows, to eat: and when they had tasted of the broth, they cried, saying: Death is in the pot, man of God. And they could not eat. † But he said: Bring meal, and when they had brought it, he cast it into the pot, and said: powere in for the multitude, that they may eat. And there was no more any bitterness in the pot. † And a certain man came from Baa●sah●a bringing to the man of God loaves of the first fruits, twenty barley loaves, and new wheat in his scrip. But he said: give to the people, that they may eat. † And his servant answered him: How much is this, that I should set it before an hundred men? Again he said: give to the people, that they may eat: for thus saith our Lord: They shall eat, and there shall be left. † He therefore set it before them: who did eat, and there was left according to the word of our Lord.   

CHAP. v Naaman the general captain of Syria is cleansed of deprosie, by washing himself as Eliseus appointeth him seven times in ●oraan. 15. professeth his bell of in one God promising to serve him. 20. Giezi taketh gifts of Naaman, 25. and is stricken with leprosy.  
NAAMAN the General of the warfare of the king of 
The Epistle on Monday in the 3▪ week of Lent.  Syria, was a great man with his lord, and honourable: for by him our Lord gave health to Syria: and he was a valiant man and rich, but a leper. † moreover out of Syria there were come forth robbers, and had led away captive out of the Land of Israel a little girl, which waited upon the wife of Naaman. † Who said to her mistress: I would my lord had been with the prophet, that is in Samaria: surely he would have cured him from the leprosy, which he hath † Naaman therefore went into his lord, and told him saying: Thus and thus hath the wench of the Land of Israel spoken. † And the king of Syria said to him: go, & I will send letters to the king of Israel Who when he was set forward, and had taken with him ten talents of silver, and six thousand pieces of gold, and ten change of raiment, † he brought the letters to the king of Israel, in these words: when thou shalt receive this letter, know that I have sent to thee Naaman my servant, that thou mayest cure him of his leprosy. † And when the king of Israel had read the letters, he rend his garments, and said: Am I God, that I can kill, and give life, because this man hath sent to me, that I should cure a man of his leprosy? Mark, and see that he seeketh occasions against me. † Which when Eliseus the man of God had heard, to wit, that the king of Israel had rend his garments, he sent to him, saying: Why hast thou rend thy garments? let him come to me and let him know that there is a prophet in Israel. † Naaman therefore came with horses and chariotes, and stood at the door of the house of Eliseus: † and Eliseus sent a messenger to him, saying: go and be washed seven times in Jordan, and thy flesh shall receive health, and thou shalt be clean. † Naaman being angry departed, saying: I thought he would come out to me, and standing would invocate the name of the Lord his God, and touch with his hand the place of the leprosy, and cure me. † What are not Abana, and Pharphar the rivers of Damascus, better than all the waters of Israel, that I may be washed in them, and be made clean? Therefore when he had turned himself, and went away with indignation, † his servants came unto him, & spoke to him: Father, & if the prophet had said a great thing to thee, certes, thou shouldest have done it: how much more whereas now he said unto thee: Be washed, and thou shalt be clean? † He went down, & washed in Jordan seven times according to the word of the man of God, and his flesh was restored, as the flesh of a little child, & he was made clean. † And returning to the man of God with all his train, he came, and stood before him, & said: In very deed I know that there is no other God in all the earth, but only in Israel. I beseech the therefore to take a benediction of thy servant. † But he answered: Our Lord liveth, before whom I stand, I will not take it. And when he would have forced him, he did in nowise agree. † And Naaman said: As thou wilt, but I beseech thee: grant unto me thy servant, that I may take of 
:: In respect of Gods special electing and sanctifying the land of Chanaan, by his true religion, Naaman rightly esteemed that earth fit for an altar then the earth of his own country.  the earth the burden of two mules: for thy servant will no more make holocaust, or victims to strange gods, but to the Lord. † But this only is it, for which thou shalt beseech the Lord for thy servant, when my master shall go into the temple of Remmon, to adore: and he leaning upon my hand, if I shall adore in the temple of Remmon, he adoring in the same place, that the Lord pardon me thy servant for this thing. † Who said to him: “ go in peace. He therefore went from him in the spring time of the earth. † And 
:: Giezi prefigured Judas the false Apostle of Christ▪ and all those that buy or sell spiritual things for money who by their avarice lose God's grace, and gain infamy in this world, and eternal damnation in the next. S. Aug. sir 208. de tempore.  Giezi the servant of the man of God said: My master hath spared Naaman this Syrian, that he took not of him the things which he brought: Our Lord liveth, I will run after him, and will take some thing of him. † And Giezi followed at the back of Naaman: whom when he saw running toward him, he leapt down from his chariot to meet him, and said: Are all things well? † And he said: Wel. my master hath sent me to thee, saying: even now there are come to me two young men from mount Ephraim, of the children of the prophets: give them a talon of silver, and two change of raiment. † And Naaman said: It is better that thou take two talentes. And he forced him, & bound the two talentes of silver in two bags, and the double raiment, & laid it upon two of his servants, who also carried it before him. † And when he was come now in the evening, he took it out of their hand, & laid it up in the house, & dismissed the men, and they departed. † And himself going in, stood before his master. And Eliseus said: From whence comest thou Giezi? Who answered: Thy servant hath not gone any whither. † But he said: Was not my hart present, when the man returned out of his chariot to meet thee? Now therefore thou hast received silver, and taken raiment, to buy olivetes, and vineyards, and sheep, and oxen, and servants, and handmaids. † But the leprosy also of Naaman shall cleave to thee, and to thy seed, for ever. And he went out from him a leper as it were snow.  

ANNOTATIONS. CHAP. V.  
19 Go in peace.] Shcismatiques, as they are commonly (but improperly) now called in England, which being in mind and judgement Catholics, go 
The case of going to heretical service, and Naamans' going to the temple of an idol differ in divers respects. Difference of times.  sometimes to Protestants common prayers, or ●●●mons, draw an excuse of their fact, from this warrant of the Prophet, permitting a Nobleman of Syria to go and serve his king in the temple, when he adored an Idol. But whosoever will duly consider this example, shall find great difference in respect of the times, places, persons, and of the very doubts proposed, between this man's case and ours. For before Christ's Gospel was promulgate, neither all Articles of faith were so expressly taught, nor the external profession thereof so strictly commanded, as now they are in time of more grace, which giveth more aid to man's weakness, wherein also more perfection is required, and therefore our saviour exacteth of all to confess him, and his Religion, before men: else he will deny them before his Father. Likewise in the place▪ where this Nobleman dwelled, his 
Mat. 10.  presence in the temple, and service to the king, could not be accounted a revolt from true religion, which was never professed there, nor be scandalous to any 
Of places.  man being all Infidels: but in a christian country; where all bear the name of Christians, especially where men are at controversy about the true Christian religion, all that frequent, or repair to the same assemblies, for public service of God, are reputed to be of the same religion; or else dissemblers, as it were to have no care of religion, knowing God, and not glorifying him as God. 
Rom. 1. 2. Pet. 1.  and revolting from the truth which they had learned. The difference also of persons 
Of persons.  is great. For this Nobleman having before his conversion served his king, in the office of sustaining him, when he bowed to the Idol, if he should have refused to do the same, it would rather have been supposed, that he disdained his Master, or showed disloyalty, then thought, that he refrained for religion: whereas in our case, very few do such temporal service, about the king in the church: and such as do carry the sword, sceptre, or the like, are accounted of that religion, which is there practised; except they manifest the contrary, as this man did, and our men commonly do not. Yea if any do say they are Catholics, and yet go to the Protestants church, they are counted of that rank, S. Paul speaketh of, which confess they know God, but deny him in their deeds. 
Tit. ●.  And those which refuse such an office, can not be judged disloyal, because it 
The things demanded differ much.  is sufficiently known, that Catholics refuse of mere conscience. another most especial difference is in the things demanded. This Syrian promising expressly before the Prophet, and his own great train, that he would never again serve false gods, and that he would serve the only true God, and for that purpose carried earth with him, to make an Altar for Sacrifice, and returning home preached the miracle wrought in himself, desired not to do any thing, whereby he might seem to serve an Idol: but that when the king leaning upon 
D. boistous motivo. 23.  him, should adore Remmon, he might bow with his master, not adoring the Idol, for he resolved and promised the contrary, but adoring God almighty, in whom now he believed. And this the Prophet approved, in that time, place, and person to be lawful. But those that now in England go to Protestants 
Personal presence at heretical service in England, a distinctive sign of conformity to heresy.  service, or sermons, do neither publicly renounce all heresies, not profess to frequent mass, the true Sacrifice of the Christian Church, nor avouch the erecting of an Altar, but go to church, to show themselves obedient to the parliament law, which abandoned the true divine service, and in place thereof appointed & commanded all to be present, at a new form of common prayer, thereby making it a distinctive sign of conformity, and participation in that religion, which these dissemblers in their consciences know to be false.  
This example therefore doth in no sort warrant their going to the heretical church: but contrariwise admonisheth all to take resolution in our case (as Naaman did in his) of our Eliseus, or spiritual Superior, and if he should say: go in peace, then might they plead an excuse, but he saith: None can go without incurring grievous sin, and eternal damnation The case being so much different from Naamans'. It is in deed more like to that of Eleazatus, and other Maccabees, who were commanded by eating swine's flesh, to departed from the la of 
A case very like to ours  
2. Machab. ●. 7.  God, and their fathers. Which by no means was lawful to do, nor to make show of doing it, but rather to die, as they did most gloriously.    

CHAP. vi Eliseus maketh iron to swim upon the water: 8. leadeth the king of Syria his men (sent to apprehend him) blindly into Samaria. 20. where their eyes being opened, they are courteously entertained, and freely dismissed. 24. The Syrians besiege Samaria. 26. For extreme famine a mother eateth her child. 31. And the king commandeth to kill Eliseus.  
AND the children of the prophets said to Eliseus: Behold the place, wherein we dwell before thee is straight for us. † Let us go as far as Jotdan, and take out of the wood every man some timber, that we may build there a place to dwell in. Who said: go. † And one of them said: Come therefore thou also with thy servants. He answered: I will come. † And he went with them. And when they were come to Jordan they cut wood. † And it chanced, that when one had cut down timber, the head of the axe fell into the water: and he cried out, and said: Alas alas alas my lord, this same also I 
:: His grief was g●● it, because he ha● not means to recompense the loss to the owne●.  did borrow. † And the man of God said: where ●el it? and he showed him the place: he therefore cut of a piece of wood, and cast it thither: and the iron did swim, † and he said: Take it up. Who stretched forth his hand, and took it. † And the king of Syria fought against Israel, and took counsel with his servants, saying: In that and that place let us lay embushementes. † therefore the man of God sent to the king of Israel, saying: Beware thou pass not into such a place: because the Syrians are there in embushementes. † The king of Israel therefore sent to the place, which the man of God had told him, and prevented him, and looked well to himself there not once or twice. † And the hart of the king of Syria was troubled for this thing. And calling together his servants, he said: Why do you not tell me who is the betrayer of me to the king of Israel? † And one of his servants said: Not so my lord king, but Eliseus the prophet, which is in Israel, telleth the king of Israel all words, whatsoever thou shalt speak in thy privy chamber. † And he said to them: go, and see where he is: that I may send, and take him. And they told him, saying: Behold in Dothan. † He therefore sent thither horses and chariotes, and the force of his army: who when they were come in the night, they beset the city. † And the servant of the man of God rising early, went out, and saw an army round about the city, and horses and chariotes: and he told him, saying: Alas alas alas my lord, what shall we do. † But he answered: fear not: for there are more with us then with them. † And when Eliseus had prayed, he said: Lord open the eyes of this man, that he may see. And our Lord opened the eyes of the servant, and 
:: A husband▪ man, in yorkshire called Ketle had the gift to see evil spirits, whereby he often detected & 〈…〉 red their ●ad purposes. ●●●. brig. li. ●. c. 〈◊〉▪ Rer. Anglic.  he behold: and lo the mountain full of horses, and of fiery chariotes round about Eliseus. † But the enemies went down to him: moreover Eliseus prayed to our Lord, saying: Strike, I beseech thee, this people with blindness. And our Lord smote them, that they saw not, according to the word of Eliseus. † And Eliseus said to them: This is not the way neither is this the city: follow me, & I will show you the man, whom you seek. He therefore led them into Samaria: † and when they were entered into Samaria, Eliseus said: Lord open the eyes of these men, that they may see. And our Lord opened their eyes, and they saw themselves to be in the mids of Samaria. † And the king of Israel said to Eliseus, when he had seen them: shall I strike them, my father? † And he said: Thou shalt not strike them: for thou didst not take them with thy sword, and thy bow, that thou mayst strike them: but 
:: By bread and water is understood ordinary meat and drink. v. 2●.  set bread and water before them, that they may eat and drink, and go to their master. † And a great preparation of meats was set before them, and they did eat and drink, and he dismissed them, and they went away to their master, and the robbers of Syria came no more into the Land▪ of Israel. † And it came to pass after these things, Benadad the king of Syria gathered together all his army, and went up, and besieged Samaria. † And there was a great famine in Samaria: and so long it was besieged, till the head of an ass was sold for four score silver pieces, & the fourth part of a cabe of pigeon's dung, for five silver pieces. † And when the king of Israel passed by the wall, a certain woman cried out to him, saying: save me my lord king. † Who said: No, our Lord save thee: how can I save thee? of the floor, or of the press? And the king said to her: What aileth thee? Who answered: † This woman said to me: give thy son, that we may eat him to day, & my son we will eat to morrow. † We therefore boiled my son, and did eat him. And I said to her the next day: give thy son, that we may eat him. Who hath hid her son. † Which when the king had heard, he rend his garments, and passed by the wall. And all the people saw the hearecloth, which he ware next upon his flesh. † And the king said: These things do God to me, and these add he, if the head of Eliseus the son of Saphat shall stand upon him this day. † But Eliseus sat in his house, and the ancients sat with him. He therefore sent a man before: and before that messenger came, he said to the ancients: do you know that this murderer's son hath sent to cut of my head? See therefore, when the messenger shall come, shut the door, and suffer him not to enter in: for behold the sound of his masters feet is behind him. † Whiles he was yet speaking to them, the messenger appeared, which came to him. And he said: Behold, this so great evil is of our Lord: what shall I look for more of our Lord?   

CHAP. VII. Eliseus prophesieth plenty of corn the next day, and death to a chief man that will not believe it. 3. Four Lepers going to yield themselves to the Syrians, 6. who by God's providence are frighted and fled away, 9 bring news thereof to Samaria, 12. which by trial is found true, 16. And so there is plenty of corn, and the incredulous nobleman is trod to death, with press of multitude in the gate, as the prophet foretold.  
AND Eliseus said: hear ye the word of our Lord: Thus saith our Lord: At this time to morrow a bushel of flower shall be at one stater, and two bushels of barley at one stater, in the gate of Samaria. † One of the Dukes, upon whose hand the king leaned, answering the man of God, said: If our Lord shall make floodgates in heaven, 
:: Discourse of man's reason can not reach to the power of God, who can do all that he will, and will do all that he saith: therefore the incredulous are justly punished. v. 20.  can that possibly be which thou speakest? Who said: Thou shalt see it with thine eyes, and shalt not eat thereof. † There were therefore▪ four men lepers, beside the entrance of the gate: who said one to an other: What mean we to be here till we die? † Whether we enter into the city, we shall die for famine: or whether we tarry here, die we must: come therefore, and let us run away to the camp of Syria. If they spare us, we shall live: but if they will kill us, we shall die nevertheless. † They arose therefore in the evening, to come to the camp of Syria. And when they were come to the beginning of the camp of Syria, they found no man there. † For our Lord had made them in the camp of Syria to hear the sound of chariotes, and horses, and of a very great army: and they said one to an other: Behold the king of Israel hath for wages hired against us the Kings of the Hetheites, and of the Egyptians, and they are come upon us. † They arose therefore, and fled in the dark, and left their tents, and their horses and asses in the camp, and fled desirous to save their lives only. † therefore when these lepers were come to the beginning of the camp, they entered into one tabernacle, and did eat and drink: and they took thence silver, and gold, and raiment, and went, and hide it: again they returned to an other tabernacle, and from thence likewise taking away they hide it. † And they said one to an other: We do not well: for this is a day of good tidings. If we shall hold our peace, and will not tell until morning, we shall be blamed of a heinous offence: Come, let us go, and make report in the kings court. † And when they were come to the gate of the city, they told them saying: We went to the camp of Syria, and found no man there, but horses, and asses tied, and the tents pitched. † The porters therefore went, and told it to the king within his palace. † Who arose in the night, & said to his servants: I tell you what the Syrians have done to us: They know that we suffer great famine, and therefore they are gone out of the camp and lie hid in the fields, saying: When they shall come forth out of the city, we will take them alive, and then we may enter into the city. † But one of his servants answered: Let us take five horses that are remaining in the city (because they only are in the whole multitude of Israel for the other are consumed) and sending, we may try. † They brought therefore two horses, and the king sent into the camp of the Syrians, saying, go ye, and see. † Who went after them as far as Jordan: and behold all the way was full of raiment, and vessels, which the Syrians had cast away, when they were amazed, and the messengers returning told the king. † And the people going forth spoiled the camp of Syria: and a bushel of flower became at one stater, and two bushels of barley at one stater, according to the word of our Lord. † moreover the king appointed that duke on whose hand he leaned, to stand at the gate: whom the multitude trod in the entrance of the gate, & he died, according as the man of God had spoken, when the king came down to him † And it came to pass according to the word of the man of God, which he spoke to the king, when he said: Two bushels of barley shall be at one stater, and a bushel of flower at one stater, this very time to morrow it the gate of Samaria: † when that duke answered the man of God, and said: Although our Lord would make floodgates in the heaven, can this be done which thou speakest? And he said to him: Thou shalt see with thine eyes, and shall not eat thereof. † It chanced therefore to him as it was foretold, and the people trod him in the gate, and he died.   

CHAP. VIII. After seven years famine foretold by Eliseus, the Sumanite Woman returning home, recovereth her lands and revenues. 7. Eliseus forsheweth the death of Benadad king of Syria, and cruel reign of Hazael. 16. Joram reigning in Juda, the Idumeans revolt from him. also Lobna. 23. He dieth, and his son Ochozias succeed.  
AND Eliseus spoke to the woman, whose son he restored to life, saying: Arise, go thou and thy house, and sojourn wheresoever thou shalt find: for our Lord hath called a famine, and it shall come upon the land seven years. † Who arose, & did according to the word of the man of God: & going with her household, she sojourned in the land of the Philistijms many days. † And when the seven years were ended, the woman returned out of the Land of the Philisthijms: and she went forth to speak to the king for her house, and for her lands. † And the king spoke with Giezi the servant of the man of God, saying: tell me all the marvelous things that Eliseus hath done. † And when he had told the king how he had raised a dead man, the woman appeared, whose son he had revived, crying to the king for her house, and her lands. And Giezi said: My lord king, this is the woman, and this is her son, whom Eliseus raised. † And the king asked the woman: who told him. And the king gave her an eunuch, saying: Restore her all things that are hers, and all the revenues of the lands, from the day, that she left the land until this present. † Eliseus' also came to Damascus, and Benadad the king of Syria was sick: and they told him, saying: The man of God cometh hither. † And the king said to Hazael: Take with thee presents, and go to meet the man of God, and consult the Lord by him, saying: Can I escape of this mine infirmity? † Hazael therefore went to meet him, having with him presents, and all good things of Damascus, the loads of forty camels. And when he stood before him, he said: Thy son Benadad the king of Syria hath sent me to thee, saying: Can I recover of this mine infirmity? † And Eliseus said to him: go, tell him: 
:: This was true in some sense, sickness ending when death came.  Thou shalt be healed: but our Lord hath showed me that dying he shall die. † And he stood with him, and was troubled so far that he blushed: and the man of God wept. † To whom Hazael said: Why doth my lord weep? But he said: Because I know what evils thou wilt do to the children of Israel. Their fenced cities thou wilt burn with fire, and their youngmen thou wilt kill with the sword, and their little ones thou wilt dash in pieces, and women with child thou wilt divide. † And Hazael said: What am I thy servant a dog, that I should do this great thing? And Eliseus said: Our Lord hath showed me that thou shalt be king of Syria. † Who when he was departed from Eliseus, came to his master, who said to him: What said Eliseus to thee? But he answered: He told me: Thou shalt recover health. † And when the next day was come, he took a coverlette, and powered water thereon, and spread it upon his face: who being dead, Hazael reigned for him. † In the fifth year of Joram the son of Achab the king of Israel, and of Josaphat the king of Juda, reigned Joram the son of Josaphat the king of Juda. † He was two and thirty years old when he began to reign, and he reigned eight years in Jerusalem. † And he walked in the ways of the Kings of Israel, as the house of Achab had walked: for 
:: Athalia v. 26. is called the daughter of Amri. Wherefore it seemeth that either she was the adopted daughter of her brother Achab, or is there called the daughter of her grandfather.  the daughter of Achab was his wife: and he did that which is evil in the sight of our Lord. † But our Lord would not destroy Juda, for David his servant, as he had promised him, to give him a lamp to him, and to his children always. † In his days revolted Edom, from being under Juda, and made to itself a king. † And Joram came to Seira, and all the chariotes with him: and he arose in the night, and struck the Idumeans, that had beset him, and the captains of the chariotes, and the people fled into their tabernacles. † Edom therefore revolted from being under Juda, until this day. Then Lobna also revolted at that time. † But the rest of the words of Joram, and all that he did, are not these things written in the book of the words of the Kings of Juda? † And Joram slept with his fathers, and was buried with them in the city of David, and Ochozias his son reigned for him. † In the twelfth year of Joram the son of Achab the king of Israel, reigned Ochozias the son of Joram the king of Juda. † Two and twenty years old was Ochozias when he began to reign, and he reigned one year in Jerusalem: the name of his mother was Athalia the daughter of Amri the king of Israel: † And he walked in the ways of the house of Achab: and he did that which is evil before our Lord, as the house of Achab: for he was the son in law of the house of Achab. † He went also with Joram the son of Achab, to fight against Hazael the king of Syria in Ramoth Galaad, and the Syrians wounded Joram: † Who returned to be cured, in Jezrahel: because the Syrians wounded him in Ramoth fight against Hazael the king of Syria. Moreover Ochozias the son of Joram the king of Juda, went down to visit Joram the son of Achab into Jezrahel, because he was sick there.   

CHAP. IX. Jehu is anointed king of Israel, 7. to destroy the house of Athab and Jezabel. 14. He presently killeth Joram king of Israel, 27. Likewise Ochozias king of Juda. 30. also Jezabel, who is eaten by dogs.  
AND Eliseus the prophet called one of the children of the prophets, and said to him: gird thy loins, and take this little box of oil in thy hand, and go into Ramoth Galaad. † And when thou shalt come thither, thou shalt see Jehu the son of Josaphat the son of Namsi: and going in thou shalt raise him out of the mids of his brethren, and shalt bring him into an innter chamber. † And holding the little box of oil, thou shalt power upon his head, and shalt say: Thus saith our Lord: I have anointed thee king over Israel. And thou shalt open the door, and flee, and shalt not stay there. † The youngman therefore the child of a prophet went into Ramoth Galaad, † and entered in thither: and behold the captains of the army sat, and he said: I have a word to thee o prince: And Jehu said: to whom of us all? But he said: To thee o prince. † And he arose, and went into the chamber: but he powered oil upon his head, and said: Thus saith our Lord the God of Israel: I have anointed thee king over the people of the Lord of Israel, † and thou shalt strike the house of Achab thy master, and I will revenge the blood of my servants the prophets, and the blood of all the servants of the Lord of the hand of Jezabel † And I will destroy all the house of Achab, and will kill of Achab him that pisseth against a wall, and the shut up, and the meanest in Israel. † And I will make the house of Achab, as the house of jeroboam the son of Nabat, and as the house of Baasa the son of Ahias. † Jezabel also the dogs shall eat in the field of Jezrahel, neither shall there be any to bury her. And he opened the door, and fled. † And Jehu went forth to his masters servants. Who said to him: Are all things well? Why came this mad man to thee? Who said to them: You know the man, and what he spoke. † But they answered: It is false, but rather do thou tell us. Who said to them: Thus and thus he spoke to me: and he said: Thus saith our Lord, I have anointed thee king over Israel. † They therefore made haste, and every man taking his mantle laid it under his feet, after the similitude of a judgement seat, & they sounded the trumpet, and said: Jehu hath the kingdom. † Jehu therefore the son of Josaphat the son of Namsi conspired against Joram: moreover Joram had besieged Ramoth Galaad, he, and all Israel against Hazael the king of Syria: † and was returned to be cured in Jezrael of the wounds, for the Syrians had wounded him, fight against Hazael the king of Syria. And Jehu said: If it please you, let no man go forth fugitive out of the city, le●t he go, and tell in Jezrahel. † And he mounted, and went into Jezrahel: for Joram was sick there, and Ochozias the king of Juda was come down to visit Joram. † The watchman therefore, that stood upon the tour of Jezrahel, saw the troop of Jehu coming, & said: I see a troop. And Joram said: Take a chariot, and send to meet them, and let him that goeth say: Are all things well? † He went therefore, that was gotten up into the chariot, to meet him, and said: Thus saith the king: Are all things peaceable? And Jehu said: What hast thou to do with peace? Pass, and follow me. The watchman also told, saying: The messenger came to them, & returneth not. † He sent also the second chariot of horses: and he came to them, and said: Thus saith the king: Is there peace? And Jehu said: What hast thou to do with peace? Pass, and follow me. † And the watchman told, saying: He is come as far as they, & returneth not: and it is the pace as it were the pace of Jehu the son of Namsi, for he goeth amain. † And Joram said: Make ready the chariot. And they made ready his chariot, and Joram the king of Israel went forth, and Ochozias the king of Juda, each in their chariotes, and they went forth to meet Jehu, and found him in the field of Naboth the Jezrahelite. † And when Joram had seen Jehu, he said: Is there peace Jehu? But he answered: What peace? The fornications of Jezabel thy mother, and her many sorceries are in their vigour. † And Joram turned his hand, and fleeing said to Ochozias: Treason Ochozias. † moreover Jehu bent his bow with his hand, and stroke Joram between the shoulders: and the arrow went out through his hart, and immediately he fell in his chariot. † And Jehu said to captain Badacer: Take him, throw him forth in the field of Naboth the Jezrahelite: for I remember when I and thou sitting in a chariot did follow Achab this man's father, that our Lord lifted up this burden upon him, saying: † If not for the blood of Naboth, and 
When Naboth was falsely accused & unjustly stoned to death, as if he had blasphemed God, and cursed the king, for his pretended crimes, his sons were also slain, and his lands and goods con●●●●ate: which appears by the kings present going to posie●●e the vineyard. 3. Reg● 21.  for the blood of his children, which I saw yesterday, saith our Lord, I requi●e thee not in this field saith our Lord. Now therefore take him, and throw him into the field according to the word of our Lord▪ † But Ochozias the king of Juda seeing this, fled by the way of the house of the garden: and Jehu pursued him, and said: This man also strike ye in his chariot. And they struck him in the going up of Ganer, which is beside Jeblaam: who fled into Mageddo, and died there. † And his servants laid him upon his chariot, and carried him into Jerusalem: and they buried him there in his sepulchre with his fathers in the city of David. † In the eleventh year of Joram the son of Achab, reigned Ochozias over Juda, † and Jehu came into Jezrahel. Moreover Jezabel hearing of his entrance, painted her face with stibicke stone, and decked her head, and beheld through the window † Jehu coming at the gate, and said: Can there be peace to Zambri, that killed his master? † And Jehu lifted up his face to the window, and said: What is she? And two or three eunuchs bowed themselves to him. † But he said to them: Cast her down headlong, & they threw her down and the wall was sprinkled with the blood, and the hooves of the horses trod her. † And when he was entered in, to eat, and to drink, he said: go, and see that cursed woman, and bury her: because she is a kings daughter. † And when they went to bury her, they found nothing but the skull, and the feet, and the extreme parts of the hands. † And returning they told him. And Jehu said: It is the word of our Lord, which he spoke by his servant Elias the Thesbite, saying: In the field of Jezrahel shall the dogs eat the flesh of Jezabel, † and the flesh of Jezabel shall be as dung upon the face of the earth in the field of Jezrahel, so that they which pass by shall say: Is this that same Jezabel?   

CHAP. X. The Samaritans fearing the force of Jehu, choose no other king, but offer him their service: 6. and by his commandment kill the late kings seventy sons. 12. Forty two brothers of Ochazias late king of Juda are slain. 15. Jehu making league with Jonadab, utterly destroyeth Achab's house. 18. by a stratagem killeth all the worshippers of Baal, 26. burneth his statue, & turneth his temple into a jakes: 28. but maintaineth jeroboams golden calves. 32, The Asyrians afflict Israel. 34. Ieh● dieth, and his son Joachaz reigneth▪  
AND Achab had seventy sons in Samaria: Jehu therefore wrote letters, and sent into Samaria to the chief of the city, and to the ancients, and to them that brought up Achab's children, saying: † As sown as you shall receive these letters, ye that have your masters sons, and chariotes, and horses, and fenced cities, and armou●, † choose the better, and him that shall please you of your masters sons, and set him upon his father's throne, and fight for the house of your lord. † They were sore afraid, and said: Behold two Kings could not stand before him, and how shall we be able to resist? † The overseers therefore of the house, and the rulers of the city, and the ancients, and the tutors sent to Jehu, saying: We are thy servants, whatsoever thou shalt command we will do, neither will we make us a king: do thou whatsoever pleaseth thee. † And he wrote letters to them again, the second time, saying: If you be mine, and obey me, take the heads of your masters sons, and come to me this very hour to morrow into Jezrahel. Moreover the kings sons, seventy men were brought up with the chief of the city. † And when the letters were come to them, they took the kings sons, and slew seventy men, and put their heads in baskets, and sent them to him into Jezrahel. † And a messenger came▪ & told him, saying: They have brought the heads of the kings sons. Who answered: Lay them in two heaps by the entrance of the gate until morning. † And when it was light, he went forth, and standing said to all the people: You are just: If I have conspired against my master, and have ●●ayne him, who hath strooken all these? † See therefore now there hath not fallen of the words of our Lord on the ground, which our Lord spoke upon the house of Achab, and our Lord hath done that which he spoke in the hand of his servant Elias. † Jehu therefore smote all that were left of the house of Achab in Jezrahel, and all his nobles, and familiars, and priests, till there remained no relics of him. † And he arose, and came into Samaria: and when he was come to the cabin of the ●hepeheardes in the way, † he found the brethren of Ochozias the king of Juda, and he said to them: What are you? Who answered: We are the brethren of Ochozias, and are come down to salute the kings sons, and the queenessonnes. † Who said: Take them alive. Whom when they had taken alive, they killed them in a cistern beside the cabin, two and forty men, and he left not any of them. † And when he was gone thence, he found 
:: This Jonadab instituted a peculiar rule of religious abstinence: which his posterity duly ob▪ served. I●●●m. 35.  Jonadab the son of Rechab coming to meet him, and he blessed him. And he said to him: Is thy hart right as my hart with thy hart? And Jonadab said: It is. If it be so, quoth he, g●ue me thy hand. Who gave him his hand. But he lifted him up to him into the chariot, † and said to him: Come with me, and see my zeal for our Lord. And being set in his chariot, † he brought him into Samaria. And he struck all that were left of Achab in Samaria, till there was not one, according to the word of our Lord, which he spoke by Elias. † Jehu therefore assembled all the people, and said to them: Achab worshipped Baal a little, but 
:: Jehu sinned in feaning, and causing others to sacrifice to Baal, his zeal wanting both discretion and equity for evil must not be done that good may come thereof. Rom. 3.  I will worship him more. † Now therefore call to me all the prophets of Baal, and all his servants, and all his priests: let there be none but that he come, for I have a great sacrifice to Baal: He that shall be wanting shall not live. Moreover Jehu did this craftily, that he might destroy the worshippers of Baal. † And he said: sanctify a solemn day to Baal. And he called † and sent into all the borders of Israel, and all the servants of Baal came: there was left not one that came not. And they entered into the remple of Baal: and the house of Baal was filled, from one end to the other. † And he said to them that were over the garments: Bring forth garments for all the servants of Baal. And they brought them forth garments. † And Jehu going in, and Jonadab the son of Rechab into the temple of Baal, said to the worshippers of Baal: Search, and see le●t perhaps there be any with you of the servants of the Lord, but that there be the servants of Baal only. † They therefore went in to make victims and holocaustes: but Jehu had prepared him without fourscore men, and said to them: whosoever shall escape of these men, whom I will bring into your hands, his life shall be for the life of him. † And it came to pass, when the holo causte was ended, Jehu commanded his soldiers and captains: go in, and strike them, let none escape. And the soldiers and captains struck them in the edge of the sword, and cast them forth: and they went into the city of the temple of Baal, † and brought forth the statue out of Baal's temple, and burned it, † and broke it in pieces. They destroyed also the temple of Baal, and made a jakes for it until this day. † Jehu therefore destroyed Baal out of Israel: † but yet from the sins of jeroboam the son of Nabat, who made Israel to sin, he departed not, neither forsook he the golden calves, that were in Bethel, and Dan. † And our Lord said to Jehu: 
:: ●oral good works done in state of mortal sin not meriting eternal life, a●e often rewarded temporally. S. Aug. cont. ●en●. c. 2.  Because thou hast diligently done that which was right, and that pleased in mine eyes, and hast done all things that were in my hart, against the house of Achab: thy children shall sit upon the throne of Israel to the fourth generation. † moreover Jehu observed not to walk in the law of our Lord the God of Israel in all his hart: for he departed not from the sins of jeroboam, who had made Israel to sin. † In those days our Lord began to be weary of Israel: and Hazael smote them in all the costs of Israel, † from Jordan against the East quarter, all the land of Galaad, and Gad, and Reuben, and Manasses, from Aroer, which is upon the Torrent Arnon, and Galaad, and Basan. † But the rest of the words of Jehu, & all that he did, and his strength, are not these things written in the book of the words of the days of the Kings of Israel? † And Jehu slept with his fathers, and they buried him in Samaria: and Joachaz his son reigned for him. † And the days which Jehu reigned over Israel, be eight and twenty years in Samaria.   

CHAP. XI. Athalia killing all the kings progeny (except loas, who is saved by his aunt) usurpeth the kingdom. 4. But the seventh year Joiada the high priest crowneth loas king. 13. causeth Athalia to be slain, 17. and maketh covenant between God, the king, and the people.  
BUT Athalia the mother of Ochozias seeing her son dead, arose, and 
:: Ambition cause of much cruelty.  slew all the kings seed. † But Josaba king Jorams' daughter, the sister of Ochozias, taking Joas the son of Ochozias, stole him out of the mids of the kings children, that were slain, and his nurse out of the bedchamber: and hide him from the face of Athalia, that he should not be slain. † And he was with her six years secretly in the house of our Lord. moreover Athalia reigned over the land. † And in the seventh year 
:: Our saviour calleth this high priest, Zacharias; which signifieth blessed of our Lord, for the justice which he did towards Athalia and joas. S. ●●●rom. li. 4. in Math. c. 23.  Joiada sent and taking the centurions, and the soldiers brought them in to him into the temple of our Lord, and made a covenant with them: and adjuring them in the house of our Lord, showed them the kings son: † and commanded them, saying: This is the thing, which you must do. † Let the third part of you go in on the Sabbath, and keep the watch of the kings house. And let a third part be at the gate Sur: & let a third part be at the gate behind the dwelling of the shildebearers: and you shall keep the watch of the house of Messa. † But let two parts of you all that go forth on the Sabbath, keep the watch of the house of our Lord about the king. † And you shall guard him round about, having weapons in your hands: & if any man shall enter the precinct of the temple, let him be slain: and you shall be with the king coming in & going out. † And the centurions did according to all things, that Joiada the priest had commanded them: & every one taking their men, that went in on the Sabbath, with them that went out in the Sabbath, came to Joiada the priest. † Who gave them the spears, & the weapons of king David; which were in the house of our Lord. † And they stood every one having their weapons in their hand, on the right side of the temple, unto the left side of the altar, & of the temple, about the king. † And he brought forth the kings son, and put upon him the diadem, and the covenant: and they made him king, and anointed him: and clapping with the hand, said: God save the king. † And Athalia heard the voice of people running: and she going in to the multitudes into the temple of our Lord, † saw the king standing upon the tribunal seat according to the manner, and the singers, and trumpets near him, and all the people of the land rejoicing, and sounding the trumpets: and she rend her garments, and cried: A conspiracy, a conspiracy. † But Joiada commanded the centurions, that were over the army, and said to them: led her forth without the precinct of the temple, and whosoever shall follow her, let him be stricken with the sword. For the priest had said: Let her 
:: Great respect is to be had of holy places. Whereof cometh the privilege of Sanctuaries.  not be slain in the temple of our Lord. † And they laid hands on her: and threw her by the way of the entrance of the horses, beside the palace, and she was slain there. † Joiada therefore made a covenant between our Lord, and the king, and between the people, that it should be the people of our Lord, and between the king and the people. † And all the people of the land entered into the temple of Baal, and destroyed his altars, and his images they broke in pieces stoutly: Mathan also the priest of Baal they slew before the altar. And the priest set guards in the house of our Lord. † And he took the centurious, and the legions of Cerethi and Phelethi, and all the people of the land, and they brought the king from the house of our Lord: and they came by the way of the gate of the shildebearers into the palace, and he sat upon the throne of the Kings. † And all the people of the land rejoiced, and the city was quiet: but Athalia was slain with the sword in the kings house. † And Joas was seven years old, when he began to reign.   

CHAP. XII. Joas willeth the priests to repair what needeth in the temple, receiving all the money offered there. 6. which they not performing, the high priest provideth that all is amended, 16. the priests receiving only the money due to themselves. 17. Hazael king of Syria taking Geth, and threitning Jerusalem is pacified with money. 19 Joas is traitarously slain by his servants, and his son Amasias reigneth.  
IN the seventh year of Jehu reigned Joas: and he reigned forty years in Jerusalem. The name of his mother was Sebia of Bersabee. † And Joas did right before our Lord all the days, that Joiada the priest taught him. † But yet the excelses he took not away: for the people immolated & burnt incense in the excelses. † And Joas said to the priests: all the money of the sanctified things, which is brought into the temple of our Lord by the passengers, which is offered for the 
:: That is, the ordinary ob lation for each particular person. Exod. 30.  price of a soul, and which of their own accord, and of their own free hart they bring into the temple of our Lord: † let the priests take it according to their order, and maintain reparations of the house, if they shall see any thing that needeth reparation. † therefore until the three and twentieth year of king Joas, the priests did not make reparations of the temple. † And king Joas called Joiada the high priest and the priests, saying to them: Why make you not the reparations of the temple? Take you therefore money no more according to your order, but render it to the reparation of the temple. † And the priests were prohibited to take money any more of the people, and to make the reparations of the temple. † And Joiada the high priest took 
* a chest or alm●s boxx.  a treasury, and opened a hole in the top, and set it by the altar at the right hand of them that go into the house of our Lord, and the priests that kept the doors, did cast into it all the money, that was brought to the temple of our Lord. † And when they saw that there was very much money in the treasury, the kings scribe, and the high priest went up, and powered it out, and counted the money, that was found in the house of our Lord: † and they gave it according to number and measure into their hand, which did oversee the masons of the house of our Lord: who bestowed it on carpenters, and on masons, such as wrought in the house of our Lord, † and made reparations: and on them that hewed stones, and that they should buy trees, and stones, that were hewed, so that the reparation of the house of our Lord was accomplished in all things, which had need of cost to uphold the house. † But yet there were not made of the same money the water pots of the temple of our Lord, and the fleshhooks, and censars, and trumpets, and every vessel of gold and silver, of the money, that was brought into the temple of our Lord. † For it was given them that did the work, that the temple of our Lord might be repaired: † and there was no account made with those men, that received the money to distribute it to the crafts men, but upon their fidelity they bestowed it. † But the money for offence, & the money for sins, they brought not into the temple of our Lord, because it was the priests. † Then Hazael the king of Syria went up, and fought against Geth, and took it: and directed his face to go up to Jerusalem. † For which cause Joas the king of Juda took all the sanctified things, which Josaphat, and Joram, and Ochozias his father's the Kings of Juda had 
:: Dedicated to helie use.  consecrated, and which himself had offered: and all the silver, that could be found in the treasures of the temple of our Lord, and in the kings palace: and sent it to Hazael the king of Syria, and he retired from Jerusalem. † But the rest of the words of Joas, and all that he did, are not these things written in the book of the words of the days of the Kings of Juda? † And his servants arose, and conspired among themselves, and stroke Joas in the house of melo in the descent of Sella. † For Josachar the son of Semaath, and Jozabad the son of summer his servants, struck him, and he died: and they buried him with his fathers in 
:: He was buried in the city but not in the sepulchre of the Kings. 2 Paral. 24. for his impiety in the latter part of his life.  the city of David, and Amasias his son reigned for him.   

CHAP. XIII. Joachaz King of Israel is afflicted by the Syrians, 4. and delivered. 6. Yet destroyeth not idolatry. 8. dieth, and his son Joas followeth his evil steps. ●4. Eliseus' being sick willeth the king to shoot, 18. and to strike the earth, who striking thrice, is told that he shall thrice strike the Syrians. 20. Eliseus dieth, and a dead men is revived touching his bones. 22. Joas recovereth that which the Syrians ●ad taken from Israel.  
IN the three and twentieth year of Joas the son of Ochozias the king of Juda, reigned Joachaz the son of Jehu over Israel in Samaria, seventeen years. † And he did evil before our Lord, and followed the sins of jeroboam the son of Nabat, who made Israel to sin, and declined not from them. † And the fury of our Lord was wrath against Israel, and he delivered them into the hand of Hazael the king of Syria, and into the hand of Benadad the son of Hazael, always. † But Joachaz besought the face of our Lord, and our Lord heard him▪ for he saw the distress of Israel, that the king of Syria had broken them: † and our Lord gave a saviour to Israel, and they were delivered out of the hand of the king of Syria: and the children of Israel dwelled in their tabernacles as yesterday and the day before. † But yet they departed not from the sins of jeroboam who made Israel to sin, but they walked in them: for the groan also remained in Samaria. † And there were left to Joachaz of the people but fifty horsemen, and ten chariotes, and ten thousand footmen: for the king of Syria had slain them, and had brought them as dust by threshing in the barn floor. † But the rest of the words of Joachaz, and all that he did, and his strength, are not these things written in the book of the words of the days of the Kings of Israel? † And Joachaz slept with his fathers, & they buried him in Samaria: and Joas his son reigned for him. † In the seven and thirteth year of Joas the king of Juda reigned Joas the son of Joachaz over Israel in Samaria sixteen years, † and he did that which is evil in the sight of our Lord, he declined not from all the sins of jeroboam the son of Nabat, who made Israel to sin, but he walked in them. † But the rest of the words of Joas, and all that he did, and his strength, how he fought against Amasias the king of Juda, are not these things written in the book of the words of the days of the Kings of Israel? † And Joas slept with his fathers: but jeroboam sat upon his throne. Moreover Joas, was buried in Samaria with the Kings of Israel. † And Eliseus was sick of an infirmity, whereof also he died: and Joas the king of Israel went down to him, and wept before him, and said: My father, my father, the chariot of Israel and the garder thereof. † And Eliseus said to him: fetch a bow and arrows. And when he had brought him a bow, and arrows, † he said to the king of Israel: Put thy hand upon the bow. And when he had put his hand, Eliseus put his hands over the kings hands, † and said: Open the east window. And when he had opened it, Eliseus said: shoot an arrow. And he shot. And Eliseus said: The arrow of the salvation of our Lord, and the arrow of salvation against Syria: and thou shalt strike Syria in Aphec, till thou consume it. † And he said: Take up the arrows. Who when he had taken them again, he said to him: Strike the earth with a javelin. And when he had stricken three times, and stood still, † the man of God was angry with him, & said: 
:: It was revealed to the prophet that so often as the king should strike the earth, so often he should have victories against the Syrians, but not how often he would strike on the▪ earth.  If thou hadst stricken five or six or seven times, thou hadst stricken Syria even to destruction: but now three times shalt thou strike it. † Eliseus' therefore died, and they buried him. And the rovers of Moab came into the land the same year. † And certain persons burying a man, saw the rovers, and threw the body in the sepulchre of Eliseus. Which when it had touched the bones of Eliseus, the man revived, and stood upon his feet. † Hazael therefore the king of Syria afflicted Israel all the days of Joachaz: † and our Lord had mercy on them, and returned to them for his covenant, which he had with Abraham, and Isaac, and Jacob: and he would not destroy them, nor utterly cast them away, until this present time. † And Hazael the king of Syria died, and Benadad his son reigned for him. † moreover Joas the son of Joachaz, took the cities out of the hand of Benadad the son of Hazael, which he had taken out of the hand of Joachaz his father by the right of war, three times did Joas strike him, and he delivered the cities to Israel.   

CHAP. XIIII. Amasias king of judakilleth those that had slain his father; 7. and striketh Edom. 8. Provoking Joas king of Israel to war, receiveth a contemptible answer: 11. provoking again is beaten in battle, and Jerusalem is ransact. 15. Joas dieth and his son jeroboam followeth the bad steps of the first jeroboam; yet recovereth many places lost before▪ and dying his son Zacharias reigneth.  
IN the second year of Joas the son of Joachaz the king of Israel reigned Amasias the son of Joas the king of Juda. † five and twenty years old was he when he began to reign: and nine and twenty years he reigned in Jerusalem, the name of his mother was Joadan of Jerusalem. † And he did right before our Lord, but yet not as David his father. He did according to all things, which Joas his father did: † but this only that he took not away the excelses: for yet the people immolated, and burnt incense in the excelses. † And when he obtained the kingdom, he smote his servants, which had slain the king his father: † but their children that killed him, he did not put to death, according to that which is written in the book of the law of Moses, as our Lord commanded, saying: The fathers shall not die for the 
Deut. 〈◊〉.  children, neither shall the children die for the fathers: but every one shall die in his own sin. † He smote Edom in the veil of Salt pits ten thousand, and took the rock in battle, and called the name thereof, Jectehel until this present day. † Then Amasias sent messengers to Joas the son of Joachaz, the son of Jehu the king of Israel, saying: Come, 
:: Amongst Kings being at variance, Seing one an other importeth, as much as to fight a battle.  let us see one an other. † And Joas the king of Israel sent again to Amasias the king of Juda saying: A thistle of Libanus sent to a cedar tree, which is in Libanus, saying: give thy daughter to my son to wife. And the beasts of the forest, that are in Libanus▪ passed and trod the thistle. † Thou striking hast prevailed over Edom, and thy hart hath puffed thee up: be content with the glory, and sit in thy house: Why provokest thou evil, that thou mayst fall and Juda with thee. † And Amasias agreed not. And Joas the king of Israel went up, and they saw each other, he and Amasias the king of Juda in Bethsames a town of Juda. † And Juda was strooken before Israel, and every man fled into their tabernacles. † But Joas the king of Israel did take Amasias the king of Juda the son of Joas, the son of Ochozias, in Bethsames, and brought him into Jerusalem: and he broke down the wall of Jerusalem, from the gate of Ephraim unto the gate of the corner, four hundred cubits. † And he took all the gold, and silver, and all the vessel, that were found in the house of our Lord, and in the kings treasures, and hostages, and returned into Samaria. † But the rest of the words of Joas which he did, and his strength, wherewith he fought against Amasias the king of Juda, are not these things written in the book of the words of the days of the Kings of Israel? † And Joas slept with his fathers, and was buried in Samaria with the Kings of Israel: & jeroboam his son reigned for him. † And Amasias the son of Joas the king of Juda lived, after that Joas the son of Joachaz the king of Israel was dead, fifetene years. † But the rest of the words of Amasias, are not these things written in the book of the words of the days of the Kings of Juda? † And there was a conspiracy made against him in Jerusalem: but he fled into Lachis. And they sent after him into Lachis, and killed him there. † And they carried him away upon horses, and he was buried in Jerusalem with his fathers in the city of David. † And all the people of Juda took Azarias sixteen years old, and made him king for his father Amasias. † He built Aelath, and restored it to Juda, after that the king slept with his fathers. † In the fifteenth year of Amasias the son of Joas the king of Juda, reigned jeroboam the son of Joas the king of Israel in Samaria, one and forty years: † and he did that which is evil before our Lord. He departed not from all the sins of jeroboam the son of Nabat, who made Israel to sin. † He restored the borders of Israel from the entrance of Emath, unto the Sea of the wilderness, according to the word of our Lord the God of Israel, which he spoke by his servant Jonas the son of 
●●●●. 1.  Amathi, the prophet▪ who was of Geth, which is in Opher. † For our Lord saw the affliction of Israel exceeding bitter, and that they were consumed unto the imprisoned & meanest persons, and that there was none to help Israel. † Neither did our Lord determine that he would destroy the name of Israel from under heaven, but he slued them in the hand of jeroboam the son of joas. † But the rest of the words of jeroboam, and all that he did, and his strength, wherewith he fought, and how he restored Damascus, and Emath to Juda in Israel, are not these things written in the book of the words of the days of the Kings of Israel? † And jeroboam slept with his fathers the Kings of Israel, and Zacharias his son, reigned for him.   

CHAP. XV. Azarias beginneth well, 4. afterward (for offering incense on the altar▪ 2▪ Paralip. 26.) is strooken with leprosy, cast out of the temple, and from conversation weth the people, his son Joathan ruling the kingdom. 8. Sellum killeth Zacharias king of Israel and reigneth in his place. 14. After one month Manahem killeth Sellum & reigneth also Wickedly. 19 Maketh league With the Syrians. 22. dieth and his son Phaceia reigneth. 25. Phacee killeth him, and reigneth. 29. The Assyrians spoil the country, and carry away many captives. 30. Osee killeth Phacee and reigneth. 32. In the mean time Joathan regning in Juda is infested With enemies. 38. dieth, and his son Achaz reigneth.  
IN the seven and twentieth year of jeroboam the king of Israel reigned 
:: Otherwise called Ozias. 2. Paral. 26. Mat. 1.  Azarias the son of Amasias the king of Juda. † He was sixteen years old, when he began to reign, and two and fifty years he reigned in Jerusalem: the name of his mother was Jechelia of Jerusalem, † And he did that which was liked before our Lord, according to all things that his father Amasias did. † But the excelses he destroyed not: as yet the people sacrificed, and burnt incense in the excelses. † And our Lord struck the king, and he was 
:: This punishment was inflicted upon him, for his presumption to offer incense on the altar. 2. Paralip. 26.  a leper until the day of his death, and he dwelled in a free house a part: but Joathan the kings son governed the palace, and judged the people of the land. † But the rest of the words of Azarias, and all that he did, are not these things written in the book of the words of the days of the Kings of Juda? † And Azarias slept with his fathers: and they buried him with his ancestors 
:: He was buried honourably in the city of David, that is, near to the walls, but in the filled, because he was a leper even to his death. 2. Paral. 26.  in the city of David, and Joathan his son reigned for him. † In the eight and thirteth year of Azarias the king of Juda, reigned Zacharias the son of jeroboam over Israel in Samaria six months: † and he did that which is evil before our Lord, as his fathers had done: he departed not from the sins of jeroboam the son of Nabat, who made Israel to sin. † And Sellum the son of jabes conspired against him: and smote him openly, killed him, and reigned for him. † But the rest of the words of Zacharias, are not these written in the book of the words of the days of the Kings of Israel? † This is the word of our Lord, which he spoke to Jehu, saying: Thy children shall sit unto the fourth generation upon the throne of Israel. And so it came to pass. † Sellum the sone of jabes reigned the nine and thirteth year of Azarias the king of Juda: and reigned one month in Samaria. † And Manahem the son of Gadi went up from Thersa: and he came into Samaria, and smote Sellum the son of jabes in Samaria, and slew him, & reigned for him. † But the rest of the words of Sellum, & his conspiracy, wherewith he wrought treason, are not these things written in the book of the words of the days of the Kings of Israel? † than manahems stroke Thapsa and all that were in it and the borders thereof from Thersa, for they would not open vn●o him: and he slew all women thereof that were withchilde, and ripped them. † In the nine and thirteth year of Azarias the king of Juda, reigned Manahem the son of Gadi over Israel ten years in Samaria. † And he did that which was evil before our Lord: he departed not from the sins of jeroboam the son of Nabat, who made Israel to sin all his days. † Phul also the king of the Assyrians came into the land, and Manahem gave to Phul a thousand ralentes of silver, that he should aid him, & establish his kingdom. † And Manahem put a tax of silver upon Israel, on them that were mighty and rich to give the king of the Assyrians, fifty sickles of silver every man: and the king of the Assyrians returned, and tarried not in the land. † But the rest of the words of Manahem, and all that he did, are not these things written in the book of the words of the days of the Kings of Israel? † And Manahem slept with his fathers: and Phaceia his son reigned for him. † In the fifth year of Azarias the king of Inda reigned Phaceia the son of Manahem over Israel in Samria two years: † and he did that which was evil before our Lord: he departed not from the sins of jeroboam the son of Nabat, who made Israel to sin. † And Phacee the son of Romelia, his captain conspired against him, and stoke him in Samaria, in the tower of the kings house beside, Argob and beside Arie, and with him fifty men of the children of the Galaadites, and he slew him, and reigned for him. † But the rest of the words of Phaceia & all that he did, are not these things written in the book of the words of the days of the kings of Israel. † In the two and fifth years of Azarias the king of Juda reigned Phacee the son Romelia over Israel in Samaria twenty years. † And he did that which was evil before our Lord: he departed not from the sins of jeroboam the son of Nabat, who made Israel to sin. † In the days of Phacee the king of Israel came Theglath phalasar the king of Assur, & 
:: Some men of Reuben, Gad, Manasses, and Nepthali, were carried captives into Assyria.  took Aion, and Abel the house of Maachat and Janoe, and Cedes, and Asor, and Galaad, and Galilee, and all the land of Nepthali: and transported them unto the Assyrians. † And Osee the son of Ela conspired, and lay in wait against Phacee the son of Romelia, and struck him, and slew him: and he reigned for him the twentieth year of Joatham the son of 
:: Otherwise called Azarias. ●. 1.  Ozias. † But the rest of the words of Phacee, and all that he did, are not these things written in the book of the words of the days of the kings of Israel? † In the second year of Phacee the son of Romelia the king of Israel, reigned Joatham the son of Ozias the king of Juda. † five and twenty years old was he when he began to reign, and sixteen years he reigned in Jerusalem: the name of his mother was Jerusa, the daughter of Sadoc. † And he did that which was liked before our Lord: according to all things, which Ozias his father had done, did he work. † Howbeit the excelses he took not away: as yet the people immolated, and burnt incense in the excelses, he built the highest gate of the house of our Lord. † But the rest of the words of Joatham, and all that he did, are not these things written in the book of the words of the days of the kings of Juda? † In those days our Lord began to send into Juda Rasin the king of Syria, and Phacee the son of Romelia. † And Joatham slept with his fathers, and was buried with them in the city of David his father, and Achaz his son reigned for him.   

CHAP. XVI. Achaz king of Juda besides other idolatry, sacrificeth his own son to idols. 5 The Kings of Israel and Syria besiegeing Jerusalem, the Assyrians are hired to relieve it. 10. Achaz causeth Urias to make an altar like to one in Damascus, 14. in place of God's altar: 17. removeth divers other things pertaining to divine service, 19 dieth, and his son Ezechias reigneth.  
IN the seventeth year of Phacee the son of Romelia reigned Achaz the son of Joatham king of Juda. † twenty years old was Achaz when he began to reign, and he reigned sixteen years in Jerusalem: he did not that which was pleasing in the sight of our Lord his God, as David his father. † But he walked in the way of the kings of Israel: moreover also he consecrated his son, making him pass through fire according to the idols of the gentiles: which our Lord destroyed before the children of Israel. † He immolated also victims, and burnt incense in the excelses, and on the hills, and under every tree full of green leaves. † Then went up Rasin the king of Syria, and Phacee the son of Romelia the king of Israel into Jerusalem to fight: & when they besieged Achaz, they were not able to overcome him. † At that time Rasin the king of Syria restored Aila to Syria, and threw out the Jews out of Aila: and the Idumeians came into Aila, and dwelled there unto this day. † And Achaz sent messengers to Theglathphalasar the king of the Assyrians, saying: I am thy servant, and thy son: come up, and save me out of the hand of the king of Syria, and from the hand of the king of Israel, which are risen together against me. † And when he had gathered together the silver and gold, that could be found in the house of our Lord, and in the King's treasures, he sent gifts to the king of the Assyrians. † Who also agreed to his will: for the king of the Assyrians went up into Damascus, and wasted it: and he transferred the inhabitants thereof to Cyrene, but Rasin he slew. † And king Achaz went forth to meet Theglathphalasar the king of the Assyrians into Damascus, and when he had seen the altar of Damascus, king Achaz sent to Urias the priest a pattern of it, and a similitude according to all the work thereof. † And Urias' the priest built an altar, according to all things, which king Achaz had commanded, from Damascus, so did the priest Urias, whilst king Achaz came from Damascus. † And when the king was come from Damascus, he saw the altar and worshipped it: and went up and immolated holocaustes, and his sacrifice, † and offered libamentes, and powered the blood of the pacifiques, which he had offered upon the altar. † moreover the altar of brass that was before our lord, he removed from the face of the temple, and from the place of the altar, and from the place of the temple of our Lord: and he set it at the side of the altar toward the North. † King Achaz also commanded Urias the priest, saying: upon the greater altar offer the morning holocaust, and the evening sacrifice, and the King's holocaust, and his sacrifice, and the holocaust of the whole people of the land, and their sacrifices, and their libamentes: and all the blood of the holocaust, and all the blood of the victim thou shalt power out upon it: but the altar of brass shallbe prepared ready at my pleasure † Urias' therefore the priest did according to all things, which king Achaz had commanded him. † And king Achaz took the engraven feet, and the lavatory that was upon them: and he took down the 
* the great vessel.  sea from the oxen of brass, that held it up, and put it upon the pavement paved with stone. † The 
* the place where the king offered.  Musach also of the Sabbath, which he had built in the temple: and the entry of the king outward he turned into the temple of our Lord because of the king of the Assyrians. † But the rest of the words of Achaz, which he did, are not these written in the book of the words of the days of the Kings of Juda? † And Achaz slept with his fathers, and was buried with them in the city of David, and Ezechias his son reigned for him.   

CHAP. XVII. Salmanazar king of Assyrians maketh Osee king of Israel tributary, and perceuing his endeavour to be delivered thereof, imprisoneth him; after three years siege taketh Samaria, and carrieth the people captive into Assiria. 7. All which God permitteth for divers great sins here recited. 25. The new inhabitants of the country not knowing God, are devoured by lions. Whereupon a true priest is sent to instruct them. 29. but they learning the rites of true religion do mixed the same with idolatry.  
IN the twelfth year of Achaz king of Juda, reigned Osee the son of Ela in Samaria over Israel nine years. † And he did evil before our Lord: but not as the Kings of Israel, that had been before him. † Against him came up Salmanasar king of the Assyrians, and Osee was made servant to him, and paid him tributes. † And when the king of the Assyrians had found, that Osee endeavouring to rebel had sent messengers to Sua the king of Egypt, that he might not pay tributes to the king of the Assyrians, as every year he was accustomed, he besieged him, and cast him blound into prison. † And he ranged through all the land: and going up to Samaria, he besieged it three years. † And in the ninth year of Osee, the king of Assyrians took Samaria, and transferred Israel unto the Assyrians: and he put them in Hala, and in Habor beside the river of Gozan, in the cities of the Medes. † For it came to pass, when the children of Israel had sinned to our Lord their God, which brought them out of the land of Egypt, and out of the hand of Pharaoh the king of Egypt, they worshipped strange gods. † And they walked according to the rite of the Gentiles, which our Lord had consumed in the sight of the children of Israel, and of the kings of Israel: because they had done in like manner. † And the children of Israel offended our Lord their God with words not right: & built them excelses in all their cities from the tower of watchmen unto the fenced city. † And they made them statues & groves on every high hill, and under every thick woddie tree: † and burnt there incense upon the altars after the manner of the Gentiles, which our Lord removed from their face: and they did wicked things, provoking our Lord. † And they worshipped the filthes, whereof our Lord commanded them that thou should not do this thing. † And our Lord testified in Israel and in Juda by the hand of all the prophets and Seers, saying: return from your most wicked ways, and keep my precepts, and ceremonies according to all the law, which I commanded your fathers: and as I have sent to you in the hand of my servants the prophets. † Who heard not, but hardened their neck according to the neck of their fathers, who would not obey our Lord their God. † And they cast away his ordinances, and the covenant that he made with their fathers, and the testifications, wherewith he contested them: and they followed vanities, and did vainly: and they followed the Gentiles, that were round about them, concerning which our Lord had commanded them, that they should not do as they did. † And they forsook all the precepts of our Lord their God: and made to themselves two molten calves, and groves, and adored all the host of heaven: and they served Baal, † and consecrated their sons, and their daughters through fire: and they gave themselves to divinations, and soothsay: and they delivered up themselves to do evil before our Lord, 
:: That is, consequently they did provoke him▪ as 3. R●g▪ 14. v. 9  that they might provoke him. † And our Lord was wrath with Israel vehemently, and took them away from his sight, and there remained but the tribe of Juda only. † But neither Juda itself kept the commandements of our Lord their God: but walked in the errors of Israel, which it had wrought. † And our Lord rejected all the seed of Israel, and afflicted them, & delivered them into the hand of the spoilers, till he threw them away from his face: † even now from that time, when Israel was rend from the house of David, and made jeroboam the son of Nabat their king: for jeroboam separated Israel from our Lord, and made them sin a great sin. † And the children of Israel walked in all the sins of jeroboam, which he had done: and they departed not from them, † until our Lord took away Israel from his face, as he had spoken in the hand of all his servants the prophets: and Israel was transported out of their land unto the Assyrians, until this day. † And the king of the Assyrians brought from Babylon, and from Cutha, and from Auah, and from Emath, and from Sepharuaim: and placed them in the cities of Samaria for the children of Israel: who possessed Samaria, and dwelled in the cities thereof. † And when they began to dwell there, they feared not our Lord: and our Lord sent lions upon them, which killed them. † And it was told the king of the Assyrians, and said. The nations, which thou hast transferred, and made to dwell in the cities of Samaria, know not the ordinances of the God of the land: and the Lord hath sent lions upon them: and behold they kill them, for that they know not the rite of the God of the land. † And the king of the Assyrians commanded, saying: Bring thither one of the priests, which you brought thence captive, and let him go, and dwell with them: and let him teach them the ordinances of the God of the land. † therefore when one of those priests, which were led captive from Samaria, was come, he dwelled in Bethel, and taught them how they should worship our Lord. † And every Nation framed their own god, and put them in the high temples, which the Samaritans had made, Nation and Nation in their cities, where they dwelled. † For the men of Babylon made Socoth benoth: and the Cutheites made Nergel: and the men of Emath made Asima. † moreover the heveites made Nebahaz & Tharthac. And they that were of Sepharuaim burnt their children in fire, to Adramelech, and Anamelech the gods of Sepharuaim. † and nevetheles they 
:: Not truly worshipped but made show to worship. For true worship of God admitteth not worship of any false god. ●▪ 34.  worshipped our Lord. And they made to themselves of the vilest people priests of the excelses, and they placed them in the high temples. † And when they worshipped our Lord, they served also their own gods according to the custom of the Nations out of the which they were transported to Samaria: † until this present day they follow the old manner: they fear not our Lord, neither keep they his ceremonies, and judgements, and law, and the commandemet, which our Lord commanded the children of Jacob, whom he surnamed Israel: † and he had made a covenant with them, & had commanded them, saying: fear not strange gods, and adore them not, neither worship them, and immolate not to them. † But the Lord your God, which brought you out of the Land of Egypt in great strength, and a stretched out arm, him fear ye, and him adore, and to him do ye immolate. † The ceremonies also, and judgements, and law, and the commandment, that he wrote you, keep ye, that you may do them always: and fear not strange gods. † And the covenant, that he made with you, forget not: neither do ye worship strange gods, † but fear our Lord your God, and he will deliver you out of the hand of all your enemies. † But they heard not, but did according to their old custom. † These Nations therefore were fearing of our Lord but nevertheless serving their idols also: for both their children and nephews, as their fathers did, so do they until this present day.   

CHAP. XVIII. Ezechias destroyeth all places of idolatry in Juda, breaking also the brazen serpent, made by Moses, because the people offered incense to it. 9 The captivity of the ten tribes is repeated. 13. Ezechias not able to resist the Assyrians payeth much money to them. 17. They nevertheless send forces against Jerusalem, reproach the king, blaspheme God, and terrify the people.  
IN the third year of Osee the son of Ela king of Israel, 
The second part. Acts of other Kings till the captivity of Juda.  reigned Ezechias the son of Achaz king of Juda. † five and twenty years old was he when he began to reign: and he reigned nine and twenty years in Jerusalem: the name of his mother was Abi the daughter of Zacharias. † And he did that which was good before our Lord, according to all things which David his father had done. † He destroyed the excelses, and broke the statuees in pieces, and cut down the groves, and broke the brazen serpent, which Moses had made: for until that time the children of Israel 
:: This image of a serpent not only when it wrought miraculous health, but also long after was worthily reserved in memory of the benefit: but when the people offered sacrifice unto it, which is proper to God only, good Ezechias did laudably break it And to show that there was no deity in it: called it Nohestan, that is, a piece of brass. And so in the Catholic Church when any holy relic or Image is abused, it is taken away, or th'error otherwise corrected. See. S. Aug. li. 10. ●. 8. civit. Ser. 4 de verb. Apost. & 101. de temp.  burned incense to it: and he called the name thereof 
* a piece of brass.  Nohestan. † He trusted in our Lord the God of Israel: therefore after him there was not the like to him in all the kings of Juda, yea neither among them that were before him: † and he cleaved to our Lord, and departed not from his steps, and he did his commandmentes, which our Lord commanded Moses. † wherefore our Lord also was with him, and in all things, to the which he proceeded, he behaved himself wisely. He rebelled also against the king of the Assyrians, and served him not. † He struck the Philisthians as far as Gaza, & all the borders, from the tower of watchmen unto the fenced city. † In the fourth year of king Ezechias, which was the seventh year of Osee the son of Ela the king of Israel, came up Salmanasar the king of the Assyrians into Samaria, and assaulted it, † and took it. For after three years, in the sixth year of Ezechias, that is, the ninth year of Osee the king of Israel, Samaria was taken: † and the king of the Assyrians transported Israel unto the Assyrians, and placed them in Hala, and in Habor rivers of Gozan in the cities of the Medes: † because they heard not the voice of our Lord their God, but transgressed his covenant: all things, that Moses the servant of our Lord commanded, they heard not, neither did they it. † In the fourteenth year of king Ezechias, came up Sennacherib the king of Assyrians to all the fenced cities of Juda: and took them. † Then sent Ezechias the king of Juda messengers to the king of the Assyrians into Lachis, saying: I have sinned, retire from me: and all that thou shalt put upon me, I will bear. Therefore the king of the Assyrians put a tax upon Ezechias the king of Juda, three hundred talents of silver, and thirty talents of gold. † And Ezechias gave all the silver that was found in the house of our Lord, and in the kings treasures. † At that time Ezechias broke the doors of the temple of our Lord, and the plates of gold, which he had fastened on them, and gave them to the king of the Assyrians. † But the king of the Assyrias sent Tharthan, and Rabsaris, and Rabsaces from Lachis to king Ezechias with a strong power to Jerusalem: who when they were come up they came to Jerusalem, and stood beside the conduit of the upper pool, which is in the way of the fullers field. † And they called the king: and there went out to them Eliacim the son of Helcias' governor of the house and Sobna the Scribe and Joahe the son of Asaph, the 
* or recorder.  register, † And Rabsaces said to them: speak to Ezechias: Thus saith the great king, the king of Assyrians: What is this confidence, that thou dost stay upon? † Perhaps thou hast taken counsel, to prepare thyself to battle. Wherein hast thou confidence, that thou darest to rebel? † Dost thou hope in Egypt a staff of reed and broken, upon which if a man lean, broken into splinters it will enter into his hand, and pierce it? so is Pharaoh the king of Egypt, to all that have confidence in him. † But, if you will say to me: We have confidence in our Lord God: is not this he, whose excelses and altars Ezechias hath taken away: and he commanded Juda and Jerusalem: Before this altar shall you adore in Jerusalem? † Now therefore pass to my lord the king of the Assyrians, and I will give you two thousand horses, and see whether you be able to have riders for them. † And how can you resist before one prince of the least servants of my lord? Hast thou confidence in Egypt for the chariotes and horsemen? † Why am I come up without the will of the Lord to destroy it? The Lord said to me: go up to this land, 
:: He sasly addeth of his own that he should destroy it. For Isaias prophesied the contrary, that the Assyrians camp should be destroyed▪ Isa●e. 37. and so it came to pass. ch. 19 v. 35. 2. Pharal 32.  and destroy it. † And Eliacim the son of Helcias, and Sobna, and Joahe said to Rabsaces: We pray thee that thou speak to us thy servants in Syryake: for we understand this tongue: and speak not to us in the Jews language, the people hearing it, which is upon the wall. † And Rabsaces answered them, saying: What did my lord send me to thee, that I should speak these words, and not rather to the men that sit upon the wall, that they may eat their own dung, and drink their urine with you? † Rabsaces therefore stood, and cried out with a loud voice in the Jews language, and said: Hea●e ye the words of the great king, the king of the Assyrians. † Thus saith the king: Let not Ezechias seduce you: for he shall not be able to deliver you out my hand. † Neither let him give you confidence upon the Lord, saying: Our Lord delivering will deliver us, and this city shall not be given into the hand of the king of the Assyrians. † do not hear Ezechias. For thus saith the king of the Assyrians: do with me that which is profitable for you, and come forth to me: and every man shall eat of his vineyard, and of his fig tree: and you shall drink waters of your own cisterns, † till I come, and transport you into a land, that is like to your land, into a fruitful land, and plentiful of wine, a land of bread and of vineyards, a land of olivetes, and of oil and honey, and you shall live, and shall not die. Hear not Ezechias, who deceiveth you, saying: Our Lord will deliver us. † 
:: pagans and heretics are foolish & impudent to compare their false gods and fancies with God almighty and Cathelique Religion.  Did the gods of Nations deliver their land from the hand of the king of Assyrians? † Where is the God of Emath & Arphad? Where is the God of Sepharuaim, of Ana, and avarice? did they deliver Samaria out of my hand? † What are they among all the gods of nations, which have delivered their country out of my hand, that the Lord can deliver Jerusalem out of my hand? † The people therefore held their peace, and did not answer him any thing: for they had received the King's commandment that they should not answer him. † And Eliacim the son of Helcias, governor of the house, and Sobna the scribe, and Joahe the son of Asaph register came to Ezeehias, their garments rend, and told him the words of Rabsaces.   

CHAP. XIX. Ezechias in affliction requesteth the prayers of Isaias the prophet. 6. who assureth him of God's help. 8. The king of the Assyrians still threateneth and blasphemeth. 15. Ezechias prayeth, 20. and God hearing the prayers of the one, and blasphemies of the other, 28. promiseth to protect Jerusalem. 35. An Angel in one night killeth an hundred fourscore and five thousand of the Assyrians camp, their king returneth to Ninive, is there slain by two of his own sons, and an other son reigneth in his place.  
WHICH things when Ezechias the king had heard, he rend his garments, and was covered with sackcloth, and entered into the house of our Lord. † And he sent Eliacim the governor of the house, and Sobna the scribe, and the ancients of the priests covered with sackclothes, to Isaias the prophet the son of Amos. † Who said to him: Thus saith Ezechias: This day is a day of tribulation, and rebuke, and of blasphemy: the children are come to the birth, and the woman in travel hath not strength. † If perhaps our Lord thy God will hear all the words of Rabsaces, whom the king of the Assyrians his master hath sent to upbraid the living God, and reprove with words, which our Lord thy God hath heard: and make thou prayer for the remnants that are found. † The servants therefore of king Ezechias came to isaiah. † And isaiah said to them: Thus shall you say to your master: Thus saith our Lord: fear not for the words, which thou hast heard, with which the servants of the king of the Assyrians have blasphemed me. † Behold I will send into him a spirit, and he shall here a message, and shall return into his country, and I will overthrow him with the sword in his country. † Rabsaces therefore returned, and found the king of Assyrians expugning Lobna: for he heard that he was departed from Lachis. † And when he had heard of Tharaca the king of Aethiopia, saying: Behold, he is come forth to fight against thee: and went against him, he sent messengers to Ezechias, saying: † Say this to Ezechias the king of Juda: Let not thy God seduce thee, in whom thou hast confidence: neither say thou: Jerusalem shall not be delivered into the hands of the king of the Assyrians. † For thou thyself hast heard what the Kings of the Assyrians have done to all the countries, how they have spoiled them: canst thou therefore only be delivered? † Why have the gods of the Nations delivered all those, whom my fathers have destroyed, to wit, Gozan, & Haran, and Reseph, and the children of Eden, which were in Thelassar? † Where is the king of Emath, and the king of Arphad, and the king of the city of Sepharuaim, of Ana and avarice? † therefore when Ezechias had received the letters of the hand of messengers, & had read them, he went up into the house of our Lord, & laid them open 
:: Before the ark & propitiatory being the special place of prayer.  before our Lord, † & prayed in his sight, saying: Lord God of Israel, which sittest upon the cherubins, thou art the only God of all the Kings of the earth: thou madest heaven and earth: † Incline thine ear, and hear: open Lord thine eyes, and see: and hear all the words of Sennacherib, who hath sent to upbraid unto us the living God. † In very deed Lord, the Kings of the Assyrians have destroyed Nations, and the countries of al. † And they have cast their gods into fire: for they were not gods, but the works of men's hands of wood and stone, and they destroyed them. † Now therefore O Lord our God, save us from his hand, that all the kingdoms of the earth may know, that thou art the Lord the only God. † And isaiah the son of Amos sent to Ezechias, saying: Thus saith our Lord the God of Israel: That which thou hast besought me concerning Sennacherib the king of the Assyrians, I have heard. † This is the word, that our Lord hath spoken of him: The 
:: Though many in the kingdom of Juda sell to ido lattie, yet in respect of the rest publicly professing true faith and religion the Church is still called a virgin and despiseth and idolaters blasphemers, and false gods.  virgin daughter of Zion hath despised thee, and scorned thee: behind thy back hath the daughter of Jerusalem wagged her head. † Whom hast thou upbraided, and whom hast thou blasphemed? against whom hast thou exalted thy voice, and lifted up thine eyes in high? against the holy one of Israel. † By the hand of thy servants thou hast upbraided our Lord, and hast said: In the multitude of my chariotes have I climbed the height of mowtaynes, in the top of Libanus, and have cut down high cedars thereof, and the chosen ●irretrees of it. And I have entered into the borders thereof, & the forest of the 
:: A pleasant hill in the forest.  carmel thereof † have I cut down. And I have drunk strange waters, and have dried up with the steps of my feet all the waters in closed. † Why, hast thou not heard what I have done from the beginning? From ancient days I have made that thing, and now I have brought it to effect: and fenced cities shall be into ruin of little hills bickering together. † And they that sit in them, weak of hand, they have trembled and are confounded, they became as the grass of the field, and the green herb of the roofs of houses, which withered before it came to ripeness. † Thy habitation, and thy going out, and thy coming in, and thy way I have known before, & thy fury against me. † Thou hast been mad against me, & thy pride hath ascended into mine ears: I therefore will put a ring in thy nostrils, and a bit in thy lips, and will bring thee back into the way, by the which thou camest. † And to thee Ezechias this shall be a sign: eat this year what thou shalt find: & in the second year, the things that grow of themselves: moreover in the third year saw ye and reap▪ plant ye vineyards, and eat the fruit of them. † And whatsoever shall be left of the house of Juda, shall take root downward, and bear fruit upward. † For out of Jerusalem there shall remmantes go forth, and that which is to be saved from the mount of Zion: the zeal of the Lord of hosts shall do this † wherefore thus saith our Lord of the king of the Assyrians: He shall not enter into this city, nor shoot arrow into it, neither shall shield occupy it, nor munition compass it. † By the way, that he came, he shall return: and into this city he shall nos enter, saith our Lord † And I will protect this city, and will save it for myself, and for David my servant. † It came to pass therefore in that night, an Angel of our Lord came, and stroke in the camp of the Assyrians an hundred eighty five thousand. And when he was risen early, he saw all the bodies of the dead, † and Sennacherib the king of the Assyrians departing went away, and tarried in Ninive. † And when he adored in the temple of Nesroch his god, Adramelech and Sarasar his sons stroke him with the sword, and they fled into the land of the Armenians, and Asarhaddon his son reigned for him.   

CHAP. XX. Ezechias being sick is told by Isaias that he shall die: but praying to God obtaineth fiftenne years longer life, 8. and in confirmation thereof receiveth a sign in Achaz dial, returning back ten lines. 12. To the A●yrians bringing him presents, he showeth all his treasures. 16. which Isaias reproving prophesieth the captivity of Juda. 20. Ezechias dieth, and his son Manasses reigneth.  
IN those days Ezechias was sick even to death: and isaiah the son of Amos the prophet, came and said to him: Thus saith our Lord God: Take order with thy house, for thou shalt die, and shalt not live. † Who turned his face to the wall, and prayed our Lord, saying: † I beseech thee Lord, remember I pray thee how I have walked before thee in truth, and in a perfect hart, and have done that which is liked before thee. Ezechias therefore wept with great weeping. † And before isaiah was gone out of the mids of the court, the word of our Lord came to him, saying: † return, and tell Ezechias the prince of my people: Thus saith our Lord the God of David thy father: I have heard thy prayer, and seen thy tears: and behold I have healed thee, the third day thou shalt go up to the temple of the Lord. † And I will add to thy days fifteen years: yea & out of the hand of the king of Assyrians I will deliver thee, and this city, & I will protect this city for my sake, and for David my servant. † And isaiah said: Fetch me a bunch of figs. Which when they had brought, and had laid it upon his sore, he was cured. † And Ezechias had said to isaiah: What sign shall there be, that our Lord will heal me, and that I shall go up the third day to the temple of our Lord? † To whom isaiah said: This shall be the sign from our Lord, that our lord will do the word, which he hath spoken: will't thou that the shadow go forward ten lines, or that it go back so many degrees. † And Ezechias said: It is an easy matter for the shadow to go forward ten lines, neither will I that this be done, but that it return back ten degrees. † isaiah therefore the prophet invocated our Lord, and brought back the shadow by 
:: If these ten lines import so many houses, than the dial going forwards again, by like degrees, this day was increased by twenty hours, and so was longer than that in which joshua procured stay of the sun the space of one day, to wit of twelve hours. joshua. 10. as S. Dyonise thinketh. Epist: ad Pol●carp: See Glossa erred: in joshua.  the lines, by the which it was now gone down in the dial of Achaz, backward ten degrees. † In that time Berodach Baladan, the son of Baladan, the king of the babylonians sent letters and gifts to Ezechias: for he had heard that Ezechias had been sick. † And Ezechias rejoiced in their coming, and he showed them the house of aromatical spices, and gold and silver, and diverse precious, odours, ointments also, and the house of his vessels, and all that he had in his treasures. There was not any thing which Ezechias showed them not in his house, and in all his power. † And isaiah the prophet came to king Ezechias, and said to him: What said these men? or from whence came they to thee? To whom Ezechias said: From a far country they came to me out of Babylon. † But he answered: What saw they in thy house? Ezechias said: They saw all things whatsoever are in my house: there is nothing that I have not showed them in my treasures. † isaiah therefore said to Ezechias, hear the word of our Lord: † Behold the days shall come, & all things shall be taken away, that are in thy house, and that thy fathers have laid up until this day, into Babylon: there shall not any thing remain, saith our Lord. † Yea of the children also that come forth of thee, whom thou shalt beget shallbe taken away, and they shall be eunuchs in the palace of the king of Babylon. † Ezechias said to isaiah: The word of our Lord which thou hast spoken is good: be there peace and truth in my days. † But the rest of the words of Ezechias, and all his strength, and how he made a pool, and a conduit, and brought waters in to the city, are not these things written in the book of the words of the days of the Kings of Juda? † And Ezechias slept with his fathers, and Manasses his son reigned for him.   

CHAP. XXI. For the enormous impiety of Manasses, 10. God threateneth destruction of the kingdom. 16. He spilleth innocent blood, 18. dieth, and his senne Amon reigneth also wickedly: 23. is slain by his servants, and his son Josias reigneth.  
TWELVE years old was Manasses, when he began to reign, & he reigned five and fifty years in Jerusalem: the name of his mother was haphsiba. † And he did evil in the sight of our Lord, according to the idols of the Nations, which our Lord destroyed from the face of the children of Israel. † And he was turned, and built the excelses, which Ezechias his father had destroyed: and he set up altars to Baal, and made groves, as Achab the king of Israel had done: and he adored all the host of heaven, and worshipped it. † And he built altars in the house of our Lord, of the which our Lord said: In Jerusalem I will put my name. † And he built altars to all the host of heaven in the two courts of the temple of our Lord. † And he made his son pas●e through fire: and he used sooth saying, and observed divinations, and made pithones, and multiplied enchanters, to do evil before our Lord, and to provoke him. † He set also the idol of the grove, which he had made in the temple of our Lord: concerning the which our Lord spoke to David, and to Solomon his son: In this temple, and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name for ever. † And I will no more make the foot of Israel to be moved out of the land, which I gave to their fathers: yet so if in work they shall keep all things, that I have commanded them, all the law which my servants Moses commanded them. † But they heard not: but were seduced by Manasses, to do evil 
:: the Jews sinned more grievously revolting from the Law of God and contemning the admonitions of holy prophets, than the nations that had neither law nor prophets to instruct them.  above the Nations, which our Lord destroyed before the face of the children of Israel. † And our Lord spoke in the hand of his servants the prophets, saying: † Because Manasses the king of Juda hath done these most wicked abominations, passing all things that the Amorrheites did before him, and hath made Juda also to sin in his filthes: † therefore thus saith our Lord the God of Israel: Behold I will bring in evils upon Jerusalem and Juda: that whosoever shall hear it, both his ears shall tingle. † And I will stretch out upon Jerusalem the cord of Samaria, and the weight of the house of Achab: and I will wipe out Jerusalem, as tables are wont to be wiped out, and wiping out I will turn it, and draw often the pencil upon the face thereof. † 
:: God still preserved some in true religion, though they also suffered tribulations with the wicked for the general sins of the king and people. Ps●l. 88 v. 35. Yea this king Manasses in captivity became virtuous and recovered his kingdom. 2, Pacalip. 33.  But I will leave remnants of mine inheritance, and will deliver them into the hands of their enemies: and they shallbe unto waste, and unto spoil to all their adversaries: † because they have done evil before me, and have continued provoking me, from the day that their fathers came out of Egypt, until this day. † moreover Manasses shed also innocent blood exceeding much till he filled Jerusalem even to the mouth: beside his sins, wherein he made Juda to sin, to do evil before our Lord. † But the rest of the words of Manasses, and all that he did, and his sin, which he sinned, are not these things written in the book of the words of the days of the Kings of Juda? † And Manasses slept with his fathers, and was buried in the garden of his house, in the garden of Oza: and Amon his son reigned for him. † Two and twenty years old was Amon when he began to reign: two years also he reigned in Jerusalem: the name of his mother was Messalemeth the daughter of Jeteba. † And he did evil in the sight of our Lord, as Manasses his father had done. † And he walked in all the way, by the which his father had walked: and he served the filthes, which his father had served, and he adored them, † and forsook our Lord the God of his fathers, and walked not in the way of our Lord. † And his servants lay in wait against him, and slew the king in his house. † But the people of the land struck all them, that had conspired against king Amon: and made Josias his son their king for him. † But the rest of the words of Amon which he did, are not these written in the book of the words of the days of the Kings of Juda? † And they buried him in his sepulchre, in the garden of Oza: and Josias his son reigned for him.   

CHAP. XXII. Josias repaireth the temple, and divine service. 8. The book of law is found 11. whereupon they consult our Lord, 15. and are foretold that much evil shall fall upon them, 18. but the good king shall die in peace.  
EIGHT years old was Josias when he began to reign, he reigned one and thirty years in Jerusalem: the name of his mother was Idida, the daughter of Hadaia of Besecath. † And he did that which was liked before our Lord, and walked in all the ways of David his father: he declined not to the right hand, or to the left. † And in the eighteenth year of king Josias, the king sent Saphan the son of Aslia, the son of Messulam, the scribe of the temple of our Lord, saying to him: † go to Helcias the high priest, that the money may be gathered into a sum, which hath been brought into the temple of our Lord, which the porters of the temple have gathered of the people, † and let it be given to the workmen by the overseers of the house of our Lord: who also shall distribute it to them that work in the temple of our Lord, to make the reparations of the temple: † that is, to the carpenters and masons, and to them that mend broken places: and that timber may be bought, and stones out of the quarries to repair the temple of our Lord. † Yet let not the money which they receive be accounted to them, but let them have it in their power, and upon their fidelity. † And Helcias the high priest said to Saphan the scribe: I have found the book of the law in the house of our Lord: and Helcias gave the volume to Saphan, who also did read it. † Saphan also the scribe came to the king, and reported unto him that which he had commanded, and said: Thy servants have gathered into a sum the money, which is found in the house of our Lord: and they have given it to be distributed to the workmen, by the overseers of the works of the temple of our Lord. † Saphan also the scribe told the king, saying: Helcias the priest hath given me a book. Which when Saphan had read before the king, † and the king had heard the words of the law of our Lord, he rend his garments. † And he willed Helcias the priest, and Ahicam the son of Saphan, and Achobor the son of Micha, and Saphan the Scribe, and Asaia the kings servant, saying: † go and consult our Lord for me, and for the people, and for all Juda, concerning the words of this volume, which is found: for the great wrath of our Lord is kindled against us: because our fathers have not heard the words of this book, to do all that is written for us. † Helcias therefore the priest, and Ahicam, and Achabor, and Saphan, and Asaia went to Holda a prophetess the wife of Sellum the son of Thecua, the son of Araas keeper of the garments, who dwelled in Jerusalem in the 
:: Within the second wall the city having three walls. 3. Reg. 3.  second: and they spoke to her. † And she answered them: Thus saith our Lord the God of Israel: tell the man, that sent you to me: † Thus saith our Lord: Behold, I will bring evils upon this place, and upon the inhabitants thereof, all the words of the law which the king of Juda hath read: † because they have forsaken me, and have sacrificed to strange gods, provoking me in all the works of their hands: and my indignation shall be kindled in this place, and shall not be quenched. † But to the king of Juda, that sent you to consult our lord, thus you shall say: Thus saith our Lord the God of Israel: For that thou hast heard the words of the volume, † and thy hart is stricken with fear, and thou art humbled before the Lord, hearing the words against this place, and the inhabitants thereof, to wit that they should become a wonder and a curse: and hast rend thy garments, and wept before me, and I have heard it, saith our Lord: † therefore I will gather thee to thy fathers, and thou shalt be gathered to thy sepulchre in peace, that thy eyes may not see all the evils, which I will bring in upon this place.   

CHAP. XXIII. Josias reading the law before the people, they all promise to serve God. 4. All things belonging to idolatry are cast forth of the temple, 8. and other places of Juda. 15. He also destroyeth the altar in Bethel (not removing the bones of a prophet) 19 and other altars in Samaria: killeth the false priests. 21. And maketh a notorious great Pasch. 26. Yet God threateneth the captivity of Juda for their sins. 29. Josias is slain in battle by the king of Egypt: and his son Joachaz reigneth. Who after three months is deposed by the king of Egypt, and his brother Eliacim, henceforth called Joakim, made king.  
AND they reported to the king that which she had said. Who sent: and all the ancients of Juda and Jerusalem were assembled to him. † And the king went up to the temple of our Lord, and all the men of Juda, and all that dwelled in Jerusalem with him priests and prophets, and all the people from little to great: and in hearing of all he read all the words of the book of the covenant, which was found in the house of our Lord. † And the king stood upon the step: and made a covenant with our Lord, to walk after our Lord, & keep his precepts, and testimonies and ceremonies, with all their hart, and with all their soul, and to perform the words of this covenant, which were written in that book: & the people agreed to the covenant: † And the king willed Helcias the high priest, & the priests of the second order, & all the porters, that they should cast out of the temple of our Lord all the vessels, that had been made to Baal, and in the grove, and to all the host of heaven: & he burned them without Jerusalem in the Valley cedron, and carried the dust of them into Bethel. † And he destroyed the soothsayers, which the Kings of Juda had appointed to sacrifice in the excelses in the cities of Juda, and round about Jerusalem: and them that burned incense to Baal, and to the sun, and to the moon, and to the twelve signs, and to all the host of heaven. † And he caused the grove to be carried forth out of the house of our Lord without Jerusalem in the Valley cedron, & he burned it there, and brought it into dust, and threw it upon the sepulchers of the common people. † He destroyed also the little houses of the effeminates, which were in the house of our Lord, for the which the women wove as it were little houses of the grove. † And he gathered together all the priests of the cities of Juda: and he contaminated the excelses, where the priests did sacrifice from Gabaa unto Bersabee: and he destroyed the altars of the gates in the entrance of the door of joshua chief of the city, which was on the left hand of the gate of the city. † Howbeit the priests 
:: Because they had offered sacrific to false gods and in unlawful places they were suspended from offering any more sacrifice at al.  of the excelses went not up to the altar of our Lord in Jerusalem: but only they did eat azimes in the mids of their brethren. † He contaminated also Topheth, which is in the Valley of the son of Ennom: that no man should consecrate his son or daughter by fire to Moloch. † He took away also the horses, which the Kings of Juda had given to the sun, in the entrance of the temple of our Lord, beside the chamber of Nathanmelech the eunuch, who was in Pharurim: and the chariotes of the sun he burned with fire. † The altars also that were upon the roofs of the upper chamber of Achaz, which the Kings of Juda had made, and the altars which Manasses had made in the two courts of the temple of our Lord, the king destroyed: and he ran from thence, and sprinkled the ashes of them into the Torrent cedron. † The excelses also that were in Jerusalem on the right side of the Mount of offence, which Solomon the king of Israel had built to Astaroth 
●▪ Reg. 〈◊〉.  the idol of the Sidonians, and to Chamos the scandal of Moab, and to Melchom the abomination of the children of Ammon, the king destroyed. † And he broke in pieces the statues, and cut down the groves: and he filled their places with the bones of dead men. † moreover the altar also, that was in Bethel, and the excels, which jeroboam the son of Nabat had made, who made Israel to sin: and that altar, and excels he destroyed, and burnt, and broke into powder, and the grove also he burned. † And Josias turning, saw there sepulchers, that were in the mount: and he sent and took the bones out of the sepulchers, and burned them upon the altar, and polluted it according to the word of our 
3. Reg: 13.  Lord, which the man of God spoke, who had foretold these things. † And he said: What title is that, which I see? And the citizens of that city answered: It is the sepulchre of the man of God, which came from Juda, and foretold these things which thou hast done upon the altar of Bethel. † And he said: Let him alone, let no man move his bones. And his bones remained untouched with the bones of the prophet, that came out of Samaria. † moreover all the temples of the excelses, which were in the cities of Samaria, which the Kings of Israel had made to provoke our Lord, Josias took away: and he did to them according to all the works, which he had done in Bethel. † And he slew▪ all the priests of the excelses, that were there upon the altars: and he burnt men's bones upon them: & turned into Jerusalem. † And he commanded all the people, saying: Make a Phase to our Lord your God, according as it is written in the book of this covenant. † For 
:: Josephus writeth that this godly king gave thirty thousand lambs and kids to the poor people for their Pasch & three thousand oxen for Holocaustes. The priests also & levites added more of their own. li. 10. Antiq. c. 5.  there was not such a Phase made from the days of the judges, which judged Israel, and of all the days of the Kings of Israel, and of the Kings of Juda, † as in the eighteenth year of king Josias this Phase was made to our Lord in Jerusalem. † Yea▪ and the Pythones, and soothsayers, and the images of idols, and the filthes, and the abominations, that had been in the land of Juda and Jerusalem, Josias took away: that he might establish the words of the law, that were written in the book, which Helcias the priest found in the temple of our Lord. † There was no king before him like to him, that returned to our Lord in all his hart, & in all his soul, and in all his power according to all the law of Moses: neither after him did there arise the like to him. † But yet our Lord was not averted from the wrath of his great fury, wherewith his fury was wrath against Juda: for the provocations, wherewith 
:: Albeit Manasses repent, and was restored to God's favour, & to his kingdom. 2. Paral. 3. Yet his sins were temporally punished, both in himself, and his posterity.  Manasses had provoked him. † Our Lord therefore said Juda also▪ will I take away from my face, as I have taken away Israel: and I will reject this city, which I chose Jerusalem, and the house, whereof I said: My name shall be there. † But the rest of the words of Josias, and all that he did, are not these things written in the book of the words of the days of the Kings of Juda? † In his days came up Pharaoh Nechao the king of Egypt, against the king of Assyrians to the river Euphrates: and Josias the king went to meet him: and was slain in Mageddo, when he had seen him. † And his servants carried him dead from Mageddo: & they brought him into Jerusalem, and buried him in his sepulchre. And the people of the land took Joachaz the son of Josias: and they anointed him, and made him king for his father. † Three and twenty years old was Joachaz when he began to reign, and he reigned three months in Jerusalem: the name of his mother was Amital, the daughter of jeremy of Lobna. † And he did evil before our Lord, according to all things which his fathers had done. † And Pharaoh Nechao bound him in Rebla, which is in the land Emath, that he should not reign in Jerusalem: and he let a penalty upon the land, an hundred talents of silver, and a talon of gold. † And Pharaoh Nechao made Eliacim king the son of Josias, for Josias his father: and turned his name Joakim. Moreover he took Joachaz and brought him into Egypt, and he died there. † And Joakim gave the silver and the gold to Pharaoh, when he had taxed the land upon every man, that it might be paid according to the precept of Pharaoh: and he exacted of every man according to his ability, as well silver as gold of the people of the land: to give unto Pharaoh Nechao. † five and twenty years old was Joakim, when he began to reign: and he reigned eleven years in Jerusalem: the name of his mother was zebida the daughter of Phadaia of Ruma. † And he did evil before our Lord according to all things, which his fathers had done.   

CHAP. XXIIII. Joakim serveth the king of Babylon three years. 2. Many rovers infest his country. 5. He dieth, and his son Joachim reigneth 10. The king of Babylon carrieth king Joachim, and all the chief people, and treasures into Babylon, 17. appointing Matthanias, whom he nameth Sedecias, king of Juda. 20. Who reuol●eth from the king of Babylon.  
IN his days came up Nabuchodonosor the king of Babylon, and Joakim was made his servant three years: and he rebelled against him again. † And our Lord senr in upon him the rovers of the Chaldees, and the rovers of Syria, and the rovers of Moab, & the rovers of the children of Ammon: and he sent them into Juda, to destroy it, according to the word of our Lord, which he had spoken by his servants the prophets. † And this by the word of our Lord was done against Juda, to take it away before him for all the sins of Manasses which he did, † and for the innocent blood, that he had shed, & filled Jerusalem with the blood of innocentes: & for this thing God would not be made propitious. † But the rest of the words of Joakim, and all that he did, are not these things written in the book of the words of the days of the Kings of Juda? And Joakim Not 
:: dying in peace, for he was slain by Nabuchodonosor, josephus li. 10. c. 8. Ant. And his body was cast out of the city, according as jeremy prophesied c. 22. with the burial of an ass shall he be buried▪ etc.  slept with his fathers: † and Joachin his son reigned for him. † And the king of Egypt added no more to come out of his country: for the king of Babylon had taken all that had been the Kings of Egypt, from the river of Egypt, unto the river Euphrates. † eighteen years old was Joachin when he began to reign, and he reigned three months in Jerusalem: the name of his mother was Nohesta the daughter of Elnathan of Jerusalem. † And he did evil before our Lord, according to all things which his father had done. † At that time came up the servants of Nabuchodonosor the king of Babylon into Jerusalem, and the city was compassed with forts. † And Nabuchodonosor the king of Babylon came to the city with his servants to assault it. † And Joachin the king of Juda went forth to the king of Babylon, he and his mother, and his servants, and his nobles, and his eunuchs: and the king of Babylon received him the eight year of his reign. † And he brought forth from thence all the treasures of the house of our Lord, and the treasures of the kings house: and he cut in pieces all the golden vessel, which Solomon the king of Israel had made in the temple of our Lord, according to the word of our Lord. † And he transported all Jerusalem, and all the princes, and all the strong men of the army, ten thousand into captivity: and every artificer and encloser: and nothing was left, saving the poor sort of the people of the land. † He transported also Joachin into Babylon, and the kings mother, and the kings wives, and his eunuchs: and the judges of the land he led into captivity from Jerusalem into Babylon. † And all the strong men, seven thousand, and the artificers, and inclosers a thousand, all valiant men and warries: and the king of Babylon led them captives into Babylon. † And he appointed Matthanias his uncle for him: and called his name Sedecias. † One and twenty years old was Sedecias when he began to reign, and he reigned eleven years in Jerusalem: the name of his mother was Amital, the daughter of jeremy of Lobna, † And he did evil before our Lord, according to all things which Joakim had done. † For our Lord was wrath against Jerusalem and against Juda, till he cast them away from his face: and Sedecias 
:: In this he grievously offended having sworn to serve him And therefore Ezechiel c. 1●. fortelleth the misery that will fall upon him. shall he that broke covenant escape? etc.  revolted from the king of Babylon.   

CHAP. XXV. Nabuchodonosor king of Babylon besieging Jerusalem two years, the soldiers pressed with famine flee away. King Sedecias also fleeth, 5. is taken and brought before Nabuchodonosor. 7. Al his sons are slain in his sight: his eyes are put out, and he is carried into Babylon: the Temple, the kings palace, and other houses burned; the walls destroyed, the people carried captive 12. except poor husbandmen. 13. All vessel of brass, silver, and gold broken and transported. 18. Saraias high priest, and other principal men are slain▪ 22. Godolias' made governernour, 25. is slain by Ishmael. 27. Joachin is delivered from prison, and exalted by a new king of Babylon.  
AND it came to pass in the ninth year of his reign, the tenth month, the tenth day of the month, came Nabuchodonosor the king of Babylon, himself and all his army unto Jerusalem, and they beset it: and built rampires rond about it. † And the city was shut up & trenched about until the eleventh year of king Sedecias, † the ninth day of the month: and there was a sore famine in the city, neither was there bread for the people of the land. † And a breach was made into the city: and all the men of war fled in the night by the way of the gate, which is between the double wall toward the kings garden (moreover the Chaldees besieged the city round about) Sedecias therefore fled by the way, that leadeth to the champagne of the wilderness. † And the army of the Chaldees pursued the king, and overtook him in the plain of Jericho: and all the warriors, that were with him, were dispersed, and forsook him. † They therefore having taken the king, brought him to the king of Babylon into Reblatha, who spoke judgement with him. † And he slew the sons of Sedecias before his face, and he 
:: certain falsprophetes persuaded the king and the people not to believe the prophets, which forewarned them of these calamities, because (said they) they contradicte one an other, jeremy saying (●h▪ 32. & 34.) the eyes of Sedecias should see the eyes of Nabuchodonosor, and should be led into Babylon: and Ezechiel saying (c. 12. v. 13.) that he should not see Babylon.  put out his eyes, and bound him with chains, and 
:: Both saying most truly: for he was carried thither after his eyes were put out. josephus. li. 10. Antiq. c. 10.  brought him into Babylon. † The fifth month, the seventh day of the month, that is, the ninetenth year of the king of Babylon, came Nabuzardan the General of the army, the servant of the king of Babylon into Jerusalem. † And he burned the house, of our Lord, the King's house, and the houses of Jerusalem, & every house he burnt with fire. † And all the army of the Chaldees, which was with the General of the soldiers, destroyed the walls of Jerusalem round about. † And Nabuzardan the General of the army, transported the remnant of the people that remained in the city, and the fugitives, that were fled to the king of Babylon, and the rest of the common people. † And of the poor of the land he leift dressers of vineyards and husbandmen. † And the brazen pillars, that were in the temple of our Lord, and the feet, and the sea of brass, which was in the house of our Lord, the Chaldees broke, and transported all the brass into Babylon. † The pots also of brass, and masars, and forks with three teeth, and cups, and little mortars, and all the vessel of brass, in the which they ministered, they took away. † moreover also the censars, and phials: those that were of gold: and that were of silver the General of the warfare took, † that is, two pillars, one sea, and the feet which Solomon had made in the temple of our Lord: there was 
:: There was so exceeding much, that they well could not, or did not weigh it.  no weight of the brass of all the vessels. † One pillar had eighteen cubits in height: and the little head of brass upon it was three cubits in height: and the net, and the pomegranates upon the little head of the pillar, all of brass: the second also had the like adorning. † Also the general of the army took Saraias the chief priest, and Sophonias the second priest, and three porters. † And of the city one Eunuch, which was captain over the men of war: and five men of them, that waited before the king, whom he found in the city, and Sopher the captain of the army who proved the young soldiers of the people of the land: and threescore men of the common people, which were found in the city. † Whom Nabuzardan the General of the army taking, brought them to the king of Babylon into Reblatha. † And the king of Babylon struck them, and ●lew them in Reblatha in the land of Emath: and Juda was transported out of their land. † And he made Godolias the son of Ahicam the son of Saphan governor over the people, that was leift in the land of Juda, which Nabuchodonosor the king of Babylon had leift. † Which when all the captains of the soldiers had heard, they and the men that were with them, to wit, that the king of Babylon had appointed Godolias, there came to Godolias into Masp a 〈◊〉 the son of Mathanias, and Johanan the son of C●ée▪ and the Saraia the son of Thanehumeth a Netophathi●e, and Jezonias the son of Maachathi, they and their fellows. † And Godolias swore to them and to their companions, saying: Be not afraid to serve the Caldees: tarry in the country, and serve the king of Babylon, and it shall be well with you † But it came to pass in the seventh month, there came Ismahel the son of Nathanias, the son of Elisama of the kings seed, and ten men with him: and stroke Godolias, who also died: yea the Jews also & the Chaldees, that were with him in Maspha. † And all the people rising up from little to great, & the captains of the soldiers, came into Egypt fearing the Caldees. † But it came to pass in the seven and thirteth year of the Transmigration of Joachin the king of Juda, in the twelfth month, the seven and twentieth day of the month: Euilmerodach the king of Babylon, in the year, that he began to reign, 
:: By God's special providence king Joachin (other wise called Jechonias. 2. Par. 3. & Mat. 1.) is exalted, and set over all the Jews; unto whom others succeed in like authority. and so is fulfilled the prophecy of Jacob. Gen. 49. The sceptre shall not be taken from Juda, nor a duke of his thiegh till he come that is to be sent.  lifted up the head of Joachin the king of Juda out of prison. † And he spoke unto him courteously: and he set his throne above the throne of the Kings, that were with him in Babylon. † And he changed his garments, which he had in the prison, and he did eat bread always in his sight, all the days of his life. † A certain provision also he appointed for him without intermission, which was also given him of the king day by day, all the days of his life.     


THE argument OF PARALIPOMENON.  
PARALIPOMENON, that is, A supplement of things ommitted, called by the Hebrews Dibre haiamim, The words of the 
The signification of the name; and the contents of this book.  days, or Chronicle, is an Abridgement briefly showing, besides divers other genealogies, from the beginning of the world, the faith and religion both of the progenitors, and ofspiring of the Patriarch Jacob, whose progeny God chose and made his peculiar people; and in that nation more particularly recounting the acts of king David, and other Kings of his line, till they were led captive into Babylon. A book of such and so great importance (sayeth S. Hierom.) as whosoever without it arrogateth the knowledge 
Epist. ad Paulin.  of Scriptures, may mock himself. The author is uncertain, but probably it seemeth to be gathered by Esdras, out of other books and traditions, for the perfecting of the old Testament: and is undoubtedly canonical Scripture. In hebrew it is all one book, but being large, is with the 
Divided into two books.  Greeks and Latins parted into two. And the first book may be divided into three principal parts. The first nine chapters contain divers genealogies; first by the only right line from Adam to Noah, then by divers lines of noah's 
The first book into three parts.  progeny, but most specially of jacob's twelve sons. In the tenth chapter the rejection, and death of king Saul is repeated. The other nineteen chapters are all of David; to wit, of his election to be king, and inunction, his virtues, his faults also, and his special acts, concerning God's service, government of the people; and provision made for building God's Temple.   

THE FIRST book OF PARALIPOMENON. IN HEBREW, DIBRE HAIAMIM.  

CHAP. I. The genealogy of Adam in the right line to Noah, and his three sons, Sem, 
The first part. Genealogies partly of other progenies of Adam, but specially of jacob's issue.  Cham, and Japhet. 5. The generations of Japhet, 8. of Cham, 17. and of Sem. 24. The right line of Sem to Abraham. 26. Abraham's generations by the line of Ishmael, 32. by the sons of Cetura, 34. and by the line of Isaac; and his son Esau; 43. with their Kings, 51. and dukes.  
ADAM, 
:: Adam had two other sons before Seth, but cain's race was utterly extinguished by the flood, and Abel had no children.  Seth, Enos, † Cainan, Malaleel, lared, † Henoch, Mathusale, Lamech, † Noah, Sem; Cham, and Japheth. † The sons of Japheth: Gomer, and Magog, & Madai, and Javan, Thubal, Mosoch, Thrias. † moreover the sons of Gomer: Ascenez, and Riphath, and Thogorma. † And the sons of Javan: Elisa and Tharsis, Cethim and Dodanim. † The sons of Cham: Chus, and Mesraim, and Phut, & Chanaan. † And the sons of Chus: Saba, and Hevila, Sabatha, & Regma, and Sabathaca. Moreover the sons of Regma: Saba, and Dadan. † And Chus begat Nemrod: this began to be mighty in the earth. † But Mesraim begat Ludim, and Anamim, and Laabim, & Nephtuim, † Phetrusim also, and Casluim: from whom came Philisthijm, & Caphthorim. † But Chanaan begat Sidon his first-born, the Hetheite also, † and the jebuseite, and the Amorrheite, & the Gergeseite, † & the heveite, and the Araceite, and the Sineite. † The Aradium also, and the Samareite, and the Hamatheite. † The sons of Sem: Aelam, and Assur, and Arphaxad, & Lud, and Aram, and Hus, and Hul, and Gether, and Mosoch. † And Arphaxad begat Sale, who also begat Heber. † moreover to Heber were borne two sons, the name of one was Phaleg, because in his days the earth was divided; and the name of his brother Jectan. † And Jectan begat Elmodad, and Saleph, & Asarmoth, and jare, † Adoram also, and Vsal, and Decla, † Hebal also, and Abimael, and Saba, moreover † also Ophir, and Hevila, and Jobab. All these are the sons of Jactan: † 
:: As before the right line of Adam to no so here from his son Sem to Abram.  Sem, Arphaxad, Sale, † Heber Phaleg, Ragau, † Serug, Nachor, there, † Abram, this is 
:: For mystery sake God changed his name to Abraham. Gen. 17.  Abraham. † And the sons of Abraham, Isaac & Ishmael. † And these are the generations of them. The firstbegoten of Ishmael, Nabaioth, and Cedar, and Adbeel, and Mabsam, † and Masma, and Duma, Massa, Hadad, and Thema, † jetur, Naphis, Cedma. these are the sons of Ismahel. † And the sons of Cetura Abraham's concubine, which she bore: Zamran, Jecsan, Madan, Madian, Jesboc, and Sue. Moreover the sons of Jecsan: Saba, and Dadan. And the sons of Dadan: Assurim, and Latussim, and Laomim. † And the sons of Madian: Epha, and Epher and Henoch, and Abida, and Eldaa. All these the sons of Cetura. † And Abraham begat Isaac: whose sons were Esau, & Israel. † The sons of Esau: Eliphaz, Rahuel, Jehus, Ihelom, and Core. † The sons of Eliphaz: Theman, Omar, Sephi, Gathan, Cenez, Thamna, Amalec. † The sons of Rahuel: Nahath, Zara, Samma, Meza. † The sons of Seir: Lotan, Sobal, Sebeon, Ana, Dison, Eser, Disan. † The sons of Lotan: Hori, Homam. And the sister of Lotan was Thamna. † The sons of Sobal: Alien, and Manahath, and Ebal, Sephi, & woman. The sons of Sebeon: Ais & Ana. The sons of Ana: Dison. † The sons of Dison: Hamram, and Eseban, and Jethran, and Charan. † The sons of Eser: Balaan, and Zavan, and Jacan. The sons of Disan: Hus and Aran. † These be the Kings, that reigned in the Land of Edom, before there was a king over the children of Israel: Bale the son of Beor: and the name of his city, Deneba. † And Bale died, and Jobab the son of Zare of Bosra, reigned for him. † And when Jobab also was dead, Husam of the Land of the Themanes reigned for him. † And Husam also died, and Adad the son of Badad reigned for him, who stroke Madian in the Land of Moab: and the name of his city was Auith. † And when Adad also was dead, Semla of Masreca reigned for him. † But Semla also died, and there reigned for him Saul of Rohoboth, which is situate besides the river. † Saul also being dead, Balanan, the son of Achobor reigned for him. † But this also died, and Adad reigned for him: whose cities name was Phau, and his wife was called Meetabel the daughter of Matred, the daughter of Mezaab. † And Adad being dead, there began to be dukes in Edom for Kings: duke Thamna, duke Alva, duke Jetheth, † duke Oolibama, duke Ela, duke Phinon, † duke Cenez, duke Theman, duke Mabsar, † duke Magdiel, duke Hiram. these be the dukes of Edom.  

ANNOTATIONS.  
BECAUSE in divers holy Scriptures, and especially in these books of Paralipomenon, many difficulties occur concerning divers persons, and places; as also 
Differences of names, numbers, & times, found in holy scriptures, make them hard to be understood.  differences of numbers, and times; in reconciling whereof the holy Fathers and Doctors have much laboured, making sometimes large commentaries to satisfy themselves, and other diligent searchers of the truth, & to remove the obloquys of detractors from the authority of holy Scripture, whose learned explications of such obscurities if we should cite, it would be over long, and contrary to our purpose of brief Annotations; here once for often, we will present to the vulgar reader, certain clear and ordinary rules, by which the learned divines do reconcile such apparent contradictions.  
First, it is evident by sundry examples, that many persons, places, and some 
divers means to reconcile seeming contradictions in holy scriptures.  other things had divers names, & so are sometimes called by one name, sometimes by an other. Secondly (which is more common) many were called by the same names, and so must be distinguished by the differences of times, places, qualities, or other circumstances. Thirdly, in genealogies and other histories, children are not always called the sons, or daughters of their natural 
1.  parents, but sometimes of legal fathers; and sometimes also of those that 
2.  
Luc. 3.  adopted them for their children; and sometimes of their grandfathers, or 
3.  former progenitors. Fourthly, sometime for mystery sake, an other number 
4.  is expressed, being true in the mystical sense, differing from the precise number according to the history. As in the genealogy of Christ the evangelist 
Mat. ●.  counteth thrice fourteen generations from Abraham to our saviour, differing from the history of the old Testament. Fiftly; even in the history it 
5.  self, sometimes holy Scripture counteth only the greater numbers, ommitting 
6.  the lesser, and in some other addeth also the odd numbers▪ Sixtly, the Scriptures speak often by▪ tropes, as mentioning part for the whole, or the whole for the part; so by the figure synecdoche, Christ is said to have been three days dead, that is, one whole day and part of other two. And some king living or reigning so many years and part of an other, and his successor reigning the other part, each part is countend to each of them for a whole year, and so a year is added, more than is in the precise number. seventhly, sometimes the 
7  sons reigned together with their fathers, as Joathan reigned his father Ozias yet living. 4. Reg. 15. & so both their reigns are sometimes counted, sometimes their several years, as every one reigned alone. Eightly. the times of vacances, 
8.  in the government of the judges, reigns of Kings, and the like, are sometimes omitted in calculation, sometimes adjoined to the predecessor, or successor. Ninthly, sometimes the holy Scripture mentioneth the only time that 
9  one lived or reigned well. as it were blotting out the rest with oblivion. So Saul is said to have reigned two years (1. Reg 13.) Who well and evil reigned much longer. Tenthly, by error in writing, words, names, and especially numbers 
10.  may easily▪ be changed, and can not easily be corrected. By these or other like means, all the holy Scriptures may be defended, though none ought to presume by his private spirit, to understand and expound all scriptures; which are 
Not private but public spirit of the Church expounder of holy Scripture.  hard not only by reason of their profound sense, surpassing man's natural capacity, but also for that in outward appearance, sometimes there seem to be contradictions, but in deed neither are, nor can be uttered by the holy Ghost, the Spirit of truth, Inditer of the whole sacred Bible. And therefore we must rely 
2. Pet. 1. v. 20.  upon God's Spirit, speaking in his spouse the Church, commended unto us by those Scriptures, whereof we are sufficiently assured.    

CHAP II. The names of Israel's twelve sons. 3. The genealogy of Juda, first in the right line to David, the seventh son of Isai: 16. then other genealogies of the same Juda.  
AND the children of 
:: This patriarch first called Jacob signifying supp●ater was afterward called Israel, that is, S●●ng God, or valiant with God. Gen 35.  Israel: Reuben, Simeon, Levi, Juda, Issachar, and Zabulon, † Dan, Joseph, Benjamin, Nephthali, Gad, and Aser. † The sons of Juda: Her, Onan, and Sela. these three were borne to him of the Chananite the daughter of Sue. And Her the firstbegotten of Juda, was evil before our Lord, and he slew him. † And Thamar his daughter in law bore him Phares and Zara. † therefore all the sons of Juda, were five. † And the sons of Phares, Hesron and Hamul. † The sons also of Zara: Zamri, and Ethan, and Eman, Chalcal also, and Dara, together five. † And the sons of Charmi: 
:: Either this man had two names, or there is error in the last letter, here, or joshua. 7.  Achar, who trubled Israel, & sinned in the theft of the anathema. † The sons of Ethan: Azarias. † And the sons of Hesron that were borne to him: Jerameel, and Ram, and Calubi. † moreover Ram begat Aminadab, and Aminadab, begat Nahasson, the prince of the children of Juda. † Nahasson also begat Salma, of whom was borne Booz. † But Booz begat Obed, who also begat Isai. † And Isai. begat the firstbegotten Eliab, the second Abinadab, the third Simmaa, † the fourth, Nathanael, the fifth Raddai, † the sixth Asom, the seventh David. † Whose sisters were Saruia, and Abigail. The sons of Saruia: Abisai, Joab, and Asael, three. † And Abigail bear Amasa, whose father was jether the Ismaelite. † But 
:: Otherwise called Cal●bi. v. 9  Caleb the son of Hesron took a wife named Azuba, of whom he begat Jerioth: and her sons were jaser, and Sobab, and Ardon. † And when Azuba was dead, Caleb took to wife Ephratha▪ who bore him Hur. † moreover Hur begat Vri: and Vri begat Bezeleel. † After these things Hesron went in to the daughter of Machir the father of Galaad, and took her, when he was three score years old: who bore him Segub. † But Segub also begat jair, & possessed three and twenty cities in the Land of Galaad. † And he took Gessur, and Aram the towns of jair, and Canath, and the villages thereof, threescore cities, all these are 
:: By sons as often elsewhere, are unstood nephews and other of spring.  the sons of Machir the father of Galaad. † And when Hesron was dead: Caleb went in to Ephrata. Hesron also had to wife Abia who bore him Ashur the father of Thecua. † And there were borne sons to Jerameel the firstbegotten Hesron, Ram his firstborn, and Buna, and Aram, and Asom, and Achia. † Jerameel married also an other wife, named Atara, which was the mother of woman. † But the sons also of Ram the firstbegotten of Jerameel, were Moos, Jamin, and Acar. And woman had sons Semei, and Jada. And the sons of Semei: Nadab, and Abisur. † But the name of Abisurs wife, was Abihail, who bore him Ahobban, and Molid. † And the son of Nadab were Saled, & Apphaim. And Saled died without children. † But the son of Apphaim, Jesi: which Jesi begat Sesan. Moreover Sesan begat Oholai. † And the sons of Jada the brother of Semei: jether, and Jonathan. But jether also died without children. † moreover Jonathan begat Phaleth, and Ziza. These were the sons of Jerameel. † And Sesan had no sons, but daughters: and a servant an Egyptian, named Jeraa. † And he gave him his daughter to wife: who bore him Ethei. † And Ethei begat Nathan, and Nathan begat Zabad, † Zabad also begat Ophlal, & Ophlal begat Obed, † Obed begat Jehu, Jehu begat Azarias, † Azarias begat Helles, and Helles begat Elasa, † Ealasa begat Sisamoi, Sisamoi begat Sellum, † Sellum begat Icamiam, and Icamia begat Elisama. † And the sons of Caleb the brother of Jerameel: Mesa his firstbegotten, he is the father of Ziph: and the sons of Maresa the father of Hebron. † moreover the sons of Hebron, Core, and Thaphua, and Recem, and Samma. † And Samma begat Raham, the father of Jercaam, and Recem begat Sammai. † The son of Sammai, Maon: and Maon the father of Bethsur. † And Epha the concubine of Caleb bare Haran, and Mosa, and Gezez. moreover Haran begat Gezez. † And the sons of Jahaddai, Regom, and Joathan, and Gesan, and Phalet, and Epha, and Saaph. † The concubine of Caleb Maacha bare Saber, and Tharana. † And Saaph the father of Madmena begat Sue the father of Machbena, and the father of Gabaa. But the daughter of Caleb, was Achsa. † These were the sons of Caleb, the son of Hur the firstbegotten of Ephrata, Sobal the father of Cariathiarim. † Salma the father of Bethlehem, Hariph the father of Bethgader. † And there were sons of Sobal the father of Chariathiarim, he that saw the half of the 
* dwellings, or resting places.  restinges. † and of the kindred of Cariatharim, the Jethreites, and Aphutheites, and Sematheites, and Maseretes. Out of these issued the Saraites, and Esthaolites. † The sons of Salma, Bethlehem, and Netophathi, the 
:: valiant men by whose help Joab got victories and triumphant crowns.  crowns of the house of Joab, and the half of the resting of Sarai, † The kinredes also of the scribes dwelling in jabes, singing and sounding, and abiding in tabernacles. These are the Cineites, which came from heat of the father of the house of Rechab.   

CHAP. III. The sons of King David. 10. The line of the Kings of Juda from Solomon to Josias. 15. with divers generations of the same Josias.  
BUT David had these sons, which were borne to him in Hebron: the firstbegotten Ammon of Achinoam the Jesraelite, the second Daniel of Abigail the Carmelite, † the third Absolom the son of Maacha the daughier of Tolmui the king of Gessur, the fourth Adonias the son of Aggith, † the fift Saphatias of Abital, the sixth Jethraham of Egla his wife. † Six sons therefore were borne to him in Hebron, where he reigned seven years and six months. And in Jerusalem he reiged three and thirty years. † moreover in Jerusalem sons were borne to him, Simmaa, and Sobab, and Nathan, & Solomon, four of Bethsabea the daughter of Ammiel, † Jebaar also and Elisama, † and Eliphaleth, and Noge, and Nepheg, and Japhia, † moreover Elisanna, and Eliada, and Elipheleth, nine: † all these the sons of David, beside the sons of his concubines: and they had a sister Thamar. † And the son of Solomon, Roboam: whose son Abia begat Asa. Of this also was borne Josaphat, † the father of Joram: which Joram begat Ochozias, of whom rose Joas: † and his son Amasias begat Azarias. Moreover Azarias the son of Joathan † begat Achaz, the father of Ezechias, of whom was borne Manasses. † But Manasses also begat Amon the father of Josias. † And the sons of Josias were, the firstbegotten johanam, the second 
:: S. Matthew omitteth this Joakim, and counteth Jechonias as the son of Josias. The same Jeconias was also otherwise called Joachin. 4 Reg. 24. v. 6. & 25. v. 27. S. Hierom. li. 1. in Matth.  Joakim, the third Sedecias, the fourth Sellum. † Of Joakim was borne Jechonias, and Sedecias. † The sons of Jechonias were Asir, Salathiel, † Melchiram, Phadaia, Senneser & Jecemia, Sam●, and Nadabia. † Of Phadaia were borne Zorobabel and Semei. Zorobabel begat Mosollom, Hananias, and Salomith their sister: † Hasaba also, and Ohol, and Barachias, and Hasadias', jasabhesed, five. † And the son of Hananias, Phaltias the father of Jeseias, whose son was Raphaia. This man's son also Arnan, of whom was borne Obdia, whose son was Sechenias. † The son of Sechenias: Semeia, whose sons were Hattus, and Jegaal, and Baria, and Naaria, and Saphat, 
:: Semeia with his five sons are counted six sons of Sechenias, though Semeia only was his proper son, the other his nephews. See annotation. ch. 1. num. 3.  six in number. † The sons of Naaria, Elioenai, & Ezechias, and Ezricam, three. † The sons of Elioenai, Oduia, and Eliasub, and Pheleia, and Accub, and Johanan, and Dalaia, and Anani, seven.   

CHAP. four Other genealogies of Juda: 24. and of Simeon, 29. by whom the progeny of Cham, 42. and relics of Amelacites are subdued.  
THE sons of Juda: Phares, Hesron, and Charmi, and Hur, and Sobal. † But Raia the son of Sobal begat Jahath, of whom were borne Ahumai, and Laad. these be the kindreds of Sarathi. † This allo is the stock of Etam: Jezrahel, and Jesema, and Jedebos. And the name of their sister Asalelphuni. † And Phanuel the father of Gedor, and Ezar the father of Hosa, these are the sons of Hur the first begotten of Ephratha the father of Bethlehem. † But Assur the father of Thecua had two wives, Halaa, & Naara. † And Naara bore him Oozam, and Hepher, and Themani, and Ahasthari. these are the sons of Naara. † moreover the sons of Halaa, Sereth, Isaar, and Ethnan. † And Cos begat Anob, and Soboba, and the kindred of Aharchel the son of Arum. † And jabes was honourable above his brethren, and his mother called his name jabes, saynig: Because I bore him in sorrow. † But 
:: In joining a vow to his prayer he imitated holy Jacob. Gen. 28. And they both desired temporal things for the better serving of God, & advancing his glory; especially that they might be assisted with grace not to ye●d to tentatious, nor sin of malice.  jabes invocated the God of Israel, saying: If blessing thou wilt bless me, and wilt enlarge my borders, and thy hand be with me, and thou wilt make that I be not oppressed by malice. And God granted the things that he prayed for. † And Caleb the brother of Sua begat Mahir, who was the father of Esthon. † moreover Esthon begat Bethrapha, and Phesse, and Tehinna the father of the city of Naas: these are the men of Recha. † And the sons of Cenez, Othoniel, and Saraia. Moreover the sons of Othoniel, Hathath, and Maonathi, † Maonathi begat Ophra, & Saraia begat Joab 
:: Chieflo●d of the va●●●y; where the 〈…〉 dwelled that ma●e the Temple.  the father of the Vale of Artificers: for there were artificers. † And the sons of Caleb the son of Jephone, her, and Ela, and Naham. The sons also of Ela: Cenez. † The sons also Jaleleel: Ziph, and Zipha, Thiria, and Asrael. † And the sons of Esra, jether, and Meredith, and Epher, and Jalon, and he begat Mariam, and and Sammai, and Jesba the father of Esthamo. † Also his wife Judaia, bore Iared the father of Gedor, and Heber the father of Socho, and Icu●hiel the father of Zanoe. and these are the sons of Bethia the daughter of Pharaoh, whom Meredith took. † And the sons of the wise of Odaia the sister of Naham the father of Ceila, Garmi, and Esthamo, which was of Macathi. † The sons also Simon, Amnon, and Rinna the son of Hanan, and Thilon. And the sons of Jesi, Zoheth, and Benzoheth. † The sons of Sela the son of Juda: Her the father of Lecha, and Laada the father of Maresa, and the kindreds of their house that work silk in the House of oath. † And he that made the sun to stand, and the men of Lying, and Secure, and Burning, which were princes in Moab, and which returned into Lahem. and these are old words. † These are potters, dwelling in Plantinges, and in Hedges, with the king in his works, and they abode there. † The sons of Simeon: Namuel, and Jamin, Jarib, Zara, Saul: † Sellum his son, Mapsam his son, Masma his son. † The sons of Masma: Hamuel his son, Zachur his son, Semei his son. † The sons of Semei sixteen, and six daughters: but his brethren had not many sons, and the whole kindred could not reach to the sum of the children of Juda. † And they dwelled in Bersabee, and Molada, and Hasarsuhal, † and in Bala, and in Asom, and in Tholad, † and in Bathuel, and in Hormi, and in Siceleg, † and in Beth-marcaboth, and in Hasarsusim, and in Bethberai, and in Saarim. these were their cities until king David. † Their towns also: Etam, and Aen, Rhemmon, and Thochen, and Asan, five cities. † And all their villages round about these cities unto Baal. this is their habitation, and the distribution of their dwellings. † Mosabab also and Jemlech, and Josa the son of Amasias, † and Joel, and Jehu the son of Josabia the son of Saraia, the son of A●iel, † and Elioenai, and Jacoba, and Isuhaia, and Asaia, and Adiel, and Ismiel, and Banaia, † Ziza also the son of Zephei the son of Allon the son of Idaia the son of Semri the son of Samaia. † These renowned princes in their kindreds, & in the house of their affinities they were multiplied exceedingly. † And they went forth to enter into Gador as far as the East side of the valley, and to seek pastures for their flocks. † And they found fat pastures, and very good, and a country very large and quiet and fruitful, in the which before had dwelled the stock of Cham. † These therefore, whom before we described by name, came in the days of Ezechias the king of Juda: and they struck their tabernacles, and the inhabitants that were found there, & clean destroyed them until this present day: and they dwelled for them, because they found there most fat pastures. † Also of the children of Simeon there went into mount Seir five hundred men, having their princes Phaltias and Naaria and Raphaia and Oziel the sons of Jesi: † and they struck the remnant of the Amalecites, which were able to escape, and they dwelled there for them until this day.   

CHAP. v Genealogies of Reuben, whose birthright, concerning double portion, is translated to Joseph, the principality to Juda, with their special acts. 11. Also of Gad. 18. who with Reuben, and half tribe of Manasses, subdue the Agarenes: 25. but for their sins are led captive into Assyria.  
ALSO the sons of Reuben the first begotten of Israel (for he was his first begotten: 
:: See annotations; Gen. 49. nu. 4.  but when he had violated his father's bed, his firstbirthright was given to the sons of Joseph the son of Israel, and he was not reputed for the firstbegotten. † moreover Judas, which was the strongest among his brethren, of his stock sprang the princes: but the firstbirthright was reputed to Joseph.) † The sons then of Reuben the firstbegotten of Israel: Enoch, & Phallu, Esron, and Charmi. † The sons of Joel: Samia his son, Gog his son, Semei his son, † Micha his son, Reia his son, Baal his son, † Beera his son, whom Theglathphalnasar the king of the Assyrians led away captive, and he was prince in the tribe of Reuben. † And his brethren, and all his kindred, when they were numbered by their families, had these princes Jehiel, and Zacharias. † moreover Bala the son of Azaz, the son of Samma, the son of Joel, he dwelled in Aroer as far as Nebo, and Beelmeon. † against the east quarter also he dwelled unto the entrance of the desert, and the river Euphrates. For they possessed a great number of cattle in the land of Galaad. † And in the days of Saul they fought against the Agarenes, and slew them, and dwelled for them in their tabernacles, in all the quarter, that looketh to the East of Galaad. † But the children of Gad dwelled over against them in the land of Basan, as far as Selcha: † Johel the head, and Sapham the second: and Janai, and Saphat in Basan. † And their brethren according to the houses of their kindreds, Michael, and Mosollam, and Sebe, and jorai, and Jacan, and Zi●, and Heber, seven. † These are the sons of Abihail, the sons of Huri, the son of Jara, the son of Galaad, the son of Michael, the son of Jesesi, the son of Jeddo, the son of Buz. † Also the brethren of the son of Abdiel, the son of Guni, prince of the house in their families. † And they dwelled in Galaad, and in Basan, and in the towns thereof, and in all the suburbs of Saron, unto the borders. † all these were numbered in the days of Joatham the king of Juda, and in the days of jeroboam the king of Israel. † The children of Reuben, and of Gad, and of the half tribe of Manasses, men of war, carrying shields, & sword, and bending the bow, and taught to battles, four and forty thousand, and seven hundred threescore going forth to fight. † They fought against the Agarenes: but the Itureians, and Naphis, and Nodab † gave them aid. And the Agarenes were delivered into their hands, and all that were with them, because they called upon God when they fought: and he heard them, 
:: Of these and the like, S Paul saith. By saith they over came kingdoms, Heb; 11.  because they believed in him. † And they took all that they possessed, Camels fifty thousand, and sheep two hundred fifty thousand, and asses two thousand, and of men an hundred thousand souls. † And many fell down wounded: for it was the battle of our Lord. And they dwelled for them until the transmigration. † Also the children of the half tribe of Manasses possessed the land, from the costs of Basan unto Baal, Hermon, and Sanir, and mount Hermon, for the number was great. † And these were the princes of the house of their kindred, Epher, and Jesi, and Eliel, and Esriel, and Jeremia, and Odoia, and Jediel, most valiant men and mighty, and renowned princes in their families. † But they forsook the God of their fathers, and fornicated after the gods of the peoples of the land, whom God took away before them. † And the God of Israel raised up the spirit of Phul king of the Assyrians, and the spirit of Thelgathphalnasar king of Assur: and he transported Reuben, and Gad, and the half tribe of Manasses, and brought them into Lahela, and into Habor, and to Ara, and to the river of Gozan, until this day.   

CHAP. vi The genealogies of Levi, 4. with the right line of Aaron by Eleazar to Josadech, high priest in the captivity of Babylon, 16. other progenies of his three sons; Gerson, Caath, and Merari, 31. with their offices in the temple: 49. only Aaron's sons admitted to priesthood. 54. Particular possessions of the Levites dwelling amongst the other tribes.  
THE sons of Levi: Gerson, Caath, and Merari. † The sons of Caath: Amram, Isaar, Hebron, and Oziel. † The children of Amram: Aaron, Moses, and Maria. The sons of Aaron: Nadab and Abiu, Eleazar, and Ithamar. † 
:: The lineal succession of Hiegh priests from Aaron to the captivity in Babylon. Nicephorus counteth some others among these. li. 2. c. 4. Josephus also differeth from this cata. logue. li. 10. c. 11.  Eleazar begat Phinees, and Phinees begat Abisue, † and Abisue begat Bocci, & Bocci begat Ozi. † Ozi begat Zaraias, and Zaraias begat Maraioth. † moreover Meraioth begat Amarias', and Amarias' begat Achitob. † Achitob begat Sadoc, and Sadoc begat Achimaas, † Achimaas begat Azarias, Azarias begat Johanan, † Johanan begat Azarias. the same is he that executed the priestly office in the house, which Solomon 
2. Paral. 26.  built in Jerusalem. † And Azarias begat Amarias', and Amarias' begat Achitob, † and Achitob begat Sadoc, and Sadoc begat Sellum, † Sellum begat Helcias, and Helcias begat Azarias, † Azarias begat Saraias, and Saraias begat Josedec. † moreover Josedec went forth, when our Lord transported Juda, and Jerusalem by the hands of Nabuchodonosor. † The son then of Levi: Gerson, Caath, and Merari. † And these be the names of the sons of Gerson: Lobni and Semei. † The sons of Caath: Amram, and Isaar, and Hebron, and Oziel. † The sons of Merari: Moholi and Musi. And these are the kindreds of Levi according to their families. † Gerson, Lobni his son, Jahath his son, Zamma his son, † Joah his son, Addo his son, Zara his son, Jethrai his son. † The sons of Caath, Aminadab his son, Core his son, Asir his son, † Elcana his son, Abiasaph his son, Asir his son. † Thahath his son, Vriel his son, Ozias his son, Saul his son. † The sons of Elcana: Amasai, and Achimoth, † and Elcana: The sons of Elcana: Sophai his son, Nahath his son, † Eliab his son, Jeroham his son, Elcana his son. † The sons of Samuel: the first begotten Vasteni, and Abia. † And the sons of Merari, Moholi: Lobni his son, Semei his son, Oza his son, † Sammaa his son, Haggia his son, Asaia his son. † These are they, whom David appointed over the singing men of the house of our Lord, since the ark was placed: † and they ministered before the tabernacle of testimony, singing until Solomon built the house of our Lord in Jerusalem: and they stood according to their order in the ministery. † And these are they, which aslisted with their sons, of the sons of Caath, Hemam singing man, the son of Joel, the son of Samuel, † the son of Elcana, the son of Jeroham, the son of Eliel, the son of Thohu, † the son of Suph, the son of Elcana, the son of Mahath, the son of Amasai, † the son of Elcana, the son of Johel, the son of Azaries, the son of Sophonias, † the son of Thahath, the son of Asir, the son of Abiasaph, the son of C'ore, † the son of Isaar, the son of Caath, the son of Levi, the son of Israel. † And his brother Asaph, who stood on his right hand, Asaph the son of Barachias, the son of Samaa, † the son of Michael, the son of Basaia, the son of Melchia, † the son of Athanai, the son of Zara, the son of Adaia, † the son of Ethan, the son of Zamma, the son of Semei. † the son of Jeth, the son of Gerson, the son of levi. † And the children of Merari their brethren, on the left hand, Ethan the son of Cusi, the son of Abdi, the son of Maloch, † the son of Hasabia, the son of Amasia, the son of Helcias, † the son of Amasai, the son of Boni, the son of summer, † the son of Moholi, the son of Mosi, the son of Merari, the son of Levi † Their brethren also the Levites, which were ordained for all the ministery of the tabernacle of the house of our Lord. † But Aaron, and his sons burnt incense upon the altar of holocaust, and upon the altar of incense, for every work of Sancta Sanctorum: and to pray for Israel according to all things, which Moses the servant of God had commanded. † And these are the sons of Aaron: Eleazar his son, Phinees his son, Abisue his son † Bocci his son, Ozi his son, Zarahia his son, † Meraioth his son, Amarias' his son, Achitob his son, † In 
:: Sadoc (3. Reg 2.) the high priesthood was reduced to the line of Eleazar which by God's ordinance was translated to Heli of Ithamars' line but still continued in the line of Aaron. The rest of Sadochs' line by Achimaas etc. to Josedech in the captivity appeareth before. v. 9 ad 15.  Sadoc his son, Achimaas his son. † And these are their habitations by the towns and confines, to wit, of the sons of Aaron, according to the kindreds of the Caathites: for they were fallen to them by lot. † They gave therefore to them Hebron in the Land of Juda, and the suburbs thereof round about: † but the fields of the city, and the towns to Caleb the son of Jephone. † moreover to the sons of Aaron they gave cities, to flee unto, Hebron, and Lobna, and the suburbs thereof, † jether also and Esthemo with the suburbs thereof, yea & Helon, and Dabir with their suburbs: † Asan also & Bethsemes, & their suburbs. † And of the tribe of Benjamin: Gabee and the suburbs thereof, Almath with the suburbs thereof, Anothoth also with the suburbs thereof. All the cities, thirteen, by their kindreds. † And to the children of Caath the residue of their kindred they gave of the half tribe of Manasses in possession ten cities. † moreover to the children of Gerson by their kindreds of the tribe of Issachar, & of the tribe of Aser, and of the tribe of Nephthali, and of the tribe of Manasses in Basan, thirteen cities. † And to the sons of Merari by their kindreds of the tribe of Reuben, and of the tribe of Gad, and of the tribe of Zabulon, they gave by lot twelve cities. † Also the children of Israel gave to the Levites cities, and their suburbs: † and they gave by lot, of the tribe of the children of Juda, & of the tribe of the children of Simeon, and of the tribe of the children of Benjamin, these cities, which they called by their names, † and to them, that were of the kindred of the sons of Caath, and the cities in their borders were of the tribe of Ephraim. † They therefore gave them cities, to flee unto, Sichem with the suburbs thereof in mount Ephraim, and Gazer with the suburbs thereof, † Jecmaan also with the suburbs thereof, and Bethhoron in like manner, † moreover Helon also with the suburbs thereof, and Gethremmon in like manner. † moreover of the half tribe of Manasses, Aner & the suburbs thereof, Balaam and the suburbs thereof: to wit, to them, which were left of the kindred of the sons of Caath. † And to the sons of Gersom of the kindred of the half tribe of Manasses, Gaulon in Basan, and the suburbs thereof, and Astaroth with the suburbs thereof. † Of the tribe of Issachar, Cedes and the suburbs thereof, and Dabereth with the suburbs thereof, † Ramoth also and the suburbs thereof, and Anem with the suburbs thereof. † And of the tribe of Aser: Masal with the suburbs thereof, & Abdon in like mamer, † Hucac also and the suburbs thereof, and Rohob with the suburbs thereof. † moreover of the tribe of Nephthali, Cedes in Galilee and the suburbs thereof, Hamon with the suburbs thereof, and Cariathaim, and the suburbs thereof. † And to the rest of the sons of Merari: of the tribe of Zabulon, Remmono and the suburbs thereof, and Thabor with the suburbs thereof: † beyond Jordan also over against Jericho, against the East of Jordan, of the tribe of Reuben, Bosor in the wilderness with the suburbs thereof, and jassa with the suburbs thereof, † Cademoth also and the suburbs thereof, and Mephaath with the suburbs thereof. † moreover also of the tribe of Gad, Ramoth in Galaad and the suburbs thereof, and Manaim with the suburbs thereof, † yea and Hesebon with the suburbs thereof, and Jezer with the suburbs thereof.   

CHAP. VII. Genealogies of Issachar, 6. Benjamin, 13. Nephthali, 44 Manasses, 20. Ephraim, 30. and Aser.  
MOREOVER the sons of Issachar: Thola, and Phua, Jasub and Simeron, four. † The sons of Thola: Ozi and Raphaia, and Jeriel, and Jemai, and Jebsem, and Samuel, princes by the houses of their kindreds. Of the stock of Thola were numbered most valiant men in the days of David, two and twenty thousand six hundred. † The sons of Ozi: Izrahia, of whom were borne Michael, and Obadia, and Joel, and Jesia, five, all princes. † And with them by their families and peoples, ready girded to battle, most valiant men, six and thirty thousand: for they had many wives, and children. † Their brethren also through all the kindred of Issachar, most strong to fight, were numbered four score and seven thousand. † The sons of Benjamin: Bela, and Bechor, & 
:: Gen. 46. this third son is called As bell: & seven more are there recited. And so in the rest is much difference: but all may be reconciled by such rules as are noted. chap. 1.  Jadihel, three. † The sons of Bela: Esbon, and Ozi, and Oziel, and Jerimoth, and Vrai, five princes of their families, and most strong to fight, and their number was twenty two thousand and thirty four. † moreover the sons of Bechor: Zamira, and Joas, and Eliezer, and Elioenai, and Amri, and Jerimoth, and Abia, and Anathoth, and Almath all these: the sons of Bechor. † And there were numbered by their families princes of their kindreds most valiant unto battle, twenty thousand and two hundred. † moreover the sons of Jadihel: balloon. And the sons of Balan: Jehus, and Benjamin, and Aod, and Chanana, and Zethan, and Tharsis, Ahisahar. † all these the sons of Jadihel, princes of their kindreds, most valiant men, seventeen thousand, and two hundred going forth to battle. † Sepham also, and Hapham the sons of her: and Hasim the sons of Aher. † And the sons of Nephthali: Jasiel, and Guni, and lezer, and Sellum, the sons of Bala. † moreover the son of Manasses, Ezriel: and his concubine the Syrian bare Machit the father of Galaad. † And Machir took wives for his sons Happhim, and Saphan: and he had a sister named Maacha: the name of the second Salphaad, and to Salphaad were borne daughters. † And Maacha the wife of Machir bore a son, and she called his name Phares: moreover the name of his brother, was Sares: and his sons, Vlam, and Recen. † And the son of Vlam, Badan. These are the children of Galaad, the soon of Machir, the son of Manasses. † And his sister 
:: ●●●●cheth: Regiaa Queen.  Queen bare 
:: Ishod, V●ram decorum. that is, A comelic personable or goodly maa. So we leave the hebrew 〈◊〉 in this place because ●. serom, and the whole Church doth so in the latin text which we translate.  Goodlieman, and Abiezer, and Mohola. † And the sons of Semida were, Ahin, and Sechem, and Leci, and Anion. † And the sons of Ephraim: Suthala, Bared his son, Thahath his son, Elada his son, Thahath his son, and this man's son Zabad, † and this man's son Suthala, and this man's son Ezer, and Elad: and the men of Geth borne in the land slew them, because they came down to invade their possessions. † Eghraim therefore their father mourned many days, and his brethren came to comfort him. † And he went in unto his wife: who conceived and bore a son, and he called his name Beria, for that he was borne in the evils of his house: † and his daughter was Sara, who built Bethhoron, the nether and the upper, and Ozensara. † moreover his son Rapha, and Reseph, and Thale, of whom was borne Thaan, † who begat Laadan: this man's son also was Ammiud, who begat Elisama, † of whom was borne Nun, who had joshua his son. † And their possession and habitation, was Bethel with her daughters, and against the east of Noran, and on the west quarter of Gazer and her daughters, Sichem also with her daughters, as far as Asa with her daughters. † Also near the children of Manasses Bethsan and her daughters, Thanach & her daughters, Mageddo and her daughters: Dor and her daughters: in these dwelled the children of Joseph, the son of Israel. † The children of Aser: Jemna, and Jesua, and Jessui, and Baria, and Sara their sister. † And the sons of Baria: Heber, and Melchiel: he is the father of Barsaith. † And Heber begat I●phlat, and summer, and Hotham, and Suaa their sister. † The sons of jephlat: Phosech, and Chamaal, and Asoth: these be the sons of jephlat. † moreover the sons of summer: Ahi, and Roaga, and Haba, and Aram. † And the sons of H●lem his brother: Supha, and Jemna, and sells, and Amal. † The sons of Supha: Sue Harnapher, and Sual, and Be●i, and Jamra, † Bosor, and hod, and Sanuma, and Salusa, and Jethran, and Bera. † The sons of jether: Jephone, and Phaspha, and Ara. † And the sons of Olla: Aree, and Hanicls and Resia. † all these be the sons of Aser, princes of their kindreds, the chosen and most valiant dukes of dukes: and their number of the age that was fit for battle, was six and twenty thousand.   

CHAP. VIII. The progeny of Benjamin is further recited unto Saul: 33. and his Issue.  
AND Benjamin begat Bale his first begotten, Asbel the second, Ahara the third, † Nohaa the fourth, and Rapha the fifth. † And the sons of Bale were: Addar, and Gera, and Abiud, † Abisue also, and Naaman, and Ahoe, † and also Gera, and Sephuphan, and Huram. † These a●e the sons of Ahod, princes of their kindreds that dwelled in Gabaa, which were transported into Manahath. † And Naaman, and Achia, and Gera he transported them, and begat Oza, and Ahiud. † moreover he begat Saharaim in the country of Moab, after he dismissed Husim and Bara his wives. † And of Hodes his wife he begat Jobab, and Sebia, and Mosa, and Molchom, † Jehus also, and Sechia, and Marma. these are his sons princes in their families. † And Mehusim begat Abitob, and Elphaal. † moreover the sons of Elphaal Heber, and Misaam, and Samad: this man built Ono, and Lod, and her daughters. † And Baria, and Sama princes of their kindreds that dweltin Aialon: these drove away the inhabitants of Geth. † And Ahio, and Sesac, and Jerimoth, † and Sabadia, and Arod, and Heder, † Michael also, and Jespha, and Joha the sons of Baria. † And Zabadia, and Mosollam, and Hezeci, and Heber, † and jesamari, and Jezlia, and Jobab sons of Elphaal, † and jacim, and Zechri, and Zabdi, † and Elioenai, and Selethai, and Eliel, † and Adaia, and Baraia, and Samarath the sons of Semei. † And Jespham, and Heber, and Eliel, † and Abdon, and Zechri, and Hanan, † and Hanania, and Aelam, and Anathothia, † and Jephdaia, and Phanuel the sons of Sesac. † and Samsari, and Sohoria and Otholia, † and Jersia, and Elia, and Zechri, the sons of Jeroham. † these be the patriaches, and princes of their kindreds, which dwelled in Jerusalem. † And in Gabaon dwelled Abigabaon, and the name of his wife Maacha: † And his first begotten son Abdon, and Sur, and Cis, and Baal, and Nadab. † Gedor also, and Ahio, and Zacher, and Macelloth: † and Macelloth begat Samaa: and they dwelled over against their brethren in Jerusalem with their brethren. † And ne'er begat Cis, and Cis begat Saul. Moreover Saul begat Jonathas, and Melchisua, and Abinadab, and Esbaal. † And the son of Jonathas, Meribbaal: and Meribbaal begat Micha. † The sons of Micha, Phithon, and Melech, & Tharaa, and Ahaz. † And Ahaz begat Joada: and Joada begat Alamath, and Azmoth, and Zamri: moreover Zamri begat Mosa, † and Mosa begat Banaa, whose son was Rapha, of whom was borne Elasa, who begat Asel. † moreover Asel had six sons of these names, Ezricam, Bochru, Ismahel, Saria, Obdia, and Hanan. All these the sons of Asel. † And the sons of Esec his brother, Vlam the first begotten, and Jehus the second, and Eliphalet the third. † And the sons of Vlam were most strong men, and archers of great force: and having many sons and nephews, unto an hundred fifty. All these the children of Benjamin.   

CHAP. IX. Who of Israel (after the captivity) first inhabited Jerusalem. 10. Who exercised the offices of priests, 14. and levites, 35. with repetition of part of saul's progeny.  
ALL Israel therefore 
:: The genealogies of all Israel being hitherto recited before their captivity, others are now added which first returned to Jerusalem after their release.  was numbered: and the sum of them was written in the book of the Kings of Israel, and Juda: and they were transported into Babylon for their sin. † And they that dwelled first in their possessions and in their cities: Israel, and the priests, and the Levites, and the Nathineans. † There dwelled in Jerusalem of the children of Juda, and of the children of Benjamin, also of the children of Ephraim, and Manasses. † Othei the son of Ammiud, the son of Amri, the son of Omrai, the son of Bonni, of the sons of Phares the son of Juda. † And of Siloni: Asaia the first begotten, and his sons. † And of the sons of Zara: Jehuel, and their brethren, six hundred ninety. † moreover of the sons of Benjamin: Salo the son of Mosollam, the son of odiva the son of Asana: † and Jobania the son of Jeroham: and Ela the son of Ozi, the son of Mochori: and Mosollam the son of Saphatias, the son of Rahuel, the son of Jebania, † and their brethren by their families, nine hundred fifty six. All these princes of their kindreds by the houses of their fathers. † And of the priests: Jedaia, Joiarib, and Jachin: † Azarias also the son of Helcias, the son of Mosollam, the son of Sadoc, the son of Maraioth, the son of Achitob, high priest of the house of God. † moreover Adaias' the son of Jeroham, the son of Phassur, the son of Melchias: and Maasai the son of Adiel, the son of Jezra, the son of Mosollam, the son of Mosollamith, the son of Emmer. † their brethren also princes by their families a thousand seven hundred three score, most able men of strength to the work of the ministery in the house of God. † And of the Levites: Semeia the son of Hassub the son of Ezricam, the son of Hasebia of the sons of Merari. † Bacbacar also a carpenter, and Galal, and Mathania the son of Micha, the son of Zechri the son of Asaph: † and Obdia the son of Semeia, the son of Galal, the son of Idithun: and Barachia the son of Asa, the son of Elcana, who dwelled in the courts of Netophati. † And the porters: Sellum, and Accub, and Telmon, and Ahimam: and their brother Sellum the prince, † until that time, in the kings gate toward the east, waited by their courses of the children of levi. † But Sellum the son of Core the son of Abiasaph, the son of Core, with his brethren, and his father's house, these are the Corites over the works of the ministery, keepers of the entrances of the tabernacle: and their families in course keeping the entrance of the camp of our Lord. † And Phinees the son of Eleasar, was their prince before our Lord. † moreover Zacharias the son of Mosollamia, porter of the gate of the tabernacle of testimony. † all these chosen men for porters, at every gate, two hundred twelve: and appointed out in their proper towns: Whom David and Samuel the Seer appointed, upon their fidelity. † as well them as their sons. in the doors of the house of our Lord, and in the tabernacle by their courses. † By the four winds were the porters: that is to say, toward the East, and toward the West, and toward the North, and toward the South. † And their brethren dwelled in villages, and came upon their Sabbathes from time to time. † To these four Levites was committed all the number of porters, and they were over the chambers, and treasures of the house of our Lord. † Also round about the temple of our Lord they abode in their watches: that when it was time, they in the morning might open the doors. † Of these men's stock there were also over the vessels of the ministery: for by number the vessels were both brought in and carried out. † Of them also they that had the implements of the sanctuary committed unto them, did oversee the flower, and wine, and oil, and frankincense, and spices. † And the sons of priests made ointments of the spices. † And Mathathias a Levite the firstbegotten of Sellum the Corite, was overseer of those things, which were fried in the srying pan. † moreover of the children of Caath their brethren, there were over the loaves of proposition, to prepare always new every Sabbath. † These are the chief of the singing men by the families of the Levites, which abode in the chambers, that they might day and night continually serve in their ministery. † The heads of the Levites, princes in their families, tarried in Jerusalem. † And in Gabaon abode Jehiel the father of Gabaon, and the name of his wise Maacha. † His first begotten son Abdon, and Sur, and Cis, and Baal, and ne'er, and Nadab, † Gedor also, and Ahio, and Zacharias, and Macelloth. † moreover Macelloth begat Samaan: these dwelled over against their brethren in Jerusalem, with their brethren. † And ne'er bagat Cis: and Cis begat Saul: end Saul begat Jonathas, and Melchisua, and Abinadab, and Esbaal. † And the son of Jonathas, Meribbaal: and Meribbaal begat Micha. † moreover the sons of Micha, Phithon, and Molech, and Tharaa, and Ahaz † And Ahaz begat Jara, and Jara begat Alamath, and Azmoth, and Zamri. And Zamri begat Mosa. † And Mosa begat Banaa: whose son Raphaia bepat Elasa: of whom was borne Asel. † moreover Asel had six sons of these names, Ezricam, Bochru, Ishmael, Saria, ●bdi●, Hanan, these are the sons of Asel.   

CHAP. X. King Saul with his three sons are slain by the Philistians. 8. who spoil the army and carry 〈◊〉 ay Souls head. 11. The men of jabes Galaad ●●rie his body and his sons, fasting for them seven days. And the kingdom is translated to David.  
AND the Philistijms fought against Israel, and the men 
:: The second part. King Saul and all his family overthrown.  of Israel fled from the Palesthines, and they fell wounded in mount Gelboe. † And when the Philisthians were come near pursewing Saul, and his sons, they struck Jonathas, and Abinadab, and Melchisua the sons of Saul. † And the battle grewc sore against Saul, and the archers found him, and wounded him with arrows. † And Saul said to his esquire: Draw thy sword, and kill me: lest perhaps these uncircumcised come, and deride me. But his harness bearer would not, being frighted with fear: Saul therefore caught his sword, and fell upon it. † Which when his harness bearer had seen, to wit, that Saul was dead, himself also fell upon his sword, and died. † Saul therefore died, and his three sons, and all his house fell together. † Which when the men of Israel had seen, that dwelled in the ch●inpayne, they fled: and Saul and his sons being dead, they forsook their cities, and were dispersed hither and thither: and the Philisthijms came, and dwelled in them. † The next day therefore the Philisthijms taking away the spoils of them that were stain, found Saul and his sons lying on mount Gelboe. † And when they had spoiled him, and cut of his head, and stripped him of his armour, they sent into their land, that it should be carried about, and should be showed in the temples of the Idols, and to the people: † and his armour they dedicated in the temple of their god, and the head they nailed up in the temple of Dagon. † When the men of jabes Galaad had heard this, to wit, all things that the Philistijms had done upon Saul, † every one of the valiant men arose, and took the bodies of Saul and of his sons, and brought them into jabes, and buried their bones under an oak, that was in jabes, and they fasted seven days. † Saul therefore died for his iniquities, for that he 
:: He offered Sanctifice on an Altar withut warranto. 1. Reg. 13. And destroyed not the Amal● cities, as he was commanded. 1. Reg. 1●.  transgressed the commandment of our Lord which he had commanded, and kept it not: yea and besides also consulted the Pythonesse, † and trusted not in our Lord: for the which he slew him, and transferred his kingdom to David the son of Isai.   

CHAP. XI. David is elected and anointed king. 5. He overthroweth the Jebusites taking the tower of Zion in Jerusalem, and prospereth. 10. His valiant men, and their heroical acts are recited. 17. He desiring water from the cistern of Bethleem, will not drink it, but offereth it in sacrifice, because it is brought with danger of his valiant men's lives. 20. Other valiant men of the second order, are likewise recited.  
ALL Israel therefore was gathered together to David in 
The third part. King David's reign and his special acts.  Hebron, saying: We are thy bone, and thy flesh. † Yesterday also, and the day before when Saul as yet reigned, thou wast he that didst lead out and lead in Israel: for to thee our Lord thy God said: Thou shalt feed my people Israel, and thou shalt be prince over it. † all the ancients therefore of Israel came to the king into Hebron, and David entered into a league with them before our Lord: and they anointed him king over Israel, according to the word of our Lord, which he spoke in the hand of Samuel. † David also went, and all Israel into Jerusalem▪ this is Jebus, where the jebuseites were the inhabiters of the land. † And they that dwelled in Jebus, said to David: Thou shalt not come in here. Moreover David took the tower of Zion, which is the city of David, † and he said: every one that shall among the first strike the jebuseite, shall be the prince and chief captain. Joab therefore the son of Saruia went up first, and was made the prince. † And David dwelled in the tower, and therefore it was called the city of David. † And he built the city round about from melo unto a round compass, and Joab built the rest of the city. † And david ptospered going and increasing, and the Lord of hosts was with him. † These are the princes of the valiant men of David, which holp him to be made king over all Israel according to the word of our Lord, which he spoke to Israel. † And this is the number of davids strong ones: Jesbaam the son of Hachamoni prince among thirty: this man lifted up his spear upon three hundred wounded at one time. † And after him Eleazar his uncles son an Ahohite, who was among the three mighties. † This was with David in Phesdomim, when the Philisthijms were gathered to that place into battle: and the field of that country was full of barley, and the people was fled from the face of the Philisthimes. † These stood in the mids of the field, and defended him: and when they had stricken the Philistheans, our Lord gave great health to his people. † And there went down three of the thirty princes to a rock, wherein David was, to the cave of Odollam, when the Philisthijms had camped in the Vale raphaim. † moreover david was in a hold, and the ward of the Phelisthimes in Bethlehem. † David therefore desired and said: O that some man would give me water of the cistern of Bethlehem, which is in the gate. † These three therefore went forward through the mids of the camp of the Philisthimes, and drew water of the cistern of Bethlehem, which was in the gate, and brought it to David to drink: who would not, but tather offered it to our Lord, † saying: God forbidden that in the sight of my God I should do this, and should drink the blood of these men: because in the peril of their lives they have brought me the water. And for this cause he would not drink. These things did the three most valiantes. † Abisai also the brother of Joab he was prince of three, and he lifted up his spear against three hundred wounded, and he was among three most renowned, † and among the second three he the noble one, and prince of them: but yet unto the three first he taught not. † Banaias the son of Joiada a most valiant man, of Cabseel: who had done many facts, he struck the 
:: Two stout men of Moab, as if they had been lions. 2. Reg. 23. v. 20.  two ariel of Moab: and he went down, and slew the lion in the mids of the cistern in the time of snow. † And he stork the Egyptian, whose stature was of five cubits, and which had a spear as the weavers beam: he therefore went down to him with a rod, and by force took away the spear, that he held in his hand, and slew him with his own spear. † These things did Banaias the son of Joiada, who was among the three valiantes most renowned, † the first among thirty, but yet the three he reached not: and David made him of his counsel. † moreover the most valiant men in the army, Asahel the brother of Joab, and Elchanan the son of his uncle of Bethlehem, † Sammoth an Arortie, Helles a Phalonite, † Ira the the son of Acces a Thecaite, Abiezer an Anathothite, † Sobbochai an Husathite, Ilai an Ahohite, † Maharai a Netophathite, healed the son of Baana a Netophathite, † Ethai the son of Ribai of Gabaath the children of Benjamin, Banaia a Pharatonite, † Hurai of the Torrent Gaas, Abiel an Arbathite, Azmoth a Bauramite, Eliaba a Salabonite. † The sons of Assem a Gezonite, Jonathan the son of Sage an Ararite, † Ahiam the son of Sachar an Ararite, † Eliphal the son of Vr, † Hepher a Mecherathi●e, Ahia Phelonite, † Hesro a Carmelite, Naarai the son of Azbai, † Joel the brother of Nathan, Mibahar the son of Agarai. † Selet an Ammonite, Naharai a Berothite the armour bearer of Joab the son of Saruia, † Ira a jethreite, Gareb a jethreite, † Urias' the Hetheite, Zabad the son of Oholi, † Adina the son of Sizaa Rubenite the prince of the Rubenites, & with him thirty: † Hanan the son of Maacha, and Josaphat a Mathanite, † Ozia an Astarothite, Samma, and Jehiel the sons of Hotham an Arorite, † Jedihel the son of Zamri, and Joha his brother a Thosaite, † Eliel a Mahumite, and Jeribai, and Josaia the sons of Elnaim, and jethma a Moabite, Eliel, and Obed, and Jasiel of Masobia.   

CHAP. XII. Who followed david when he fled from Saul. 23. And who came into Hebron to make him king.  
THESE also came to david into Siceleg, when as yet he fled from Saul the son of Cis, the which were most valiant and excellent warriors, † drawing the bow, and hurling with both hands stones in slings, and shooting arrows directly: of the brethren of Saul of Benjamin. † The prince Ahiezer, and Joas the sons of Sammaa a Gabaathite, and Jaziel, and Phallet the sons of Azmoth, and Beracha, and Jehu an Anothothite. † Samaias' also a Gabaonite the most valiant amongst the thirty and above the thirty. Jeremias, and Jeheziel, and Johanan, and Jezabad a Gaderothite. † And Eluzai, and jerimuth, and Baalia, and Samaria, and Saphatia an Haruphite. † Elcana, and Jesia, and Azareel, and Joezer, & Jesbaam of Carehim: † Joela also, and Zabadia the sons of Jeroham of Gedor. † Yea and of Gaddi also there fled to David, when he lay hid in the desert most valiant men, and the best warriors, holding shield and spear: their faces as the faces of a lion, and swift as the roebuck●s on the mountains: † Ezer the prince, Obdias the second, Eliab the third, † Masmana the fourth, Jeremias the fifth, † Ethi the sixth, Eliel the seventh, † Johanan the eight, Elzebad the ninth, † Jeremias the tenth, Machbanai the eleventh, † these of the children of Gad were the princes of his army: the meanest was captain over an hundred soldiers, and the greatest, over a thousand. † These are they which passed Jordan the first month, when it used to flow over his banks: and they chased away all that dwelled in the valleys toward the east quarter and the west. † And there came also of Benjamin, and of Juda to the hold, wherein David abode. † And David went out to meet them, and said: If you be come peaceably to me for to help me, my hart be joined to you, but if you lie in wait against me for my adversaries, whereas I have no iniquity in my hands, the God of our fathers see, and judge. † But the spirit came on Amasai the prince among thirty, and he said: We are thine o David, and with thee o son of Isai: peace, peace be to thee, & peace to thy helpers. for thy God helpeth thee. David therefore received them, and appointed them princes of the band. † moreover of Manasses there fled to David, when he came with the Philisthijms against Saul, to fight and he fought not with them: because the princes of the Philisthimes taking counsel sent him back, saying: with the peril of our head will he return to his lord Saul. † therefore when he returned into Siceleg, there fled to him of Manasses, Ednas, and Jozabab, and Jedihel, and Michael, and Ednas, & Jozabad, and Eliu, and Salathi, the princes of a thousand in Manasses. † These did aid David against the rovers: for they were all most valiant men, and were made commanders in the army. † Yea and there came every day to David to help him, till it became a great number, as it were 
:: An army of 〈…〉 o● 〈…〉, is 〈…〉 to ●s ●●Soan●● 〈◊〉.  the army of God. † This also is the number of the commanders of the army, which came to David, when he was in Hebron, to transfer the kingdom of Saul to him▪ according to the word of our Lord. † The children of Juda bearing shield and spear, six thousand eight hundred well appointed to battle. † Of the children of Simeon valiant men to ●ight, seven thousand one hundred. † Of the children of Levi, four thousand six hundred. † Joiada also prince of the stock of Aaron, and with him three thousand seven hundred. † Sadoc also a young man of goodly towardness, and the house of his father, princes twenty two † And of the children of Benjamin the brethren of Saul, three thousand: for a great part of them as yet followed the house of Saul. † moreover of the children of Ephraim twenty thousand eight hundred, valiant of strength, men renowned in their kindreds. † And of the half tribe of Manasses, eighteen thousand, every one by their names, came to make David king. † Also of the children of Issachar men of understanding, that knew all times to command what Israel should do, princes two hundred: and all the rest of the tribe did follow their counsel. † moreover of Zabulon such as went forth to battle, & stood in array well appointed with armour of war, there came fifty thousand to aid, not in a double hart. † And of Nepthali, commanders a thousand: and with them furnished with shield and spear, seven and thirty thousand. † Of Dan also prepared to battle, twenty eight thousand six hundred. † And of Aser going forth to fight, and provoking in battle, forty thousand. † And beyond Jordan of the children of Reuben, and of Gad, and the half part of the tribe of Manasses furnished with armour of war an hundred twenty thousand. † all these men of war well appointed to fight, with perfect hart came into Hebron, to make David King over all Israel: yea and all the rest of Israel, were of one hart, that David should be made king. † And they were there with David three days eating and drinking: for their brethren had prepared for them. † Yea and they that were near them as far as Issachar, & Zabulon, and Nephthali, brought loaves on Asses, and on camels, and on mules, and upon oxen, to eat: meal, figs, reysens, wine oil, beeves, muttons, in all abundance, for there was joy in Israel.   

CHAP. XIII. The ark is brought from Abinadabs' house, 8. David and others dancing before it. 9 Oza for touching it is strooken dead. 13. Whereupon David fearing to bring it to Jerusalem, 〈◊〉 remaineth three months in the house of Obededom.  
AND David took counsel with the tribunes, and centurions, and all the commanders▪ † and he said to all the assembly of Israel: If it please you: and if the word which I speak proceed from our Lord God, let us send to the rest of our brethren into all the countries of Israel, & to the priests, and levires, that dwell in the suburbs of the cities, that they may be gathered together unto us, † and we may bring again unto us the ark of our God: for we sought it not in the days of Saul. † And the whole multitude answered that it should be so done: for the word had pleased all the people. † David therefore assembled all Israel from Sihor of Egypt, till thou enter into Emath, to bring the ark of God from Caria Thiarim. † And David went up, and every man of Israel to the hill of Caria Thiarim which is in Juda, to fetch thence the ark of our Lord God sitting upon the cherubin, where his name is invocated. † And they laid the ark of God upon a new wain, out of the house of Abinadab. And Oza and his brother did drive the wain. † moreover David, and all Israel played before our Lord with all their might in songs, and on haps, and psalteries, and timbrels, and cymbals, and trumpets. † And when they were come to the floor of Chidon. Oza stretched forth his hand, to hold up the ark: for the ox being wanton had made it lean a little a side. † Our Lord therefore was angry against Oza, and struck him, for that he had touched the ark: and he died there before our Lord. † And David was strooken sad, because our Lord had divided Oza: and he called that place, the division of Oza until this present day. † And he feared God at that time, saying: How may I bring in the ark of God unto me? † And for this cause he brought it not unto himself, that is, into the city of David, but turned it away into the house of 
:: Obededom was a Levite, (c. 15. v. 18.) and therefore more meet to keep the ark:  Obededom the 
:: Called a Getheite because he had dwelled in the town of Geth.  Getheite. † therefore the ark of God remained in the house of Obededom three months: & our Lord blessed his house, and all things that he had.   

CHAP. XIIII. King David provideth timber, and workmen to build his own house. 3. marrieth more wives, and hath many children; 8. overthroweth the Philistians, 13. twice,  
HIRAM also the king of tire sent messengers to David, and cedar trees, and artificers for walls, and timber: to build him a house. † And David knew that our Lord had established him to be king over Israel, and that his kingdom was exalted over his people Israel. † David also took other wives in Jerusalem: and he begat sons, and daughters. † And these be their names, that were borne to him in Jerusalem: Samua, and Sobad, Nathan, and Solomon, † Jebahar, and Elisua, and Eliphalet, † Noga also, and Napheg, and Japhia, † Elisama, and Baalaida, and Eliphalet. † And the Philisthijms hearing that David was anointed for king over all Israel, they went up all to seek him: which when David had heard, he went out to meet them. † moreover the Philisthijms coming, were spread abroad in the Vale Raphaim. † And David consulted our Lord, saying: shall I go up to the Philisteans, and wilt thou deliver them into my hand? And our Lord said to him: go up, and I will deliver them into thy hand. † And when they were come up into Baalpharasim, David struck them there, and said: God hath divided mine enemies by my hand, as waters are divided: and therefore the name of that place was called Baal Pharasim. † And they lest there their gods, which David commanded to be burnt. † An other time also the Philisthijms invaded, and were dispersed in the Vale. † And David consulted God again, and God said to him: go not up after them, retire from them, and thou shalt come against them over against the pearetrees. † And when thou shalt hear the sound of one going in the top of the pearetrees, then shalt thou issue forth to battle. For God is gone forth before thee, to strike the camp of the Philisthijms. † David therefore did as God had commanded him, and struck the camp of the Philisthianes from Gabaon unto Gazera. † And the name of David was bruited in all countries, and our Lord gave the dread of him over all nations.   

CHAP. XV. With sol●nnitie the ark is brought into Jerusalem, carried by the priests and Levites, 16. With music of divers sorts, 26. Sacrifice of thanksgiving is offered. 29. Michael derideth David's devotion.  
HE made also houses for himself in the city of David: and built a place for the ark of God, & pitched a tabernacle for it. † Then said David: It is unlawful that the ark of God be carried of any man, but of the Levites: whom our Lord chose to carry it, and to minister unto himself for ever. † And he gathered together all Israel into Jerusalem, that the ark of God might be brought into his place, which he had prepared for it. † moreover also the sons of Aaron, and the Levites. † Of the children of Caath, Vriel was the prince, and his brethren an hundred twenty. † Of the sons of Merari, Asaia the prince: and his brethren two hundred twenty. † Of the sons of Gersom, Joel the prince: and his brethren an hundred thirty. † Of the sons of Elisaphan, Semeias the prince: and his brethren two hundred. † Of the sons of Hebron; Eliel the prince: and his brethren eighty † Of the sons of Oziel, Aminadab the prince: and his brethren and hundred twelve. † And David called Sadoc, and Abiathar the priests, and the Levites, Vriel, Asaia, Joel, Semeia, Eliel, and Aminadab: † and he said to them: You that are the princes of the levitical families, be sanctified with your brethren, and fetch the ark of our Lord the God of Israel to the place, which is prepared for it: † lest as from the beginning, because you were not present, our Lord strike us: so now also it come to pass, we doing some unlawful thing. † The priests therefore▪ and the Levites were sanctified, to carry the ark of our Lord the God of Israel. † And the sons of Levi took the ark of God, as Moses had commanded, according to the word of our Lord, upon their shoulders, on bars. † And David said to the princes of the Levites, that they should appoint of their brethren singing men on musical instruments, to wit, on nables, & haps, and cymbals, that the sound of joy might resound on high. † And they appointed levites: Hemam the son of Joel, and of his brethren Asaph the son of Barachias: and of the children of Merari, their brethren: Ethan the son of Casaia. † And with them their brethren: in the second order, Zacharias, and Ben, and Jaziel, and Semiramoth, and Ia●iel, and any, Eliab, and Banaias, and Maasias, and Mathathias, and Eliphalu, and Macenias, and Obededom, and Jehiel, porters. † moreover them that sang, Heman, Asaph, and Ethan: sounding on brazen cymbals. † And Zacharias, and Oziel, and Semiramoth, and Jahiel, & any, and Eliab, and Maasias, and Banaias upon nables sang mysteries. † moreover Mathathias, and Eliphalu, and Macenias, and Obededom, and Jehiel, and Ozaziu, upon haps for the octave sang a triumphant song. † And Chonenias' the prince of the Levites, was chief over prophecy, to begin the melody: for he was very coniug.. † And Barachias, and Elcana: door keepers of the ark. † moreover Sebenias, and Josaphat, and Nathanael, and Amasai, and Zacharias, and Banaias, and Eliezer priests, sounded with trumpets, before the ark of God▪ and Obededom, and Jehias kept the door of the ark. † therefore David and all the ancients of Israel, and the tribunes, went to fetch the ark of the covenanr of our Lord, out of the house of Obededom with joy. † And when God had helped the Levites, which carried the ark of the covenant of our Lord, there were immolated seven oxen, & seven rams. † moreover David was clothed with a rob of fine linen, and all the Levites that carried the ark, and the singing men, and Chonenias the prince of prophecy among the singers: and David also was clothed with an 
:: another linen garment used by prophets, such as Samuel did wear being a child 1. Reg. 2.  Ephod of linen. † And all Israel brought the ark of the covenant of our Lord in iubiley, and sounding with the sound of shaulme, and with trumpets, and cymbals, and nables, and haps. † And when the ark of the covenant of our Lord was come unto the city of David, Michol the daughter of Saul looking forth through a window, saw David the king dancing and playing, and she despised him in her hart.   

CHAP. XVI. The ark is placed in a tabernacle. Sacrifice is offered. David blesseth the people, 4. disposeth the offices of levites. 8. and maketh a psalm of praise to God.  
THEY therefore brought the ark of God, and set it in the mids of the tabernacle, which David had pitched for it: and they offered holocaustes, and pacifiques before God. † And when David had finished offering holocaustes, and pacifiques, he 
:: Not only king David being a holy Prophet, but any other Superior might bless his subjects.  blessed the people in the name of our Lord. † And he duided to all through out every one, from man unto woman a loaf of bread, and a piece of roasted beef, and flower fried with oil. † And he 
:: That he also disposed certain offices of Levites was by special privilege, which was no prejudice to the hiegh priests authority, for superior power is proved by God's institution, rather than by facts, either of good men, which do many things by way of dispensation, o● of evil usurping without warrant, that to them pertaineth ●ot. For it is ●●ie that God instituted supreme spiritual power in the high priest. Deut. 17. And all Kings and temporal princes are to receive the law at the priests hand. ibidem. v. 18. Eleazar the high priest was appointed to consult our Lord for joshua, Nu. 27. Finally by God's ordinance, the lavy of truth was in the mouth of priests▪ Mal●s. 2.  appointed before the ark of our Lord of the Levites, that should minister, and should remember his works, & glorify, and praise our Lord the God of Israel: † Asaph the prince, and the second after him Zacharias: moreover Jahiel, and Semiramoth, and Jehiel, and Mathathias, and Eliab, and Banaias, & Obed-edom: and Jehiel over the instruments of psaltery, and the haps: & Asaph to sound upon the cymbals: † but Banaias, and Jaziel priests, to sound the trumpet continually before the ark of the covenant of our Lord. † In that day David made Asaph, prince to confess to our Lord and his brethren. † confess ye to our Lord, and invocate his name: make his inventions known among the people's. † chant 
Psal ● 104.  to him, and sing to him: and tell ye all his marvelous things. † praise ye his holy name: let the hart of them that rejoice, seek our Lord. † seek ye our Lord, and his power: seek ye his face always. † Remember his marvelous things which he hath done: his signs, and the judgements of his mouth. † The seed of Israel his servant: the children of Jacob his elect. † He is the Lord our God: in all the earth are his judgements. † Remember for ever his coveuant: the word, which he commanded unto a thousand generations. † Which he covenanted with Abraham: and his oath with Isaac. † And he appointed it to Jacob for a precept: and to Israel for an ever lasting covenant: † Saying: To thee will I give the Land of Chanaan: the cord of your inheritance. † When they were few in number: small and sojourners thereof. † And they passed from nation into nation: & from kingdom to an other people. † He suffered not any man to calumniate them: but rebuked Kings for their sake. † Touch not my anointed: and unto my prophets be not malicious. † Sing ye to our Lord all the earth: show forth from day to day his 
Psal. 95.  salvation. † tell his glory among the gentiles: among all peoples his marvelous works. † Because our Lord is great, and laudable exceedingly: and terrible over all gods. † For all the gods of the peoples, be idols: but our Lord made the heavens. † Confession and magnificence before him: strength and joy in his place. † Bring to our Lord ye families of peoples: bring to our Lord glory and empire. † give our Lord glory, to his name, elevate sacrifice, and come ye in his sight: and adore our Lord in holy honour. † Let all the earth be moved before his face: for he founded the world unmovable. † Let the heavens be glad, & the earth rejoice and let them say among the nations, Our Lord hath reigned. † Let the sea thunder, and the fullness thereof: let the fields▪ rejoice, and all things that are in them. † Then shall the trees of the forest praise before our Lord: because he is come to judge the earth. † confess 
Psal.. ●05.  ye to our Lord, because he is good: because his mercy is for ever. † And say ye: save us o God our saviour: and gather us together, & deliver us out of the nations, that we may confess to thy holy name, and may rejoice in thy songs. † Blessed be our Lord the God of Israel from eternity unto eternity: and let all the people say: Amen, and hymn to God. † He therefore left Asaph there before the ark of the covenant of our Lord, and his brethren to minister in the presence of the ark continually day by day, and in their courses. † moreover Obededom, and his brethren sixty eight: and Obededom the son of Idithun, and Hosa he appointed for porters. † And Sadoc the priest, and his brethren priests, before the tabernacle of our Lord in the excels, which was in Gabaon, † that they should offer holocaustes to our Lord upon the altar of holocaust continually, morning and evening, according to all things that are written in the law of our Lord, which he commanded Israel. † And after him Heman, and Idithun, and the rest of the chosen men, every one by his name to confess unto our Lord: Because his mercy is for ever. † Heman also and Idithun sounding the trumpet, and quavering on the cymbals, and all musical instruments to sing unto God: and the sons of Idithun he made porters. † And all the people returned into their house: and David, to bless also his house.   

CHAP. XVII. David determining to build a Temple, 11. is admonished by Nathan the prophet, that not he, but his son, sbal build it; and be established in the kingdom. 16. David extolleth God's benignity towards him, and the people.  
AND when David dwelled in his house, he said to Nathan the prophet: Behold I dwell in a house of cedar: and the ark of the covenant of our Lord is under skins. † And Nathan said to David: all things, that are in thy hart do: for God is with thee. † therefore that night the word of God came to Nathan, saying: † go, and speak to David my servant: Thus saith our Lord: Thou shalt not build me a house to dwell in. † For neither have I remained in house from the time, that I brought out Israel, until this day: but I have been always changing places of tabernacle, and in tent † abiding with all Israel. Did I speak to one, at the least, of all the judges of Israel, whom I commanded to feed my people, and did I say: Why have you not built me a house of cedar? † Now therefore so shalt thou speak to my servant David: Thus sayeth the Lord of hosts: I took thee, when in the pastures thou did●st follow the flock, that thou shouldest be prince of my people Israel. † And I have been with thee whither soever thou goest: and I have slain all thine enemies before thee, and have made thee a name as of one of the great ones, that are renowned in the earth. † And I have given a place to my people Israel: it shall be planted, and shall dwell therein, and shall be moved no more, neither shall the children of iniquity consume them, as from the beginning, † since the days that I gave judges to my people Israel, and humbled all thine enemies. I therefore tell thee, that our Lord will build thee 
:: That is continue and preserve thy seed, and samilie as we see it performed et en to the B. virgin Marie, and Christ of the house of David. Mat ●▪ Luc. 2. 3.  a house. † And when thou shalt have accomplished thy days to go to thy fathers, I will raise up thy seed after thee, which shallbe of thy children: and I will establish his kingdom. † He shall build me a house, and I will confirm his throne for ever. † I will be to him for a father, and he shall be to me for a son: and my mercy I will not take from him, as I took from him, that was before thee. † And I will establish him in my house, and in my kingdom for ever: and his throne shallbe most firm for ever. † According to all these words, and according to all this vision, so spoke Nathan to David. † And when king David came, and sat before our Lord, he said: Who am I Lord God, and what is my house, that thou shouldest give me such things? † But this also hath seemed little in thy sight, and therefore thou hast spoken concerning the house of thy servant for time to come also: and hast made me renowned above all men Lord God. † What can David add farther, whereas thou hast so glorified thy servant, and known him? † Lord for thy servant according to thy hart thou hast done all this magnificence, and would have all thy great wonders to be known. † Lord, there is not the like to thee: and there is none other beside thee, of all whom we have heard with our ears. † For what other is there, as thy people Israel, one nation in the earth, to the which God went, to deliver it and make it his people, and with his greatness and terrors cast out the nations before the face of it, which he delivered out of Egypt? † And thou hast made thy people Israel to be thy people ever, and thou Lord art made the God thereof. † Now therefore Lord, the word, which thou hast spoken to thy servant, and concerning his house, be it confirmed for ever, and do as thou hast spoken. † And let thy name remain and be magnified for ever: and let it be said: The Lord of hosts is God of Israel, and the house of David his servant permanent before him. † For thou Lord my God hast revealed the ear of thy servant, to build him a house: and therefore thy servant hath found confidence, to pray before thee. † Now therefore Lord thou art God: and thou hast spoken to thy servant so great benefits. † And thou hast begun to bless the house of thy servant, that it be always before thee: for thee o Lord blessing it, it shall be blessed for ever.   

CHAP. XVIII. King David hath great victories, making many nations tributary, 15. his chief officeres are recounted.  
AND it came to pass after these things, that David 
2. Reg. ●.  struck the Philisthijms, and humbled them, and took away Geth, and her 
:: The lesser towns and villages are commonly called the dauhgters of some great town or city to which they pertain.  daughters out of the hand of the Philisthijms, † and stroke Moob, and the Moabites were made David's servants, offering him gifts. † At that time David stroke Adazezer also the king of Soba of the country of Hemath, when he went on to dilate his empire as far as the river Euphrates. † David therefore took a thousand chariotes of his, & seven thousand horsemen, & twenty thousand footmen, & he hoghsinewed all the chariot horses, saving an hundred chariotes, which he reserved to himself. † And the Syrian also of Damascus came moreover, to give aid to Adarezer the king of Soba but David struck also of his two & twenty thousand men. † And he put soldiers in Damascus, that Syria also should serve him, & bring gifts. And our Lord holp him in all things, to the which he went. † David also took the golden quyvers, which the servants of Adarezer had, and he brought them into Jerusalem. † moreover of The bath, and Chun the cities of Adarezer very much brass, of which Solomon made the brazen Sea, and pillars, and brazen vessels. † Which when Tou the king of Hemath had heard, to wit, that David had stricken all the army of Adarezer the king of Soba, † he sent Adoram his son to king David, to desire peace of him, & to congratulate him that he had stricken, and had overthrown Adarezer: for Tou was adversary to Adarezer. † But all the vessel also of gold, and silver, and brass king David 
:: That which is dedicated to sacred use, is consecrated to God.  consecrated to our Lord, with the silver and gold, which he had taken out of all the nations, as well of Idumea, and Moab, & the children of Ammon, as of the Philisthijms and Amalec. † And Abisai the son of Saruia stroke Edom in the Vale of salt pits, eighteen thousand: † and he appointed a garrison in Edom, that Idumea should serve David: and our Lord saved David in all things, to which he went. † David therefore reigned over all Israel, & did judgement and justice to all his people. † moreover Joab the son of Saruia was over the army, and Josaphat the son of Ahilud commenter. † And Sadoc the son of Achitob, & Ahimelech the son of Abiathar, priests: and Susa, Scribe. † Banaias also the son of Joiada over the legions Cerethi, and Phelethi: moreover the sons of David the chief at the kings hand.   

CHAP. XIX. The king of Ammon evil entreating king David's men, whom he had courteously sent to condole the death of his father, is overthrown in battle. 16. with the Assyrians his hired confederates.  
AND it chanced that Naas the king of the children of 
●. Reg. 10.  Ammon died, and his son reigned for him. † And David said: I will do mercy with Hannon the son of Naas: for his father hath done me pleasure. And David sent messengers to comfort him upon the death of his father. Who when they were come into the land of the children of Ammon, to comfort Hannon, † the princes of the children of Ammon fayd to Hannon: Thou thinkest perhaps, that David for honour sake toward thy father hath sent some that should comfort thee: neither markert thou, that his servants are come to thee to espy, and seek out, and search thy land. † therefore Hannon made the servants of David bald, and shaved them, and cut away their coats from the buttocks to the feet, and sent them away. † Who when they were gone, and had sent word to David, he sent to meet them (for they had sustained great reproach) and commanded them to tarry in Jericho, till their beard grew, and then they should return. † And the children of Ammon seeing, that they had done injury to David, as well Hannon as the rest of the people, they sent a thousand talents of silver, to hire them chariotes and horsemen out of Mesopotamia, and from Syria Maacha, and from Soba. † And they hired two and thirtre thousand chariotes, and king Maacha with his people. Who when they were come, camped over against Medaba. The children of Ammon also being gathered together out of their cities, came to the battle. † Which when David had heard, he sent Joab, and all the host of valiant men: † and the children of Ammon issuing forth, put their army in array beside the gate of the city: and the Kings, that were come to aid him, stood apart in the field. † Joab therefore understanding that battle was made against him before and behind, chose the most valiant men of all Israel, and marched on against the Syrian. † And the rest of the people he gave under the hand of Abisai his brother: and they went forth against the children of Ammon † And he said: If the Syrian shall overcome me, thou snalt aid me: and if the children of Ammon shall overcome thee, I will aid thee. † Take courage, and let us play the men for our people, and for the cities of our God: and our Lord will do that which is good in his sight. † Joab therefore matched on, and the people that were with him, against the Syrian to battle: and he put them to flight. † moreover the childen of Ammon seeing that the Syrian was fled, themselves also fled from Abisai his brother, and went into the city: and Joab also returned into Jerusalem. † But the Syrian seeing that he was fallen before Israel, sent messengers, and brought the Syrian, that was beyond the river: and Sophach the General of Adereze●s war, was their captain. † Which when it was told David, he gathered together all Israel, and passed Jordan, and fell upon them, and directed his army against him, they fight on the contrary part. † And the Syrian fled from Israel: and David slew of the Syrians seven thousand chariotes, and forty thousand footmen, and Sophach General of the army. † And the servants of Adarezer seeing themselves to be overcome of Israel, fled to David, & served him: and Syria would no more give aid to the children of Ammon.   

CHAP. XX. King David prospereth in war against the Ammonites, 4. and Philisthims, 6. among Whom Jonathan David's nephew by his brother, killeth a monfiruous giant, Which had twelve fingers and twelve toes.  
AND it came to pass after the compass of a year, at 
2. Reg. 21.  such time when Kings are wont to go forth to battle, Joab gathered together the army and force of war, and spoiled the land of the children of Ammon: and went on and besieged Rabath. Moreover David tarried in Jerusalem, when Joab struck Rabath, and destroyed it. † And David took the crown of Melchom from his head, and found in it a talon weight of gold, and most precious pearls, and he made himself thereof a diadem: he took also the spoils of the city very much. † And the people that was therein, he brought forth: and he made harrows, and sleds, and chariotes shod with Iron to pass over them, soc that they were cut in sunder, & broken in pieces: so did David to all the cities of the children of Ammon: & he returned with all his people into Jerusalem. † After these things there was war begun in Gazer against the Philisthians: in which Sobachai the Husathite stroke Saphai of the kindred of Raphaim, & humbled them. † An other battle also was fought against the Philistheans, wherein Adeodatus the son of Saltus a Bethlehemite struck the brother of Goliath the Getheite, the staff of whose spear was as it were a weavers beam. † But an other battle also happened in Geth, wherein there was a very long man, having fingers and toes by six and six, that is, together four and twenty: who also was borne of the stock of Rapha. † This man blasphemed Israel: and Jonathan the son of Samaa the brother of David struck him. These be the children of Rapha in Geth, which fell by the hand of David and of his servants.   

CHAP. XXI. David sinneth in numbering his people, 8. repenteth, and prayeth, yet is punished, many dying of the plague, 15. till God showing mercy spareth the rest. 16. David accusing himself and excusing the people is commanded by the Angel to offer sacrifice, which he (22▪ buying ground for an altar) 26. performeth.  
BUT 
:: By God's permission David was tempted and overcome▪ 2. Reg. 24.  Satan rose against Israel: and moved David to number 
2. Reg. 24.  Israel. † And David said to Joab, and to the princes of the people: go, and number Israel from Bersabee unto Dan, and bring me the number that I may know. † And Joab, answered▪ Our Lord increase his people an hundred fold more than they are: are they not my lord king all thy servants? why doth my lord seek this, which may be reputed for a sin to Israel? † But the kings word prevailed more: and Joab went forth, and went about all Israel: and returned to Jerusalem. † And he gave David the number of them, whom he had surveyed: and all the number of Israel was found a thousand thousand and an hundred thousand men that drew sword: and of Juda four hundred seventy thousand men of war. † For Levi and Benjamin he numbered not: because Joab unwillingly executed the King's commandment. † And that which was commanded displeased God: and he stroke Israel. † And David said to God: I have sinned exceedingly in that I would do this: I beseech thee take away 
:: King David was not without faith, nor hope, and yet was contaminate with iniquity, from which he prayed to be delivered.  the iniquity of thy servant, because I have done foolishly. † And our Lord spoke to Gad the Seer of David, saying: † go, and speak to David, and tell him: Thus saith our Lord: I give thee the choice of three things, choose one which thou wilt, and I will do it to thee. † And when Gad was come to David, he said to him: Thus saith our Lord: Choose which thou wilt: † either three years famine: or three months to flee from thine enemies, and not to be able to escape their sword: or three days the sword of our Lord, and pestilence to be in the land, and the Angel of our Lord to kill in all the costs of Israel: now therefore see what I shall answer him, that sent me. † And David said to Gad: I am on every side in great distress: but it is better, that I fall into the hands of our Lord, because his mercies be many, then into the hands of men. † Our Lord therefore sent the pestilence in Israel▪ and there fell of Israel seventy thousand men. † He sent also an Angel into Jerusalem, to strike it: and when it was stricken, our Lord saw, and had compassion upon the greatness of the evil: and commanded the Angel, that smote: It is sufficient, now let thy hand cease. Moreover the Angel of our Lord stood beside the floor of Ornan the jebuseite. † And David lifting up his eyes, saw the Angel of our Lord standing between heaven and earth, and a sword drawn in his hand, turned against Jerusalem: & they fell as well he as the ancients clothed in hear clothes, flat on the earth. † And David said to God: Am not I he, that commanded the people to be mumbred? It is I that have sinned: it is I that have done the evil: this flock what hath it deserved? Lord my God let thy hand be turned I beseech thee upon me, and upon my father's house: and let not thy people be stricken † And the Angel of our Lord commanded Gad to tell David, that he should go up, and build an altar to our Lord God in the floor of Ornan the jebuseite. † David therefore went up according to the word of Gad, which he had spoken to him in the name of our Lord. † moreover Ornan when he had looked up, and seen the Angel, and his four sons with him, they hide themselves: for at that time he threshed wheat in the floor. † therefore when David came to Ornan, Ornan beheld him, & went forth to meet him out of the floor, and adored him flat on the ground. † And David said to him: give me the place of thy floor, that I may build therein an altar to our Lord: so that thou take as much silver as it is worth, and the plague may cease from the people. † And Ornan said to David: Take it, and let my lord the king do whatsoever pleaseth him: yea the oxen also I give for holocaust, and 
* liitle carts.  the dreyes for wood, and wheat for sacrifice: I will give all things willingly. † And king David said to him: It shall not be so, but I will give thee silver as much as it is worth: for I may not take it from thee, and so offer to our Lord holocaustes given gratis. † David therefore gave Ornan for the place, six hundred sickles of gold of most just weight. † And he built there an altar to our Lord: and he offered holocaustes, and pacifiques, and he invocated our Lord, & he heard him 
:: God showed by sending fire miraculously to burn the sacrifice, that he had heard David's prayer.  in fire from heaven upon the altar of holocauste. † And our Lord commanded the Angel: and he turned his sword into the scabbard. † David therefore forthwith, seeing that our Lord had heard him in the floor of Ornan the jebuseite, immolated victims there. † But the tabernacle of our Lord. which Moses made in the desert, and the altar of holocaustes, was at that time in the excels of Gabaon. † And David could not go to the altar to pray God there: for he had been frighted with exceeding fear, seeing the sword of the Angel of our Lord.   

CHAP. XXII. Workmen and all necessaries being prepared, 6. David commandeth Solomon to build the Temple, for so God hath appointed▪ 13. exhorteth him to serve God. 17. and other principal men to assist him.  
AND David said: This is the house of God, and this is an altar for holocauste to Israel. † And he commanded that 
1. Reg. 7. 3: Reg: 5.  the proselytes of the land of Israel should be gathered together, and he appointed of them masons to hew stones and polish them, that the house of God might be built. † David prepared also very much iron for the nails of the gates, and for the joininges and jointures: and of brass an inmumerable weight. † The cedar trees also could not be esteemed, which the Sidonians, and Tyrians brought down to David. † And David said: Solomon my son is yet a little child and delicate, and the house which I would have to be builded to our Lord, must be such as may be renowned in all countries: I therefore will prepare him necessaries. And for this cause before his death he prepared all the expenses. † And he called Solomon his son: and commanded him that he should build a house to our Lord the God of Israel. † And David said to Solomon: My son, it was my will to have built a house to the name of our Lord my God. † But the word of our Lord was made to me, saying: Thou hast shed much blood, and fought very many battles, thou canst not build a house to my name, so much blood being shed before me: † the son, which shall be borne to thee, shall be a most quiet man: for I will make him rest from all his enemies round about: and for this cause, he shall be called 
:: Solomon sig nifieth Peaceable. and therein, as in many other things, prefigured Christ who amongst other names is called, Prince of peace. Isai. 9  Peaceable: and I will give peace and quietness in Israel all his days. † He shall build a house to my name, & he shall be to me for a son, and I will be to him for a father: and I will establih the throne of his kingdom over Israel for ever. † Now therefore my son, Our Lord be with thee, and do thou prosper, and build the house to our Lord thy God, as he hath spoken of thee. † Our Lord also give thee wisdom and understanding, that thou mayst be able to rule Israel, and to keep the law of our Lord thy God † For than thou shalt be able to prosper, if thou shalt keep the commandements, and judgements, which our Lord commanded Moses to teach Israel: take courage and play the man, fear not, neither be dismayed. † Behold I in my poverty have prepared the charges of the house of our Lord, of gold an hundred thousand talentes, and of silver a thousand thousand talentes: but of brass, and of iron there is no weight, for the number is surpassed with the greatness: timber and stones I have prepared to all the charges. † Thou hast also very many artificers, hewers of stones, and masons, & carpenters, and of all occapations most skilful to make work, † in gold and silver and brass and iron, whereof there is no number. Rise therefore, and do it, and our Lord will be with thee. † David also commanded all the princes of Israel, that they should help Solomon his son. † You see, quoth he, that our Lord your God is with you, and hath given you rest round about, and hath delivered all your enemies into your hands, and the land is subdued before our Lord, and before his people. † give therefore your hart and your souls, to seek our Lord your God: and arise, and build a sanctuary to our Lord God, that the ark of the covenant of our Lord, and the vessels consecrated to our Lord, may be brought into the house, which is built to the name of our Lord.   

CHAP. XXIII. King David being old constituteth Solomon king. 3. disposeth the offices of levites. 7. to wit, the families of Gerson, 12. of Caath, 21. and of Merari: (26. ceasing to carry the tabernacle.) 27. to serve in the temple.  
DAVID therefore being old & full of days, made Solomon his son king over Israel. † And he gathered all the princes of Israel, and the priests and Levites. † And the Levites were numbered from thirty years, & upward: and there were found thirty eight thousand men. † Of these were chosen, and distributed into the ministery of the house of our Lord four and twenty thousand: and of the overseers and judges, six thousand. † moreover foute thousand porters: and as many singing to our Lord on instruments, which he had made to sing on † And 
:: Aaron's sons being consecrated Pricstes according to God's ordinance. Leuit. 8 & the Le vites to do other offices about the tabernacle. Num. 3. &. 4 king David (with Sadoc the high priest, and other chief men. ch. 24. ●. 6.) disposed them by lots which should serve by courses, to sing and play on instruments, as well in the tabernacle now resting in Jerusalem, v. 26. as in the Temple when it should be built.  David distributed them by the courses of the children of Levi, to wit, of Gerson, and Caath, and Merari. † The sons of Gerson: Leedan, and Semei. † The sons of Leedan: the prince Jahiel, & Zethan, and Joel, three. † The sons of Semei: Salomith, and Hosiel, and Aram, three: these be the princes of the families of Leedan. † moreover the sons of Semei: Leheth, and Ziza, and Jaus, and Baria: these be the sons of Semei, four. † And Leheth was the first, Ziza the second: moreover Jaus and Baria had not many children, and therefore they were counted in one family, and in one house. † The children of Caath: Amram, and Isaar, Hebron, and Oziel, four. † The sons of Amram, Aaron, and Moses. And Aaron was separated to minister in Sanctasanctorum, he and his sons for ever, and to burn incense to our Lord according to his rite, and to bless his name for ever. † The sons of Moses also the man of God were numbered in the tribe of levi. † The sons of Moses: Gersom and Eliezari: the sons of Gersom: Subuel the first. † And the sons of Eliezer were: Rohobia the first: and Eleezer had no more sons. moreover the children of Rohobia were multiplied exceedingly. † The sons of Isaar: Salomith the first. † The sons of Hebron: Jeriau the first, Amarias' the second, Jahaziel the third, Jecmaan the fourth. † The sonnnes of Oziel: Micha the first, Jesia the second. † The sons of Merari: Moholi, & Musi. The sons of Moholi: Eleazar and Cis. † And Eleazar died, and had no sons but daughters. and the sons of Cis their brethren took them. † The sons of Musi: Moholi, and Eder, and Jerimoth, three. † These be the children of Levi in their kindreds and families, princes by courses, and number of every head, that did the works of ministery of the house of our Lord from twenty years, and upward. † For David said: Our Lord the God of Israel hath given rest to his people, and the habitation of Jerusalem for ever. † Neither shall it be the office of the Levites to carry any more the tabernacle, and all the vessels thereof to minister. † According to the last precepts also of David the number of the children of Levi shallbe numbered from twenty years and upward. † And they shall be under the hand of the sons of Aaron for the service of the house of our Lord, in the entrances, and in the chambers, and in the place of purification, and in the sanctuary, and in all the works of the ministery of the temple of our Lord. † And the priests, over the loaves of proposition, and for the sacrifice of flower, and for cakes and azimes, and the frying pan, and to roast, and over all weight and measure. † But the Levites to stand in the morning to confess, and sing to our Lord: and in like manner at evening, † as well in the oblation of the holocaustes of our Lord, as in the Sabbathes and kalends, and the rest of the solemnities, according to the number, and ceremonies of every thing, continually before our Lord. † And let them keep the observations of the tabernacle of covenant, and the rite of the sanctuary, and the observance of the children of Aaron their brethren, that they minister in the house of our Lord.   

CHAP. XXIIII. King David disposeth sixteen families of Eleazar, and eight of Ithamar, 7. by lots, 19 to serve in the Temple, according to their priestly function, 20. likewise principal Levites in their offices.  
MOREOVER to the sons of Aaron these were the partions: The sons of Aaron: Nadab, and Abiu, and Eleazar, and Ithamar. † But Nadab and Abiu died before their father without children: and Eleazar and Ithamar did the function of priesthood. † And David divided them, that is, Sadoo of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their courses and ministery. † And there were found many more children of Eleazar among the principal men, than children of Ithamar. And he divided to them, that is, to the children of Eleazar princes by their families sixteen: and to the children of Ithamar by their families and houses eight. † moreover he divided both families between themselves by lots: for there were 
:: They were called princes of the sanctuary in respect of Sacrifices, & other sacred functions.  princes of the sanctuary, and princes 
:: And princes of God in ●eguard of their spiritual jurisdiction in the Church, or house of God.  of God, as well of the children of Eleazar, as of the children of Ithamar. † And Semeias wrote them, the son of Nathanael the Scribe a Levite, before the king and princes, and Sadoc the Priest, and Ahimelech the son of Abiathar, the princes also of the priestly and levitical families: one house, which was over the rest, Eleazar's: and an other house, which had the rest under it, Ithamars'. † And the first lot came forth to Joiarib, the second to Jedei, † the third to Harim, the fourth to Seorim, † the fifth to Melchia, the sixth to Maiman, † the seventh to Accoes, the eight to Abia, † the ninth to Jesua, the tenth to Sechenia, † the eleventh to Eliasib, the twelfth to Jaeim, † the thirteenth to Hoppha, the fourteenth to Isbaab, † the fifteenth to Belga; the sixteenth to Emmer, † the seventeenth to Hezir, the eighteenth to Aphses, † the ninetenth to Pheteia, the twentieth to Hezechiel, † the one and twentieth to Jachin, the two and twentieth to Gamul, † the three and twentieth to Dalaiau, the four and twentieth to Maaziau. † These be their courses according to their ministries, to enter into the house of our Lord, and according to their rite under the hand of Aaron their father: as our Lord the God of Israel had commanded. † moreover of the children of Levi, which were remaining, there was Subael of the children of Amram: and of the children of Subael, Jehedeia. † Also of the children of Rohobia the prince of Jesias. † And the son of Isaari Salemoth, and the son of Salemoth Jahath: † and his son Jeriau the first, Amarias' the second, Jahaziel the third, Jecmaan the fourth. † The son of Oziel, Micha: the son of Micha, Samir. † The brother of Micha, Jesia: and the son of Jesia, Zacharias. † The sons of Merari: Moholi and Musi. The son of Oziau: Benno. † The son also of Merari: Oziau, and Soam, and Zacchur, and Hebri. † moreover the son of Moholi: Eleazar, who had no children. † And the son of Cis, Jeramael. † The sons of Musi: Moholi, Eder, and Jerimoth. These be the sons of of Levi according to the houses of their families. † And they also did cast lots against their brethren the sons of Aaron before David the king and Sadoc, and Ahimelech, and the princes of the priestly and levitical families, as well the elder as the younger. Lot divided all equally.   

CHAP. XXV. Four sons of Asaph, six of Idithun, and fourteen of Heman, chief musicians, 7. with their brethren in ●l●wo hundred and fourscore, 8. are distributed by lots, in four and twenty companies, to serve in the temple.  
THEREFORE David, and the officers of the host separated for the ministery the sons of Asaph, and Heman, and 
:: Otherwise called Ethan. ch. 6. v 44. c. 15. v. 19  Idithun: which should 
:: They played o● instruments, psalms and Canticles made by prophets.  prophecy on haps, & psalteries, & cymbals according to their number serving the office dedicated to them. † Of the sons of Asaph: Zacchur, and Joseph, and Nathania, & Asarela, the sons of Asaph: under the hand of Asaph prophesying near the king. † moreover Idithun: the sons of Idithun, Godolias, Sori, jeseias, and Hasabias', and Mathathias, six, under the hand of their father Idithun, who prophesied on harp over them that confessed and praised our Lord. † Of Heman also: the sons of Heman Bocciau, Mathania●, Oziel, Subuel, and Jerimoth, Hananias, Hanani, Eliatha, Geddelthi, and Romemthiezer, and Jesbacassa, Mellothi, Othir, Mahazioth: † all these the sons of Heman the Seer of the king in the words of God, that he might exalt the horn: & God gave to Heman fourteen sons and three daughters. † all under their fathers were distributed to sing in the temple of our Lord, on cymbals, and psalteries and haps, for the ministries of the house of our Lord near the king: to wit, Asaph, and Idithun, and Heman. † And the number of them with their brethren, that taught the song of our Lord, all the teachers two hundred eighty eight. † And they did cast lots by their courses, equally as well the elder as the younger, the learned and the unlearned together. † And the first lot came forth to Joseph, which was of Asaph. The second to Godolias, to him and his sons, and his brethren twelve. † The third to Zachur, to his sons and his brethren twelve. † The fourth to Isari, to his sons and his brethren twelve. † The fifth to Nathanias, to his sons & his brethren twelve. † The sixth to Bocciau, to his sons and his brethren twelve. † The seveth to Isreela, to his sons and his brethren twelve. † The eight to Jesaia, to his sons and his brethren twelve. † The ninth to Mathanias, to his sons and his brethren twelve. † The tenth to Semeias, to his sons and his brethren twelve. † The eleventh to Azareel, to his sons and his brethren twelve. † The twelfth to Hasabia, to his sons and his brethren twelve. † The thirteenth to Subacl, to his sons and his brethren twelve. † The fourteenth to Mathathias, to his sons and his brethren twelve. † The fifteenth to Jerimoth, to his sons and his brethren twelve. † The sixteenth to Hananias, to his sons and his brethren twelve. † The seventeenth to Jesbacassa, to his sons and his brethren twelve. † The eighteenth to Hanani, to his sons and his brethren twelve. † The ninetenth to Mellothi, to his sons and his brethren twelve. † The twentieth to Eliatha, to his sons and his brethren twelve. † The one and twentieth to Othir, to his sons and his brethren twelve. † The two and twentieth to Geddelthi, to his sons and his brethren twelve. † The three and twentieth to Mahazioth, to his sons and his brethren twelve. † The four and twentieth to Romemthiezer, to his sons and his brethren twelve.   

CHAP. XXVI Porters are designed by lots to watch at four gates of the temple. 20. others made keepers of the holy treasure, and vissel, 30. Officers also appointed in the two tribes and half over Jordan, for God's service, and the Kings.  
AND the divisions of the porters: of the Corites Meselemia, the sons of Core, of the sons of Asaph. † The sons of Meselemia: Zacharias the first begotten, ladihel the second, Zabadias' the third, Jathanael the fourth, † Aelam the fifth, Johanan the sixth, Elioenai the seventh. † And the sons of Obededom Semeias the first begotten, Jozabad the second, joaha the third, Sachar the fourth, Nathanael the fiifth, † Ammiel the sixth, Issachar the seventh, Phollathi the eight: because our Lord blessed him. † And to Semias his son were borne sons, the chief of their families: for they were most valiant men. † the sons then of Semeias: O●hni, and Raphael, and Obed, Elizabad, and his brethren most valiant men: Eliu also, and Samachias. † all these of the sons of Obededom: they, and their sons, and their brethren most able to minister, sixty two of Obed-edom. † moreover the sons of Meselemia, and their brethren most strong▪ eighteen. † And of Hosa, that is, of the sons of Merari: Semri the prince (Either 
:: his first son was dead, or was not fit to be chief over the rest.  for he had not a first-begotten, and therefore his father made him chief) † Helcias the second, Tabelias' the third Zacharias, the fourth: all these the sons, and brethren to Hosa, thirteen. † These were divided into porters, that the princes also of the watches, even as their brethren, might minister in the house of our Lord. † lots therefore were cast equally, both to little, and great, by their families for every one of the gates. † The lot then of the East fell to Selemia. Moreover to Zacharias his son, a most wise man, and skilful, the North quarter chanced by lot † But to Obededom and his sons, toward the South: in which part of the house was the council of the ancients. † Sephim, and Hosa toward the West, by the gate, which leadeth to the way of ascent: watch against watch. † And toward the East six Levites: and toward the North four a day: and toward the South likewise in a day four: and where the council was two and two. † In the celles also of the porters toward the West four in the way: and two at every cell. † These be the divisions of the porters of the sons of Core, and of Merari. † moreover Achias was over the treasures of the house of God, and the vessels of the holy places. † The sons also of Ledan, the sons of Gersonni: of Ledan princes of the families, Ledan, and Gersonni, jehieli. † The sons of jehieli: Zathan, and Joel his brethren over the treasures of the house of our Lord, † to the Amramites, and Isaarites, and Hebronites, and Ozielites. † And Subael the son of Gersom, the son of Moses, chief over the treasures. † His brethren also Eliezer, whose son Rahabia, and his son Isaias, and his son Joram, his son also Zechri, and his son Selemith. † Selemith himself, and his bretbrens over the treasures of the sanctified holy things, which David the king 
:: things are sanctified by designation to holy use.  sanctified, and the princes of families, and the centurions, and the captains of the host † of the wars, and of the spoils of the battles, which they had consecrated to the maynteynance and furniture of the temple of our Lord. † And all these things did Samuel the Seer sanctify, and Saul the son of Cis, and Abner the son of ne'er, and Joab the son of Saruia: and all that had sanctified them by the hand of Selemith, and of his brethren. † But the chief over the Isaarites was Chonenias'▪ and his sons to the works abroad over Israel to teach and judge them. † moreover the Hebronites Hasabias', and his brethren most able men, a thousand seven hundred were chief over Israel beyond Jordan against the West, in all the works our Lord, and for the ministery of the king. † And the prince of the Hebronites was Jeria according to their families and kindreds. In the fourteth year of king David they were numbered, and there were found most valiant men in Jazer Galaad, † and his brethren of stronger age, two thousand seven hundred princes of families. And David the king made them overseers over the Rubenites and the Gaddites, and the half tribe of Manasses, for all the ministery of God, and the king.   

CHAP. XXVII. Twelve military tribunes, with four and twenty thousand under every one, by course of months serve about the king. 16. Other twelve tribunes of the people govern in several tribes. 25. prefects also are made over the kings treasures, cattles, and other commodities in the court, camp, and country.  
AND the children of Israel according to their number, the princes of families, tribune, and centurions, and overseers, that ministered to the king according to their companies, coming in and going out every month in the year, every one was chief over four and twenty thousand. † over the first company the first month Jesboam was chief the son of Zabdicl, and under him four and twenty thousand. † Of the sons of Phares, the prince of all the princes in the host the first month. † The company of the second month had Dudia an Ahohite, and after him an other named Macelloth, which governed part of four and twenty thousand. † captain also of the third company in the third month, was Banaias the son of Joiada the Priest: and in his division four and twenty thousand. † The same is Banaias the most valiant among thirty, and above the thirty. & over his company Amizabad his son was chief. † The fourth, in the fourth month, Asahel the brother of Joab, and Zabadias' his son after him: and in his company four and twenty thousand. † The fifth, in the fifth month, prince Samaoth a jezerite: and his company four and twenty thousand. † The sixth, in the sixth month, Hira the son of Acces a Thecuite: and in his company four and twenty thousand. † The seventh, in the seventh month, Helles a Phallonite of the children of Ephraim: and in his company four and twenty thousand. † The eight, in the eight month, Sobochai an Husathite of the stock of Sarahi: and in his company four and twenty thousand. † The ninth, in the ninth month, Abiezer an Anathothite of the children of jemini: and in his company four and twenty thousand. † The tenth, in the tenth month, Marai, and he a Netophathite of the stock of Zarahi: and in his company four and twenty thousand. † The eleventh, in the eleventh month, Banaias, a Pharathonite of the children of Ephraim: and in his company four and twenty thousand. † The twelfth, in the twelfth month, Holdai a Netophathite, of the stock of Gothoniel: and in his company four and twenty thousand. † Furthermore there were chief over the tribes of Israel, over the Rubenites, Duke Eliezer the son of Zechri: over the Simeonites, Duke Saphatias the son of Maacha: † over the Levites, Hasabias' the son of Camuel: over the Aaronites, Sadoc: † over Juda, Eliu the brother of David: over Issachar, Amri the son of Michael: † over the Zabulonites, Jesmaias the son of Abdias: over the Nepthalites, Jerimoth thesonne of Ozriel: † over the children of Ephraim, Osee the son of Ozaziu: over the half tribe of manasses, Joel the son of Phadaia: † and over the half tribe of Manasses in Galaad, Jaddo the son of Zacharias: and our Benjamin, Jasiel the son of Abner. † But over Dan, Ezrihel the son of Jeroham: these be the princes of the children of Israel. † And David 
:: King David having hereto fore offended in commanding to number the whole people. 2. Reg. 24. would not now attempt to number all, (which were in deed innumerable) but only those that were to be disposed of in specialseruices.  would not number them from twenty years downward: because our Lord had said that he would multiply Israel “ as the stars of heaven. † Joab the son of Saruia began to number, and finished not: because upon this there fell wrath upon Israel: and therefore the number of them that were numbered, was not registered in the chronicles of king David. † And over the kings treasures was Azmoth the son of Adiel, and over those treasures, which were in the cities, and in the towns, and in the towers, Jonathan the son of Ozias was precedent. † And over husbandry, and the husbandmen, which tilled the ground, Ezri the son of Chelub was overseer: † and over the dressers of vineyards, Semeias a Romathite: and over the wine cellars, Zabdias an Aphonite. † For over the olivetes and the figgegroves, which were in the champagne, was Balanam a Gederite: and over the oil cellars, joas. † Furthermore over the herds that fed in Saron, the overseer was Se●rai a Saronite: and over the oxen in the valleys Saphat the son of Adli: † but over the camels, Vbil an Ismaelite: and over the asses, Jadias' a Meronathite: † over the sheep also jazizan Agatene. All these, princes of the substance of king David. † And Jonathan David's uncle, a counselor, a man wise and learned: He and Jahiel the son of Hachamoni were with the kings sons. † Achitophel also the kings counselor, and Chusai an Arachite the kings friend. † After Achitophel was Joiada the son of Banaias, and Abiathar. And the prince of the kings army was Joab.   

CHAP. XXVIII. Again king David calling all his states together, with commemoration of God's singular favour in electing him, and Solomon, 8. exhorteth them all, and namely his son to serve God sincerely: 10. and to build the temple, describing in what form to make it.  
DAVID therefore called together all the princes of Israel, 
3. Reg. 1.  the dukes of the tribes, and the heads of the compaynies, which ministered to the king: the tribunes also and the centurions, and them that were chief over the fubstance and possessions of the king, and his sons with the eunuchs, and the mighty, and all the most viliant in the host of Jerusalem. † And when the king had risen up, and stood, he said: hear me my brethren, and my people: I meant to have built a house, wherein the ark of our Lord might rest, and the foot stool of the feet of our God: and to build it I prepared all things. † But God said to me: Thou shalt not build a house to my name: because thou art a man of war, 
2. Reg. 7.  and hast shed blood. † Howbeit our Lord the God of Israel chose me of all the house of my father, to be king over Israel for ever: for 
:: So Jacob prophesied, that the royal sceptre should come to the tribe of Juda, and therein remain till Christ. Gen. 49.  of Juda he chose the princes: moreover of the house of Juda, my father's house: and of the sons of my father, it pleased him to choose me king over all Israel. † Yea and of my sons (for our Lord hath given me many sons) he hath chosen Solomon my son, to sit in the throne of the kingdom of our Lord over Israel, † and he said to me: Solomon thy son shall build my house, and my courts: for him have I chosen to me for a son, and I will be to him for a father. † And I will confirm his kingdom for ever, if he shall persevere to do my precepts, and my judgements, as It 
:: is here evident, that Solomon was some time the true servant and child of God, keeping his precepts and as certain, that he fell into great sins▪ and lost God's grace, and finally it is doubtful in what state he died 3. Reg. 11. whereby is convinced their vain fancy that think, he who is once the child of God can never fall, nor become a wicked man.  at this day. † Now then before all the assembly of Israel in the hearing of our God, keep ye, & search all the commandmentes of our Lord God: that you may possess the good land, and may leave it to your children after you for ever. † And thou Solomon, my son, know the God of thy father, and serve him with a persect hart, and a voluntary mind: for our Lord searcheth all hearts, and understandeth all cogitations of minds. If thou seek him, thou shalt find: but if thou forsake him he will reject thee for ever. † Now therefore because our Lord hath chosen thee to build the house of the sanctuary, take courage, and perfit it. † And David gave to Solomon his son a description of the porch, and of the temple, and of the cellars, and of the upper fit, and of the chambers in the inner rooms, and of the house of the propitiation, † moreover also of all the courts, which he had thought upon, and of the chambers round about, for the treasures of the house of our Lord, and for the treasures of the holy things, † and of the divisions of the priests and the Levites, for all the works of the house of our Lord, and for all the vessels of the ministery of the temple of our Lord. † Gold in weight for every vessel of the ministery. A weight of silver also according to the diversity of the vessels and works. † And for golden candlesticks also, and their lamps, gold according to the measure of every candlestick, and of the lamps. In like manner also for the silver candlesticks, and for their lamps, according to the diversity of the measure, he delivered a weight of silver. † He gave also gold for tables of proposition, according to the diversity of the tables: in like manner also silver for other silver tables. † For flesh hooks also, and phials, and censars of most pure gold, and for little lions of gold, according to the quality of the measure he distributed a weight, for lion and lion. In like manner also for lions of silver he separated a diverse weight of silver. † And for the Altar whereupon incense is burnt, he gave most pure gold: that of it might be made a similitude of the chariot of the Cherubs spreading their wings, and covering the ark of the covenant of our Lord. † all things, quoth he, came written with the hand of our Lord unto me: that I might understand all the works of the pattern. † David also said to Solomon his son: deal mansully, and take courage, and do it: fear not, and be not dismayed: for our Lord my God will be with thee, and will not leave thee, nor forsake thee, till thou perfit all the work of the ministery of the house of our Lord. † Behold the divisions of the priests and the Levites, for every ministery of the house of our Lord, assist thee, and are ready, and as well the princes know, as the people, to do all thy precepts.   

CHAP. XXIX. King David once more by word, and example of his own bountisulnes, inviteth others to assist in building the temple, 6. whereto the princes and people contribute much. 10. So after praises, 18. prayers, 21. and sacrifices offered to God, 22. Solomon is anointed king. 26. And king David dieth blessedly, having reigned forty years.  
AND David the king spoke to all the assembly: Solomon my son alone hath God chosen, as yet a child and a little tender one: for the work is great, neither is the habitation prepared for man, but for God. † And I with all my ability have prepared the expenses of the house of my God. Gold for vessels of gold, and silver for them of silver, brass for them of brass, iron for them of iron, wood for them of wood: and onyx stones, and as it were 
* a kind of sin white stone.  stibians, & of diverse colours, and every precious stone, and marble of Paros most abundantly: † and above these things, which I have offered into the house of my God, I give 
:: That which he had already vowed and prepared he counted not his own, and now goveth more to the building and 〈…〉 thing of the Temple.  of mine own peculiar goods, gold and silver unto the temple of my God, beside those things, which I have prepared for the holy house. † Three thousand talents of gold of the gold of Ophir: and seven thousand talents of most approved silver, to guilt the walls of the temple. † And, wheresoever there needeth gold, of gold: and wheresoever there needeth silver, of silver: let the works be made by the hands of the artificers: and if any man offer voluntarily, let him fill his hand to day, and offer what he will to our Lord. † The princes therefore of the families promised, and the nobles of the tribes of Israel, the tribunes also and the centurions, and the princes of the kings possessions. † And they gave unto the works of the house of our Lord, of gold, five thousand talentes, and ten thousand solidos: of silver ten thousand talentes, and of brass eighteen thousand talentes: of iron also an hundred thousand talentes. † And with whomsoever were found stones, they gave them into the treasures of the house of our Lord, by the hand of Jahiel the Gersonite. † And the people rejoiced, when they promised vows of their own accord: because they did offer them to our Lord with all their hart: yea and David the king rejoiced with great joy. † And he blessed our Lord before all the multitude, and he said: Blessed art thou o Lord the God of Israel our father from eternity unto eternity. † Thine o Lord is the magnificence, and might, and glory, and victory: & to thee is the praise: for all things that be in heaven, and in the earth, are thine: thine o Lord is the kingdom, and thou art over all princes. † Thine are riches and thine is glory: thou hast dominion over all, in thy hand is power & might: in thy hand greatness, and the empire of all things. † Now therefore our God we confess to thee, and we praise thy glorious name. † Who am I, and what is my people, that we can promiss thee all these things? All are thine: and things that we received of thy hand, we have given thee. † For we are pilgrims before thee, and strangers, 
:: As Abraham Isaac Jacob and others were strangers in respect of Chanaan: so both they and also David Solomon and all men in this world are pilgrims in respect of heaven. Heb. 13.  as all our fathers. Our days are as a shadow upon the earth, and there is no abiding. † Lord our God, all this plenty, which we have prepared that a house might be built to thy holy name, is of thy hand, and all things are thine. † I know my God that thou provest the hearts, and lovest simplicity, wherefore I also in the simplicity of my hart, gladly have offered all these things: and thy people, which is here found, I have seen with great joy offer thee donaries. † Lord God of Abraham, and Isaac, and Israel our fathers, keep for ever this will of their hart, and let this mind reinayne all ways to the honour of thee. † To Solomon also my son give a perfect hart, that he keep thy commandements, thy testimonies, and thy ceremonies, and do all things: and build the house, the expenses whereof I have prepared. † And David commanded the whole assembly: bless ye our Lord God. And all the assembly blessed our Lord the God of their fathers: and they 
:: Albeit they did the same exterior act of honour to God and the king: yet in their mind & intention they gave divine honour to God, and civil to the king. See Exod. 20.  bowed themselves, and adored God, and then the king. † And they immolated victim to our Lord: and they offered holocaustes the day following, oxen a thousand, rams a thousand, lambs a thousand with their libamentes, & with all rite most abundantly for all Israel. † And 
●. Reg. 1. v. 34.  they did eat, and drink before our Lord in that day with great joy. And they anointed the second time Solomon the son of David. And they anointed him to our Lord for the prince, and Sadoc for the high priest. † And Solomon sat upon the throne of our Lord as king for David his father, and he pleased all: & all Israel obeyed him. † Yea and all the princes, and men of might, and all the sons of king David gave their hand, and were subject to Solomon the king. † Our Lord therefore magnified Solomon over all Israel: and gave him the glory of akingdom, such as no king of Israel had before him. † David therefore the son of Isai reigned over all Israel. † And the days, that he reigned over Israel, were forty years: in Hebron he reigned seven years, and in Jerusalem three and thirty years. † And he died in a good age, full of days, and riches, and glory. And Solomon his son reigned for him. † But the acts of king David the first and the last are written in the book of Samuel the Seer, & in the book of 
:: Either Nathan and Gad writ the later part of the first book, and the second book of Kings, or else their books are not now extant.  Nathan the prophet, & in the Volume of Gad the Seer: † and of all his kingdom, and strength, and of the times, that passed under him, either in Israel, or in all the kingdoms of the earth.     


THE argument OF THE SECOND book OF PARALIPOMENON.  
AS the former book showeth, how after many generations from the 
1. Par. 1.  
The connexion of this book with the former.  beginning of the world, God selecting one special nation for his peculiar people, and the same being afterwards made a kingdom, the sceptre thereof, both by Gods and the people's election, came to David, and his son Solomon: 
11. 28.  See this book declareth that first Solomon reigned peaccably over the whole kingdom. in the nine first chapters. Then, in the other twenty 
The contents divided into two parts.  seven chapters, relateth how the same kingdom was divided, ten tribes being taken away (the history whereof is but here briefly touched) and two only, with the title of the kingdom of Juda, were possessed, by succession of ninetenne Kings, all of David's and salomon's issue, in royal estate till the captivity in Babylon.   

THE SECOND book OF PARALIPOMENON. IN HEBREW, DIBRE HAIAMIM.  

CHAP. I. Solomon established in the throne, offereth a thousand hosts of sacrifice, 7. ask wisdom, 12. it is given him; with richesse, and temporal glory, which he asked not. 14. He provideth many chariots and horsemen.  
SALOMON therefore the son of David was strengthened in his kingdom, and our Lord 
The first part. Salomon's reign in the whole kingdom.  was with him, and magnified him on high. † And Solomon commanded all Israel, the tribunes, and the centurious, and the dukes, and judges of all Israel, and the princes of the families: † and he went with all the multitude into the Excelse of Gabaon, where was the tabernacle of the covenant of our Lord, which Moses the servant of God made, in the wilderness. † For David had brought the ark of God from Cariathiarim into the place, which he had prepared for it, 
1. Pala●. 13.  and where he had pitched a tabernacle for it, that is, in Jerusalem. † The altar also of brass, which Beseleel the son of Vri the son of Hur had made was there before the tabernacle of our Lord: which also Solomon sought, and all the assembly. † And Solomon went up to the altar of brass, before the tabernacle of the covenant of our Lord, and offered on it a thousand hosts † And behold in that very night God appeared to him, saying: ask what thou wilt that I may give it thee. † And Solomon said to God: Thou hast done great mercy with my father David: and hast made me king for him. † Now therefore Lord God be thy word fulfilled, which thou hast promised to David my father: for thou hast made me king over thy people great in number, which is so innumerable as the dust of the earth. † give me wisdom and intelligence, that I may come in & go out before thy people: for who can worthily judge this thy people, which is so great? † And God said to Solomon: Because this rather hath pleased thy hart, and thou hast not asked riches, and substance, and glory, nor their lives that hate thee, no nor many days of life: but hast desired wisdom and knowledge, that thou mayst be able to judge my people, over which I have made thee king. † Wisdom and knowledge are given thee: and riches, and substance and glory I will give thee, so that none among the Kings neither before thee, nor after thee shall be like thee. † Solomon therefore came from the Excelse of Gabaon into Jerusalem before the tabernacle of covenant, & reigned over Israel. † And he gathered to him chariotes and horsemen, and there amounted to him a thousand four hundred chariotes, and twelve thousand horsemen: and he caused them to be in the cities of the chariotes, and with the king in Jerusalem. † And the king gave silver and gold in Jerusalem 
:: It is the manner of holy scripture to express things exceeding vulgar capacity by the figure Hyperbole.  as stones, & cedartrees as sycomores, which grow in the champagne in great multitude. † And there were horses brought him from Egypt, and from Coa by the kings merchants, which went, and brought by a price, † a chariot of four horses for six hundred pieces of silver, and an horse for an hundred fifty: in like manner of all the kingdoms of Hetheites, and of the Kings of Syria market was made.   

CHAP. II. Other workmen being provided to build the Temple, 7. Solomon procureth a cunning artificer from the king of tire, and special timber, 16. to be cut, and sent from thence.  
AND Solomon determined to build a house to the name of our Lord, and a palace for himself. † And he numbered seventy thousand men that carried on their shoulders, 
●. Reg. 5.  and eighty thousand that should hue stones in the mountains, and overseers of them three thousand six hundred. † He sent also to Hiram the king of tire, saying: As thou didst with David my father, and didst send him cedar trees, to build him a house, wherein also he dwelled: † so do with me that I may build a house to the name of our Lord my God, that I may consecrate it to burn incense before him, and to perfume with aromatical spices, and to the everlasting proposition of loaves, and for holocaustes, morning and evening, on the sabbaths also, and the newmoones, and the solemnities of our Lord God for ever, which are commanded Israel. † For the house which I desire to build, is great: for our God is great above all gods. † Who then can be able, to build him a worthy house? if heaven, and the heavens of heavens can not contain him: how great am I, that I may build him a house? but to this end only, that incense may be burnt before him. † Send me therefore a cunning man, that hath skill to work in gold, and silver, brass, and iron, purple, scarlet, and hyacinth, and that knoweth to make engraved works with these artificers, which I have with me in Jewrie, and Jerusalem, whom David my father prepared. † But send me also cedar trees, firretrees, and pintrees from Libanus: for I know that thy servants have skill to hue the timber of Libanus, and my servants shall be with thy servants, † that many trees may be prepared for me. For the house which I desire to build, is exceeding great, and glorious. † moreover to the workmen, that shall hue the trees, thy servants, I will give for victuals of wheat twenty thousand cores, and of barley as many cores, and of wine twenty thousand, oil also twenty thousand sates † And Hiram the king of tire by letters, which he sent to Solomon, said: Because the Lord loved his people, therefore hath he made thee to reign over it. † And he added, saying: Blessed be the Lord the God of Israel, that made heaven and earth, who hath given to David the king a son wise and learned, and of understanding, and prudent, to build a house to the Lord, and a palace for himself. † I therefore have sent thee a man wise and most skilful Hiram, 
:: It is probable, that this man had instructed the king of tire in true religion of one God whom he confesseth. v. 11. 12. and that therefore the king called him his father.  my father, † the son of a woman of the daughters of Dan, whose father was a Tyrian, who knoweth to work in gold, and silver, brass, and iron, and marble, and in timber, in purple also, and hyacinth, and silk and scarlet: and that knoweth to grave all engraving, and to devise wisely whatsoever in the work is necessary with thy artificers, and with the artificers of my lord David thy father. † The wheat therefore, and barley, and oil, and wine, which thou my lord hast promised, send to thy servants. † And we will cut down the trees out of Libanus, as many as shall be necessary for thee, and will convey them in boats by the sea unto joppes: and it shall be thy part to transport them into Jerusalem. † Solomon therefore numbered all the men, that were proselytes in the land of Israel, after the numbering which David his father numbered, and they were found an hundred fifty three thousand and six hundred. † And he made of them seventy thousand, that should carry burdens on their shoulders, and eighty thousand, that should cut stones out of the mountains: and three thousand and six hundred overseers of the work of the people.   

CHAP. III. The Temple is begun to be built in mount Moria, the fourth year of salomon's reign. 3. the form whereof is described, and the precious matter, 8. especially of Sancta sanctorum. 14. with a costly veil, 15. and two excellent pillars before the gate.  
AND Solomon began to build the house of our Lord in Jerusalem, in mount 
:: This mount Moria, signifying vision, was so named by Abraham, who was there ready to sacrifice his son Isaac Gen. 22.  Moria, which had been showed to David his father, in the place, which 
:: And David, by the appointment of an Angel, offered there sacrifice. ●. Reg. 24. ●. Par. 21.  David had prepared 
2 Reg. 24 3. Reg. 6.  in the floor of Ornan the jebuseite. † And he began to build in the second month, in the fourth year of his kingdom. † And these be the foundations, which Solomon laid, to build the house of God, of length in the first measure sixty cubits, of breadth twenty cubits. † But the porch before the front, which was extended in length according to the measure of the breadth of the house, of twenty cubits: moreover the height was of an hundred twenty cubits: and he did guilt it on the inside with most pure gold. † Also the greater house he covered with wooden boards of fir-tree, and he fastened on plates of fine gold throughout: and he graved in it palm trees, and as it were little chains embracing one an other. † He paved also the floor of the Temple with most precious marble, in much beauty. † moreover it was most tried gold, of the plates whereof he covered the house, and the beams thereof, and the posts, and the walls, and the doors: and he graved cherubs in the walls. † He made also the house of Sanctum sanctorum: the length according to the breadth of the house, of twenty cubits: and the breadth likewise of it twenty cubits: and he covered it with plates of gold, as it were six hundred talentes. † Yea and he made nails of gold, so that every nail weighed fifty sickles a piece: the upper chambers also he covered with gold. † He made also in the house of Sanctum sanctorum two Cherubs of statuary work: and he covered them with gold. † The wings of the cherubs were extended twenty cubits, so that one wing had five cubits, and touched the wall of the house: and the other having five cubits, touched the wing of the other cherub. † In like manner the wing of the other cherub, had five cubits, and touched the wall: and his other wing of five cubits, touched the wing of the other Cherub. † therefore the wings of both the cherubs were spread forth, and were extended twenty cubits: and they stood upright on their feet, and their faces were turned to the utter house. † He made also a vele of hyacinth, purple, scarlet, and silk: & wove in it cherubs. † Before the doors also of the temple two pillars, which had five and thirty cubits in height: moreover their heads, of five cubits. † moreover also as it were little chains in the oracle, & he put them to the heads of the pillars: pomegranates also an hundred, which he put between the little chains. † The pillars also them selves he put in the entrance of the temple, one on the right hand, and the other on the left: that, which was on the right 
3. Reg. 7.  hand, he called Jachin: and that on the left hand, Boz.   

CHAP. four The forms of the brazen altar, 2. of the lavatory (or Sea) with figures of twelve oxen, 6. of other ten small lavatories, 7. ten candlesticks, 8. ten tables, and an hundred bassens, a great hall for the priests, 10. and other vessel, and ornaments of the Temple are described.  
HE made also an altar of brass 
:: As well the Temple as the Altars, and other appertinances were made after the form of Moses Tabernacle altars of sacrifice & incense, and the rest: but greater in quantity, of more precious matter, and more excellent workmanship.  of twenty cubits in length, and of twenty cubits in breadth, and of ten cubits in height. † 
:: A great brazen vessel, and some other things that were not before.  A Sea also cast, ten cubits from brim to brim, round in compass: it had five cubits in height, 
3. Reg. 7.  and a cord of thirty cubires did compass it round about. † There was also under it the similitude of oxen, and certain engravings of ten cubits on the outside compassed the bailie of the Sea, as it were with two rues. † And the oxen were cast: and the Sea itself was set upon the twelve oxen, of the which three looked toward the North, and other three to the West: moreover other three to the South, and the three that remained, to the East, having the Sea put upon them: and the hinder parts of the oxen were inward under the sea. † moreover the thickness thereof had the measure of a palm, and the brim thereof was as it were the brim of a chalice, or of a crisped lily: and it held three thousand metretes. † He made also ten lavatories: and set five on the right hand, and five on the left, that they might wash in them all things, that they would offer for holocaust: moreover in the Sea the priests were washed. † And he made also 
:: Also a greater number of candlesticks, and other the like.  ten golden candlesticks, according to the fashion which they were commanded to be made by: and he set them in the temple, five on the right hand, & five on the left. † moreover also ten tables: and he set them in the temple, five on the right hand, and five on the left. Phials also of gold an hundred. † He made also the court of the priests, and a great hall: and doors in the hall, which he covered with brass. † moreover he set the Sea on the right side against the East toward the South. † And Hiram made cauldrons, and flesh hooks, and phials: and accomplished all the Kings work in the house of God: † that is to say, two pillars, and the 
* or pommels.  chapters, and the heads, and asit were certain little nets, which should cover the heads over the chapters. † Pomegranates also four hundred, and two little nets, so that two rues of the pomegranates were joined to each little net, which covered the pommels, and the heads of the pillars. † He made feet also, and lavatories, which he put upon the feet: † one sea, also twelve oxen under the sea. † And the cauldrons, and flesh hooks, and phials. All the vessels did Hiram his father make for Solomon in the house of our Lord of most pure brass. † In the country of Jordan did the king cast them, in a clay ground bewen Socot and Saredatha. † And the multitude of vessels was innumerable, so that the weight of the brass was not known. † And Solomon made all the vessels of the house of God, and the golden altar, and the tables, & upon them the loaves of proposition, † the candlesticks also with their lamps to give light before the oracle, according to the rite, of most pure gold: † and certain flourishing things, and lamps, and golden tongues all were made of most fine gold. † The vessels also of presume and censars, and phials, and little mortars, of most pure gold. And he graved the doors of the inner temple, that is, in Sancta sanctorum: and the doors of the temple without of gold. And so all the work was finished which Solomon made in the house of our Lord.   

CHAP. v many gifts are offered. 4. The ark is brought with great solemnity into the Temple. 6. Innumerable hosts are offered, 11. with excellent music, & the Temple is replenished with the glory of God.  
SALOMON therefore brought in all the things, that David his father had vowed, the silver, and gold, and all the vessels he put in the treasures of the house of God. † After which things he gathered together all the ancients of Israel, and 
3. Reg. 7.  all the princes of the tribes, and the heads of families, of the children of Israel into Jerusalem, to bring An 
:: other ark was not made, because that was most holy & most excellent, which Moses made. Likewise other holy things of the tabernacle were brought into the Temple with great solemnity.  the ark of the covenant of our Lord from the city of David, which is Zion. † There came therefore unto the king all the men of Israel in the solemn day of the seventh month. † And when all the ancients of Israel were come, the Levites carried the ark, † and brought it in, and all the furniture of the tabernacle. moreover the priests, with the Levites did carry the vessels of the sanctuary, which were in the tabernacle. † And king Solomon, and all the assembly of Israel, and all that were gathered before the ark, immolated rams, and oxen without any number: for so great was the multitude of victims. † And the priests brought in the ark of the covenant of our Lord into his place, that is, to the oracle of the temple, into Sancta sanctorum under the wings of the cherubs: † so that the cherubs spread their wings over the place, wherein the ark was set, and covered the ark itself with his bars. † And the heads of the bars, wherewith the ark was carried, because they were a little longer, appeared before the oracle: but if a man had been a little outward, he could not see them. The ark therefore was there until this present day. † And there was nothing in the ark, but the two tables, which Moses had put in Horeb, when our Lord gave the law to the children of Israel coming out of Egypt. † And the priests being gone out of the sanctuary (for all the priests that could be found there, were sanctified, neither as yet at that time were the courses, and the order of the ministries divided among them)▪ † as well the Levites as the singing men, that is, both they which were under Asaph, and they which were under Heman, and they which were under Idithun, their sons, & brethren revested with fin linen clothes, sounded on cymbals, and psalteries, and haps, standing at the East side of the Altar, and with them priests an hundred twenty, founding with trumpets. † therefore all sounding together, both with trumpets, and voice, and cymbals, and organs, and with diverse kind of musical instruments, and lifteng up their voice on high: the sound was heard far of, so that when they began to praise our Lord, and to say: confess to our Lord because he is good, because his mercy is for ever: the house of God was filled with a cloud, † that the priests could not stand and minister for the darkness. For the glory of our Lord had filled the house of God.   

CHAP. vi Solomon blesseth the people. 4. prayeth to God, giving thanks for benefits received, 16. and requesting continual protection, and that God will hear the prayers of the people, 32. yea also of strangers that pray in the Temple.  
THAN Solomon said: Our Lord promised that he would dwell 
:: God showed his presence by the dark cloud which replenished the Temple.  in darkness: † and I have built a house to his name, that he might dwell there for ever. † And the king turned his face, and blessed all the multitude of Israel (for all the multitude stood attended) and said: † Blessed be our Lord the God of Israel, who in work hath accomplished that, which he spoke to David my father, saying: † From the day, that I brought my people out of the Land of Egypt, I chose not a city of all the tribes of Israel, that a house might be built in it to my name: neither did I choose any other man, to be Duke in my people Israel. † but I chose Jerusalem, that my, name may be in it: and I chose David, that I might appoint him over my people Israel. † And whereas David my father had meant to build a house to the name of our Lord the God of Israel, † our Lord said to him: Because thy will was this, that thou wouldst build a house to my name, thou hast done well certes to have such a will: † howbeit thou shalt not build the house, but thy son, which shall come out of thy loins, he shall build a house to my name. † Our Lord therefore hath accomplished his word, which he spoke: and I am risen for David my father, and sit upon the throne of Israel, as our Lord hath spoken: and have built a house to the name of our Lord the God of Israel. † And I have put in it the ark, wherein is the covenant of our Lord, which he made with the children of Israel: † He therefore stood before the Altar of our Lord, over against all the multitude of Israel, and stretched forth his hands. † For Solomon had made an eminent place of brass, and had put it in the mids of the 
* Basilicae.  Temple, having five cubits of length, & breadth, & three of height: & he stood upon it: & afterward 
:: Kneeling,  kneeling over against all the multitude of Israel, and 
:: Lifting up hands, stretching forth arms, and the like external gestures do much help internal attention in prayer, and also stir up others to godly imitation▪ and therefore hath been much practised by devout persons both in the old and new Testament.  his hands lifted up toward heaven, † he said: Lord God of Israel, there is not the like God to thee in heaven and in earth: which keepest covenant and mercy with thy servants, that walk before thee in all their hart: † which hast performed to thy servant David my father what things soever thou hadst spoken to him: and the things that by mouth thou hadst promised, in work thou hast accomplished, as also the present time proveth. † Now therefore Lord God of Israel, fulfil to thy servant my father David, what soever thou didst speak to him, saying: There shall not fail of thee a man before me, to sit upon the throne of Israel: yet so if thy children keep their ways, and walk in my law, as thou also hast walked before me. † And now Lord God of Israel, be thy word confirmed, which thou hast spoken to thy servant David. † Is it credible then that God should dwell with men upon the earth? If heaven and the heavens of heavens do not take thee, how much more this house, which I have built? † But to this end only it is made, that thou shouldest respect the prayer of thy servant, and his supplication Lord my God: and mayst hear the prayers, which thy servant poureth out before thee: † that thou open thine eyes upon this house days & nights, upon the place, wherein thou hast promised that thy name should be invocated, † and wouldst hear the prayer, which thy servant prayeth in it: and mayst hear the prayers of thy servant, and of thy people Israel. Whosoever shall pray in this place, hear out of thy habitation, that is from the heavens, and be propitious. † If any man shall sin against his neighbour, and come ready to swear against him, and bind himself with a curse before the altar in this house: † thou shalt hear from heaven, and shalt do the judgement of thy servants, so that thou render to the unjust his way upon his own head, and revenge the just, rewarding him according to his justice. † If thy people Israel shall be overcome of their enemies, (for they will sin to thee) and converted shall do penance, and beseech thy name, and pray in this place, † thou shalt hear from heaven, and be thou propetious to the sin of thy people Israel, and reduce them into the land, which thou gavest them, and their fathers. † If the heaven being shut, there fall no rain for the sins of the people, and they shall beseech thee in this place, and shall confess to thy name, and shall be converted from their sins, when thou shalt afflict them, † hear from heaven o Lord, and forgive the sins of thy servants and of thy people Israel, and teach them the good way, by the which they may go: and give rain to thy land, which thou hast given thy people to possess. † If famine shall arise in the land, and pestilence, rust, and blast, and locust, and bruche, and the enemies, wasting the countries, shall besiege the gates of the city, and all plague and infirmity shall press them: † if any of thy people Israel shall pray; knowing their plague and infirmity, and shall spread forth their hands in 
:: In this chapter and often else where it is evident, that places dedicated to God's service are more acceptable to him, than other places.  this house, † thou shalt hear from heaven, to wit, out of thy high habitation, and be thou propitious, and render to every one according to his ways, which thou knowest him to have in his hart: (for thou only knowest the hearts of the children of men:) † that they may fear thee, and walk in thy ways all the days, that they live upon the face of the land, which thou hast given to our fathers. † The Forener also, which is not of thy people Israel, if he come from a far country, for thy strong hand, & thy stretched out arm, and adore in this place: † thou shalt hear from heaven thy most firm habitation, & shalt do all things, for the which that pilgrim shall invocate thee: that all the peoples of the earth may know thy name, and may fear thee, as thy people Israel, and may know, that thy name is invocated upon this house, which I have built. † If thy people shall go forth to war against their adversaries, by the way, that thou shalt send them, shall adore thee against the way, wherein is this city, which thou hast chosen, and the house, which I have built to thy name: † thou shalt from heaven hear their prayers, and petition, and do thou revenge. † And if they shall sin to thee (for there is no man that sinneth not) and thou be angry with them, and deliver them to the enemies, and they lead them captive into a far country, or which is near at the least, † and being converted in their hart in the land, to the which they were led captive, shall do penance, and shall beseech thee in the land of their captivity, saying: We have sinned, we have done wickedly, we have dealt unjustly: † and shall return to thee in all their hart, and in all their soul, in the land of their captivity, to the which they were led, shall adore thee against the way of their land, which thou gavest their fathers, and of the city, which thou hast chosen, and of the house, which I have built to thy name: † thou shalt hear from heaven, that is, from thy firm habitation their prayers, and do thou judgement, and forgive thy people, although sinful: † for thou art my God: let thine eyes, I beseech thee, be opened, and let thine ears be attended, to the prayer, that is made in this place. † Now therefore arise Lord God in thy rest, thou and the ark of thy strength: Let thy priests Lord God put on salvation, & thy saints rejoice in good things. † Lord God turn not away from the face of my Christ: remember the mercies of David thy servant.   

CHAP. VII. Fire from heaven devoureth the holocaustes, and glory replenisheth the Temple. 5. More sacrifices are offered, 8. and the Temple is dedicated, with seven days solemnity, the eight day collection is made. 12. God signifieth that he hath heard salomon's prayer. 17. conditionally (as it was made) if they serve him, 19 otherwise he will punish them.  
AND when Solomon had finished to pour out his prayers, fire descended from heaven, and devoured the holocaustes and victims: and the majesty of our Lord filled the house. † Neither could the priests enter into the Temple of our Lord, because the majesty of our Lord had filled the temple of our Lord. † Yea and all the children of Israel saw the fire descending, and the glory of our Lord upon the house: and falling flat on the earth upon the pavement paved with stone, they adored, and praised our Lord: Because he is good, because his mercy is for ever. † And the king and all the people immolated victims before our Lord. †. King Solomon therefore killed hosts, of oxen twenty two thousand, of rams an hundred twenty thousand: and the king and all the people dedicated the house of God. † And the priests stood in their offices: and the Levites with the instruments of the songs of our Lord, which David the king made to praise our Lord: Because his mercy is for ever, singing 
:: As the Temple was the special place of prayer, chosen by God: v. 12 so special hymns psalms and other set forms of blessing are more gratful to God, and more effectual to his servants.  the hymns of David by their hands: moreover the priests sounded with trumpets before them, and all Israel stood. † Solomon also sanctified the mids of the court before the temple of our Lord: for he had offered there the holocaustes, and the fat of the pacifiques: because the brazen altar, which he had made, could not sustain the holocaustes and the sacrifices and the fat. † Solomon therefore made a solemnity at that time seven days, and all Israel with him, an assembly very great, from the entrance of Emath to the Torrent of Egypt. † And he made in the eight day an assembly, because he had dedicated the altar seven days, and had celebrated the solemnity seven days. † therefore in the three and twentieth day of the seventh month, he dismissed the people to their tabernacles, rejoicing and being glad for the good, that our Lord had done to David, and Solomon, and Israel his people. † And Solomon accomplished the house of our Lord, and the house of the king, and all that he had disposed in his hart to do, in the house of our Lord, and in his own house, and he prospered. † And our Lord appeared to him by night, and said: I have heard thy prayer, and have chosen this place to me for a house of sacrifice. † If I shall shut heaven, and rain fall not, and shall bid and command the locust to devour the land, and shall send pestilence into my people: † and my people being converted, upon whom my name is invocated, shall beseech me, and seek out my face, and shall do penance from their most wicked ways: I also will hear from heaven, and will be propitious to their sins, and will save their land. † Mine eyes also shall be opened, and mine ears erected to his prayer, that shall pray in this place. † For I have chosen, and have sanctified this place, that my name may be there for ever, and mine eyes and my hart may remain there all days. † Thou also if thou walk before me, as David thy father walked, and shalt do according to all things, which I have commanded thee, and shalt keep my justices and judgements: † I will raise up the throne of thy kingdom, as I promised to David thy father, saying: There shall not be taken away of thy stock a man, that shall be prince in Israel. † But if you shall be turned away, and shall forsake my justices, and my precepts, which I have proposed to you, and going shall serve strange gods, and adore them, † I will pluck you out of my land, which I have given you: and this house, which I have sanctified to my name, I will cast away from my face, and will deliver it for a parable, and an exemple to all people's. † And this house shall be for a proverb to all passengers, and they shall say being astonished: Why hath the Lord done so to this land, and to this house? † And they shall answer: Because they forsook the Lord the God of their fathers, who brought them out of the Land of Egypt, and took hold of strange gods, and adored them, and worshipped them: therefore are all these evils come upon them.   

CHAP. VIII. Solomon buildeth divers cities, 7. maketh the residue of the Chananites tributary. 12. offereth the ordinary hosts of sacrifices in the solemn feasts. 14. disposeth the priests and Levites in their offices, as David had ordained: 17. and sendeth ships to fetch gold from Ophir.  
AND twenty years being complete after that Solomon built the house of our Lord and his own house: † he built the cities, which Hiram had given to Solomon, and made the children of Israel dwell there. † He went also into Emath Suba, and obtained it. † And he built Palmira in the desert, and he built other cities very well fenced in Emath. † And he built Beth horon the upper, and Beth horon the nether, walled cities having gates and barrigates and locks. † Balaath also and all the strongest cities that were salomon's, and all the cities of the chariotes, and the cities of the horsemen. All things whatsoever Solomon would, & disposed, he built in Jerusalem and in Libanus, and in all the land of his dominion. † all the people that was left of the Hetheites, and Amorrheites, and Pherezeites, and heveites, and jebuseites, which were not of the stock of Israel, † of their children: and of the posterity, which the children of Israel had not slain, Solomon subdued to be tributaries, until this day. † moreover of the children of Israel he set not to serve the kings works: for they were men of war, and the chief captains, and princes of his chariotes and horsemen. † And all the princes of king salomon's army were two hundred fifty, which taught the people. † But the daughter of Pharaoh he removed from the city of David, into the house, which he had built for her. For the king said: My wife shall not dwell in the house of David the king of Israel, 
:: Solomon was yet so far from communicating with Infidels, that he suffered not his wife (an infidel) to be present where the ark of God had been placed. 1. Par. 15.  because it is sanctified: because the ark of our Lord is entered into it. † Then Solomon offered holocaustes to our Lord upon the altar of our Lord, which he had built before the porch, † that every day there might be offering on it▪ according to the precept of Moses, in the Sabbathes, and in the kalends, and in the festival days thrice a year, that is to say, in the solemnity of Azymes, and in the solemnity of weeks, and in the solemnity of tabernacles. † And he appointed according to the disposition of David his father the offices of the priests in their ministries: & the Levites in their order that they should praise, and minister before the priests according to the rite of every day: & the porters in their divisions by gate and gate: (for so David the man of God had commanded. † Neither did they transgress of the kings commandements as well the priests as the Levites, touching all things, that he had commanded, and in the custodies of the treasures. † Solomon had all expenses prepared, from the day that he founded the house of our Lord, until the day wherein he perfitted it. † Then went Solomon into Asiongaber, and into Ailath to the coast of the Red sea, which is in the Land of Edom. † And Hiram sent unto him by the hands of his servants, ships, and cunning mariners, and they went with salomon's servants into Ophir, and they took from thence four hundred fifty talents of gold, and brought it to king Solomon.   

CHAP. IX. The Queen of Saba admireth salomon's wisdom, 9 giveth, and receiveth presents. 13. Of the great store of treasure which is yearly brought in, 13. king Solomon maketh precious armour, 17. a throne, 20. and plate. 24. Other Kings send him gifts, so he aboundeth in glory, and riches. 29. After forty years reign he dieth, and his son Roboam succeedeth.  
THE Queen of Saba also, when she had heard the fame 
3. 〈◊〉. 10  of Solomon, came to prove him in hard propositions in Jerusalem, with great riches, and camels, which carried spices, and very much gold, and precious stones. And when she was come to Solomon, she spoke to him what things soever were in her hart. † And Solomon expounded to her all things that she propounded: neither was there any thing, that he made not plain unto her. † Who after she saw, to wit, the wisdom of Solomon, and the house which he had built, † moreover also the meats of his table, and the habitations of his servants, and the offices of his ministers, and their garments, the cupbearers also, and their garments, and the victims, which he immolated in the house of our Lord: there was no spirit in her any longer, she was so astonished. † And she said to the king: The word is true, which I heard in my country of thy virtues and wisdom. † I did not believe them that told it, until myself was come, and mine eyes had seen, and I had proved scarce the half part of thy wisdom to have been told me: thou hast passed the fame with thy virtues. † Blessed are thy men, and blessed are thy servants, which assist before thee at all time, and hear thy wisdom. † Be the Lord thy God blessed, who would ordain thee over his throne, king They 
:: are called Kings, of God▪ which reign by his grace and according to his wil whereupon they use this stile By the grace of God, K. of England Jerusalem. etc.  of the Lord thy God. Because God loveth Israel, and will preserve it for ever: therefore hath he set thee king over it, to do judgements and justice. † And she gave to the king an hundred twenty talents of gold, and spices exceeding much, and most precious stones: there were not such spices, as these, which the Queen of Saba gave to King Solomon. † But the servants of Hiram also with the servants of Solomon brought gold from Ophir, and Thymtrees, and most precious stones: † whereof the king made, to wit, of the Thymtrees, stairs in the house of our Lord, and in the kings house, haps also and psalteries for the singing men: never were there seen such trees in the Land of Juda. † And king Solomon gave to the Queen of Saba all things that she would, and that she asked, and many more things than she brought to him: who returning, went into her country with her servants. † And the weight of the gold, that was brought to Solomon every year was six hundred sixty six talents of gold: † beside that sum, which the legates of divers nations, and the merchants were accustomed to bring, and all the Kings of Arabia, and the Dukes of the lands, which brought gold and silver to Solomon. † King Solomon therefore made two hundred golden spears, of the sum of six hundred pieces of gold, which were spent in every spear: † also three hundred golden shields of three hundred pieces of gold, with which every shield was covered: and the king put them in the armoury, which was beset with a wood. † The king also made a great throne of i●orie, and covered it with most fine gold. † Six steps also, wherewith the going up was to the throne, and a foot stool of gold, and two little arms on either side, and two lions standing by the little arms, † yea and other twelve little lions standing upon the steps on both sides: there was not such a throne in all kingdoms. † all the vessels also of the kings table were of gold, and the vessels of the house of the forest of Libanus of most pure gold. For silver in those days was reputed for nothing. † For the kings ships went into Tharsis with the servants of H●ram, once in three years: and they brought from thence gold and silver, and ivory, and apes, and peacocks. † Solomon therefore was magnified above all the Kings of the earth for riches and glory. † And all the Kings of the earth desired to see salomon's face, that they might hear the wisdom, which God had given in his hart. † And they brought him gifts, vessels of silver, and gold, and garments, and armour, and spices, horses, and mules, every year. † Solomon also had forty thousand horses in the stables, and of chariotes, and horsemen twelve thousand, and he placed them in the cities of the chariotes, and where the king was in Jerusalem. † He exercised also authority over all the Kings from the river Euphrates unto the land of the Philisthines, and unto the borders of Egypt. † And he made so great plenty of silver in Jerusalem as it were of stones: and of cedars so great a multitude as of sicomores, which grow in the champagne. † And horses were brought him out of Egypt, and all countries. † But the rest of of the works of Solomon the first and the last are written in the words of Nathan the Prophet, and in the books of Ahias the Silonite, in the Vision also of Addo the Seer, agayast jeroboam the son of Nabat. † And Solomon reigned in Jerusalem over all Israel forty years. † And he 
:: His fall to luxury and idolatry is recorded. 3. Reg. 11.  slept with his fathers: and they buried him in the city of David: and Roboam his son reigned for him.   

CHAP. X. Roboam requested by jeroboam and the people to lighten their yoke of service, 6. leaving the counsel of the ancient, and following young counsellors, threateneth to press the people. 16. Wherupen many revolt from him.  
AND Roboam went forth into Sichem: for thither all 
3. Reg. 12.  
The second part. Division of the kingdom. David's issue reigning only in two tribes, which also are carried captive into Babylon.  Israel was assembled, to make him king. † Which when Jeraboam the son of Nabat had heard, who was in Egypt (for he was fled thither from Solomon) forthwith he returned. † And they called him, & he came with all Israel & spoke to Roboam, saying: † Thy father pressed us with a most hard yoke, do thou command lighter things than thy father, who laid upon us a heavy servitude, and ease thou a little of the burden, that we may serve thee. † Who said: After three days return ye to me. And when the people was gone, † he took counsel with the ancients, which stood before his father Solomon, whiles he yet lived, saying: What counsel give you, that I may answer the people? † Who said to him: If thou wilt please this people, and pacific them with words of clemency, they will serve thee at all times. † But he forsook the counsel of the ancients, and began to treat with youngmen, that had been brought up with him, and were in his train. † And he said to them: What seemeth to you? or what shall I answer this people, which hath said to me: Ease the yoke which thy father laid upon us? † But they answered as youngmen, and brought up with him in delicanesse, and said: Thus shalt thou speak to the people, that said to thee: Thy father aggravated our yoke, do thou ease it: and thus shalt thou answer them: My least finger is thicker than the loins of my father. † My father laid upon you an heavy yoke, and I will add a greater weight: my father bet you with scourges, but I will beat you with scorpions. † jeroboam therefore came, and all the people to Roboam the third day, as he had commanded them. † And the king answered rough words, leaving the counsel of the ancients: † and he spoke according to the youngmen's will: My father laid upon you a heavy yoke, which I will make heavier: my father bet you with scourges, but I will beat you with scorpions. † And he condescended not to the people's requests: for it was the will of God, that his word should be accomplished, which he had spoken by the hand of Ahias the Silonite to jeroboam the son of Nabat. † And all the people when the king spoke rough words, said thus unto him: We have no part in David, nor inheritance in the son of Isai. Return into thy tabernacles o Israel, and do thou feed thy house David. And Israel went into their tabernacles. † But over the children of Israel▪ that dwelled in the cities of Juda, Roboam reigned. † And king Roboam sent Aduram, who was over the tributes, and the children of Israel stoned him, and he died: moreover king Roboam made haste to get up into his chariot, and fled into Jerusalem. † And Israel revolted from the house of David until this day.   

CHAP. XI. Roboam intending by force to reduce ●l Israel to his subjection, is Warned by a Prophet to cease from that enterprise. 5. He maketh walls about divers cities, 11. ●urnisheth them With Victuals, and munition, 13. Priests, Levites, and many others repair to Jerusalem, because jeroboam maketh a new religion, and new priests 18. Roboam taket● many wives, and concubines. 22. preferreth A●ias above all his other sons.  
AND Roboam came into Jerusalem, and called together all the house of Juda and Benjamin, an hundred fourscore thousand chosen men and warriors, to fight against Israel, and to convert his kingdom unto him. † And the word of our Lord came to Semeias the man of God, saying: † speak to Roboam the son of Solomon the king of Juda, and to all Israel, that is in Juda and Benjamin: † Thus saith our Lord: You shall not go up, neither shall you fight against your brethren: let every man return into his house, because this thing is done by my wil Who when they had heard the word of our Lord, returned, neither went they forward against jeroboam. † And Roboam dwelled in Jerusalem, and built walled cities in Juda. † And he built Bethlehem, and Etam, and Thecue, † Bethsur also, and Socho, & Odollam, † moreover also Geth, and Maresa, and Ziph, † yea and Aduram, and Lachis, and Azeca, † Saraa also, and Aialon, and Hebron, which were in Juda and Benjamin, most fenced cities. † And when he had enclosed them with walls, he put in them princes, and store houses of victuals, that is, of oil and wine. † Yea and in every city he made armouries of shields and spears, and he strengthened them with great diligence, and reigned over Juda and Benjamin. † And the priests and Levites, that were in all Israel, came to him out of all their seats, † 
:: A worthy example to suffer temporal damage rather than to conform themselves to the practice of false religion.  leaving their suburbs, and their possessious, and passing to Juda, and Jerusalem, because jeroboam had cast them of, and their posterity: that they should not execute the priesthood of our Lord. † Who made unto himself priests of the excelses, and of devils, and of the calves which he had made. † Yea and of all the tribes of Israel, whosoever had given their hart to seek our Lord the God of Israel, came into Jerusalem to immolate their victims before our Lord the God of their fathers. † And they strenghened the kingdom of Juda, and established Roboam the son of Solomon for three years: for they walked in the ways of David and Solomon, only three years. † And Roboam took to wife Mahalath, the daughter of Jerimoth the son of David: Abi●ail also the daughter of Eliab the son of Isai, † who bore him sons Jehus, and Somorias, and Zoom. † After this woman also he took Maacha the daughter of Absalon, who bore him Abia, and Ethai, and Ziza, and Salomith. † And Roboam loved Maacha the daughter of Absalon above all his wives, and concubines: for he had married eighteen wives, and threescore concubines: and he begat eight and twenty sons, and threescore daughters. † But he appointed for head Abias' the son of Maacha duke over all his brethren: for he meant to make him king, † because he was wiser, and mightier above all his sons, and in all the costs of Juda, and of Benjamin, and in all the walled cities: and he gave them much meat, and he disired many wives.   

CHAP. XII. For the sins of Roboam, and the people many strong cities, also Jerusalem; are taken and spoiled by the king of Egypt. 8. They repent, and the Egyptians depart, 9 but carry away the treasures. 13. Roboam dieth, and his son Abias' reigneth.  
AND when the kingdom of Roboam was strengthened and fortified, he forsook the law of our Lord, and all Israel with him. † And in the fifth year of the kingdom of Roboam, came up Sesac the king of Egypt into Jerusalem (because they had sinned to our Lord) † with a thousand two hundred chariotes, and threescore thousand horsemen: neither was any number of the common people, that came with him out of Egypt, to wit, Lybians, and Troglodytes, and Aethiopians. † And he took the most fenced cities in Juda, and came over unto Jerusalem. † And Semeias the prophet went to Roboam, and to the princes of Juda, that were gathered togetherin Jerusalem, fleeing from Sasac, and he said to them: Thus saith our Lord: You have left me, and I have left you in the hand of Sesac. † And the princes of Israel, and the king, being astonished, said: Our Lord is just. † And when our Lord had seen that they were humbled, the word of our Lord came to Semeias, saying: Because they are humbled, I will not destroy them, and I will give them a little aid, and my fury shall not drop upon Jerusalem by the hand of Sesac. † But yet they shall serve him, that they may know the distance of my service, and of the service of the kingdom of the earth. † therefore Sesac the king of Aepypt retired from Jerusalem, taking away the treasures of the house of our Lord, and of the kings house, and he took all things with him, and the golden shields that Solomon had made, † for the which the king made brazen ones, and delivered them to the princes of the shieldbearers, which kept the entrance of the palace. † And when the king entered into the house of our Lord, the shieldbearers came, and took them, & brought them back again to their armory. † But yet because they were humbled, the wrath of our Lord was turned away from them, neither were they utterly destroyed: for in Juda there were found good works. † King Roboam therefore was strengthened in Jerusalem, & reigned: one and forty years old was he when he began to reign, and he reigned seventeen years in Jerusalem, the city, which our Lord chose, to confirm his name there, out of all the tribes of Israel: and the name of his mother was Naama an Ammonite. † And he did evil, and prepared not his hart to seek our Lord. † But the works of Roboam the first and the last are written in the books of Semeias the prophet, and of Addo the Seer, and diligently expounded: and Roboam and Jetoboam fought one against the other all their days. † And Roboam slept with his fathers, and was buried in the city of David. And Abias' his son reigned for him.   

CHAP. XIII. Abias' maketh war against jeroboam. 4. exhorteth the people of Israel for justice, and religions sake to return to him. 13. In the mean time jeroboam invironeth him with forces, but by God's assistance Abias' prevaileth. 21. and reigneth securely.  
IN the eighteenth year of king jeroboam, reigned Abias' 
3. Reg. 15  over Juda. † Three years reigned he in Jerusalem, and his mother's name was Michaia, the daughter of Vriel of Gabaa: there was war between Abias' and jeroboam. † And when Abias' had begun battle, and had most warlike men, & of chosen ones four hundredth thousand: jeroboam put his army in array on the contrary side, eight hundredth thousand men, who themselves also were chosen men, and most valiant to battles. † Abias' therefore stood upon mount Semeron, which was in Ephraim, and said: hear jeroboam, and all Israel: † Are you ignorant that our Lord the God of Israel gave the kingdom to David over Israel for ever, to him and his children as a 
:: A firm and perpetual covenant. Num. 18. v. 19  covenant of salt? † And there rose up jeroboam the son of Nabat, the servant of Solomon the son of David: and rebelled against his lord. † And there were gathered to him all the most vain men, and the children of Belial: and they prevailed against Roboam the son of Solomon: moreover Roboam was rude, and of a fearful hart, and could not resist them. † Now therefore you say that you are able to resist the kingdom of our Lord, which he possesseth by the children of David, and you have a great multitude of people, and golden calves, which jeroboam hath made you for gods. † And you have cast out the priests of of our Lord, the children of Aaron, and the Levites: and you have made you priests, as all the peoples of the earth: who soever shall come & consecrate his hand in a bullock of oxen, and in seven rams, is made the priest of them that are not gods, † But our Lord is God, whom we forsake not, and the priests do minister to our Lord of the children of Aaron, and the Levites are in their order. † Holocaustes also they do offer to our Lord, every day morning and evening, and incense made according to the precepts of the law, and the loaves are set forth on a most clean table, and there is with us the golden condlesticke, and the lamps thereof, that they may be lighted always at evening: for we keep the precepts of the Lord our God, whom you have forsaken. † therefore in our host God is the prince, and his priests, which sound with trumpets, and resound against you: children of Israel sight not against our Lord the God of your fathers, because it is not expedient for you. † He speaking these things, jeroboam endeavoured to entrap him behind. And when he stood over against the enemies, he compassed Juda unwitting with his army. † And Judas looking back, saw the battle at hand before and behind, and cried to our Lord: and the priests began to sound with trumpets. † And all the men of Juda made a shout: and behold they crying, God terrified jeroboam, and all Israel that stood against Abias' and Juda. † And the children of Israel fled from Juda, and our Lord delivered them into their hand. † Abias' therefore and his people struck them with a great slaughter, and there fell wounded of Israel five hundredth thousand valiant men. † And the children of Israel were humbled, at that time, and the children of Juda exceedingly encouraged because they had trusted in our Lord the God of their fathers. † And Abias' pursewed jeroboam pieing, and he took his cities, Bethel and her daughters, and Jesana with her daughters, Ephron also and her daughters. † Neither was jeroboam able to resist any more, in the days of Abias': whom our Lord stroke, and he died. † therefore Abias', his empite being strengthened, took fourteen wives: and he begat two and twenty sons, and sixteen daughters. † But the rest of the words of Abias', and of his ways and words, are written diligently in the book of Addo the prophet.   

CHAP. XIIII. Abias' dieth, and his son Asa reigneth, destroyeth idolataie, 6. for ●i●●eth his cities, 9 and overcometh, by God's special help, the Aethtopians army of a million of men.  
AND Abias' slept with his fathers, and they buried him in the city of David: and Asa his son reigned for him, in whose days the land was quiet ten years. † And Asa did that which was good and pleasing in the sight of his God, and he overthrew the altars of 
:: It pertained properly to the king to destroy the exterior practice of idolatry, but to the priests, & prophets to inform the interior mind, & consciences of every one.  strange service, and the excelses, † and broke the statues, and cut down the groves. † And he commanded Juda that they should seek our Lord the God of their fathers, and should do the law, and all the commandements. † And he took away out of all the cities of Juda the altars, and temples, & reigned in peace. † He built also fenced cities in Juda, because he was quiet, and there had no battles risen in his time, our Lord giving peace. † And he said to Juda: Let us build these cities, and compass them with walls, and strengthen them with towers, and gates, and locks, whiles things are quiet from battles, because we have sought out Lord the God of our fathers, and he hath given us peace round about. They therefore did build, and there was no impediment in building. † And Asa had in his army of them that carried shields and spears, of Juda three hundred thousand: and of Benjamin shieldbearers and archers, two hundred eighty thousand, all these were most valiant men. † And Zara the Ethiopian with his army islued forth against them, ten hundred thousand, and with three hundred chariotes: and he came as far as Maresa. † moreover Asa went on to meet him, and set his army in array to battle in the vale Sephata, which is near Maresa. † And he invocated our Lord God, and said: Lord there is no difference with thee, whether thou help in few, or in many: help us o Lord our God: for having confidence in thee, and in thy name we are come against this multitude. Lord, thou art our God, let not man prevail against thee. † Our Lord therefore terrified the Aethiopians before Asa and Juda: and the Aethiopians fled. † And Asa pursued them, and the people that was with him, unto Gerara: and the Aethiopians fell to utter destruction, because our Lord killing them, and his army fight they were destroyed. They took therefore many spoils, † and they struck all the cities round about Gerara: for great terror had invaded all men: and they spoiled the cities, and carried away much pray. † Yea and destroying the sheepecotes of sheep, they took an infinite multitude of cattle, and of camels: and returned into Jerusalem.   

CHAP. XV. Azarias prophesieth that Israel shall lack the true God, priests, and the law, a long time. 8. which king Asa hearing most serioufly destroyeth idolatry. 12. maketh covenant and oath to serve God. 16. And deposeth his mother for offering sacrifice to Priapus.  
AND Azarias the son of Oded, the Spirit of God coming upon him, † went out to meet Asa, and said to him: hear ye me Asa, and all Juda and Benjamin: Our Lord is with you, 
:: Cooperation with God's grace merideth increase of grace.  because you have been with him. If you will seek him, you shall find: but if you forsake him, he will forsake you. † And many days shall pass in Israel without the true God, and without Priest a teacher, and without the Law. † And when they shall return in their distress to our Lord the God of Ifrael, and shall seek him, they shall find him. † At that time there shall not be peace to him that goeth out and cometh in, but terrors on every side in the inhabiters of the earth. † for nation shall fight against nation, and city against city, because our Lord will truble them with all distress. † You therefore take courage, and let not your hands be dissolved: for there shall be reward to your work. † Which when Asa had heard, to wit, the words, and the prophecy of Azarias the son of Oded the prophet, he took courage, and took away the Idols out of all the land of Juda, and out of Benjamin, and out of the cities, which he had taken, of mount Ephraim, and he dedicated the altar of our Lord, which was before the porch of our Lord. † And he gathered together all Juda and Benjamin, and the strangers with them of Ephraim, and of Manasses, and of Simeon: for many were fled to him of Israel, seeing that our Lord his God was with him. † And when they were come into Jerusalem the third month, in the fifteenth year of the reign of Asa, † they immolated to our Lord in that day of the spoils, & the pray, that they had brought, oxen seven hundred, and rams seven thousand. † And he went in after the manner to establish the covenant, that they should seek our Lord the God of their fathers in all their hart, and in all their soul. † And if any man, quoth he, shall not seek our Lord the God of Israel, let him die, from the least to the greatest, from man unto woman. † And they swore to our Lord with a loud voice in jubilation, and in noise of trumpet, and sound of shaulmes, † all that were in Juda with execration: for in all their hart did they swear, and with all their will did they seek him, and found him, & our Lord gave them rest round about, † Yea and Maacha the mother of king Asa he deposed from the royal empire, because she had made in a grove the idol of Priapus: which he wholly destroyed, and breaking into pieces, burned it in the Torrent cedron. † But the 
:: King Asa destroyed the places where idols were served, chap. 14. v. 2. but tolerated the places where some offered sacrifice to God beside the proper altar in Jerusalem, because this was dispensable and not the other.  Excelses were left in Israel: nevertheless the hart of Asa was perfect all his days. † And those things which his father had vowed, and himself, he brought into the house of our Lord, gold and silver, and of vessels divers furniture. † And there was no war unto the five and thirteth year of the reign of Asa.   

CHAP. XVI. Against the king of Israel, king Asa procureth help of the Assyrians, 7. which a prophet reproving is put in fetters. 11. Asa dieth, with disease of his feet, and is buried with pomp.  
AND in the six and thirteth year of his reign, came up 
3. Reg. 15.  Baasa the king of Israel into Juda, and with a wall compassed Rama, that none could safely go out and come in of the kingdom of Asa. † Asa therefore brought forth silver and gold, out of the treasures house of our Lord, and of the kings treasures, and he sent to Benadad the king of Syria, who dwelled in Damascus, saying: † There is league between me & thee, my father also and thy father had concord, wherefore I have sent thee silver and gold, that breaking the league, which thou hast with Baasa the king of Israel, thou make him retire from me. † Which being known, Benadad sent the princes of his hosts to the cities of Israel: who stroke Ahion, and Dan, and Ablemaim, and all the walled cities of Nephthali. † which when Baasa had heard, he ceased to build Rama, and intermitted his work. † moreover Asa the king took all Juda, and carried away the stones out of Rama, and the timber that Baasa had prepared for the building: and he built of them Gabaa, & Maspha. † At that time came Hanani the prophet to Asa the king of Juda, and said to him: Because thou hast had confidence in the king of Syria, and not in our Lord thy God, therefore hath the army of the king of Syria escaped out of thy hand. † Were not the Aethiopians, and Libyians many more in chariotes, and horsemen, and a 
:: just punishment with pain of his feet, for injuriously putting God's prophet in fetters v. 10. So God punished him temporally, for that and other passionate sins: and he died in good state, for. his hart was perfect all his days, (Chap 15. v, 17.) that is, most part of his life, especially in his last days.  multitude exceeding great: whom, when thou didst believe in our Lord, he delivered into thy hand? † For the eyes of our Lord behold all the earth, and give strength to them, that with perfect hart believe in him. Thou therefore hast done foolishly, & for this cause from this present time shall battles arise against thee. † And Asa being angry against the Seer, commanded him to be cast into fetters: for he took indignation exceedingly upon this thing: and he slew of the people at that time very many. † But the works of Asa the first & the lasl are written in the book of the Kings of Juda and Israel. † Asa also fell sick in the nine and thirteth year of his reign, of a most vehement pain of his feet, and neither in his infirmity did he seek our Lord, but rather trusted in the art of physicians. † And he slept with his fathers: and he died the one and fou●teth year of his reign. † And they buried him in his sepulchre, which he had digged for himsels in the city of David: and they laid him upon his bed full of spices and odoriferous ointments, which were made by the art of apothecary's, and they burnt it over him with exceeding ambition.   

CHAP. XVII. Josaphat succeeding in the kingdom prevaileth in battle against the king of Israel. 6. destroyeth Idolaters, and sendeth priests and Levites to instruct the people. 11. The Philistians and Arabians send presents to king Josaphat. 13. the leaders of the army and soldiers are numbered.  
AND Josaphat his son reigned for him, & grew strong against Israel. † And he appointed numbers of soldiers in all the cities of Juda, that were compassed with walls. And he placed garrisons in the land of Juda, and in the cities of Ephraim, which Asa his father had taken. † And our Lord was with Josaphat, because he walked in the first ways of David his father: and he trusted not in Baalim, † but in the God of his father, and went forward in his precepts, and not according to the sins of Israel. † And our Lord confirmed the kingdom in his hand, and all Juda gave gifts to Josaphat: and there grew to him infinite riches, and much glory. † And when his hart had taken courage 
:: Good, works approved by new benefices from God, as a reward, there of do give more hope & confidence to proceed from virtue to virtue. 5. Tho. li. deregimin● Reg●m●i.  for the ways of our Lord, he took away also the Excelses and groves out of Juda. † And in the third year of his kingdom, he sent of his princes Benhail, and Abdias, and Zacharias, and Nathanael, and Micheas, that they should teach in the cities of Juda: † and with them levites, Semeias, and Nathanias, and Zabadias', Asael also, and Semiramoth, and Jonathan, and Adonias and Tobias, and Thobadonias levites, and with them Elisama, and Joram priests. † And they taught the people in Juda, having the book of the law of our Lord: and they went about all the cities of Juda, and instructed the people. † therefore the dread of our Lord came upon all the kingdoms of the lands, that were round about Juda, neither durst they make battle against Josaphat. † Yea and the Philistians brought gifts to Josaphat, and tribute of silver, the Arabians also brought cattle, of rams seven thousand seven hundred, and buckegoates as many. † Josaphat therefore grew, and was magnified on high: and he built in Juda houses like to towers, and walled cities. † And he prepared many works in the cities of Juda: there were also men of war, and valiant in Jerusalem, † of whom this is the number by the houses and families of every one: In Juda princes of the army, Ednas' duke, and with him most valiant men three hundred thousand. † After him Johanan the prince, and with him two hundred eighty thousand. † After him also Amasias the son of Zechri, consecrated to our Lord, and with him two hundred thousand of valiant men. † Him followed Eliada valiant to battles, and with him of them that held bow & shield two hundred thousand. † After this man also Jozabad, and with him an hundred eighty thousand ready soldiers. † all these were at the hand of the king, beside others, whom he had put in walled cities, in all Juda.   

CHAP. XVIII. Josaphat joined in affinity with wicked Achab king of Israel, goeth with him against Ramoth Galaad, four hundred false prophets promising victory. 14. Micheas prophesying the contrary, 25. is put in prison. 28. Achab (notwithstanding he changeth his attire, and leaveth Josaphat in danger) 33. is slain.  
JOSAPHAT therefore was rich and very glorious, and was joined in affinity to Achab. † And he went down to him after certain years into Samaria: at whose coming Achab killed muttons, and oxen very many for him and the people that came with him: and he persuaded him to go up into Ramoth Galaad. † And Achab the king of Israel said to Josaphat the king of Juda: Come with me into Ramoth Galaad. To whom he answered: As I am thou also: as thy people; so my people also: and 
:: For this he was justly reprehended, but his simple intention diminished his fault, and so he was more easily pardoned, & for his good works otherwise done in God's service. ch. 19 3.  we will be with thee in battle. † Josaphat said to the king of Israel: Consult I beseech thee presently the word of our Lord. † therefore the king of Israel gathered together of the prophets four hundred men, and said to them: shall we go into Ramoth Galaad to fight, or sit still? But they said: go up, say they, and God will deliver it into thy hand. † And Josaphat said: Is there not here a prophet of our Lord, that we may inquire also of him? † And the king of Israel said to Josaphat: There is one man, of whom we may ask will of our Lord: but I hate him, because he doth not prophecy me good, but evil at all times: and it is Micheas the son of Jemla. And Josaphat said: speak not in this manner o king. † The king of Israel therefore called one of the eunuchs, and said to him: call quickly Micheas the son of Jemla. † moreover the king of Israel, and Josaphat the king of Juda, sat in their thrones, clothed with kingly attire, and they sat in the court beside the gate of Samaria, and all the prophets before them. † But Sedecias the son of Chanaana made him horns of iron, and said: Thus saith our Lord: With these shal● thou strike Syria, till thou destroy it. † And all the prophets in like manner prophesied, and said: go up into Ramoth Galaad, and thou shalt prosper, and our Lord will deliver them into the kings hand. † And the messenger that went to call Micheas, said to him: Behold the words of all the prophets with one mouth tell the king good things: I beseech thee therefore that thy word also descent not from them, and that thou speak prosperous things. † To whom Micheas answered: Our Lord liveth, whatsoever my God shall say to me, that will I speak. † He therefore came to the king. To whom the king said: Micheas, shall we go into Ramoth Galaad to fight, or sit still? To whom he answered 
:: See Annotation. 3. Reg. 〈◊〉. v. 15.  go ye up: for all things shall fall out prosperous, and the enemies shall be delivered into your hands. † And the king said: again, and again I adjure thee, that thou speak not to me, but that which is true in the name of our Lord. † But he said: I saw all Israel dispersed in the mountains, as sheep without a shepherd: and our Lord said: These have no masters: let every man return into his house in peace. † And the king of Israel said to Josaphat: did I not tell thee that this man did not prophecy me any good, but these things that be evil? † But he said: hear ye therefore the word of our Lord: I saw our Lord sitting in his throne, and all the host of heaven assisting him on the right hand on the left. † And our Lord said: who shall deceive Achab the king of Israel, that he may go up and fall in Ramoth Galaad. And when one said in this manner, and an other otherwise: † there came forth a spirit, and stood before our Lord, and said: I will deceive him. To whom our Lord said: wherein wilt thou deceive him. † But he answered: I will go forth, and will be a lying spirit in the mouth of all his prophets. And our Lord said: Thou shalt deceive, and shalt prevail: go forth, and do so, † Now therefore, behold our Lord hath given the spirit of lying in the mouth of all thy prophets, and our Lord hath spoken of thee evil things. † And Sedecias the son of Chanaana came, and struck the cheek of Micheas, and said: which way passed the spirit of our Lord from me, that it should speak to thee. † And Micheas said: Thou thyself shalt see in that day, when thou shalt enter into chamber out of chamber, to be hid. † And the king of Israel commanded, saying: Take Micheas, and lead him to Amon the governor of the city, and to Joab the son of Amelech. † And you shall say: Thus saith the king: Cast this fellow into prison, and give him a little bread, and a little water, till I return in peace. † And Micheas said: If thou return in peace, our Lord hath not spoken in me, & he said: hear all ye peoples. † therefore the king of Israel, and Josaphat the king of Juda went up into Ramoth Galaad. † And the king of Israel said to Josaphat: I will change my habit, and so I will go to the fight, but be thou clothed with thine own garments. And the king of Israel changing his habit came to the battle. † And the king of Syria had commanded the captains of his horsemen saying: Fight not against the least, or against the greatest, but against the king of Israel only. † therefore when the princes of the horsemen saw Josaphat, they said: This is the king of Israel. And they compassed him fight: but he cried to our Lord, and he holp him, and turned them away from him. † For when the captains of the horsemen saw, that is was not the king of Israel, they lea●t him. † And it chanced that one of the people shot an arrow at adventure, and struck the king of Israel between the neck and the shoulders, and he said to his cocher: turn thy hand, and carry me out of the battle, because I am wounded. † And the fight was ended in that day: moreover the king of Israel stood in his chariot against the Syrians until evening, and died at the sun set.   

CHAP. XIX. Josaphat being reproved by a prophet for yielding help to Achab, 5. appointeth judges in several cities, admonishing them to do justice. 8. exhorteth priests and Levites to execute their sunctious carefully. 11. Amarias' High Priest directing and ruling in things belonging to God, Zabedias' general captain governeth the kings affairs.  
AND Josaphat the king of Juda returned into his house peaceably, into Jerusalem. † Whom Jehu the son of Hanani the Seer met, and said to him: 
:: Precisian Do●a●●stes holding it vn●●●ful to converse with sinners amongst other Scriptures alleged 〈…〉 reprehension of Iosa●●● for his society with Achab. To whom S. Augustin answereth, that he was not blamed for other conversation with Achab, but for aiding him, and, joining with him in the act of sin, when he contemning Micheas the true prophet of God, and believing false prophets went to battle wherein both Kings offended, but with difference; so one was sa●●e though he seemed to be secure, the other was saved in great danger. and repenting was pardoned li. 2. c. 1●. 〈◊〉. opist Parme●.  To the impious man thou givest aid, and to them that hate our Lord thou art joined in friendship, and therefore thou didst deserve in deed the wrath of our Lord: † but good works are found in thee, for that thou hast taken away the groves out of the land of Juda, and hast prepared thy hart to seek our Lord the God of thy fathers. † Josaphat therefore dwelled in Jerusalem: and he went forth to the people again from Bersabee unto mount Ephraim, and recalled them to our Lord the God of their fathers. † And he appointed judges of the land in all the fenced cities of Juda, in every place, † and commanding the judges, he said: Take heed what you do: for you exercise not the judgement of man, but of our Lord: and whatsoever you shall judge, it shall redound to you. † Let the fear of our Lord be with you, and with diligence do all things: for there is no iniquity with the Lord our God, nor acception of persons, nor desire of gifts. † In Jerusalem also Josaphat appointed levites, and priests, and princes of families of Israel, that they should judge the judgement and cause of our Lord to the inhabitants thereof. † And he commanded them, saying: Thus shall you do in the fear of our Lord faithfully, and with a perfect hart. † every cause, that shall come to you of your brethren, that dwell in their cities, between kindred and kindred, wheresoever there is question of the law, of the commandment, of ceremonies, of justifications: show it them, that they sin not against our Lord, and lest there come wrath upon you and your brethren: so doing therefore you shall not sin. † And 
:: A most plame distinction of spiritual and temporal authority and offices, not instituted by Josaphat, nor any other king, but by God himself. Deut. 17. Num. 27.  Amarias' the priest and your Bishop shall be chief in these things, which pertain to God: moreover Zabadias' the son of Ismahel, who is the prince in the house of Juda, shall be over those works, which pertain to the kings office: and you have masters the Levites before you, take courage, and do diligently, and our Lord will be with the good.   

CHAP. XX. The Ammonites, Moabites, and Syrians joinning forces against Josaphat, 3. he seeketh God's help by public prayer and fasting. 14. A Prophet fortelleth that God will fight for them: 20. so they singing praises to God, the enemies kill each other. 24. Josaphat with his men gather very great spoils. 30. reigneth in peace, 35. but his navy perisheth, for his society with wicked Ochozias.  
AFTER these things were the children of Moab gathered together, and the children of Ammon, and with them of the Ammonites, to fight against Josaphat † And there came messengers, and told Josaphat, saying: There cometh against thee a great multitude from those places, which are beyond the sea, and out of Syria, and behold they stay in Asasonthamar, which is Engaddi. † And Josaphar being frighted with fear, he took him wholly to beseech ou● Lord, and he 
:: They fasted not only to sub due the flesh to the spirit but also for other necessities.  proclaimed a fast to all Juda. † And Judas was gathered together to pray to our Lord: yea and all 
:: Example of pilgrimage to holy places, because it pleaseth God to hear the prayers of good people rather in one place then in an other. ch. 6. 7. etc.  came out of their cities to beseech him. † And when Josaphat stood in the mids of the assembly of Juda, and Jerusalem in the house of our Lord before the new court, † he said: Lord God of our fathers, thou art God in heaven, and rulest over all the kingdoms of Nations, in thy hand is strength and might, neither can any man resist thee. † Didst not thou our God kill all the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever? † And they dwelled in it, & built in it a sanctuary to thy name, saying: † If evils fall upon us, the sword of judgement, pestilence, & famine, we will stand before this house in thy sight, wherein thy name is invocated: & we will cry to thee in our tribulations, and thou shalt hear, and save us. † Now therefore behold the children of Ammon, and mount Seir, by whom thou didst not grant Israel to pass, when they came out of Egypt, but they declined from them, & slew them not: † do the contrary, and endeavour to cast us out of the possession, which thou hast delivired to us. † Our God, wilt not thou therefore judge them? In us in deed there is not so great strength, that we can resist this multitude, which cometh violently upon us. But whereas we are ignorant what we ought to do, this only we have left, that we direct our eyes to thee. † And all Juda stood before our Lord with their little ones, and wives, and their children. † And there was Jahaziel the son of Zacharias, the son of Banaias, the son of Jehiel, the son of Mathanias, a Levite of the children of Asaph, upon whom the spirit of our Lord came in the mids of the multitude, † and he said: Attend ye all Juda, and you that dwell in Jerusalem, and thou king Josaphat: thus saith our Lord to you: fear not, neither dread ye this multitude: for it is not your battle, but Gods. † To morrow you shall go down against them: for they will come up by the steep named sister, and you shall find them in the utmost part of the torrent, which is against the wilderness of jeruel. † It shall not be you that shall fight, but only stand confidently, and you shall see the help of our Lord over you, o Juda, and Jerusalem: fear not, neither dread ye: to morrow you shall go out against them, and our Lord will be with you. † Josaphat therefore, and Juda, and all the inhabitants of Jerusalem fell flat on the earth before our Lord, and adored him. † moreover the Levites of the children of Caath, and of the children of Core praised our Lord the God of Israel with a loud voice, on high. † And when they had risen early in the morning, they went forth by the desert of Thecua: and they being gone forth, Josaphat standing in the mids of them, said: hear me ye men of Juda, and all the inhabiters of Jerusalem: 
:: Faith is the foundation of all good works. Heb. 11. but not sufficient to salvation without other virtues, and therefore they not only believed but also fasted and prayed, and where need required fought with weapons, though at this time it pleased God to fight for them. See joshua 23.  believe in the Lord your God, and you shall be secure: believe his prophets, and all things shall fall out prosperous. † He gave counsel also to the people, and appointed the singing men of our Lord, that they should praise him in their companies, and should go before the host, and with agreeable voice should say: confess 
Psal. 135.  to our Lord, because his mercy is forever. † And when they began to sing praises, our Lord turned their embushementes upon themselves, to wit, of the children of Ammon, and of Moab, and of mount Seir, who were gone forth to fight against Juda, and were stricken. † For the children of Ammon, and of Moab, rose together against the inhabitants of mount Seir, to kill and destroy them: and when they had in work achieved this, being turned also against themselves, they fell wounded one of an other. † moreover Juda when they were come to the watch place, that looketh to the desert, saw a far of all the country abroad full of dead bodies, and that none remained alive that could escape death. † Josaphat therefore came, and all the people with him to take away the spoils of the dead, and they found among the dead bodies, diverse stuff, garments also, and most precious vessels: and they spoiled it, so that they could not carry all things, nor in three days take a Way the spoils for the greatness of the pray. † And in the fourth day they were assembled in the Vale of blessing: for because there they had blessed our Lord, they called that place the Vale of blessing until this present day. † And every man of Juda returned, and the inhabitants of Jerusalem, and Josaphat before them into Jerusalem with great joy, because our Lord had given them joy of their enemies. † And they entered into Jerusalem with psalteries, and haps, and trumpets into the house of our Lord. † And the dread of our Lord fell upon all the kingdoms of the lands when they heard that our Lord had fought against the enemies of Israel. † And the kidgdom of Josaphat was quiet and God gave him peace round about. † Josaphat therefore reigned over Juda, and he was five and thirty years old when he began to reign: and he reigned five and twenty years in Jerusalem: and the name of his mother was Azuba the daughter of Selahi. † And he walked in the way of his father Asa, neither declined he from it, doing the things that were pleasing before our Lord. † But 
:: He destroyed the places where sacrifice was offered to idols. ch. 17. v. 6. but tolerated other places where the people offered to God our Lord without the temple, not being able to reduce all to perfection.  yet the excelses he took not away, and as yet the people had not directed their hart to our Lord the God of their fathers. † But the rest of the acts of Josaphat, the first and the last are written in the words of Jehu the son of Hanani, which he disposed into the books of the Kings of Israel. † After these things Josaphat the king of Juda entered friendship with Ochozias the king of Israel, whose works were most impious. † And he was partaker to make ships, which should go into Tharsis: and they made a navy in Asiongaber. † And Eliezer the son of Dodau of Maresa prophesied to Josaphat, saying: Because thou hast had a league with Ochozias, our Lord hath strooken thy works, and the ships are broken, neither could they go into Tharsis.   

CHAP: XXI. Josaphat dieth, and Joram succeeding killeth his own brethren, and some other chief men. 6. reigneth wickedly. 8. Edom, and Lobua revolt from him. 12. Elias by letters forwarneth him of plagues, 16. which falling upon him, he dieth after two years languishing, and horrible disease.  
AND Josaphat slept with his fathers, & was buried with 
4. Reg. 8.  them in the city of David: and Joram his son reigned for him. † Who had brethren the sons of Josaphat, Azarias, and Jahiel, and Zacharias, and Azarias, and Michael, and Saphatias. All these were the sons of Josaphat the king of Juda. † And their father gave them many gifts of silver, and of gold, and pensions, with the most fenced cities in Juda: but the kingdom he delivered to Joram, because he was the first begotten. † And Joram rose over the kingdom of his father: and when he had established himself, he slew all his brethren with the sword, and certain of the princes of Israel. † Two and thirty year old was Joram when he began to reign: and he reigned eight years in Jerusalem. † And he walked in the ways of the Kings of Israel, as the house of Achab had done: for Achab's daughter was his wife, and he did evil in the sight of our Lord. † But our Lord would not destroy the house of David for the covenant, which he had made with him: and because he had promised that he would give him a lamp, and to his sons for ever. † In those days Edom rebelled, from being subject to Juda, and made themselves a king. † And when Joram had passed with his princes, and all the horsemen, that were with him, he rose in the night, and stroke Edom, which had compassed him, and all the captains of his horsemen. † But yet Edom rebelled, from being under the dominion of Juda until this day: at that time Lobna also revolted, from being under his hand. For he had forsaken our Lord the God of their fathers: † moreover he built also excelses in the cities of Juda, and he made the inhabitants of Jerusalem to fornicate, and Juda to transgress. † And there were letters brought him 
:: Elias was assumpted from ordinary conversation with mortal men the eighttenth year of king Josaphat 4. Reg. 2. 3. who reigned twenty five years 3. Reg. 22. v. 42. So he showed this special care of Joram and his kingdom, after his assumption seven years.  from Elias the prophet, in which was written: Thus saith our Lord the God of David thy father: Because thou hast not walked in the ways of Josaphat thy father, & in the ways of Asa the king of Juda, † but hast gone by the ways of the Kings of Israel, and hast made Juda to fornicate, and the inhabitants of Jerusalem, having imitated the fornication of the house of Achab, moreover also hast killed thy brethren, the house of thy father, better men than thou: † behold our Lord will strike thee with a great plague with all thy people, and children, and thy wives, and all thy substance. † And thou shalt be sick of a very sore disease of thy bailie, till thy vital parts come forth by little and little every day. † Our Lord therefore raised up against Joram the spirit of the Philisthianes, and of the Arabians, which are borderers to the Aethiopians. † and they went up into the Land of Juda, and wasted it, and they spoiled all the substance, that was found in the kings house, moreover also his sons, and wives: neither was there a son left him but Joachaz, who was the youngest. † And beside all these things our Lord struck him with an incurable disease of the bailie. † And when day succeeded day, and the spaces of times passed about, the circuit of two years was complete: and so being wasted with a long consumption, so that he voided even his very bowels, he was rid of the disease, and of his life together. And he died in an exceeding vile infirmity, & the people made him not exequys according to the manner of burning, as they had done to his anceters. † He was two and thirty years old, when he began to reign, and he reigned eight years in Jerusalem. And he walked not rightly, and they buried him in the city of David: but yet not in the sepulchre of the Kings.   

CHAP. XXII. Ochozias reigning one year, 3. is slain together with Joram king of Israel, by king Jehu. 10. Athalia killeth the kings children (only Joas being saved by his aunt) and usurpeth the kingdom six years.  
AND the inhabitants of Jerusalem made Ochozias his 
4. Reg. 8. v. 25. ch. 9  least son, king for him: for all the elders, that had been before him, the rovers of the Arabians had slain, which invaded the camp: and Ochozias the son of Joram the king of Juda reigned. † Two and 
:: To wit when he began to reign alone: for he reigned together with his father at the age of 22. 4. Reg. 8. v. 26. And after his father's death but one year.  forty years old was Ocohzias when he began to reign, and he reigned one year in Jerusalem, and the name of his mother was Athalia the daughter of 
:: See 4. Reg. 8. v. 18.  Amri. † But he also went by the ways of the house of Achab: for his mother forced him to do impiously. † He therefore did evil in the sight of our Lord, as the house of Achab: for they were his counsellors after the death of his father, to his destruction. † And he walked in their counfels. And he went forth with Joram the son of Achab king of Israel, into battle against Hazael king of Syria, into Ramoth Galaad: and the Syrians wounded Joram. † Who returned to be cured into Jezrael: for he had taken many wounds in the foresaid battle. Therefore Ochozias the son of Joram king of Juda, went down te visit Joram the son of Achab in Jezrael being sick. † For it was the will of God against Ochozias, that he should come to Joram: and when he was come he should go out also against Jehu the son of Namsi, whom our Lord anointed to destroy the house of Achab. † When Jehu therefore overthrew the house of Achab, he found the princes of Juda, and the son of the brethren of Ochozias, which served him, and he slew them. † Searching also for Ochozias himself, he took him lying hid in Samatia: and being brought unto him, he killed him, and they buried him: because he was the son of Josaphat, who had sought our Lord in all his hart 
:: Human hope failed, but God's providence used means to conserve some of David's issue to sit in his throne, yea to continue the succession 〈◊〉 Christ. Mat. 1.  neither was there any more hope that any should reign of the stock of Ochozias. † For Athalia his mother, seeing that her son was dead, arose, and sheu all the kings stock of the house of Joram. † saving that Josabeth the kings daughter took Joas the son of Ochozias, and stole him out of the mids of the kings sons, when they were slain▪ and she hide t'him with his nurse in the bed chamber: and Josabeth that hide him, was the daughter of king Joram, the wife of Joiada the high priest, the sister of Ochozias, and therefore Athalia did not kill him▪ † He therefore was with them in the house of God six years, in the which Athalia reigned over the landlord.   

CHAP. XXIII. Joiada the Hiegh priest anointeth and crowneth Joas king. 12. causeth Athalia to be slain, 16. idolatry to be destroyed. 18. and God's service advanced.  
AND in the seventh year Joiada taking courage, took 
4. Reg. 11.  the centurions, to wit, Azarias the son of Jeroham, and Ismahel the son of Johanan, Azarias also the son of Obed, and Maasias the son of Adaias, and Elisaphat the son of Zechri: and made a covenant with them. † Who going about Juda, gathered together the Levites out of all the cities of Juda, and the princes of the families of Israel, and they came into Jerusalem. † therefore all the multitude made a covenant with the king in the house of God: and Joiada said to them: Behold the kings son shall reign, as our Lord hath spoken, upon the sons of David. † This 
:: God's promise being absolute and certain, yet human means were nevertheless required.  therefore is the thing which you shall do. † The third part of you that come to the 
* the we●eli● watch.  Sabbath of the priests, and of Levites, and of porters shall be in the gates: and a third part at the kings house: and a third at the gate, which is called of the foundation: but let all the rest of the common people be in the courts of the house of our Lord. † Neither let any other enter into the house of our Lord, but the priests, and they that minister of the Levites: let them only go in, because they are sanctified and let all the rest of the multitude observe the watches of our Lord. † And let the Levites environ the king, having every one their weapons: (and if any other shall enter into the temple, let him be slain) and let them be with the king both coming in, and going out. † The Levites therefore, & all Juda did according to all things, which 
:: In case of right and necessity we see here what the high Priest could do and did by his authority: who otherwise intermeddled not in the King's affairs. ch. 19▪ v 11.  Joiada the high Priest had commanded; and they took every one the men that were under them, and came by the order of the Sabbath, with them that had fulfilled the Sabbath, and were to go forth. For Joiada the high Priest permitted not the companies to departed, which were accustomed to succeed one an other every week. † And Joiada the Priest gave to the centurions the spears, and the shields, and targets of king David, which he had consecrated in the house of our Lord. † And he appointed all the people of them that held weapons on the right side of the temple, unto the left side of the temple, before the altar, and the temple, round about the king. † And they brought forth the kings son, and put the crown upon him, and the testimony, and gave the law to be in his hand, & they made him king: Joiada also the high Priest, and his sons anointed him: and they wished him well, and said: God save the king. † Which thing when Athalia had heard, to wit, the voice of them that ran and praised the king, she went in unto the people, into the temple of our Lord. † And when she had seen the king standing upon the step in the entrance, and the princes, and the companies about him, and all the people of the land rejoicing, and sounding with trumpets, and playing on instruments of diverse kind, and the voice of them that praised, she rend her garments, and said: Treason, treason. † And Joiada the high Priest going forth to the centurions, and captains of the army, said to them: Bring her forth without the precinct of the temple, and let her be killed with the sword without. And the Priest commanded that she should not be killed in the house of our Lord. † And they laid hands upon her neck: and when she was entered within the gate of the horses of the kings house, they killed her there. † And Joiada made a covenant between himself, and all the people, and the king, that they would be the people of our Lord. † all the people therefore entered into the house of Baal, and destroyed it: and they broke his altars and 
:: They are wilfully blind that will not see difference between images of Baal & of Christ or of saints.  his 
* simul●●ra.  images: Mathan also the priest of Baal they slew before the altars. † And Joiada appointed overseers in the house of our Lord, under the hands of the priests, & the Levites, which David distributed in the house of our Lord: that they should offer holocaustes to our Lord, as it is written in the law of Moses, in joy and songs, according to the disposition of David. † He appointed also porters in the gates of the house of our Lord, that the unclean in aniething ●hould not enter in. † And he took the centurions, and the most valiant men and princes of the people, and all the common people of the land, and they made the king to go down from the house of our Lord, & to enter by the mids of the upper gate into the kings house, and placed him in the royal throne. † And all the people of the land rejoiced, & the city was quiet: moreover Athalia was slain with the sword.   

CHAP. XXIIII. Joas reigning piously, so long as Joiada liveth, causeth the Temple to be repaired, 14. and new sa●red vessels to be made. 15. Joiada an hundred thirty years old dieth. 17. Joas falleth to idolatry: 20. causeth Zacharias to be slain in the court of the Temple. 23. A few Syrians kill the chief men about the king, and carry away great prays. 25. Joas is slain by his own men, and his son Amasias reigneth.  
SEVEN years old was Joas when he began to reign: and he reigned forty years in Jerusalem, the name of his mother was Sebia of Bersabee. † And he did that which is good before our Lord all the days of Joiada the Priest. † And Joiada took for him two wives, of whom he begat sons & daughters. † After which things it pleased Joas to repair the house of our Lord. And he assembled the priests, and the Levites, and said to them: go ye forth to the cities of Juda, and gather of all Israel money for the reparation of the temple of your God, year by year, and do this in haste: moreover the Levites did negligently. † And the king called Joiada the prince, and said to him: why hast thou had no care to constrain the Levites to bring in out of Juda and Jerusalem the money, that was 
:: By the law every one paid yearly half a sickle, towards the repairing of the tabernacle and so afterwards of the temple. Ex. 30.  appointed of Moses the servant of our Lord, that all the multitude of Israel should bring it in into the tabernacle of testimony? † For the most impious Athalia, and her children have destroyed the house of God, and of all things that had been sanctified in the temple of our Lord, they adorned the temple of Baalim. † The king therefore commanded and they made a chest: and set it by the gate of our Lord on the out side. † And it was proclaimed in Juda and Jerusalem, that every man should bring the price to our Lord, which Moses the servant of God appointed over all Israel, in the desert. † And all the princes rejoiced, and all the people: and going in they contributed into the chest of our Lord, and cast in so that it was filled. † And when it was time that they should bring the chest before the king by the hands of Levites (for they saw much money) the kings Scribe went in, and he whom the high priest had appointed: & they powered out the money that was in the chest, & recaried it to his place: and so did they from day to day, and there was gathered infinite money. † Which the king and Joiada gave to them, that oversaw the works of the house of our Lord: but they hired with it hewers of stones, and artificers of all works, to repair the house of our Lord: smiths also of iron and brass, that that which began to fall, might be upholden. † And they that wrought did industriously, and the breach of the walls was closed by their hands, and they raised the house of our Lord into the old state, and made it stand firmly. † And when they had accomplished all the works, they brought the rest of the money before the king and Joiada: of the which were made vessels of the temple to the ministery, and for holocaustes, phials also, and other vessels of gold and silver: and holocaustes were offered in the house of our Lord continually all the days of Joiada. † But Joiada became old being full of days, and died when he was an hundred and thirty years old. † And they buried him in the city of David with the Kings, because he had done good with Israel, and with his house. † And after that Joiada was dead, the princes of Juda went in, and adored the king, who being altered by their serviceableness, agreed to them. † And they forsook the temple of our Lord the God of their fathers, and served groves, and sculptilles, and there came wrath against Juda, and Jerusalem for this sin. † And he sent them prophets, that they should return to our Lord, whom protesting they would not hear. † The spirit of God therefore invested Zacharias the son of Joiada the Priest, & he stood in the sight of the people, and said to them: Thus saith our Lord God: Why transgress you the precept of our Lord, which thing shall not profit you, & have forsaken our Lord, that he should forsake you? † Who being gathered against him, they threw stones according to the kings commandment, in the court 
Ma●. 〈◊〉.  of the house of our Lord. † And Joas the king did not remember the mercy, that Joiada his father had done with him, but he killed his son. Who when he died, said: Our Lord see, and require it. † And when a year was come about, the army of Syria came up against him: & it came into Juda & Jerusalem, & slew all the princes of the people, and all the pray they sent to the king into Damascus. † And whereas there was come a very small number of the Syrians, our Lord delivered into their hands an infinite multitude, for that they had forsaken our Lord the God of their fathers: on Joas also they exercised ignominious judgements. † And departing they left him in great diseases: and his servants rose against him, 
:: He that killed his spiritual father was slain by his own servants.  for revenge of the blood of the son of Joiada the priest, & they slew him in his bed, & he died: and they buried him in the city of David, but not in the kings sepulchers. † And there conspired against him Zabad the son of Semmaath an Ammonitesse, & Jozabad the son of Semarith a Moabitesse. † moreover his children, and the sum of money, which was gathered under him, & the repairing of the house of God are written more diligently in the book of Kings: and Amasias his son reigned for him.   

CHAP. XXV. Amasias killeth those that slew his father. 5. Besides his own people, hireth soldiers of Israel, but by advise of a prophet dismisseth them, 11. and with his own owerthroweth the Idumeans, whose idols taken in battle (13. the dismissed soldiers in the mean time spoiling his country) he adoreth. 15. Contemning admonition, 17. and provoking the king of Israel to war, 22. is taken in battle and spoiled. 27. Fearing treason in Jerusalem fleeth, and is slain in Lachis.  
FIVE and twenty years old was Amasias when he began 
4. Reg. 14.  to reign, and he reigned nine and twenty years in Jerusalem, the name of his mother was joaden of Jerusalem. † And he did good in the sight of our Lord: but yet not in a perfect hart. † And when he saw his kingdom strengthened, he put to death the servants, that had slain the king his father, † but their children he slew not, as it is written in the book of the law of Moses, where our Lord commanded, saying. The fathers shall not be slain for the children, 
D●●t. 24  nor the children for their fathers, but every one shall die in his own sin. † Amasias therefore gathered together Juda, and appointed them by families, and tribunes, and centurions in all Juda, and Benjamin: and he numbered from twenty years upward, and found three hundred thousand of young men that went forth to battle, and held spear and shield. † He hired also for wages of Israel an hundred thousand strong men, for an hundred talents of silver. † But a man of God came to him, and said: O king, let not the host of Israel go forth with thee, for our Lord is not with Israel, and all the children of Ephraim: † and if thou think that battles consist in the force of an army, God will make thee to be overcome of the enemies: for it pertaineth to God both to help, and to put to flight. † And Amasias said to the man of God: What shall become then of the hundred talentes, which I have given the soldiers of Israel? And the man of God answered him: Our Lord hath whereby he is able to give thee much more than this. † Amasias therefore separated the host, that came to him out of Ephraim, that they should return into their place: but they being wrath exceedingly against Juda, returned into their country. † moreover Amasias brought forth his people confidently, and went into the Vale of salt pits, and struck the children of Seir, ten thousand. † And other ten thousand men did the children of Juda take, and bring to the steep of a certain rock, and cast them down headlong from the top, who burst in sunder every one. † But that army which Amasias had sent back, from going with him to battle, was spread in the cities of Juda, from Samaria unto Bethhoron, & killing three thousand took away a great pray. † But Amasias after the slaughter of the Idumeans, set up the gods of the children of Seir, which he had brought thence, for his gods, and adored them, and burnt incense to them. † For which thing our Lord being angry against Amasias, sent a prophet unto him, which should say to him: Why hast thou adored gods, that have not delivered their own people out of thy hand? † And when he spoke these things, he answered him: 
4. Reg. 8.  Art thou the kings counselor? be quiet, lest I kill thee. And the prophet departing, said: I know that God is minded to kill thee, because thou hast done this evil, and besides hast not agreed to my counsel. † therefore Amasias the king of Juda taking very ill counsel, sent to Joas the son of Joachaz the son of Jehu, the king of Israel, saying: Come, let us see one an other. † But he sent back the messengers, saying: A thistle that is in Libanus sent to a cedar of Libanus, saying: give thy daughter to my son to wife: & behold the beasts that were in the wood of Libanus passed, and trod down the thistle. † Thou hast said: I have strooken Edom, and therefore thy hart is extolled into pride, sit in thy house▪ why dost thou provoke evil against thee, that both thou mayest fall, and Juda with thee. † Amasias would not hear, because it was our Lords will, that he should be delivered into the hands of the enemies 
:: Obduration of hart for former sin.  for the gods of Edom. † Joas therefore the king of Israel went up, and they gave themselves one the sight of the other: and Amasias the king of Juda was in Bethsames of Juda: † and Juda fell before Israel, and fled into their tabernacles. † moreover Amasias the king of Juda, the son of Joas, the son of Joachaz, did take Joas the king of Israel in Bethsames, & brought him into Jerusalem: and destroyed the wall thereof from the gate of Ephraim, to the gate of the corner, four hundred cubits. † all the gold also, and silver, and all the vessels, that he found in the house of God, and with Obededom in the treasures also of the kings house, moreover he brought back the sons of the hostages into Samaria. † And Amasias the son of Joas the king of Juda lived, after that Joas died the son of Joachaz the king of Israel, fifteen years. † But the rest of the words of Amasias the first and the last are written in the book of the Kings of Juda and Israel. † Who after he revolted from our Lord, they lay in wait against him in Jerusalem. And when he had fled into Lachis, they sent, and slew him there. † And carrying him back upon horses, buried him with his fathers in the city of David.   

CHAP. XXVI. Ozias serving God, 6. prevaileth in battle against the Philistians, Arabians, and Ammonites. 9 prospereth in honour and wealth. 16. Then w●ixing proud offereth incense on the altar, is stricken with leprosy, expelled out of the Temple, and city. 20. and his son Joathan ruleth the kingdom.  
AND all the people of Juda made his son Ozias sixteen years old, king for Amasias his father. † He built Ailath, and restored it to the dominion of Juda, after that the king slept with his fathers. † sixteen years old was Ozias when he began to reign, and he reigned two and fifty years in Jerusalem, the name of his mother was Jechelia of Jerusalem. † And he did that which was right in the eyes of our Lord, according to all things, which Amasias his father had done. † And he sought our Lord in the days of Zacharias that understood and saw God: and when he sought our Lord, 
:: So long as this king observed the ordinance of God to be directed by the high priest N●. 27. v 2●. he prospered in his affairs.  he directed him in all things. † moreover he went forth, and fought against the Philisthijms, and destroyed the wall of Geth, and the wall of Jabinia, and the wall of Azotus: he built also towns in Azotus, and among the Philisthijms. † And God did help him against the Philisthijms, and against the Arabians, that dwelled in Garbaal, and against the Ammonites. † And the Ammonites gave gifts to Ozias: and his name was renowned unto the entrance of Egypt for his often victories. † And Ozias built towers in Jerusalem over the gate of the corner, and over the gate of the valley, and the rest, in the same side of the wall, and strengthened them. † He built towers also in the wilderness, and digged many cisterns, because he had much cattle as well in the champain, as in the vastity of the desert: he had also vineyards & dressers of vines in the mountains, and in Carmel: for he was a man given to husbandry. † And the host of his warriors, which went forth to battles, was under the band of Jehiel the scribe, & Maasias the doctor, and under the hand of Hananias, who was of the kings dukes. † And all the number of the princes by families of valiant men, was two thousand six hundred. † And under them all the host of three hundred & seven thousand five hundred: which were apt to battles, and fought for the king against the adversaries † Ozias also prepared for them, that is to say, for all the army, shields, and spears, and helmets, and coats of mail, and bows, and slings to cast stones. † And he made in Jerusalem engines of diverse kind, which he placed in the towers, and in the corners of the walls, to shoot arrows, and great stones: and his name went forth far, for that our Lord did aid him, and had strengthened him. † But when he was strengthened, his hart was elevated to his destruction, and he neglected our Lord his God: and entering into the temple of our Lord: he would burn 
:: For usurping spiritual authority which pertained not to him, the high priest with his assistants opposed themselves against the king: and God confirmed their sentence, by striking the same king with leprosy. And so he was not only cast out of the temple, but also out of his kingdom, and common conversation with other men, & forced to dwell in a separet house without the city according to the law. levit. 13. v. 46.  incense upon the altar of incense. † And incontinent Azarias the Priest going in after him, & with him the priests of our Lord eighty, most valiant men, † they resisted the king, and said: It is not thy office Ozias, to burn incense to our Lord, but of the priests, that is, of the children of Aaron, which are consecrated to this kind of ministery: go out of the sanctuary, contemn not: because this thing shall not be reputed to thee for glory of our Lord God. † And Ozias being angry, and holding in his hand the censar to burn incense, threatened the priests. And forthwith there rose a leprosy in his forehead before the priests, in the house of our Lord upon the altar of incense. † And when Azarias the high Priest had beheld him, and all the rest of the priests, they saw the leprosy in his forehead, and in hast they thrust him out. Yea and himself being sore afraid, made haste to go out, because he felt by and by the plague of our Lord. † Ozias therefore the king was a leper until the day of his death, and he dwelled in a house apart full of the leprosy, for the which he had been cast out of the house of our Lord. moreover Joathan his son governed the kings house, and judged the people of the land. † But the rest of the words of Ozias the first and the last wrote Isaias the son of Amos, the prophet. † And Ozias slept with his fathers, and they buried him in the 
:: Neither could he be buried in the proper sepulchers of the Kings.  King's sepulchers field, because he was a leper: and Joathan his son reigned for him.   

CHAP. XXVII. Joathan a godly king, 5. prevaileth in battle against the Ammonites. 7. dieth, and his son Achaz succeedeth.  
FIVE and twenty years old was Joathan when he began 
4. Reg. 15.  ●o reign, and he reigned sixteen years in Jerusalem: the name of his mother was Jerusa the daughter of Sadoc. † And he did that which was right before our Lord, according to all things, which Ozias his father had done, saving that he entered not into the temple of our Lord, and as yet the people did sin. † He built the high gate of the house of our Lord, and in the wall of Ophel he built many things. † city's also he built in the mountains of Juda, and castles and towers in the forests. † He fought against the king of the children of Ammon, and overcame them, and the children of Ammon gave him at that time an hundred talents of silver, and ten thousand cores of wheat, and as many cores of barley: the children of Ammon gave him these things in the second and third year. † And Joathan was strengthened, because he had directed his ways before our Lord his God. † But the rest of the words of Joathan, and all his battles, and works, are written in the book of the Kings of Israel and Juda. † He was five and twenty years old when he began to reign, and he reigned sixteen years in Jerusalem. † And Joathan slept with his fathers, and they buried him in the city of David: and Achaz his son reigned for him.   

CHAP. XXVIII. For his great wickedness Achaz is taken in battle, his country spoiled, and many ●●●yne by the Kings of Syria, and Israel. 9 yet God suffereth not the kingdom to be subdued. 16. Then requiring help of the Assyrians. 17 is spoiled by the Idumeans, Philisthians, and Assyrians. 22. After all which pl●●nes he committeth more idolatry. 26. dieth, and his son Ezechias reigneth.  
TWENTY years old was Achaz when he began to reign, & he reigned sixteen years in Jerusalem: he did 
4. Reg. 16.  not right in the sight of our Lord as David his father. † but walked in the ways of the Kings of Israel, moreover also he did cast statues to Baalim. † He it is that burnt incense to the Valebenennom, and he consecrated his sons in fire according to the rite of the nations, which our Lord slew in the coming of the children of Israel. † He sacrified also, & burnt incense in the excelses, & on hills, and under every tree full of green leaves. † And our Lord his God delivered him into the hands of the king of Syria, who struck him, and took a great pray out of his kingdom, & brought into Damascus: to the hands also of the king of Israel was he delivered, and stricken with a great plague. † And Phacee the son of Romelia slew of Juda an hundred twenty thousand in one day, all men of war: for that they had forsaken our Lord the God of their fathers. † At that time Zechri a mighty man of Ephraim, slew Maasias the kings son, and Ezricam the governor of his house, Elcana also second from the king. † And the children of Israel took of their brethren two hundred thousand of women, of boys, and of wenches, and an infinite pray: and they brought it into Samaria. † At that time there was a prophet of our Lord, named Oded: who going forth to meet the army coming into Samaria, said to them: Behold our Lord the God of your father's being angry against Juda, hath delivered them into your hands, and you have slain them cruelly, so that your cruelty did reach to heaven. † moreover the children of Juda and Jerusalem you will subdue unto you for bondmen and bondwemen, which needeth not to be done: for you have sinned hereupon to our Lord your God. † But hear ye my counsel, and carry back the captives, that you have brought of your brethren, because the great fury of our Lord hangeth over you. † There stood therefore princes of the children of Ephraim, Azarias the son of Johanan, Barachias the son of Mosollomoth, Ezechias the son of Sellum, and Amasa the son of Hadali, against them that came out of the battle, † and they said to them: You shall not bring in the captives hither, lest we sin to our Lord. Why will you add upon our sins, and heap up old offences? for it is a great sin, and the anger of the fury of our Lord hangeth over Israel. † And the men of war dismissed the prey, & all the things that they had taken, before the princes and all the multitude. † And the men, whom we mentioned above, stood and taking the captives, and all that were naked they clothed and shod them, with the spoils: and when they had clothed and refreshed them with meat and drink, and anointed them because of their labour, and had looked carefully to them: as many as could not walk, and were of a weak body, they set on beasts, and brought them to Jericho the city of palm trees to their brethren, and themselves returned into Samaria. † At that time king Achaz sent to the king of the Assyrians ask help. And the Idumeans came and struck many of Juda, and took a great pray. † The Philisthijms also were spread abroad by the cities of the champagne, and toward the South of Juda: and they took Bethsames, & Aialon, and Gaderoth, Socho also, & Thamnan, and Gamzo, with their villages, and dwelled in them. † For our Lord had humbled Juda because of Achaz the king of Juda, for that he had made it naked of help, and had contemned our Lord. † And he brought against him Theglathphalnasar the king of the Assyrians, who also afflicted him, and spoiled him no man resisting. † therefore Achaz spoiling the house of our Lord, and the house of the Kings, and of the princes gave gifts to the king of the Assyrians, and yet it did nothing profit him. † moreover also in the time of his distress he increased contempt against our Lord, king Achaz himself by himself, † immolated victims to the gods of Damascus that struck him, and said: The gods of the Kings of Syria do help them, whom I will pacify with hosts, and they will aid me, 
:: Wicked policy availeth nothing, but hurteth much.  whereas on the contrary part they were his ruin, and all Israel's. † Achaz therefore having spoiled all the vessels of the house of God, and broken them shut the gates of the temple of God, and made him altars in all the corners of Jerusalem. † In all the cities also of Juda he built altars to burn frankincense, and he provoked to wrath our Lord the God of his fathers. † But the rest of his words, all his works the first and the last are written in the book of the Kings of Juda and Israel. † And Achaz slept with his fathers, and they buried him in the city of Jerusalem: for they received him not into the sepulchers of the Kings of Israel. And Ezechias his son reigned for him.   

CHAP. XXIX. Ezechias repaireth the Temple, and divine seruiee▪ 5. zealously exhorteth offenders to repentance. 12. the Temple is purified in sixteen days. 18. the king and nobles offer hosts, which the priests immolate. 25. with solemn music (ordained by king David) and great joy of all the people.  
THEREFORE Ezechias began to reign, when he was five 
4. Reg. 18.  and twenty years old, and he reigned nine and twenty years in Jerusalem: the name of his mother was Abia, the daughter of Zacharias. † And he did that which was pleasing in the sight of our Lord, according to all things that David his father had done. † He in the first year and month of his reign opened the doors of the house of our Lord, and repaired them. † And he brought the priests and the Levites, and assembled them in the East street. † And he said to them: hear me ye levites, and be sanctified, cleanse the house of our Lord the God of your fathers, and take away all uncleanness out of the sanctuary, † Our fathers have sinned and done evil in the sight of our Lord God, forsaking him: they have turned away their faces from the tabernacle of our Lord, and given the back. † They have shut the doors, that were in the porch, and put out the lamps, and have not burnt incense, and have not offered holocaustes in the sanctuary of the God of Israel. † therefore was the fury of our Lord stirred up upon Juda and Jerusalem, and he hath delivered them into commotion, and into destruction, & to be hissed at, as yourselves see with your eyes. † Behold, our fathers have fallen by the sword, our sons, and our daughters, and wives are led captive for this wickedness. † Now therefore it pleaseth me that we make a covenant with our Lord the God of Israel, and he will turn away the fury of his wrath from us. † My children be not negligent: our Lord hath chosen you to stand before him, and to minister to him, and to worship him, and to burn incense to him. † The Levites therefore arose: Mahath the son of Amasai, and Joel the son of Azarias, of the children of Caath: moreover the children of Merari, Cis the son of Abdi, and Azarias the son of Jalaleel. And of the children of Gerson, Joah the son of Zemma, and Eden the son of Joah. † But of the children of Elisaphan, Samri, and Jahiel. Also of the children of Asaph, Zacharias, and Mathanias. † moreover also of the children of Heman, Jahiel, & Semei: yea and of the children of Idithun, Semeias, and Oziel. † And they gathered together their btethrens, and were sanctified, and went in according to the commandment of the king, and the precept of our Lord, to purge the house of God. † The priests also going into the Temple of our Lord to sanctify it, brought out all uncleanness, which they sound within the entrance of the house of our Lord, which the Levites took, and carried to the Torrent cedron without. † And they began to cleanse it the first day of the first month, and in the eight day of the same month they entered into the porch of the temple of our Lord, and they purged the temple in eight days, and in the sixteenth day of the same month, they accomplished that which they began. † They entered in also to Ezechias the king, and said to him: We have sanctified all the house of our Lord, and the altar of holocaust, and the vessels thereof, moreover also the table of proposition with all the vessels thereof, † and all the furniture of the temple, which king Achaz in his reign had polluted, after that he transgressed; and behold all things are set forth before the altat of our Lord. † and Ezechias the king rising early, assembled all the princes of the city, and went up into the house of our Lord: † and they offered together seven oxen, and seven rams, seven lambs, and seven buckgoates for sin, for the kingdom, for the sanctuary, for Juda, and he said to the priests the children of Aaron, that they should offer them upon the altar of our Lord. † They killed therefore the oxen, and the priests took the blood, and powered it upon the altar, they killed also the rams, and their blood they powered also upon the altar, and they immolated the lambs, and powered the blood upon the altar. † They brought the buckgoates for sin before the king, and the whole multitude, and they put their hands upon them: † and the priests immolated them, and sprinkled their blood on the altar for an expiation of all Israel: for the king had commanded for all Israel, that holocaust should be made, and for sin. † He appointed also the Levites in the house of our Lord with cymbals, and psalteries, and haps according to the disposition of David the king, and of Gad the Seer, and of Nathan the prophet: for it was the precept of our Lord by the hand of his prophets. † And the Levites stood, holding the instruments of David, and the priests trumpets. † And Ezechias commanded that they should offer holocaustes upon the altar: and when holocaustes were offered, they began to sing praises to our Lord, and to sound with trumpets, and on diverse instruments, which David the king of Israel had prepared for to sound. † And all the multitude adoring, the singing men, and they that held the trumpets, were in their office, whiles the holocaust was accomplished. † And when the oblation was ended, the king bowed, and all that were with him, and adored. † And Ezechias, and the princes commanded the Levites, that they should praise our Lord in the words of David, and Asaph the Seer: who praised him with great joy, and bowing the knee adored. † But Ezechias added these words also: You have filled your hands to our Lord, come, and offer victims, and praises in the house of our Lord. all the multitude therefore offered hosts, and praises, and holocaustes with a devout mind. † moreover the number of the holocaustes, which the multitude offered, was thls, oxen seventy, rams an hundred, lambs two hundred. † And they sanctified to our Lord oxen six hunered, & sheep three thousand. † But the priests were few, neither could they suffice to draw of the skins of the holocaustes: wherefore the Levites also their brethren holp them, till the work was accomplished, and the priests were sanctified, for the Levites are sanctified with an easier rite, than the priests. † There were holocaustes therefore very many, the fat of pacifiques, and the libamentes of the holocaustes: and the service of the house of our Lord was accomplished. † And Ezechias rejoiced, and all the people, because the ministery of our Lord was accomplished. For it pleased them that the thing should be done of a sudden.   

CHAP. XXX. Ezechias by messengers and letters exhorteth the people both of Juda and Israel, to make Paesch in Jerusalem. 11. which some of Israel, and all Juda perform, 18. the fourteenth day of the second month, though all could not be purified according to the law. 23. they make an other feast of Azimes seven days more, the king aend princes giving hosts to the people.  
EZECHIAS also sent to all Israel and Juda: and he wrote letters to Ephraim and Manasses, that they should come to the house of our Lord in Jerusalem, and should make a Phase to our Lord the God of Israel. † Counsel therefore being taken of the king and the princes, and of all the assembly of Jerusalem, they decreed to make the Phase the second month. † For they could not make it in his time because the priests that might suffice, had not been sanctified, and the people had not as yet been gathered into Jerusalem. † And the word pleased the king, and all the multitude. † And they decreed to send messengers into all Israel from Bersabee unto dan, that they should come, and make the Phase to our Lord the God of Israel in Jerusalem: for many had not made it as is prescribed by the law. † And the posts went forth with letters of commandment from the king, and his princes, into all Israel and Juda, according to that, which the king had commanded, proclaiming: Children of Israel return ye to our Lord the God of Abraham, and Isaac, and Israel: and he will return to the remnant, that hath escaped the hand of the king of the Assyrians. † Become not as your fathers▪ and brethren, which have revolted from our Lord the God of their fathers, who hath delivered them into destruction, as yourselves see. † Harden not your necks, as your fathers: give hands to our Lord, and come to his sanctuary, which he hath sanctified for over: serve our Lord the God of your fathers, and the wrath of his fury shall be turned away from you. † For if you shall return to our Lord: your brethren, and children shall have mercy before their Lords, that have led them captive, and they shall return into this land: for our Lord your God is merciful, and will not turn away his face from you, if you shall return to him. † therefore the posts went forward speedily from city to city, through the land of Ephraim, and of Manasses, as far as Zabulon, they mocking and scorning them. † nevertheless certain men of Aser, and Manasses, and Zabulon, condescending to the counsel, came to Jerusalem. † But the hand of God was in Juda, to give them one hart to do the word of our Lord, according to the precept of the king and of the princes. † And much people was gathered into Jerusalem to make the solemnity of Azimes in the second month: † And rising they destroyed the altars that were in Jerusalem, and overthrowing all things wherein incense was burnt to idols, they threw it into the Torrent cedron. † And they immolated the Phase the fourteenth day of the second month. The priests also and the Levites at length being sanctified offered holocaustes in the house of our Lord. And they stood in their order according to the disposition, & law of Moses the man of God: but the priests received the blood to be powered out of the hands of the Levites, † because a great multitude Was not sanctified: & therefore the Levites immolated the Phase for them, that came not in time to be sanctified to our Lord. † For a great part of the people of Ephraim, and Manasses, and Issachar, and Zabulon, that had not been sanctified, did eat the Phase, not according to that which is written: and Ezechias prayed for them, saying: Our good Lord will be merciful, † to all them, 
:: Being penitent in ha●t for their sins, god's dispensation might be sapp●sed fo● legal purification i● case of ●●ce ●ine, which otherwise was st●●●ly comma●●●● L●●●t. 5. 〈◊〉 〈◊〉. Deut. 27. etc.  that in all their hart seek our Lord the God of their fathers: and will not impute it to them that they are not sanctified. † Whom our Lord heard, and was pacified to the people. † And the children of Israel, that were found in Jerusalem, made the solemnity of Azimes seven days in great joy, praising our Lord every day. The Levites also and the priests by instruments, that agreed to their office. † And Ezechias spoke to the hart of all the Levites, that had good understanding concerning our Lord: and they did eat during the seven days of the solemnity, immolating victims of pacifiques, and praising our Lord the God of their fathers. † And it pleased the whole multitude to celebrate it 
:: voluntary works of superetogation, more than was commanded.  other seven days: which also they did with great joy. † For Ezechias the king of Juda had given the multitude a thousand oxen, and seven thousand sheep: but the princes had given the people oxen a thousand, & sheep ten thousand: there was sanctified therefore a very great multitude of priests. † And all the multitude of Juda was full of mirth, as well of the priests and Levites, as of all the assembly, that came out of Israel; of the proselytes also of the land of Israel, and them that dwelled in Juda. † And there was made a great solemnity in Jerusalem, such as had not been in that city from the days of Solomon the son of David the king of Israel. † And the priests & the Levites rose up blessing the people: & their voice was heard: and their prayer came into the holy habitation of heaven.   

CHAP. XXXI. Idols being destroyed in all Juda and part of Israel, priests and Levites freely execute their functions. 4 Tithes and first fruits are paid in such abundance, 15. that they are put in store houses, and distributed by officers.  
AND when these things had been rightly celebrated, all Israel that was found in the cities of Juda, went forth, and they broke the idols, and cut down the groucs, overthrew the excelses, and destroyed the altars, not only out of all Juda and Benjamin, but out of Ephraim also and Manasses, till they utterly destroyed them: and all the children of Israel returned into their possessions and cities. † And Ezechias appointed companies of priests, and of Levites, by their divisions, every man in his own office, to wit, as well of the priests, as of the Levites, for the holocaustes, and pacifiques, that they should minister, and 
:: Besides confession of sins there is also confession of God's excellency & goodness  confess, and sing in the gates of the camp of our Lord. † And the kings part was, that of his proper substance holocaust should be offered, morning always and evening, in the Sabbathes also, and the kalends and in other solennites, as it is written in the law of Moses. † He commanded also the people that dwelled in jerusaiem, to give portions to the priests, and the Levites, that they might attend the law of our Lord. † Which when it was noised in the ears of the multitude, the children of Israel offered very many first fruits of corn, of wine, and of oil, of honey also: and of all things, which the ground bringeth forth, they offered tithes. † Yea and the children of Israel and Juda, that dwelled in the cities of Juda, offered tithes of oxen, and sheep, and tithes of sanctified things, which they had vowed to our Lord their God: and carrying them all, made many heaps. † The third month they began to lay the foundations of the heaps, and in the seventh month they finished them. † And when Ezechias, and his princes came in, they saw the heaps, and blessed our Lord, and the people of Israel. † And Ezechias asked the priests and the Levites, why the heaps lay so: † Azarias the high Priest of the stock of Sadoc answered him, saying: Since first fruits began to be offered in the house of our Lord, we have eaten, and have been full, and very much hath remained, because our Lord hath blessed his people: and of the remains this is the abundance, which thou seest. † Fzechias therefore commanded that storehouses should be prepared in the house of our Lord. Which when they had done, † they brought in as well the first fruits, as the tithes, and watsoever they had vowed, faithfully. And the overseer of them was Chonenias a Levite, and Semeihis brother the second, † after whom Jahiel, and Azarias, and Nahath, and Asael, and Jerimoth, Josabad also, and Eliel, and Jesmachias, and Mahath, and Banaias, overseers under the hand of Chonenias, and Semei his brother, by the commandment of Ezechias the king, and Azarias the high Priest of the house of God, to whom all things appertained. † But Core the son of Jemna a Levite, and porter of the east gate, was overseer of those things, which were voluntarily offered to our Lord, and of the first fruits and the things consecrated for Sancta sanctorum. † And under his charge Eden, and Benjamin, Jesue, and Semeias, Amarias' also, and Sechenias, in the cities of the priests, that they should faithfully distribute to their brethren portions, to the lesser and greater: † saving the men children from three years and above, to all that entered into the temple of our Lord, and whatsoever day by day was profitable in the ministery, and the observances according to their divisions, † to the priests by families, and to the Levites from the twentieth year and upward, by the orders and companies, † and to all the multitude, as well their wives, as their children of both sex, mea●es were given faithfully of these things, that had been sanctified. † Yea and of the children of Aaron by the fildes and the suburbs of every city, there were men ordained, that should distribute portions, to all the male sex, of the priests and the Levites. † Ezechias therefore did all things which we have said in all Juda: and wrought good and right, and truth before our Lord his God, † in all the service of the ministery of the house of our Lord, according to the law and the ceremonies, willing to seek his God in all his hart, and he did it and prospered.   

CHAP. XXXII. Sennacherib king of Assyria invading Juda, king Ezechias encourageth the people, and provideth to defend the country. 9 the Assyrians threaten the people, and blaspheme God. 20. Ezechias and Isaias pray. 21. An Angel destroyeth the Assyrians army, so their king retiring home, is slain in his idols temple, by his own sons. 22. Ezechias reigneth in peace, 24. falleth into deadly sickness, but miraculously recovereth, offendeth in pride, and repenteth. 27. is exceeding rich, which he imprudently showeth to strangers: 32. dieth, and Manasses succeedeth.  
AFTER which things, and:: this manner of truth, came 
4. R●g. 18. isaiah 36.  Sennacherib the king of the Assyrians, and entering into Juda, besieged the fenced cities, desirous to take them. † Which when Ezechias had seen, to wit, that Sennacherib was come, and the whole force of the battle to be turned against Jerusalem, † taking counsel with the princes, and the most valiant men, to stop up the heads of the fountains, that were without the city: and the sentence of them all decreing this, † he gathered a very great multitude, & they stopped up all the fountains, and the river, that ran in the mids of the land, saying: Lest the Kings of the Assyrians come, and find abundance of waters. † He built also doing industriously every wall that had been destroyed, and built towers upon them, and an other wall without: and he repaired melo in the city of David, and made armour and shields of all sorts: † And he appointed princes of warryers' in the army: and he called them all together in the street of the gate of the city, and spoke to their hart, saying: † do manfully, and take courage: fear not, neither dread ye the king of the Assyrians, and all the multitude, that is with him: for there are many more with us, then with him. † For with him is an arm of flesh: with us the Lord our God, which is our helper, and fighteth for us. And the people was encouraged with these manner of words of Ezechias the king of Juda. † Which things after they were done, Sennacherib the king of the Assyrians sent his servants to Jerusalem (for himself with all his army besieged Lachis) to Ezechias the king of Juda, & to all the people, that was in the city, saying: † Thus saith Sennacherib the king of the Assyrians: In whom having affiance, do you sit besieged in Jerusalem? † Hath Ezechias deceived you, to deliver you to death in hunger and thirst, affirming that the Lord your God can deliver you from the hand of the king of the Assyrians? † Why, is not this Ezechias, that hath destroyed his excelses, and altars, and hath commanded Juda & Jerusalem, saying: Before one altar you shall adore, and on it you shall burn incense? † Are you ignorant what things I have done, and my fathers to all the peoples of the lands? Have the gods of nations, and of all lands been able to deliver their country out of my hand? † Who is there of all the gods of the nations, which my fathers wasted, that could deliver his people out of my hand, that your God also can deliver you out of this hand? † Let not therefore Ezechias deceive you, nor delude you with vain persuasion, neither believe ye him. For if no god o● all nations and kingdoms, could deliver his people out of my hand, and out of the hand of my fathers, consequently neither shall your God be able to deliver you out of my hand. † Yea and many other things did his servants speak, against our Lord God, and against Ezechias his servant. † Letters also he wrote full of blasphemy against our Lord the God of Israel, and he spoke against him: as the gods of their nations could not deliver their people out of my hand, so the God also of Ezechias can not deliver his people out of this hand. † moreover also with a loud cry, in the Jews tongue, he sounded against the people, that sat on the walls of Jerusalem, that he might terrify them, and take the city. † And he spoke against the God of Jerusalem, as against the gods of the peoples of the earth, the works of men's hands. † Ezechias therefore the king, and Isaias the prophet the son of Amos, prayed against this blasphemy, and cried out even to heaven. † And our Lord sent an Angel, which struck every strong man, and warrior, and prince of the army of the king of the Assyrians: and he returned with ignominy into his country. And when he was entered into the house of his God, his sons that were come forth of his womb, slew him with the sword. † And our Lord saved Ezechias and the inhabitants of Jerusalem, out of the hand of Sennacherib the king of the Assyrians, and out of the hand of all, & gave them rest round about. † many also brought hosts, and sacrifices to our Lord into Jerusalem, and gifts to Ezechias the king of Juda: who was exalted after these things before all nations. † In those days Ezechias was sick even to death, and he prayed our Lord: and he heard him, and gave him a sign. † But not according to the benefits, which he received, did he recompense, 
:: ●ore danger of p●●●e in prosperity, then in adversity.  because his hart was elevated: and wrath came against him, and against Juda and Jerusalem. † And he was humbled afterward, because his hart had been exalted, both he and the inhabitants of Jerusalem: and therefore the wrath of our Lord came not upon them in the days of Ezechias. † And Ezechias was rich, and glorious exceedingly and gathered to himself great treasures of silver and of gold, and of precious stone, of spices, and of armour of all kind, and of vessels of great price. † Storehouses also of corn, of wine, and of oil, and stalls of all beasts, and folds of cattle, † and six cities he built to himself: for he had flocks of sheep, and of herds innumerable, because our Lord had given him substance exceeding much. † The same is Ezechias, that stopped the upper fountain of the waters of Gihen, and turned them away underneath toward the West of the city of David: in all his works he did prosperously what he would. † But yet in the embassy of the princes of Babylon, that were sent to him, to ask of the wonder, that had chanced upon the earth, God leift him that he might be tempted, and all things might be made known, that were in his hart. † But the rest of the words of Ezechias, and of his mercies are written in the vision of Isaias the son of Amos the prophet, and in the book of the Kings of Juda & Israel. † And Ezechias slept with his fathers, and they buried him in the chief sepulchers of the children of David: and all Juda celebrated his funerals, & all the inhabitants of Jerusalem: and Manasses his son reigned for him.   

CHAP. XXXIII. Manasses for his manifold wickedness is led captive into Babylon. 12. repenteth in prison, is restored to his kingdom, and destroyeth idolatry: 18. dieth, 21. & Amon succeeding, 24. is slain by his servants, and Josias reigneth.  
TWELVE years old was Manasses when he began to 
4. Reg. 21.  reign, and he reigned fifty five years in Jerusalem. † And he did evil before our Lord, according to all the abominations of the nations, which our Lord overthrew before the children of Israel: † and being turned, he re-edified the excelses which Ezechias his father had destroyed: and he built altars to Baalim, and made groves, and he adored all the host of heaven, and worshipped it. † He built also altars in the house of our Lord, whereof our Lord had said: In Jerusalem shall my name be for ever. † And he built them to all the host of heaven in the two courts of the house of our Lord. † And he made his sons to pass through fire, to the Valebenennom: he observed dreams, followed southsaying, gave himself to magic arts, he had with him magicians, & enchanters: and he wrought many evils before our Lord, to provoke him. † Also a graven, and a molten sign he put in the house of God, whereof our Lord spoke to David, and to Solomon his son, saying: In this house, and in Jerusalem, which I have chosen all the tribes of Israel, will I put my name for ever, † And I will not make the foot of Israel to move out of the land, which I have delivered to their fathers: yet so if they shall observe to do that I have commanded them, and all the law, and the ceremonies, and judgements by the hand of Moses. † Manasses therefore seduced Juda, and the inhabitants of Jerusalem, that they did evil above all the nations, which our Lord had overthrown before the face of the children of Israel. † And our Lord spoke to him, and to his people, and they would not attend. † therefore he brought upon them the princes of the host of the king of the Assyrians: and they took Manasses, & led him bound with chains, and fetters into Babylon. † Who after that he was in distress, prayed our Lord his God: and did penance exceedingly before the God of his fathers. † And he desired him, and besought him earnestly: 
:: A pregnant example of the effect of hearty repentance.  and he heard his prayer, and brought him again to Jerusalem into his kingdom, and Manasses knew that our Lord he was God. † After these things he built a wall without the city of David, on the west of Gihen in the valley, from the entrance of the fish gate round about unto Ophel, and raised it exceedingly: and he appointed princes of the host in all the fenced cities of Juda: † and he took away strange gods, and the idol out of the house of our Lord: the altars also which he had made in the mount of the house of our Lord, and in Jerusalem, and he threw all without the city. † moreover he re-edified the altar of our Lord, and immolated upon it victims, and pacifiques, and praise: and he commanded Juda to serve our Lord the God of Israel. † nevertheless as yet the people immolated in the excelses to our Lord their God. † But the rest of the acts of Manasses: and his obsecration to his God: the words also of the Seers, that spoke to him in the name of our Lord the God of Israel, are contained in the words of the Kings of Israel. † His 
:: This prayer is not extant in the Hebrew but in Greek & Latin. as yet neither received for canonical, by the Church no● refused.  prayer also, and his obtaining, and all his sins, and contempt, the places also wherein he built excelses, and made groves, and statues before he did penance, are written in the words of Hozai. † Manasses therefore slept with his fathers, and they buried him in his house: & his son Amon reigned for him. † Ammon was two and twenty years old when he began to reign, and he reigned two years in Jerusalem. † And he did evil in the fight of our Lord, as Manasses his father had done: and he immolated to all the idols, which Manasses his father had made, and served them. † And he did not reverence the face our Lord, as Manasses his father did reverence it, and he committed far greater sins. † And when his servants had conspired against him, they slew him in his own house. † moreover the rest of the multitude of the people, having slain them that stroke Amon, made Josias his son king for him.   

CHAP. XXXIIII. Josias destroyeth idolatry. 8. repaireth the Temple. 14. The book of the law found in the Temple is red before him. 19 whereby understanding the sins of the people, 23. a prophet foreshoweth their punishment, 26. but not in his days. 29. He reneweth the covenant between God and the people.  
EIGHT years old was Josias when he began to reign, & 
4. Reg. 22.  he reigned thirty and one years in Jerusalem. † And he did that which was right in the sight of our Lord, and walked in the ways of David his father: he declined not neither to the right hand, nor to the left. † And in the eight year of his reign, when he was yet a child, he began to seek the God of his father David: and the twelfth year after he began to reign, he cleansed Juda and Jerusalem from excelses, and groves, and idols, & sculptils. † And they destroyed before him the altars of Baalim, and the idols, that had been set upon them, they destroyed: the groves also and sculptils he cut down and brake in pieces: and over their tombs, that were accustomed to immolate unto them, he strawed the fragments. † moreover the bones of the priests he 
●. Reg. 12.  burned on the altars of the idols, and he cleansed Juda and Jerusalem. † Yea and in the cities of Manasses, and of Ephraim, and of Simeon, unto Nepthali he overthrew al. † And when he had destroyed the altars, and the groves, and had broken the idols into pieces, and had overthrown all profane temples out of all the land of Israel, he returned into Jerusalem. † therefore in the eighteenth year of his reign, the land now cleansed, and the temple of our Lord, he sent Saphan the son of Eselias, and Maasias the governor of the city, and Joha the son of Joachaz Commenter, that they should repair the house of our Lord his God. † Who came to Helcias the high priest: and taking of him the money, which had been brought into the house of our Lord, and which the Levites and porters had gathered together of Manasses, and Ephraim, and of all the remnant of Israel, of all Juda also, and Benjamin, and the inhabiters of Jerusalem, † they delivered in their hands, that oversaw the workmen in the house of our Lord, that they should repair the temple, and mend all weak parts. † But they gave it to the artificers, and to the masons, that they should buy stones out of the quarries, and timber for the jointures of the building, and for making the roof of the house, which the Kings of Juda had destroyed. † Who did all things faithfully. And the overseers of the workmen were Jahath & Abdias of the children of Merari, Zacharias and Mosollam of the children of Caath, which urged the work: all Levites skilful to sing on instruments. † But over them, that carried burdens to diverse uses, were scribes, and masters of the Levites, and porters. † And when they carried forth the money, that had been brought into the temple of our Lord, Helcias the Priest found the book of the law of our Lord, 
:: given by the hand of Moses.  by the hand of Moses. † And he said to Saphan the Scribe: I have found the book of the law in the house of our Lord: and delivered it to him. † But he brought in the volume to the king, and told him, saying: all things, which thou gavest into the hand of thy servants, lo are accomplished. † The silver that was found in the house of our Lord, they have gathered into a mass: and it was given to the overseers of the artificers, and of them that make diverse works. † moreover Helcias the Priest delivered me this book. Which when he had read in the kings presence, † and he had heard the words of the law, he rend his garments: † and he commanded Helcias, and Ahicam the son of Saphan, and Abdon the son of Micha, Saphan also the scribe, and Asaa the kings servant, saying: † go, and pray our Lord for me, and for the remnant of Israel, and Juda, concerning all the words of this book, which is found: for the great fury of our Lord hath distilled upon us, for that our fathers have not kept the words of our Lord, to do all things, that are written in this volume. † Helcias therefore went, and they that were sent together by the king, to Olda a prophetess, the wife of Sellum the son of Thecuath, the son of Hasra keeper of the garments: who dwelled in Jerusalem in the second part: and they spoke to her the words, which we have above mentioned. † But she answered them: Thus saith out Lord the God of Israel: tell the man, that sent you to me: † Thus saith our Lord: Behold I will bring evils upon this place, and upon the inhabitants thereof, and all the curses, that are written in this book, which they red before the king of Juda. † Because they have forsaken me, and have sacrificed to strange gods, that they might provoke me to wrath in all the works of their hands, therefore shall my fury drop upon this place, & shall not be extinguished. † But to the king of Juda that sent you to beseech our Lord, thus speak ye: Thus saith our Lord the God of Israel: Because thou hast heard the words of this volume, † and thy hart is mollified, and thou art humbled in the sight of our Lord for these things, which are spoken against this place, and the inhabitants of Jerusalem, and reverencing my face, hast rend thy garments, and wept before me: I also have heard thee, saith our Lord. † 
:: It is a benefit to be taken out of this world, before general mise●●e come upon the people.  For now will I gather thee to thy fathers, and thou shalt be brought into thy grave in peace: neither shall thine eyes see all the evil that I will bring in upon this place, and upon the inhabitants thereof. They therefore reported to the king all things that she had said. † But he calling together all the ancients of Juda and Jerusalem, † went up into the house of our Lord, and all the men of Juda, and the inhabitants of Jerusalem, priests and Levites, and all the people from the least to the greatest. In whose hearing in the house of our Lord, the king read all the words of the volume. † And standing on his tribunal seat, he made a covenant before our Lord, that he would walk after him, and keep his precepts, and testimonies, and justifications in all his hart, and in all his soul, and would do the things that were written in that volume, which he had read. † He adjured also upon this all that were found in Jerusalem, and Benjamin: and the inhabitants of Jerusalem did according to the covenant, of our Lord the God of their fathers. † Josias therefore took away all abominations of all the countries of the children of Israel: and made all, that were left in Israel, to serve our Lord their God. Al his days they revolted not from our Lord the God of their fathers.   

CHAP. XXXV. Josias celebrateth a most solemn Pasch. 20. Is slain by the king of Egypt, all judalamenting him, 25. most specially Jeremias.  
AND Josias made in Jerusalem This 
:: Phase, o 〈…〉 h made by Io●●as is fanious, partly for that this feast had been omitted some years, but specially for the great and extraordinary solemnity made at this um●.  a Phase to our Lord, which was immolated the fourteenth day of the first 
4. Reg. 16.  month. † And he appointed the priests in their offices, and exhorted them that they would minister in the house of our Lord. † To the Levites also, at whose instruction all Israel was sanctified to our Lord, he spoke: Put the ark in the sanctuary of the temple, which Solomon built the son of David the king of Israel, for you shall carry it no more: but now minister to our Lord your God, and to his people Israel. † And prepare yourselves by your houses, and kindreds in the divisions of every one, as David the king of Israel commanded, and Solomon his son described. † And minister ye in the sanctuary by families and levitical companies, † and being sanctified immolate the Phase, prepare also your brethren, that they may do according to the words, which our Lord spoke in the hand of Moses. † moreover Josias gave to all the people, that was found there in the solemnity of the Phase, lambs and kids of the flocks, and of the rest of the cattle thirty thousand, of oxen also three thousand, all these things of the kings substance. † His dukes also voluntarily offered that which they vowed, as well to the people, as to the priests and the Levites. Moreover Helcias, and Zacharias, and Jahiel princes of the house of our Lord, gave to the priests to make the Phase cattle one with an other two thousand six hundred, and oxen three hundred. † And Chonenias, and Semeias, also Nathanael, his brethren, moreover Hasabias', and Jehiel, and Jozabad princes of the Levites, gave to the rest of the Levites to celebrate the Phase five thousand sheep, and oxen five hundred. † And the ministery was prepared, and the priests stood in their office: the Levites also in companies, according to the kings commandment. † And the Phase was immolated: and priests sprinkled the blood with their hand, and the Levites drew of the skins of the holocaustes: † and they separated them to give them by the houses and families of every one, and to be offered to our Lord, as it is written in the book of Moses, of oxen also they did in like manner. † And they roasted the Phase upon fire, according to that which is written in the law: but the pacific hosts they b●vled in caudrons, and kettles, and pots, and in hast they distributed it to all the people. † And for themselves, and for the priests they prepared afterward: for in oblation of holocaustes and of fat the priests were occupied until night: wherefore the Levites prepared for themselves, and for the priests the children of Aaron last. † moreover the singing men the children of Asaph stood in their order, according to the precept of David, and Asaph, and Heman, and Idithun the prophets of the king: and the porters watched at every gate, so that they departed not a moment from the ministery: for the which cause also their brethren the Levites prepared meats for them. † therefore all the service of our Lord was rightly accomplished that day, so that they made the Phase, and offered holocaustes upon the altar of our Lord, according to the precept of king Josias. † And the children of Israel that were found there, made the Phase at that time, and the solemnity of Azymes seven days. † There was not a Phase like to this in Israel, from the days of Samuel the prophet: neither did any of all the Kings of Israel make a Phase as Josias, to the priests, and the Levites, and to all Juda, and Israel that was found, and to the inhabitants of Jerusalem. † In the eighteenth year of the kingdom of Josias was this Phase celebrated. † After that Josias had repaired the temple, came up Nechao the king of Egypt to fight in Charcamis beside Euphrates: and Josias went forth to meet him. † But he sending messengers unto him, said: What have I to do with thee king of Juda? I come not against thee this day, but I fight against an other house, to the which God hath commanded me to go in haste: leave to do against God, who is with me, lest he kill thee. † 
:: Josias thought that the king of Egypt intended to invade his kingdom. And it was Gods will he should be slain, and not see the evils that should happen to the people.  Josias would not return, but prepared battle against him, neither did he agree to the words of Nechao from the mouth of God, but went forward to fight in the field of Mageddo. † And there being wounded of the Archers, he said to his servants: carry me out of the battle, because I am sore wounded. † Who removed him from one chariot into an other chariot, that followed him after the manner of Kings, and they carried him away into Jerusalem, & he died, and was buried in the monument of his fathers, and all Juda and Jerusalem 
:: solemn exequys with lamentations and music.  mourned for him. † jeremy most of all: whose lamentations all the singing men and singing women repeat until this present day upon Josias, and it is grown as it were a law in Israel: Behold it is said to be written in the lamentations. † But the rest of the words des of Josias & of his mercies: which are commanded by the law of our Lord: † his works also the first and the last, are written in the book of the Kings of Juda and Israel.   

CHAP. XXXVI. Joachaz reigneth three months. 4. His brother Eliakim (named loakim) eleven years, 9 his son Joachin three months, 11. his uncle Sedecias eleven years. 14. Most priests, and people contemning the admonitions of prophets, 17. many are slain by the Chaldees, the Temple and Jerusalem spo led and burnt. 20. The said Kings successively, and people are carried captive into Babylon. 22. After seventy years Cyrus king of Persia, releaseth the captivity, and giveth leave to re-edify the Temple.  
THE people therefore of the land took Joachaz the son of Josias, and made him king for his father in Jerusalem † Taree and twenty years old was Joachaz, when he began to reign, and he reigned three months in Jerusalem. † And the king of Egypt when he came into Jerusalem, deposed him, and condemned the land in an hundred talents of silver, and a talon of gold. † And he made Eliakim 
:: Hitherto from K. Danids' death the son had ever succeeded to his father.  his brother king for him, over Juda and Jerusalem: and he turned his name Joakim: but he took Joachaz himself with him, and carried him away into Egypt. † five and twenty years old was Joakim when he began to reign, and he reigned eleven years in Jerusalem: and he did evil before our Lord his God. † against him came up Nabuchodonosor the king of the Chaldees, and brought him bound in chains into Babylon. † Whither he transported also the vessels of our Lord, and put them in his temple. † But the rest of the words of Joakim, and of his abominations, which he wrought, and the things that were found in him, are contained in the book of the Kings of Juda and Israel. And Joachin his son reigned for him. † Eight years old was Joachin when he began to reign, and he reigned three months and ten days in Jerusalem, and he did evil in the sight of our Lord. † And when the compass of a year was come about, Nabuchodonosor the king sent some, that brought him in to Babylon, the most precious vessels of the house of our Lord being carried away withal: But he made Sedecias his uncle king over Juda and Jerusalem. † One & twenty years old was Sedecias when he began to reign: & he reigned eleven years in Jerusalem. † And he did evil in the eyes of our Lord his God, neither did he reverence the face of jeremy the prophet speaking to him from the mouth of our Lord † He revolted also from king Nabuchodonosor, who had adjured him by God: & he hardened his neck & his hart, that he would not return to our Lord the God of Israel. † Yea & all the chief of the priests, and the people transgresled unlawfully according to all the abominations of the Gentiles: and they polluted the house of our Lord, which he had sanctified to him in Jerusalem. † And our Lord the God of their fathers sent to them, by the hand of his messengers, rising by night, and daily admonishing them: for that he spared his people and his habitation. † But they mocked the messengers of God, and little esteemed his words, and scorned the prophets, until the fury of our Lord ascended upon his people, and there was no amendment. † For he brought upon them the king of the Chaldees, and slew their young men with the sword in the house of his sanctuary, he pitied not young man, and virgin, and old man, no neither him that stooped for age, but he delivered all into his hands. † And all the vessels of the house of our Lord, as well greater as lesser, and the treasures of the temple, and of the king, and the princes he transported into Babylon. † The enemies set fire on the house of God, and destroyed the wall of Jerusalem, all the towers they burned, and what soever was precious, they destroyed. † If any man escaped the sword, being led into Babylon he served the king and his sons, till the king of the Persians reigned. † That the word of our Lord by the mouth of jeremy might be accomplished, and the land might celebrate 
●●re. 25.  their Sabbathes: for all the days of the desolation she kept a Sabbath, till the seventy years were expired. † But in 
:: It is like that Esdras added this conclusion when he restored the holy Scriptures that were lost▪ for he beginneth his own book with the same words. The end of the fifth age.  the first year of Cyrus' king of Persians, to fulfil the word of our Lord, which he had spoken by the mouth of jeremy, our Lord raised up the spirit of Cyrus' king of the Persians: who commanded to be proclaimed in all his kingdom, yea by writing, saying: † Thus saith Cyrus' king of the Persians: all kingdoms of the earth hath the Lord the God of heaven given me, and he hath commanded me that I should build him a house in Jerusalem, which is in Jewrie: who of you is there in all his people? The Lord his God be with him, and let him go up.    

THE CONTINVANCE OF THE church AND RELIGION, IN THE FIFTH AGE. From the foundation of the Temple, to the captivity in Babylon. The space of 430. years.  
ALBEIT there were greater schisms, Heresies, and more revoltes from God's law and service in this fifth age, then in the former: Yet the true 
The Church still visible, and the same faith as before.  Church and Religion continued still, and were no less conspicuous than before. Which being clear and evident, touching many principal Articles, we will here only remit the reader to some special places, for confirmation thereof: neither will we be prolix, in declaring other points denied, or called into controversy at this time, by the impugners of Catholic Religion.  
Belief in one God appeareth plainly in building, adorning, & dedicating 
One God.  the Temple with so great solemnity of the priests, Levites, and all the Tribes, and particularly by king salomon's prayer. 3. Reg. 7. & 8. 2. Paral. 2. etc. Also proverb. 8. Eccle. 12. isaiah. 41. 44. 45. The mystery of the B. Trinity, 
Three Persons Christ.  prover. 12. Isaiae. 6. 48. 49. Ose. 11. joel. 2. Of Christ our redeemer. isaiah. 7. 8. 9 11. 28. 53. jerem. 23. 30. 33. Ezech. 17. 34. 37. Dan. 7. 9 Osee. 6. 11. 
Sacrifices sacraments to be changed by Christ.  14. joel. 2. Sophon. 2. Aggoei. 2. Zachar. 2. etc. Sacrifices, sacraments, & other Rites the same as before. But more frequent Prophecies, that they should be changed into better, and perfecter by Christ. Prou. 9 Isai. 12. 52. 55. 61. In the mean time for more signification of the singular virtue of Christ's sacraments, the effect of penitential works is often recorded. For example, wicked Achab by haircloth, fasting, and other humiliation escaped part of his deserved punishment. 
Fruit of penance.  3. Reg. 21. Manasses recovered God's favour, and his temporal kingdom. 2. Par. 33. Who yet was punished in his posterity. 4. Reg. 23. And the ninivites by such penance avoided destruction. jone. 3. Yea nothing is more frequent in the prophets then preaching of penance. Isa. 1. 2. 3. 30. jere. 3. 18. etc. and others, all ascribing the cause of plagues, and afflictions to the want of repentance. And false prophets condemned of error and false doctrine, for promising the people peace, and security in their sins. jerem. 14. Lamen. 2. Besides abstinence from divers sorts 
Abstinence.  of meats, counted unclean (Isaiae 66.) and ordinary fasts, according to 
Fasts.  the law, other fasts were appointed sometimes, upon occasions requiring, not only to subdue, and mortify the flesh, but also to obtain mercy at God's hands in special distresses. 2. Par. 20. joel. 1. 2. Jone 3. Elias fasting forty days, 3. Reg. 19 prefigured Christ's fast. Which the Church imitateth in Lent of forty days, according to human ability, for the fasts 
Lent.  of Christ, Elias, and Moses were miraculous.  
To the feasts instituted before, was added the Dedication of the 
Feasts.  Temple. 3. Reg. 7. 2, Par. 3. Which was built in Mount Moria, 2. Par. 3. the special place designed long before for this purpose, when Abraham 
Place of the Temple designed long before.  was directed thither by God, & was there ready to sacrifice his son Isaac. Gen. 22. where David also offered sacrifice. 2. Reg. 24. 1. Par. 21.  
This being the only ordinary place for Sacrifice, there were for other uses of daily prayer reading, preaching, and hearing the word of God other Synagogues built (as it were Parish churches) in great number: in 
Synagogues.  jerusalem itself four hundred and four score, and many more in the whole kingdom, as the Hebrew Traditions testify. Of all which places, especially of 
Sanctuary.  the Temple, there was venerable respect had. For which cause when Joiada the High Priest gave order to kill Athalia, he suffered it not to be done in the Temple, but commanded first to draw her forth. 4. Reg. 11. 2. Par. 23. And as peculiar places, so special psalms, and hymns were appointed 
Set form of prayers.  for divers purposes and occasions. 2. Par. 20.  
The ministery of Angeles was very usual in this time. One was sent 
ministery of Angeles.  to comfort and direct Elias the prophet in his afflictions. 3. Reg. 19 4. Reg. 1. An Angel struck the Assyrians whole camp, 4. Reg. 19 2. Par. 32. Also the Intercession of Angels is so evident, Tobiae 12. Raphael offering Tobias prayer to God, that Protestants have no other refuge to avoid this point of faith, but by denying the book to be Canonical Scripture.  
Honour of other saints, and their Intercession is proved a Maiori. 
Honour and Intercession of saints.  For so much as honour was religiously exhibited to spiritual power and excellency, in men yet living in this world. So a Noble man adored Elias the Prophet, being far greater than he is civil, and worldly respects. 3. Reg. 18. Eliseus also was adored by his disciples, not for any worldly authority or eminence, but for his spiritual power and superiority amongst them. 4. Reg. 2. Likewise all prophets, and priests were religiously honoured for their holy and spiritual functions. 3. Reg. 13. Much more saints are rightly honoured being immortal, and in eternal glory. It appeareth also that Elias, seven years after that he was translated from human conversation (when Eliseus was chief Prophet. 4. Reg. 3. which was in or before the eighteenth year of Josaphat, who reigned five and twenty. 3. Reg. 22.) had care of Joram, and his kingdom, admonishing him by letters of God's wrath, against him and his people for their sins. 2. Par. 21. And the scripture saith often, that God spared and protected Jerusalem, and the kingdom of Juda for David's sake. 3. Reg. 11. 15. 4. Reg. 8. 19 20. 2. Par. 6. 21. Isa. 37. we have also example of saints relics 
Relics.  in the cloak of Elias. 4. Reg. 2. in Eliseus' bones, 4. Reg. 13. and in an other prophets body buried in Bethel. Which Josias would not suffer to be touched. 4. Reg. 23. Images were conserved in the Temple, 
Images.  3. Reg. 7. as before in the Tabernacle: when idolartie was most destroyed. 3. Reg. 15. 4. Reg. 23. yea an abuse rising of the brazen serpent, for which Ezechias destroyed it 4. Reg. 18. yet he touched not the Images of Cherubins in the Temple. Which none but Infideles sought to destroy. And Osee the Prophet (ch. 3.) bewaileth the want of Theraphim or Images, amongst other sacred things, Sacrifice, Altar, and Ephod. Whereby the ancient Rabbins prove very well, that Images of Angels (and the same of other saints) are not contrary to the Decalogue, but the images of idols. Good works were rewarded, and bade punished, 3. Reg. 9 and the 
Good works me●itorions.  whole history of this age testifieth the same. Where by the way may be observed, that some inst men fell from their justice, as Solomon. 1. Par. 28. 3. Reg. 11. Joas, 4. Reg. 12. 2. Par. 24. Ozias, 2. Paral. 26. Others from wickedness returned to piety. as Manasses 4. Reg. 23. 2. Par. 33. the 
evangelical counsels pray figured.  multitude of the people very often much following the disposition of their Kings. Special State of life not commanded by the law, was voluntarily professed, and observed by some prophets, and their disciples, called the children of prophets. Keeping particular Rules, and wearing distinct 
Chastity of clergy men, & religious orders.  habit. 4. Reg. 1. 2. 4. The orders of Nazarites, and Rechabites instituted before, continued still. Amos. 2. jerem. 35. still which were very exemplar 
Mat. 19▪ 1 Cor. 7. Act. 5. 1. Tim. 5.  figures of Religious State, and Orders in the new Testament, and perpetual chastity of clergy men embraced by such, as follow evangelical counsels. proposed, and not commanded by our saviour. To which S. Paul likewise exhorteth, though there be no precept thereof to any, before they bind themselves.  
Exequys for the dead were continually kept, as the sacred history witnesseth, 
Solemn exequys for the dead.  recording where and with what solemnity the Kings were buried. which would be overlong, & needles to recite: the like is also written of some prophets. 3. Reg. 13. 4. Reg. 23. Holy Tobias by example, and fatherly admonition exhorted his son, to do works of mercy, not only to the living, but also to the dead. Put thy bread, and thy wine upon the sepulture of the just. c. 4. Isaias, ch. 57 as the Jews both understood and 
Gen. 5.  practised, prayed, that peace be given to the just, in his couch, or resting place after his death. Of the general Resurrection, Elias translation 
Resurrection.  is a figure, who yet living showeth, that God can and will restore all men to life again in their bodies, after death, as he conserveth him, and Enoch in their mortal bodies without corruption. Ezechiel also prophesieth of the Resurrection of the dead, applying it mystically to spiritual resurrection, and restoration of Israel to former state. ch. 37. Of the last judgement, and 
judgement.  eternal glory to the good, and everlasting pain to the wicked, Solomon agreeably to the doctrine of other prophets, discourseth▪ in his book of Ecclesiastes, 
Eternal glory or pain.  namely ch. 3. 11. and in the last concludeth thus. Let us all together hear the end of speaking: fear God, and observe his commandmentes: for this is every man (or, to this end man is created) and God will bring, into judgement all things, that are done, for every error (or obscure thing) whether it be good or evil.  
Neither were these and other points of Faith and Religion interrupted, 
Church without interruption.  but still believed and professed in the Church always visible and incontaminate, notwithstanding some boughs an● branches became unstructsul, and rotten: others broke of and were separated from this vine. For when Solomon falling to luxury, multiplying many wives and concubines, was by them seduced and brought to spiritual fornication, and idolatry, making altars, & offering sacrifices to idols, the priests, prophets, and people generally persevered in God's law & service. 3. Reg. 11. After whose death jeroboam his servant, of the tribe of Ephraim, 
jeraboams' wicked policy  possessing ten Tribes (called the kingdom of Israel) to maintain his new state, fearing that if the people resorted to Jerusalem, for religions sake, they would departed from him, and return to the right heirs of David and Solomon, made an egregious schism; setting up two golden calves in Bethel, and Dan. 3. Reg. 12. made temples, altars, and priests to s●rue them, all opposite to God's ordinance. But not only the other Two Tribes, called the kingdom of Juda, but also the greatest part of Israel, especially priests, Levites, and devoutest people, repaired still to Jerusalem, not yielding to that schism and idolairie. 2. Par. 11. Moreover God raised up and sent special prophets, to confirm the weak and recall the seduced.  
For jeroboam had no sowner set up his new altar in Bethel, and begun 
Prophets inspired by God to resist schism and heresy.  to offer incense upon it, but a Prophet came out of Juda, in the word of our Lord: and cried against that altar, foretelling that whereas for that present, they burned frankine●nse upon it, the time should come, when the false 
4. Reg. 23.  priests should be burned there, confirming by present miracles that which he averred in words, the King's hand suddanly withering, & restored 
The often change of Kings, and evil success in the kingdom of Israel.  again by the prophet's prayer, and the new altar cleaving in sunder, that the ashes fell out. 3. Reg. 13. Further an other Prophet called Ahias foreshowed the destruction and utter extirpation of jeroboams family, for his enormous wickedness, and namely (which is most often inculcate) for making Israel to sin, by devising and setting abroach a new religious. 3. Reg. 14. which ruin happened very shortly. For himself reigning twenty two years 
The first family reigned but 24. years  (3. Reg. 14.) one of his sons died presently according to the prophet's word. v. 18. An other called Nadab succeeding to his father, reigned only two years, and was slain together with their whole race and kindred, 
The second new family 26.  by Baasa of the tribe of Issachar. 3. Reg. 15. Likewise Baasa following the bad steps of jeroboam was forewarned by Jehu a Prophet, that his house should also be destroyed. And accordingly when he had reigned four and twenty years, his son Ela reigning but two years, was slain by his servant 
The third but 7. days. The fourth▪ 48. years.  Zambri, and all his kindred destroyed. Wish Zambri reigned but seven days. For being forthwith besieged by Amri, of the tribe of Benjamin, he desperately burned himself together with the kings palace. Neither did Amri then possess the kingdom with peace. For he being chosen king by the army only, whereof he was general, an other part of the people chose & followed Thebni. Whereof arose civil war between the Antikinges, continuing three years: till ●hebni died, and so Amri reigned alone, but wickedly as his predecessors, twelve years in al. Then succeeded his son Achab most wicked. Who married Jezabel a Sydonian, & by her was persuaded to worship Baal. 3. Reg. 16. To him not withstanding God sent many admonitions by sundry prophets, and bestowed great benefits upon him, whereupon he did some notorious penitential works; but not persevering in any good thing, returned to his wickedness. 3. Reg. 20. And finally believing false prophets, and persecuting Micheas for prophesying the truth, was slain in battle when he thought himself most secure. 3. Reg. 22. having reigned twenty two years. 3. Reg. 16. His son Ochozias reigning but two years fell through a window, and died of the hurt. 4. Reg. 1. His other son Joram; after twelve years was slain by Jehu of another family: who then dispatched Jezabel, 
The fifth. 103.  and leaving her in the street, the dogs did e●te her carcase. He also caused seventy sons of Joram to be slain, and utterly destroyed all Achab's house. 4. Reg. 10. For which service he was established in the kingdom, for four generations, v. 30. So himself reigning twenty eight years, ●. Reg. 10. after hi● reigned successively his son Joachaz sevenetene years, his son Joas, sixteen years. 4. Reg. 13. his son jeroboam one and forty years. Last lie his son Zacharias, whom his servant Sellum of an other race, killed 
The sixth, one month. The seventh, 12. years. The eight 20. years.  when he had reigned but six months. 4. Reg. 15. And after one mon●th Sellum was slain by Manahen of another progeny. Who reigned tenn● years. Then his son Phaceia reigning two years, was slain by Phacee of another generation. He reigning twenty years, many of his people were carried captive into Assiria, and himself was slain by Osee of another kindred. 4. Reg. 15. Finally the Assyrians taking Samaria by three years 
The ninthnine years. Then overthrown and the kingdom never restored  siege, in the ninth year of Osee possessed the kingdom of Israel, and led all the principal persons captives into Ass●ria: about two hundred forty two years after that jeroboam first reigned over the Ten Tribes. Th●● there were in all nineteen Kings. Besides Thebni, who only reigned in part against another. Of which the first jeroboam, and Jehu were advanced by God's ordinance, for punishment of others. Amri was chosen by the army, the rest of the people choosing Thebni: Six invaded by mere force, killing their predecessors. The rest succeeded▪ by such titles as their fathers had. And though some were better some worse than others▪ all were wicked, and at la●● overthrown.  
Contrariwise in the kingdom of Juda standing after the separation of 
The kingdom of Juda for David's sake conserved in his seed.  ten tribes about four hundred years, though some Kings were wicked, yet some were good; and in them all God preserved David's seed, by the line of Solomon, in this direct succession: Roboam, Abias', Asa, Josaphat, Joram, Ochozias, Joas (in whose infancy, his grandmother Athalia usurped the kingdom six years) Amasias, Ozias, Joathan, Achaz, Ezechias, Manasses, Amon, Josias, Joachaz (hitherto the son ever succeeding his father) than Joakim (brother of Joachaz) Joachin otherwise called Jechonias, son of Joachaz. And finally his uncle Sedecias; who was carried captive into babylon. But Jechonias by God's special providence, was favoured and exalted by a new king of Babylon. whether he was led captive before. In whose line David's of spring continued though not with title of Kings, yet in eminent state, and estimation. As resteth to be noted in the sixth age of the world.  
The progeny also of Aaron continued in their office and function of 
Succession of priests continued.  Priesthood, with succession of High priests; as before from Aaron to Sadoc, partly in the line of Eleazar, partly of Ithamar, both Aaron's sons; so from Sadoc, by the like succession of both families. For of Eleazar is recorded this genealogy 1. Parol. 6. Sadoc, Achimaas, Azarias, Johanan, Azarias, Amarias', Achitob, Sadoc, Sellum, Helcias, Azarias, Zaraias, and Josedech. who was High Priest in the captivity. (v. 15.) being carried into Babylon in the first transmigration with king Jechonias, before the general captivity of all, as it seemeth 4. Reg. 24. his father Zaraias yet living, who was slain nine years after by Nabuchadonosor, 4. Reg. 25. And amongst these there were some High Priests of Ithamars' line. Towitte, Joram, Joiada (4. Reg. 11. 2. Par. 23.) Joathan, Urias, (4. Reg. 16.) and some others; or else some of the above mentioned, had other names. recited by Josephus. lib. 10. cap. 11. Antiq. and Nicephorus lib. 2. cap. 4. Hist. Eccles.  
Moreover besides this ordinary succession of priests, there was an extraordinary 
Extraordinary mission of prophets.  mission of prophets: to supply more fully the office of preaching the truth, and admonishing offenders. And these God inspired and sent, most especially when and where errors sprung, and sins most abounded: giving them extraordinary grace and most excellent virtues, to conterpoise the enormities of wicked men. Such were in the times of Achab and Jezabel, in the kingdom of Israel, besides many others, the two famous 
Great effects of their preaching and miracles.  great Prophets Elias, & Eliseus. whose admirable lives and holy conversation were a mirror to the world, and great terror to the wicked, Whose works and miracles marvelously confirmed the well disposed, encouraged the w●ake, converted many transgressors, confounded false Prophets, 
Elias his miracles.  justified their own preaching, and much glorified God. Elias 1. shut the heaven, that it rained not in three years. 2. was fed by ravens. 3. Multiplied a poor widows meal & oil. 4. Raised her dead son to life (3. Reg. 17.) 5. Brought fire from heaven, to burn his sacrifice: thereby confounding four hundred and fifty false prophets of Baal. 6. By prayer procured rain. (3. Reg. 18.) 7. Fasted without eating or drinking forty days and nights together. (3. Reg. 19) 8. Procured fire from heaven, which devoured two insolent captains, and their hundred men (4. Reg. 1.) 9 Divided the river of Jordan with his cloak, that himself and elisens' passed over the dry channel. 10. W as assumpted in a fiery chariot into some place, where he yet liveth. And parting a way Obtained of God, the like double spirit (of prophecy and miracles) to Eliseus. In like manner Eliseus. 1. divided Jordan again by Elias cloak, and so 
Eliseus' his miracles.  returned to his disciples. 2. Amended the bitterness of certain waters, by casting in salt. 3. Boys being cursed by him, for deriding him, were forth with torn by bears (4. Reg. 2.) 4. He procured water without rain, for three Kings in the camp (4. Reg. 3.) 5. Multiplied a poor widows oil. 6. By his prayers barren woman became fruitful. 7. He raised her son from death. 8. Made the bitter broth of his disciples sweet. 9 Fed main with few loaves (4. Reg. 4.) 10. Cured Naaman of leprosy. 11. Struck Giezi with the same (4. Reg. 5.) 12. Naaman of leprosy. 11. Struck Giezi with the same (4. Reg. 5.) 12. Made iron to swim. 13. knew the secret counsels of the Syrian king. 14. Made one see horsemen, and fiery chariotes, which to others were invisible. 15. Made the Syrianes blind, that were sent to apprehend him, and so led them into samaria. 16. For showed unexpected plenty of corn the next day, With the death of a great man, that would not believe it. (4. Reg. 7.) 17. And after his death an other man's dead body, touching his bones revived. 4. Reg. 13.  
Other Prophets wrought also miracles, but these for example may suffice to she we, that God preserved religion also in the kingdom of Israel. 
Religion not wholly destroyed in the kingdom of Israel.  Which himself further testified, even in most desolate times, when Elias lamented that he was leift alone (3. Reg. 19) For God answered, that seven thousand (meaning thereby a great multitude) had not bowed their knees to Baal, not so much as in out ward she we conformed themselves to infidelity, or idolatry. Jehu in his time, destroyed all the worshippers of Baal. (4. Reg. 10.) But none at any time could wholly destroy true Israelites. For God would not suffer it. 4. Reg. 14. v. 27.  
Yea not withstanding divers notorious heresies were preached, & followed 
Heresies in the kingdom of Israel.  in that kingdom of the ten tribes, yet ab did not fall, nor embrace them. Jecoboam not only made and set up golden calves, but also taught, that they were Gods, saying: Behold thy gods, O Israel, which 
jeroboamites  brought thee out of the land of Egypt. 3. Reg. 12. making temples, altars, and imaginary priests, which were not of the children of levi. Also a feast the fifteenth day of the month, after the similitude of the solemnity, that was celebrated in Juda. All which the holy Scripture saith: He fourged of his own hart. The very property of Archeretickes. But the true priests, Levites, and manic others, that 
Many constant in true religion.  had given their hart to seek our Lord, went into Jerusalem, to immolate their victims before our Lord the God of their fathers. 2 Par. 11. Yea Naaman a stranger of Syria, and a neophyte in religion, taught by his example, that none may yield conformity, nor otherwise communicate with Infideles, than God's Priests, or prophets approve for lawful. 4. Reg. 5.  
Unto this heresy of leroboam Achab, by Jezabels' persuasion, added 
jezabelites.  the worshipping of Baal, as God. 3. Reg. 16. making both temple and altar to him in Samaria. jeroboams priests serving fitly this purpose. Though all the former heretics no more agreed to this new heresy, than Jutherans now admit of Caluinisme. For Jehua Jeroboamite destroyed all jezabilits that he could by a stratagem get together. 4. Reg. 10. v. 28. 29. much less did all Israel serve Baal.  
Again after that Salmanazar king of Assyria had taken Samaria, and 
Samaritanite●. Divided into many sects.  placed there a new people, 4. Reg. 17. they learning the rites of the Israelits religion, mixed their paganism there with, and made a new heresy, or rather many new heresies. For being divers nations they had in several conventieles, their particular gods, and so many divers Sects. The Babylonians, Cutheites, Emathites, Heveites, and Sapharuaimites. 4. Reg. 17. But as the priests, which taught them rites of true religion, allowed not of this mixture, so doubtless some people hearkened to their admonitions, and kept religion simply and sincerely. And at this very time of the ten tribes captivity, holy Tobias who was carried captive with the 
Tobias neves yielded to schism.  rest, neither before nor after the captivity, leift the law of God. But went to Jerusalem (when others served leroboams golden calves) to the Temple of our Lord, and there adored the Lord God of Israel. And in captivity bestowed himself in works of mercy, towards the living and dead of his nation. Tob. 1.  
As for the kingdom of Juda, it was more free from heresies. For 
The Kingdom of Juda more free from heresy.  very few or none of those Kings that fell to other gross enormities, yea to manifest idolatry, became heretics, as is probably collected by that Isaias the Prophet being sent to Achaz, admonished him, conversed and dealt with him, as with one that believed wholly and solely true religion: assuring him that God would protect Jerusalem, bidding him not to fear the two smoking 
King Achaz.  firebrands, in the wrath of Rasin king of Syria, and of Phacce king of Israel. Isa. 7. Further bidding him ask a sing of God, he answered, though frowardli●, yet not as an infidel: I will not ask: and I will not tempt our Lord. Yea though Urias the High Priest by commandment 
Urias' high priest.  of the same king (4▪ Reg. 16.) made a new altar in place of God's Altar, yet he erred not in faith, nor in doctrine, as teaching in Moses' chair, but in fact onclie, and of frailty for fear of the king, a● the king offended in his external act, to slatter the king of Syria. And in this case God sent Isai●● to admonish the king, which Urias neglected, or durst not do. Likewise Joram 
King Joram. and others committing idolatry in fact, many others still professed true Religion.  (4. Reg. 8 2. Par. 21.) Ochozias (2. Par. 22.) Joas in the latter part of his life, 2. Par. 24. Manasses in the former part of his reign (4. Reg. 2. 2. Par 33.) and sow other Kings of Juda committing idolatry, and making others to fall with them, either were not wholly perverted, or at least drew not all with them, For not only Prophets, in whose hand (or ministery) God spoke, and reproved these sins, but many others kept their Zele of true religion. as appeared in their promptness to serve God, when by good Kings Asa, Josaphat, Ezechias, Josias and others, they were exhorted, or admitted so to do. 4. Reg. 18. 23. 2. Par. 15. 17. 29. 30. 31. 33. 34. etc.  
Finally whereas divers good princes disposed, things belonging to divine service in the temple, correcting faults, and punishing oftenders in that behalf, (3. Reg. 15. 4. Reg. 18. 23.) they did the same without prejudice of the High priests supremacy in spiritual causes, and their godly acts make nothing for the English Paradox of Laiheadshippe. 
Authority depending upon divine ordinance, is not changed by facts or practise.  For superior authority, and ordinary power is not proved by facts good or evil, but rather by God's ordinance and institution. For as the facts of usurpers make no lawful prescription; so neither the facts of good men, do change God's general ordinance and law: But are done either by way of execution, or sometimes by dispensation. Often also by commission and special inspiration of God. As king David by dispensation did eat the holy bread, 
Good Kings defended and promoted religion not as chief in spiritual causes, but by way of execution, dispensation, o● commission.  
Mat. 1●.  which was ordained for Priests only. 1. Reg 21. He disposed of priests and Levites offices about the ark of God. Par. 15. 19 by way of execution according to the law. And of the like offices in the Temple (when it should be built) 1. Par. 23. 24. 25. 26. by divine inspiration. And Solomon by commission from God deposed Abiathar the High Priest, from his office and put Sadoc in his place. 3. Reg. 2. Wherhfore albeit good Kings did excellently well in calling together the priests, and disposing them in their offices, for execution of God's service, yea in commanding what they should do 4. Reg. 18. 19 22. and in punishing priests (4. Reg. 23.) yet they did such things as God's Commissioners, not as ordinary Superiors in spiritual causes, and still the ordinary subordination made by the law, Deut. 17. Num. 27. stood firm and inviolable, the High Priest supreme judge of all doubts in faith, causes, and quarrels in religion, when other subordinate inferior judges varied in their judgements. Of which offices Malachias the prophet (cap. 2.) admonished priests in his time, that whereas they were negligent, not performing 
Priests by their negligence do sin but lose not their authority.  their duty, their sin was the greater, for that their authority still remained, and the perpetual Rule of the la, that the lips of the Priest shall keep knowledge, and they (other men generally) shall require the law of his mouth, because he is the Angel of the Lord of hosts. And all Princes & others were to receive the law at the priests hand of 
Deut. 17. v. 〈◊〉.  the levitical Tribe. This was the warrant of stability in truth of the Synagogue 
The Church of the old Testament conserved in truth. Much more the Church of Christ.  in the old Testament. Much more the Church and Spouse of Christ, whose excellency and singular privileges Solomon describeth in his canticle of canticles, hath such warrant. Of this spouse all the Prophets write, & that more pla●nlie then of Christ himself, forseing more adversaries 
●● Psal. 30. conc. ●. li. 3. ●. 32. de doctrine christ. ●. Tim. 3 4. Reg. 19  bending their forces against her, as S. Augustine observeth, then against Christ her head. And the same holy father in many places teacheth, that she neither perisheth, nor loseth her beauty, for the mixture of evil members, in respect of whom she is black, but fair in respect of the good, Canti●. 1. Notwithstanding therefore sinners remaining within the Church, schismatics and heretics breaking from the Church, still she remaineth the pillar and firmament of truth; the virgin daughter of Zion.    

THE argument OF THE books OF ESDRAS.  
ESDRAS a holy Priest and Scribe; of the stock of Aaron, by the line 
●. Es●r. 7.  
The two books of Esdras and Nehemias are but one in the Hebrew. The third and fourth are not canonical.  of Eleazar, writeth the history of God's people, in, and presently after their captivity in Babylon: which Nehemias an other godly Priest prosecuteth, whose book is also called the second of Esdras, because in the Hebrew and Greek they are but one book, relating the acts of them both. The other two books called the third and fourth of Esdras, touching the same matter, are not in the Hebrew, nor received into the Canon of holy Scripture, though the Greek Church hold the third book as canonical, and playeth it first, because it containeth things done before the other.  
In the two here following, which are undoubtedly holy Scripture S. Jerom 
Epist. ad Paulin.  
This history hath also a spiritual sense  saith, that Esdras and Nehemias (to wit the Helper, and Comforter from God) restored the Temple, and built the walls of the city; adding that all the troup of the people returning into their country, also the description of priests, Levites, Israelites, proselytes, and the works of walls and to wres divided by several families, aliud in cortice praeferunt, aliud in medulla▪ retinent, show one thing in the bark, keep an other thing in the marrow: signifying that this history hath both a literal, and a mystical sense. According to the 
First book divided into two parts.  letter, this first book showeth the reduction of God's people from Babylon; In the first six chapters. In the other sour, their instruction by Esdras after their return.  

THE FIRST book OF ESDRAS.  

CHAP. I. Cyrus king of Persia moved by divine inspiration, releaseth God's people from captivity, with licence to return and build the Temple in Jerusalem: 7. restoring the holy vessel, which Nabuchodonesor had taken from thence.  
IN THE first year of Cyrus' king of the Persians, 
The first part. The return of god's people from Babylon.  
Isaiae 44. 45▪ jerem. 25. 29.  that the word of our Lord by the mouth of jeremy might be accomplished, our Lord raised up the spirit of Cyrus' king of Persians: and he made proclamation in all his kingdom, yea by writing, saying: † Thus saith Cyrus' king of the Persians: all the kingdoms of the earth hath the Lord the God of heaven given me, & he hath commanded me that I should build him a house in Jerusalem, which is in Jewrie. † Who is there among you of all his people? His God be with him. Let him go up into Jerusalem, which is in Jewrie, and build the house of the Lord the God of Israel, he is the God that is in Jerusalem. † And let all the rest in all places wheresoever they dwell, let every man of his place help him, with silver and gold, and substance, and cattle, besides that which they offer voluntarily to the temple of God, which is in Jerusalem. † And there rose up the princes of the fathers of Juda and Benjamin, & the priests, and Levites, and every one, whose spirit God raised up, to go up to build the temple of our Lord, which was in Jerusalem. † And all that were round about, 
:: Liberally gave such things into their hands.  did help their hands in vessels of silver, and of gold, in substance, and beasts, in furniture, besides those things which they had offered voluntarily. † King Cyrus also brought forth the vessels of the temple of our Lord, which Nabuchodonosor had taken of Jerusalem, and had put them in the temple of his God. † But Cyrus' the king of Persians brought them forth by the hand of Mithridates the son of Gazabar, & numbered them to Sassabasar the prince of Juda. † And this is the number of them; Phials of gold thirty, phials of silver a thousand, knives twenty nine, goblets of gold thirty, † goblets of silver of the second order, four hundred ten: other vessels a thousand. † all the vessels of gold and silver, five thousand four hundred: Sassabasar took all with them, that went up from the transmigration of Babylon into Jerusalem.   

CHAP. II. The names and number of special men, which returned under the conduct of Zorobabel into lerusalem. 66. their substance of cattle, 68 and their oblations for the re-edifying of the Temple.  
AND 
:: This enumeration of the Israelites, which aseended into Jerusalem, signifieth the Elect which ascend from the militant church to the triumphant.  these are the children of the province, that went up from the captivity, which Nabuchodonosor the king of Babylon had transported into Babylon, and returned into Jerusalem and Juda, every man into his city. † They that came with Zorobabel, joshua, Nehemia, Saraia, Rahelaia, Mardochai, Belsan, Mesphar, Beguai, Rehum, Baana: The number of the men of the people of Israel: † The children of Pharos two thousand an hundred seventy two. † The children of Sephatia, three hundred seventy two. † The children of Area, seven hundred seventy five. † The children of Phahath Moab, of the children of joshua: Johab, two thousand eight hundred twelve. † The children of Aelam. a thousand two hundred fifty four. † The children of Zethua, nine hundred forty five. † The children of Zachai, seven hundred sixty. † The children of Bani six hundred forty two. † The children of Bebai, six hundred twenty three. † The children of Azgad, a thousand two hundred twenty two. † The children of Adonicam, six hundred sixty six. † The children of Beguai, two thousand fifty six. † The children of Adin, four hundred fifty four. † The children of Ather, which were of Ezechias, ninety eight. † The children of Besai, three hundred and twenty three. † The children of Jora, an hundred twelve. † The childre of Hasum, two hundred twenty three. † The children of Gebbar, ninety five. † The children of Bethlehem, an hundred twenty three. † The men of Nerupha, fifty six. † The men of Anathoth an hundred twenty eight. † The children of azmaveth, forty two. † The children of Cariathiarim, Cephira, and Beroth, seven hundred forty three. † The children of Rama and Gabaa, six hundred twenty one. † The men of Machmas, an hundred twenty two. † The men of Bethel and Hai, two hundred twenty three. † The children of Nebo, fifty two. † The children of Megbis, an hundred fifty six. † The children of an other Aelam, a thousand two hundred fifty four. † The children of Harim, three hundred twenty. † The children of Lod Hadid and Ono, seven hundred twenty five. † The children of Jericho, three hundred forty five. † The children of Senaa, three thousand ●x hundred thirty. † The priests: The children of Jadaia in the house of joshua, nine hundred seventy three. † The children of Emmer, a thousand fifty two. † The children of Pheshur, a thousand two hundred forty seven. † The children of Harim, a thousand and seventy. † The Levites: The children of joshua and Cedmiel, the children of Odovia, seventy four. † The singing men: The children of Asaph, an hundred twenty eight. † The children of the Porters: the children of Sellum, the children of Ater, the children of T●lmon, the children of Accub, the children of Hatita, the children of Sobai: all an hundred thirty nine. † The Natheneites: The children of Siha, the children of Hasupha, the children of Tabbaoth, † the children of Ceros, the children of Siaa, the children of Phadon, † The children of Lebana, the children of Hagaba, the children of Accub, † The children of Hagab, the children of Semlai, the children of Hanan, † The children of Gaddel, the children of Gaher, the children of Raaia, † The children of Rasin, the children of Necoda, the children of Gazam, † The children of Aza, the children of Phasea, the children of Besee, † The children of Asena, the children of Mun●m, the children Nephusim, † The children of Bacbuc, the children of Hacupha, the children of Harhur, † The children of Besluth, the children of Mahida, the children of Harsa, † The children of Bercos, the children of Sisara, the children of Thema, † The children of Nasia, the children of Hatipha, † The children of the servants of Solomon, the children of Sotai, the children of Sophereth, the children of Pharuda, † The children of Jala, the children of D●rcon, the children of Geddel, † The children of Saphatia, the children of Hatil, the children of Phochereth, which were of Asebaim, the children of Ami. † all the Nathineites, and the children of the servants of Solomon, three hundred ninety two. † And these are they that came up from Thelmela, Thelharsa, Cherub, and Adonis, and Emer. And they could not show the house of their fathers and their seed, whether they were of Israel. † The children of Dalaia, the children of Tobia, the children of Necoda, six hundred fifty two. † And of the children of the priests: The children of Hobia, the children of accoes, the children of Berzellai, who took a wife of the daughters of Berzellai the Galaadite, and was called by their name: † these sought the writing of their genealogy, and 
:: Such as say they are priests and can not show their vocation, must not exercise, that functon ... all above numbered of the tribes of Juda, Benjamin, & Levi, do not amount to 30. thousand three hundred. So in this general number are contained above twelve thousand of other tribes, not recited among the rest. as Rabbi Salomoa explicateth the difficulty.  found it not, and they were cast out of the Priesthood. † And Athersatha said to them, that they should not eat of the holy of holies, till there rose a priest learned and perfect. All the multitude as it were one man,:: forty two thousand three hundred sixty: † beside their men servants, & women servants, which were seven thousand three hundred thirty seven: and among them singing men, and singing women two hundred. † Their horses seven hundred thirty six, their mules two hundred forty five, † their camels, four hundred thirty five, their asses six thousand seven hundred twenty. † And of the princes of the fathers, when they entered into the temple of our Lord, which is in Jerusalem, they offered voluntarily unto the house of our Lord to build it in his place. † According to their abilities, they gave the expenses of the work, of gold sixty one thousand soldes, of silver five thousand pounds, & garments for the priests an hundred. † The priests therefore & the Levites, and they of the people, and the singing men, and the potters, and the Nathinaites dwelled in their cities, and all Israel in their cities.   

CHAP. III. An Altar is built for sacrifice, 4 The feast of Tabernacles solemnly celebrated 8. And in the second year (a●ter their return) the Temple is founded with great joy of the people, and mourning of some.  
AND now the seventh month was come, and the children of Israel were in their cities: the people therefore was gathered together as it were one man into Jerusalem. † And joshua the son of Josedec rose up, and his brethren the priests, and Zorobabel the son of Salathiel, and his brethren, and they built the altar of the God of Israel, that they might offer on it holocaustes, as it is written in the law of Moses the man of God. † And they placed the altar of God upon his feet, the people of the lands round about putting them Notwithstanding 
:: the terror of infideles, God's servants too 〈◊〉 courage to offer sacrifice.  in fear, & they offered upon it holocaust to our Lord morning and evening. † And they made the solemnity of tabernacles, as it is written, and holocaust every day by order according to the precept, the work of the day in his day. † And after these things the continual holocaust, as well in the kalends, as in all the solemnities of our Lord, that were consecrated, and in all wherein there was offered voluntarily a gift to our Lord. † From the first day of the seventh month they began to offer holocaust to our Lord: moreover the temple of God was not yet founded. † And they gave money to hewers of s●ones and to masons: meat also and drink, and oil to the Sidonians and Tyrians, that they should bring cedar trees from Libanus to the sea unto joppes, according to that which Cyrus the king of the Persians had commanded them. † And in the second year of their coming to the temple of God in Jerusalem, the second month, began Zorobabel the son of Salathiel, and joshua the son of Josedec, and the rest of their brethren the priests, and the Levites, and all that were come from the captivity into Jerusalem, and they appointed levites from twenty years and upward, that they should hasten forward the work of our Lord. † And joshua stood and his sons, and his brethren, Cedmihel, and his sons, and the children of Juda, as it were one man, that they might be instant upon them, that did the work in the temple of God: the sons of Henadad, and their sons, and their brethren Levites. † The temple therefore of our Lord being founded by the masons, the priests stood in their attyro with trumpets: and the Levites the children of Asaph in cymbals, to praise God 
:: By the ordinance of David. 1. Pa● 25  by the hands of David the king of Israel † And they sang together in hymns, and confession to our Lord: Because he is good, because his mercy is for ever upon Israel. All the people also made a shout with a loud cry in praising our Lord, because the temple of our Lord was founded. † very many also of the priests and the levires, and the princes of the fathers, & the ancients, that had seen the former temple; when they saw this temple founded, 
:: By their weeping they testified that the new temple was not so excellent as the former. And therefore Agg●u▪ prophety (c. 2.) can not be understood of this temple, but of the Church of Christ. ● Aug li. 18. ci●it. ●. 45.  they wept with a loud voice: and many shouting in joy, lifted up their voice. † Neither could any man discern the voice of the cry of them that rejoiced, and the voice of the weeping of the people: for one with an other the people shouted with aloud cry, and the voice was heard far of.   

CHAP. four The schismatical Samaritans, because they are not admitted to communicate With the Jews, endeavour to hinder the building of the Temple. 5. Which nevertheless proceedeth, all the days of king Cyrus. 7. but is hundred by Artaxerxes, till the second year of Darius.  
BUT the enemies of Juda and Benjamin heard that the children of the captivity built a temple to our Lord the God of Israel. † And coming to Zorobabel, and the princes of the fathers, they said to them. Let us build with you, because 
:: schismatics and heretics may not be admitte● to communicate in sacrifice with Catholics.  even as you, so do we seek your God: Behold we have immolated victims from the days of Asor Haddan the king of Assur, which brought us hither. † And Zorobabel said to them, and joshua, and the rest of the princes of the fathers of Israel: It is not for you and us to build a house to our God, but we ourselves alone will build to the Lord our God, as Cyrus the king of the Persians hath commanded us. † It came to pass therefore that the people of the land hindered the hands of the people of Juda, and troubled them in building. † And they hired counsellors against them, to destroy their counsel all the days of Cyrus the king of the Persians, & until the reign of Darius theking of the Persians▪ † And in the reign of Assuerus in the beginning of his reign, they wrote an accusation against the inhabitants of Juda and Jerusalem. † And in the days of Artaxerxes B●selam, Mitridates, &▪ Thabeel, & the rest that were in their counsel writ to Artaxcrxes' king of the Persians: and the epistle of the accusation was written in Syriake, and was read in the Sirian language. † Reum Beelreem, and Samsai scribe wrote one epistle from Jerusalem to Artaxerxes the king, of this tenure: † Reum Beelteem, and Samsai scribe, and the rest of their counsellors, the Dineites, and the Apharsathaceites, the Terphaleites, the the Apharsei●es, the Erchueites, the Babylonians, the Susanecheites, the Dievites, and the Aelamites, † and the rest of the Gentiles, which Asenaphar the great and glorious transported: and made them dwell in the cities of Samaria, and in the rest of the countries beyond the river in peace: († this is the copy of the epistle, which they sent to him) To Artaxerxes the king, thy servants, the men that are beyond the river, send greeting. † Be it known to the king, that the Jews, which came up from thee to us, are come into Jerusalem a rebellious and naughty city, which they build making the rampires thereof, and repairing the walls. † Now therefore be it known to the king, that if that city shall be built, and the walls thereof repaired, they will not give tribute, and tolle, & yearly rents, and this damage will come even to the Kings. † But we mindful of the salt that we have eaten in the palace, and because we count it heinous to see the King's harms, therefore we have sent and certified the king, † that thou recount in the books of the histories of thy fathers, and thou shalt find written in the commentaries: and shalt know that that city is a rebellious city, and hurtful to the Kings, and provinces, and battles are raised in it of old time: for the which cause also the city itself was destroyed. † We certify the king, that if that city shall be built, and the walls thereof repaired, thou shalt have no possession beyond the river. † The king sent word to Reum Beelteem, and Samsai scribe, and to the rest that were in their counsel inhabitants of Samaria, and to the rest beyond the river, sending greeting and peace. † The accusation, which you have sent to us, was openly read before me. † and I gave commandment: and they recounted, and have found, that that city of old time rebelleth against the Kings, and seditions and battles are raised in it. † For there have been also most valiant Kings in Jerusalem, which also had dominion over all the country, that is beyond the river. They took also tribute, and roll, and rents. † Now therefore hear the sentence: prohibit ye those men, that that city be not built, till it perhaps shall be commanded by me. † See that you do not negligently accomplish this thing, and by little there grow evil against the Kings. † therefore the copy of the edict of Attaxerxes the king was read before Reum Beelteem, and Samsai the scribe, and their counsellors: and they went in haste into Jerusalem to the Jews, & prohibited them with arm and strength. † Then was the work of the house of our Lord in Jerusalem intermitted, and was not done until the second year of the reign of Darius the king of the Persians.   

CHAP. v By the exhortation of Aggaeus, and Zacharias, the people proceed in building the semple. 3. Which their enemies striving to hinder, 5. for decision of the cause, both parties writ to king Darius.  
AND there prophesied Aggeus the prophet, & Zacharias the son of Addo, prophesying to the Jews, that were in Jewrie and Jerusalem, in the name of the God of Israel. † Then rose up Zorobabel the son of Salathiel, and joshua the son of Josedec, and began to build the temple of God in Jerusalem, and with them the prophets of God helping them. † But at the same time there came to them Thathanai, who was prince beyond the river, and Stharbuzanai, and their counsellors: and said thus to them: Who hath given you counsel to build this house, and to repair the walls? † whereto we answered them, what the names were of the men that were authors of that building. † And 
:: God giving corege to his servants, strick their enemies with terror, and so made them cease from hinderuig his work as they before intended.  the eye of their God was set upon the ancients of the Jews, and they could not inhibit them. And it pleased them that the matter should be referred to Darius, and then they would satisfy against that accusation. † The copy of the epistle, which Thathanai prince of the country beyond the river sent, and Stharbuzanai, and his counsellors the Arphasacheites, which were beyond the river, to Darius the king. † The word, which they sent him, was written thus: To Darius the king all peace. † Be it known to the king, that we went to jury, the province, to the house of the great God, which is in building with stone unpolished, and timber is put in the walls: and that work is in building diligently, and groweth in their hands. † We therefore demanded of those ancients, and thus we said to them: Who hath given you authority to build this house, & to repair these walls? † Yea and their names we asked of them, that we might certify thee: and we writ the names of those men, that are the chief amongst them. † And they answered us these words, saying: We are the servants of the God of heaven & earth, and we do build a temple, that was built these many years before, and which a great king of Israel built and set up. † But after that our fathers provoked the God of heaven to wrath, he delivered them into the hands of Nabuchodonosor the king of Babylon the Chaldee: this house also he destroyed, and his people he transported into Babylon. † But in the first year of Cyrus the king of Babylon, Cyrus the king put forth an edict, that this house of God should be built. † For the vessels also of the temple of God, of gold and of silver, which Nabuchodonosor had taken out of the temple, that was in Ierusale●m, and had carried them into the temple of Babylon, Cyrus the king brought forth out of the temple of Babylon, and they were given to Sassabasar so called, whom also he appointed the chief, † and said to him: Take these vessels, and go, and put them in the temple, that is in Jerusalem, and let the house of God be built in his place. † Then therefore came this Sassabasar, and laid the foundations of the temple of God in Jerusalem, and from that time until now it is in building, and is not yet finished. † Now therefore if it seem good to the king, let him search in the King's library, which is in Babylon, whether it hath been commanded by Cyrus the king, that the house of God in Jerusalem should be built, and let him send the King's pleasure concerning this thing unto us.   

CHAP. vi Darius finding in the register, that Cyrus gave licence to build the Temple, commandeth that none hinder it. 8. giveth also money towards the charges, and hosts for sacrifice.  
Then Darius the king commanded, and they searched in the library of the books, that were laid up in Babylon, † and there was found in Ecbatanis, which is a castle in the province Medena, one volume, and there was such a commentary written therein: † In the first year of Cyrus the king: Cyrus the king decreed, that the house of God should be built, which is in Jerusalem, in the place where they immolate hosts, and that they lay the foundations supporting the height of threescore cubits, & the breadth of threescore cubits, † three rues of stones unpolished, & so rues of new timber: and the costs shall be given out of the King's house. † Yea & the vessels of the temple of God, of gold & of silver which Nabuchodonosor had taken out of the Temple of Jerusalem, and had brought them into Babylon, let them be restored, & brought ba●ke into the temple of Jerusalem unto their place, which also were put in the temple of God. † Now therefore Thathanai prince of the country, that is beyond the river, Stharubazanai, and your counsellors the Apharsacheites, which are beyond the river, depart far from them, † and suffer that temple of God to be made of the duke of the Jews, and of their ancients, that they may build that house of God in his place. † Also there is commandment given from me what must be done of those ancients of the Jews, that the house of God may be built, to witre, that of the King's coffer, that is, of the tributes, that are given out of the country beyond the river, the charges be diligently given to those men, lest the work be hindered. † And if it shall be necessary, calves also, and lambs, and kids, for holocaust to the God of heaven, wheat, salt, wine, and oil, according to the rite of the priests▪ that are in Jerusalem, let there be given them day die day, that there be no complaint in any thing. † And let them offer oblations to the God of heaven, and pray for the life of the king, and of his children. † By me therefore there is a decree made; That every man, which shall alter this commandment, there be a beam taken of his house, and set up, and he be fast hanged upon it, and his house be confiscate. † And the God, that hath made his name to dwell there, destroy alkingdomes, and the people that shall extend their hand to resist, & to destroy the house of God, that is in jerusalem. ● Darius' have made the decree, which I will to be diligently accomplished. † therefore Thathanai the prince of the country beyond the river, and Stharbuzani, and his counsellors, according to that which Darius the king had commanded, so did execute it diligently. † And the ancients of the Jews built, and prospered according to the prophecy of Aggeus the prophet, and of Zacharias the son of Addo: and they built and set up, the God of Israel commanding, and 
:: The hart of the king is in the hand of our Lord. proverb. 21.  Cyrus commanding, and Darius, and Artaxerxes the kings of the Persians. † And they were finishing this house of God, until the third day of the month of Adar, which is the sixth year of Darius the king. † And the children of Israel, the priests and the Levites, and the rest of the transmigration, made the dedication of the house of God in joy. † And they offered in the dedication of the house of God, calves an hundred, rams two hundred, lambs four hundred, buckgoates for the sin of all Israel twelve, according to the number of the tribes of Israel. † And they set the priests in their orders, and the Levites in their courses over the works of God in Jerusalem, as it is written in the book of Moses. † And the children of Israel of the transmigration made the Phase, the fourteenth day of the first month. † For all the priests and the Levites were purified as it were one man: all clean to immolate the Phase for all the children of the transmigration, and for their brethren the priests, and themselves. † And the children of Israel that were returned from the transmigration, did eat, and all that had separated themselves from the coinquination of the Gentiles of the earth unto them, to seek our Lord the God of Israel. † And they made the solemnity of Azymes seven days in joy, because our Lord had made them joyful, and had turned the hart of the king of Assur to them, that he should help their hands in the work of the house of our Lord the God of Israel.   

CHAP. VII. Esdras, with many other priests and Levites, ascendeth to ●erusalem to teach, and assist the people. 11. bringing Artaxerxes Edict, declareth it to the people, 27. and giveth thanks to God.  
AND after these things in the reign of Artaxerxes 
The second part▪ Esdras instructeth the people.  king of Persians, Esdras the son of Saraias, the son of Azarias, the son of Helcias, † the son of Sellum, the son of Sadoc, the son of Achitob, † the son of Amarias', the son of Azarias, the son of Maraioth▪ † the son of Zarahias, the son of Ozi, the son of Bocci, † the son of Abisue, the son of Phinees, the son of Eleazar, the son of Aaron the Priest from the beginning. † The same Esdras 
:: Esdras came with the f●●●● from Babylon 〈◊〉. ●sd▪ 12▪ ●●ut returned thither and now ascended the second time ●o Jerusalem.  came up from Babylon, and he was a quick scribe in the law of Moses, which our Lord God gave to Israel: and the king gave him according to the hand of our Lord his God upon him all his petition. † And there came up of the children of Israel, and of the children of the priests, and of the children of the Levites, and of the singing men, and of the porters, and of the Nathineites into Jerusalem in the seventh▪ year of Artaxerxes the king. † And they came into Jerusalem the fifth month, that is the seventh year of the king † For in the first day of the first month he began to go up from Babylon, and in the first day of the fifth month▪ he came into Jerusalem according to the good hand of his God upon him. † For Esdras prepared his hart to search the law of our Lord▪ and to do and to teach in Israel precepts and judgement. † And this is the copy of the epistle of the edict, which king Artaxerxes gave to Esdras the Priest, the learned scribe, in the words and precepts of our Lord, and his ceremonies in Israel. † Artaxerxes the king of kings to Esdras the Priest, the most learned scribe of the law of God of heaven, greeting. † It is decreed by me that whomsoever it shall please in my kingdom of the people of Israel, and of the priests and Levites, to go into jerusalem, let him go with thee. † For thou art sent from the face of the king, and of his seven counsellors, that thou mayst visit Jewrie and Jerusalem in the law of thy God, which is in thy hand. † And that thou Mayst carry the silver & gold, which the king & his counsellors have voluntarily offered to the God of Israel, whose tabernacle is in Jerusalem. † And all the silver and gold whatsoever thou shalt find in all the province of Babylon, and the people will offer, and of the priests that shall vountarily offer to the house of their God, which is in Jerusalem, † take freely, and buy diligently of this money calves, rams, lambs, and the sacrifices and libamentes of them, and offer them upon the altar of the temple of your God, that is in Jerusalem † Yea and if it shall please thee, and thy brethren to do any thing with the rest of the silver and gold, do ye according to the will of your God. † The v●●●els also, which are given thee for the ministery of the house of thy God, deliver thou in the sight of God in Jerusalem. † Yea and other things whereof need shall be for the house of thy God, how much soever is necessary for thee to spend, thou shalt give it out of the treasure, and excheker of the king, and from me. † I Artaxerxes the king have appointed and decreed to all the keepers of the common coffer, that are beyond the river, that whatsoever Esdras the Priest, the scribe of the law of God of heaven, shall ask of you, you give it without delay, † unto an hundred talents of silver, and unto an hundred cores of wheat, and unto an hundred bats of wine, and unto an hundred bats of oil, but salt without measure. † all that pertaineth to the rite of the God of heaven, let it be given diligently in the house of the God of heaven: lest perhaps he be angry against the kingdom of the king, and of his sons. † We do you also to understand concerning all the priests, and Levites, and the singers, and the porters, the Nathineites, and ministers of the house of this God, that you have no authority to put tolle and tribute, and yearly rents upon them. † And thou Esdras according to the wisdom of thy God, which is in thy hand, appoint iu●ges and presidents, that they may judge for all the people▪ that is beyond the river, that is for them which know the law of thy God, yea and the ignorant teach ye freely. † And every one that shall not do the law of thy God, and the law of thy king diligently, there shall be judgement of him, either unto death, or into banishment, or to the confiscation of his substance, or at the least into prison. † Blessed be our Lord, the God of our fathers, which hath put this in the kings hart, that he would glorify the house of our Lord, which is in Jerusalem, † and hath inclined his mercy toward me before the king and his counsellors, and all the mighty princes of the king: and Itaking courage by the hand of our Lord my God, which was on me, gathered together out of Israel princes that should go up with me.   

CHAP. VIII. Esdras reciteth those that came with him from Babylon. 21. the fast which ●e appointed. 33. and how they brought the holy vessel into the Temple.  
THESE therefore are the princes of the families, and the genealogy of them, that came up with me in the reign of Artaxerxes the king 
:: This great number which by Esdras persuasion came from Babylon, signified the greatfivict of souls converted from sin by the exhortation of holy preachers. S. Beaa. li. 2. in Esara. c. 10.  out of Babylon. † Of the children of Phinees, Gersom. Of the children of Ithamar, Daniel. Of the children of David, Hattus. † Of the children of Sechenias, the children of Pharos, Zacharias: and with him were numbered an hundred fifty men. † Of the children of Phahath Moab, Eleoenai the son of Zareha, and with him two hundred men. † Of the children of Sechenias, the son of Ezechiel, and with him three hundred men. † Of the children of Adan, a-bed the son of Jonathan, and with him fifty men. † Of the children of alum, Isaias the son of Athalia, and with him seventy men. † Of the children of Saphatia, Zebedia the son of Michael, and with him eighty men. † Of the children of Joab, Obedia the son of Jahiel, and with him two hundred and eighteen men. † Of the children of Selomith, the son of Josphia, and with him an hundred sixty men. † Of the children of Bebai, Zacharias the son of Bebai: and with him twenty eight men. † Of the children of Azgad, Joanan the son of Eccetan, and with him an hundred and ten men. † Of the children of Adonicam, which were the last: and these are their names: Elipheleth, and Jehiel, and Samaias, and with them sixty men. † Of the children of Begui, Vthai and Zachu●, and with them seventy men. † And I gathered them to the river, which runneth down to Ahava, and we tarried there three days: and I sought among the people and among the priests for the children of Levi, and found none there. † therefore I sent Eliezer, and Ariel, and Semeias, and Elnathan, and Jarib, and other Elnathan, and Nathan, and Zacharias, and Mosollam princes: and Joiarib, and Elnathan wise men. † And I sent them to Eddo, which is chief in the place of Chasphia, and I did put in their mouth the words that they should speak to Eddo, and his brethren the Nathineites in the place of Chasphia, that they should bring us ministers of the house of our God. † And they brought us by the good hand of our God upon us a most learned man of the children of Mocholi the son of Levi the son of Israel, and Sarabias' and his sons, and his brethren eighteen, † and Hasabias', and with him Isaias of the children of Merari, and his brethren, and his sons twenty. † And all the Nathineites, which David gave, and the princes for the ministries of the Levites, Natineites two hundred twenty: all these were called by their names. † And I proclaimed there 
:: It suffice not to part from Babylon (that is, from sin) but we must also do works of satisfaction, and therefore Esdras here proclaimed an extraordinary fast to those that were come from captivity.  a fast beside the river of Ahava, that we might be afflicted before the Lord our God, and might desire of him a right way for us and our children, and all our substance. † For I was ashamed to ask the king aid and horsemen, that might defend us from the enemy in the way: because we had said to the king: The hand of our God is upon all them, that seek him in goodness: and his empire and strength, and fury upon all them that forsake him. † And we fasted, and besought our God hereby: and it fell out prosperously unto us. † And I separated twelve of the chief priests, Sarabias', and Hasabias', and with them ten of their brethren. † And I weved unto them the silver and gold, and the consecrated vessels of the house of our God, which the king had offered and his counsellors, and his princes, and all Israel of them, that were found: † and I weighed in their hands of silver six hundred fifty talentes, and vessels of silver an hundred, of gold an hundred talentes: † and cups of gold twenty, which had a thousand solides, and two vessels of the best shining brass, fair, as gold. † And I said to them: You are the holy of our Lord, and the vessels are holy, and the silver and gold, that is vountarily offered to our Lord the God of our fathers: † Watch & keep it, until you deliver it by weight before the princes of the priests, and of the Levites, and the princes of the families of Israel in Jerusalem, into the treasure of the house of our Lord. † And the priests and the Levites received the weight of the silver and gold, and of the vessels, to carry it to Jerusalem into the house of our God. † We therefore did set forward from the river of Ahava the twelfth day of the first month to go on to Jerusalem: and the hand of our God was upon us, and delivered us from the hand of the enemy, and the liar in wait by the way. † And we came to Jerusalem, and we tarried there three days. † And in the fourth day the silver was weighed, and the gold, and the vessels in the house of our God by the hand of Meremoth the son of Urias the Priest, and with him Eleazar the son of Phi●ees, and with them jozabed the son of joshua, and Noadaia the son of Bema● levites, † according to the number and weight of all: and all the weight was described at that tyme. † Yea and the children of the transmigration that were come from the captivity, offered holocaustes to the God of Israel, calves twelve for all the people of Israel, rams eighteen six, lambs seventy seven, buckegoates for sin twelve: all for holocaust to our Lord. † And they gave the King's edicts to the princes, that were overseers for the king, and the dukes beyond the river, and they advanced the people and the house of God.   

CHAP. IX. For marriages and other association which the Jews had with Gentiles, Esdr●s lamenteth, 5. and confessing the people's iniquity, prayeth God to conserve them from utter destruction.  
AND after these things were accomplished, the princes came to me, saying: The people of Israel, and the Priests and Levites 
:: Malachias the Prophet complaineth also of this fault c. 2. v. 11. threatening Gods punishment both to superiors and subjects for not correcting it. ●▪ 〈◊〉.  are not separated from the people of the lands, and from the abominations of them, to wit, of the Chananeite, and Hetheite, and Pherezeite, and jebuseite, and of the Ammonites, and Moabites, and the Egyptians, and Amorrheites. † For they have taken of their daughters to them and to their sons, and have mingled the holy seed with the people of the lands. The hand also of the princes and magistrates hath been first in this transgression. † And when I had heard this word, I rend my cloak and my coat, and plucked of the hears of my head and beard, and sat mourning. † And there assembled to me all that feared the God of Israel, for the transgression of them, that were come from the captivity, and I sat sorrowful, until the evening sacrifice. † And at the evening sacrifice I rose out of my affliction, and my cloak and coat being rend I fell upon my knees, and spread forth my hands to our Lord my God, † And said: My God I am confounded and ashamed to lift up my face to thee: because our iniquities are multiplied over our head, and our sins have grown even unto heaven, † from the days of our fathers: yea and we ourselves also have sinned grievously unto this day, and in our iniquities have we been delivered our solves, and our Kings, and our priests into the hand of the Kings of the lands, and into the sword, and into captuitie, and into spoil, and into confusion of countenance, as also at this day. † And now as it were a little, and for a moment was our prayer made before the Lord our God, that a remnant might be left us, and 
:: In respect o● their greatiniquities Esdias presumeth not to ask the conservation of the whole people, but some relics or ●●rā lest part, as it were a little post or a nail of a whole house towards the re-edifying thereof.  a nail might be given us in his holy place, and that our God would illuminate our eyes, and would give us a little life in our bondage. † Because we are bondmen, and in our bondage our God ●id not forsake us, & he inclined mercy upon us before the king of the Persians, to give us life, and to advance the house of our God, and to build the desolations thereof and to give us▪ a hedge in Juda and Jerusalem. † And now what shall we faith, o our God, after these things? because we have forsaken thy commandments, † which thou hast commanded in the hand of thy servants the prophets, saying: The land, to the which you enter to possess it, is an unclean land, according to the uncleanness of peoples, and of other lands, by the abominations of them that have filled it from mouth unto mouth in theier coinquination. † Now therefore give not your daughters to their sons, and their daughters take not for your sons, and do ye not seek their peace, and their prosperity for ever: that you may be strengthened, and may eat the goods that are of the land, and may have your children heirs for ever. † And after all things that come upon us in our most wicked works, and our most great sin, because thou our God hast delivered us from our iniquity, and hast given us health as it is at this day 〈◊〉 † that we shall not turn away, and make frustrate thy commandements, neither should join matrimonies with the peoples of these abominations▪ Why art thou angry with us unto utter destruction, not to leave us a remnant unto salvation? † Lord God of Israel thou artiust: because we are leift, which should be saved as at this day. Behold we are before thee in our sin, for there can be no standing before thee upon this.   

CHAP. X Esdras calling the people together commandeth them to dismiss the strange women, which they have married: 14 appointing officers to see it executed: 18 and reciteth those Which had married such women.  
ESDRAS therefore thus praying, and beseeching, and weeping, and lying before the temple of God, there was gathered to him of Israel an exceeding great company of men and women and children, and the people wept with much lamentation. † And Sechenias' the son of Jehiel of the children of Aelam answered, and said to Esdras: We have transgressed against our God, and have taken to wives strange women of the peoples of the land: and now if there be penance in Israel upon this, † let us make a covenant with the Lord our God, to put away all the wives, and them that are borne of them, according to the will of our Lord, and of them that fear the precept of the Lord our God: be it done according to the law. † Arise, it is thy part to discern, and we will be with thee: take courage, and do it. † Esdras therefore rose 
●Esdras being extraordinarily sent by God, to correct the people, repaireth to the high Priests son, by his authority calleth the people together and so proceedeth to make reformation. ●o S. Paus conferred with other Apostles. Gal. 2  up, and adjured the Princes of the priests and of the Levites, and all Israel, that they should do according to this word, and they swore. † And Esdras rose up before the house of God, and went to the chamber of:: Johanan the son of Eliasib, and entered into it, he did eat no bread, and drank no water: for he mourned for the transgression of them, that were come out of the captivity. † And there was a proclamation sent in Juda and Jerusalem to all the children of the transmigration, that they should assemble together into Jerusalem. † And every one that shall not come within three days, according to the counsel of the princes and ancients, all his substance shall be taken away, and himself shall be cast out of the company of the transmigration. † There assembled therefore all the men of Juda, and Benjamin into Jerufalem within three days, that is the ninth month, the twentieth day of the month: and all the people sat in the street of the house of God, trembling for the sin, and 
:: Their ●inne was punished by over much rain. v. 13. And so affliction gave them more feeling of their faults.  the rain. † And Esdas the Priest arose, and said to them: You have transgressed, and taken strange women to wife, to add upon the sin of Israel. † And now give confession to our Lord the God of your fathers, and do his pleasure, and be separated from the peoples of the land, and from your wives the strangers. † And all the multitude answered, and said with a loud voice: According to thy word unto us, so be it done. † nevertheless because there is much people, and a time of rain, and we can not abide to stand without, and it is not a work of one day or two (for we have exceedingly sinned in this thing) † let there be princes appointed in all the multitude: and let all in our cities that have taken strangers to wife, come at set times, and with them the ancients by city and city, and the judges thereof, until the wrath of our God be turned away from us for this sin. † therefore Jonathan the son of Azahel, and Jaazia the son of Thecua were appointed over this, and Mesollam and Sebethai levites did help them: † and the children of the transmigration did so. And Esdras the Priest, and the men, princes of the families went into the houses of their fathers, and all by their names, and they sat in the first day of the tenth month to search out the matter. † And all the men were fully counted that had taken strangers to wife, unto the first day of the first mos neth. † And there were found of the sons of the priests that had taken strangers to wife. Of the children of joshua the son of Josedec, and his brethren, Maasia, and Eliezer, and Jarib, and Godolia. † And they gave their hands to put away their wives, and to offer for their offence a ram of the flock. † And of the children of Emmer, Hanani, and Zebedia. † And of the children of Harim, Maasia, and Elia, and Semeia, and Jehiel, and Ozias. † And of the children of Pheshur, Elionai, Maasia, Ishmael, Nathanael, Jozabed, and Elasa. † And of the children of the Levites, Jozabed, and Semei, and Celaia, the same is Calita, Phataia, Juda, and Eliezer. † And of the singing men Eliasib: and of the porters, Sellum, and Thelem, and Vri. † And of Israel, of the children of Pharos, Remeia, and Jezia, and Melchia, and Miamin, and Eliezer, and Melchia, and Banea. † And of the children of Aelam, Mathania, Zacharias, and Jehiel, and Abdi, and Jerimoth, and Elia. † And of the children of Zethua, Elioenai, Eliasib, Mathania, jerimuth, and Zabad, and Aziza. † And of the children of Bebai, Johanan, Hanamia, Zabbai, Athalai: † And of the children of Bani, Mosollam, and Melluch, and Adaia, Jasub, and Saal, and Ramoth. † And of the children of Phahath Moab, Edna and Chalal, Bananias, and Maasias, Mathanias, Beseleel, Bennui, and Manasse. † And of the children of Herem, Eliezer, joshua, Melchias, Semeias, Simeon, † Benjamin, Maloch, Samarias'. † And of the children of Hasom, Mathanai, Mathatha, Zabad, Eliphelet, Jermai, Manasse, Semei. † Of the children of Bani, Maaddi, Amram, and velure, † Baneas, and Badaias, Chelia●, † Vania, Marimuth, and Eliasib, † Mathanias, Mathanai, and Jasi, † and Bani, and Bennui, Semei, † and Salmias, and Nathan, and Adaias, † and Mechnedebai, Sisai, Sarai, † Ezrel, and Selemiau, Semeria, † Sellum, Amaria, Joseph † Of the children of Nebo, Jehiel, Mathathias, Zabad, Zabina, Jeddu, and joel. and Banaia. † all these had taken strangers to wife, and there were of them that had borne 
:: Amongst other inconveniences of unlawful marriages one is that children are borne illegitimate.  children.    

THE argument OF THE book OF NEHEMIAS.  
THIS book beareth Title both of the author Nehemias, who writ 
double title of this book.  it, and of the second book of Esdras, who in the former writ the history of the Israelites after their relaxation from captivity, to the building again of the Temple, with other things done the same time. Whereunto 
The contents.  Nehemias joineth things succeeding, especially the new erection 
S. jerom. Epist. ad Paulin.  of walls and towers about the city of Jerusalem. And it may be divided into three parts. In the two first chapters, he showeth his compassion 
Divided into three parts.  of his country's misserie: and his coming to assist them. In the ten following, he reciteth the good effects in repairing, and strengthening the city with wall●s and people. In the last chapter, the correction of errors & evil manners, which he found amongst them.  
THE book OF NEHEMIAS. which also is called: THE SECOND OF ESDRAS.  

CHAP. I. Nehemias hearing the miserable state of his country men in jury, 4. lamenteth, 
The first part▪ Nehemias his commiseration of his country.  fasteth, and prayeth God for their relief.  
THE words of 
:: Nehemias by his legacy, being sent from a king▪ by his name which signifieth comforter from our Lord; and by his building again the walls of Jerusalem; prefigured our saviour, who was sent from God the Father, himself being the comforter of mankind, and the send●● of an other comforter the holy Ghost, to remain with his Church. S. Beda. prolog in Nehemiam.  Nehemias the son of Helchias. And it came to pass in the month of Casleu, the twentieth year, and I was in Susis the castle. † And Hanani one of my brethren came, him self and men of Juda, and I asked them of the Jews, that remained, and were left alive of the captivity, and of Jerusalem. † And they said to me. They that remained, and are left of the captivity there in the province, are in great affliction, and in reproach: and the wall of Jerusalem is broken down, and the gates thereof are burnt with fire. † And when I had heard these manner of words, I sat, and wept, and mourned many days: and fasted, and prayed before the face of the God of heaven. † And I said: I beseech thee Lord God of heaven, strong, great, and terrible, which keepest covenant & mercy with them that love thee, and keep thy commandmentes: † let thine ears be hearkening, and thine eyes open, to hear the prayer of thy servant, which I pray before thee this day, night & day for the children of Israel thy servants: and I confess for the sins of the children of Israel, in which they have sinned to thee: I & my father's house have sinned, † we have been seduced with vanity, and have not kept thy commandments, and ceremonies and judgement, which thou hast commanded to Moses thy servant. † Remember the word, that thou didst command unto Moses thy servant, saying: When you shall transgress, I will depress you into peoples: † and if you return to me, and keep my precepts, and do them, although you shall be led away to the uttermost parts of heaven, thence will I gather you, and bring you back into the place, which I have chosen that my name should dwell there. † And they are thy servants, and thy people: whom thou hast redeemed in thy great strength, and in thy mighty hand. † I beseech thee Lord, let thine ear be attended to the prayer of thy servant, and to the prayer of thy servants, which will fear thy name: and direct thy servant this day, and give him mercy before this man. for I was the King's cupbearer   

CHAP. II. Nehemias obtaining commission from king Artaxerxes cometh to Jerusalem: 11. secretty vieweth the broken walls, and ruins of the city, 17. and exhorteth all the Jews to the re-edifying thereof.  
AND it came to pass in the month of Nisan, the twentieth year of Artaxerxes the king: and there was wine before him, and I lifted up the wine, and gave to the king: and I was as it were languishing before his face. † And the king said to me: Why is thy countenance sad, whereas I do not see thee sick? this is not without cause, but some evil I know not what, is in thy hart. And I was very much and exceedingly afraid: † and I said to the king: O king for ever mayst thou live: why should not my countenance be heavy, because the city of the house of the sepulchers of my fathers is desolate, and the gates thereof are burnt with fire? † And the king said to me: For what thing makest thou request? And I prayed the God of heaven, † and I said to the king: If it seem good to the king, and if thy servant do please before thy face, thou send me into Jewrie to the city of the sepulchre of my father, and I will build it. † And the king said to me, and the Queen that ●ate by him: unto what time will thy journey be, and when wilt thou return? And it pleased before the king, and he sent me: and I appointed him a time. † And I said to the king: If it seem good to the king, let him give me letters to the governors of the country beyond the river, that they conduct me, till I come into Jewrie: † and a letter to Asaph the keeper of the King's forest, to give me timber that I may cover the gates of the tower of the house, and the walls of the city, and the house that I shall enter into. And the king gave according to the good hand of my God with me. † And I came to the dukes of the country beyond the river, and gave them the King's letters. And the king had sent with me captains of soldiers, and horsemen. † And Sanaballat an Horonite, and Tobias a servant an Ammonite heard it, and 
:: Infideles & heretics are grieved, that others endeavour to repair the ruins of the Church in any country.  were grieved with great affliction, that a man was come, which sought the prosperity of the children of Israel. † And I came to Jerusalem and was there three days. † and I arose in the night, I and a few men with me, and I told not any man what God had put in my hart to do in Jerusalem, and there was no beast with me, but the beast whereon I sat. † And I went out by the gate of the valley by night, and before the fountain of the dragon, and to the gate of the dung, and I viewed the wall of Jerusalem broken down, and the gates thereof consumed with fire. † And I passed to the gate of the fountain, and to the kings conduit, and there was no place for the beast where on I sat, to pass. † And I went up by the torrent in the night, and viewed the wall, and going back I came to the gate of the valley, and returned. † But the magistrastes knew not whither I went, or what I did: yea and to the Jews, and the priests, and the nobles, and the magistrates, and the rest that did the work until then I had showed nothing. † And I said to them: You know the affliction wherein we are, because Jerusalem is made desolate, and the gates thereof are consumed with fire: Come, and let us build the walls of Jerusalem, and let us be no longer a reproach. † And I showed them 
:: God's hand was clearly showed in the effect of obtaining the kings favourable letters.  the hand of my God, that it was good with me, and the King's words, which he had spoken to me, and I said: Let us rise, and let us build. And their hands were encouraged in good. † But Sanaballat the Horonite, and Tobias the servant an Ammanite, and Gosem an Arabian heard of it, and they scorned us, and despised us, and said: What is this thing, that you do? Why do you rebel against the king? † And I answered them, and said to them: The God of heaven he helpeth us, and we are his servants: let us rise and build: but you have no part, nor justice, nor memory in Jerusalem.   

CHAP. III. The High Priest and others begin to repair Jerusalem streingthning it with 
The second part. How the city was repaired with walls & people.  an uttermost, 19 middle, 28. and innermost wall with towers and gates.  
AND Eliasib the high Priest arose, and his brethren the priests: and they built the gate of the flock: they sanctified it, and set the doors thereof, and unto the tower of an hundred cubits they 
:: Finishing the gate they dedicated it to God's service, being for defence of his holy city and so sanctified it  sanctified it, unto the tower of Hananeel. † And besides him did the men of Jericho build, and besides him built Zachur the son of Amri. † But the fishgate the children of Asnaa did build: they covered it, and set up the doors thereof, and the locks, and bars. And besides them built Marimuth the son of Urias the son of Accas. † And besides him built Mosollam the son of Bazachias, the son of Merezebel, and besides them built Sadoc the son of Baana. † And beside them builded the Thecuenes: but their great men did not put under their necks in the work of their Lord. † And Joiada the son of Phasea, and Mosollam the son of Besodia built the old-gate covered it, and set up the doors thereof, and the locks, and bars. † And beside them built Meltias a Gabaonite, and Jadon a Meronathite, men of Gabaon and Maspha, for the duke that was in the country beyond the river. † And beside him built Ezrel the son of Araia a goldsmith: and beside him built Ananias the son of a Pigmentarie: and they leift Jerusalem unto the wall of the brother street. † And beside him built Raphaia the son of Hur, prince of the street of Jerusalem. † And beside them Jedaia the son of Haromaph against his house: and beside him built Hattus the son of Hasebomia. † The half part of the street built Melchias the son of Herem, and Hasub the son of Phahath Moab, and the tower of the furnaces. † And beside him built Sellum the son of Alohes' prince of the half part of the street of Jerusalem, he and his daughters. † And the gate of the valley built Hanun, and the inhabitants of Zanoe: they built it, and set up the doors thereof, and the locks, and bars, and a thousand cubires in the wall unto the gate of the dunghill. † And the gate of the dunghill built Melchias the son of Rechab, the prince of the street of Bethacaram: he built it, and set up the doors thereof, and the locks, and bars. † And the gate of the fountain Sellum builded the son of Colhoza, prince of the village of Maspha: he built it, and covered it, and set up the doors thereof, & the locks, & bars, and the walls of the pool of Siloe unto the King's garden, and unto the steps that go down from the city of David. † After him built Nehemias the son of Azboc prince of the half part of the street of Bethsur, as far as over against the sepulchre of David, and unto the pool, that is built with great work, and unto the house of the valiants. † After him the Levites builded, Rehum the son of Benni. After him built Hasebias' prince of the half part of the street of Ceila in his street. † After him built their brethren Bavai the son of Enadad, prince of the half part of Ceila. † And beside him built Azer the son of joshua, the prince of Maspha the second measure, against the visiting of the most sure corner. † After him in the mount built Baruch the son of Zachai the second measure, from the corner unto the gate of the house of Eliasib the high Priest. † After him built Merimuth the son of Urias the son of Haccus, the second measure, from the gate of the house of Eliasib, as far as the house of Eliasib extended. † And after him built the Priests, men of the champagne of Jordan. † After him built Benjamin & Hasub against their house: & after him built Azarias the son of Masias the son of Ananias against his house. † After him built Bennui the son of Hanadad the second measure, from the house of Azarias unto the bending, and unto the corner † Phalel the son of Ozi against the bending and the tower, which appeareth from out of the kings high house, that is, in the court of the prison: after him Phadaia the son of Pharos. † And the Nathineites dwelled in Ophel, as far as over against the gate of waters toward the East, and the tower that stood out. † After him the Thecuenes builded the second measure over against, from the great and eminent tower unto the wall of the temple. † And upward to the gate of horses the priests built, every man against his house. † After them built Sadoc the son of Emmer against his house. And after him built Semaia the son of Sechenias, keeper of the East gate. † After him built Hanania the son of Selemia, and Hanun the son of Seleph the sixth, the second measure: after him built Mosollam the son of Barachias, against his treasury. After him Melchias a goldsmith son unto the house of the Natheneites, and of them that sold old stuff against the judgement gate, and unto the upper chamber of the corner. † And within the upper chamber of the corner in the gate of the flock, the goldsmiths and merchants builded.   

CHAP. four Notwithstanding the enemies rage and oppose against the building of walls, 4. the Jews build with one hand, and hold their sword in the other. Nehemias encourageth them, and the work proceedeth.  
AND it came to pass, when Sanaballat had heard that we builded the wall, he was very angry: and being moved exceedingly he scorned the Jews. † and said before his brethren, and the multitude of the Samaritans: What do 
:: It was God's providence that the enemies mocking at the reparation of Jerusalem did not so furiously resist, till the work was performed: so sometimes heretics scoff at the ende●●●●●● of poor priests labouring to restore Catholic religion: but whether they scoff or rage, God's holy work proceedeth and prospereth.  the silly Jews? Will the gentiles let them alone? Shall they sacrifice and accomplish in one day? Why, are they able to build up the stones out of the heaps of dust, that are burnt? † Yea Tobias also the Ammanite his neighbour said: Let them build: if a fox come up, he shall leap over their stone wall. † hear our God, because we are had in despise: turn the reproach upon their head, and give them into despite in a Land of captivity. † cover not their iniquity, and let not their sin be put out before thy face, because they have mocked thy builders. † therefore we built the wall, and joined together the whole unto the half part: and the hart of the people was provoked to work. † And it came to pass, when Sanaballat had heard, and Tobias, and the Arabians, and the Ammanites, and the Azotians, that the breach of the wall of Jerusalem was closed up, and the gates began to be stopped, they were wrath exceedingly. † And they were all assembled together, to come, and to fight against Jerusalem, and to prepare embushments. † And we prayed our God, and set watchmen upon the wall day and night against them. † And Judas said: The strength of him that carrieth is weakened, & the mortar is very much, and we shall not be able to build the wall. † And our enemies said: Let them not know, and let them be ignorant, till we come into the midst of them, and kill them, and make their work to cease. † And it came to pass, the Jews that dwelled beside them, coming and telling us ten times, out of all places from whence they came to us, † I set the people in a place behind the wall round about in order, with their sword, and spears, and bows. † And I looked and rose up: & I said to the princes and magistrates, and to the rest of the common people: Be not afraid at their face: Remember our Lord great and terrible, and fight for your brethren, your sons, and your daughters, and your wives, and your houses. † And it came to pass, when our enemies had heard that it was told us, God defeted their counsel. And we returned all to the walls, every man to his work. † And it came to pass from that day, the half part of their youngmen did the work, and half was ready to battle, and spears, & shields, and bows, and coats of mail, and the princes behind them in all the house of Juda † of them that built in the wall, and that carried burdens, and that laded them: with one of his hands he did the work, & with the other he held a sword: † for every one of the builders was girded with a sword about his reins. And they builded, and sounded with the trumpet near me. † And I said to the princes, and to the magistrates, & to the rest of the common people: The work is great and broad, and we are separated in the wall one far from an other: † in what place soever you shall hear the sound of the trumpet, thither run together unto us: our God will fight for us. † And let us ourselves do the work: and let the half part of us hold spears from the rising of the morning, till the stars appear. † At that time also I said to the people: Let every man with his servant tarry in the mids of Jerusalem, and let there be courses among us by day and night to work. † And I and my brethren, and my servants, and the watchmen, that were behind me, did not put of our clothes: every man was made bare only to washing.   

CHAP. v Nehemias blameth covetous rich-men, for oppressing the poor. 14. himself giveth largely of his own to the needy.  
AND there was 
:: S Beda in his time lamented that some spiritual Superiors neglected to feed their flock, either spiritually or temporally, and yet exacted temporal revenues, and oppressed the poor people, li 3. c. 21. in ●sd. How much more may we with him, wish an other Nehemias, that is a comforter from our Lord to correct this fault, & to relieve poor Catholics distressed?  a great cry of the people, and of their wives against their brethren the Jews. † And there were that said. Our sons and our daughters are very many: let us take corn for the price of them, and let us eat, and live. † And there were that said: Let us pledge our fields, and vineyards, and our houses, and let us take corn in famine. † And others said: Let us borrow money for the King's tributes, and let us give our fields and vineyards, † and now as the flesh of our brethren, so is our flesh: and as their children so also our children. behold we subdue our sons, and our daughters into bondage, and our daughters there are bond we men▪ neither have we where with they may be redeemed, and our fields and our vineyards other men do possess. † And I was exceeding angry, when I had heard their cry according to these words. † And my hart thought with my self: and I rebuked the princes and magistrates, and said to them: Do you every one exact usuries of your brethrens? and I gathered against them a great assembly, † and I said to them: We as you know, have redeemed our brethren the Jews, that were sold to the gentiles, according to our ability: and will you therefore sell your brethren, and shall we redeem them? And they held their peace, neither did they find what to answer. † And I said to them: The thing is not good, which you do: why walk you not in the fear of our God, lest we be upbraided with all the gentiles our enemies? † I also 
:: A right property of a true pastor, to do that good which he preacheth to others▪ S. Beda ibidem.  and my brethren, and my servants, have lent money and corn to very many: let us not ask this again in common, let us remit them the debt, that is dew to us. † Restore ye to them their fields this day, and their vineyards, and their olivets, and their houses: yea the hundredth part also of money, corn, wine and oil, which you were wont to exact of them, give it rather for them. † And they said: We will restore, and we will seek nothing of them: and we will do so as thou speakest. And I called the priests, and adjured them, to do according to that which I had said. † moreover I shook my bosom, and said: God so shake every man, that shall not accomplish this word, out of his house, and out of his labours, so be he shaken out, and made empty. And all the multitude said: Amen. And they praised God. And the people did as it was said. † And from that day, wherein the king commended me to the duke in the land of Juda, from the twentieth year till the two & thirteth year of Artaxerxes the king for twelve yearees, I and my brethren did not eat the yearly allowance, that was dew to the dukes. † But the former dukes, that had been before me, burdened the people, and took of them in bread, and wine, and money every day forty sickles: yea and their officers oppressed the people. But I did not so for the fear of God. † Yea I builded rather in the work of the wall, and field I bought not, and all my servants were gathered together to the work. † Tke Jews also and the magistrates an hundred fifty men, and they that came to us out of the nations, that were round about us were at the table. † And there was prepared for me day by day one ox, six chosen rams, beside fowls, and within ten days divers wines, & many other things did I give. Moreover also the yearly allowance of my dukedom I sought not, for the people was very much impoverished. † 
:: A good conscience hath great confidence in God and justly hopeth for reward.  Remember me my God to good, according to all things, which I have done to this people   

CHAP. vi The enemies guilfully offer to make league with the Jews 3. but Nehemias proceedeth in building the walls: 16. and all bordering nations fear them.  
AND it came to pass, when Sanaballat had heard, and Tobias, and Gossem the Arabian, and the rest of our enemies, that I did build the wall, and there was no breach remaining in it (how beit at that time I had not put the doors in the gates) † Sanaballat and Gossem sent to me, saying: Come, and 
:: When heretics & other adversaries of the Church find themselves not able to suppress Catholics, they offer conditions of peace, and liberty to all▪ so when Protestants began & where they are weak, they would have none persecuted for any opinions in religion; but where they are strong they hardly grant toleration to Catholics,  let us make a league together in the villages, in the field of Ono: But they thought to do me evil. † I sent therefore messengers to them, saying: I am doing a great work, and I can not go down, lest perhaps it be neglected when I shall come, and descend to you. † But they sent to me according to this word, four times: and I answered them according to the former word. † And Sanaballat sent his servant to me the fifth time according to the former word, and he had a letter in his hand written in this manner: Among the Gentiles it is heard, and Gossem hath said, that thou and the Jews mean to rebel, and therefore thou buildest the wall, and will advance thyself king over them: for which cause † thou hast set up prophets also, which should preach of thee in Jerusalem, saying: There is a king in jury: The king will hear of these things: therefore come now, that we may take counsel together. † And I sent to them, saying: It is not done according to these words, which thou speakest: for thou framest these things of thine own hart. † For all these terrified us, thinking that our hands would cease from the work, and we would leave of. For which cause I did the more strengthen my hands: † and I entered into the house of Samaia the son of Dalaia the son of Metabeel secretly▪ who said: Let us consult with ourselves in the house of God in the mids of the temple: and Let us shut the doors of the temple because they will come to kill thee, and in the night they will come to slay thee. † And I said: Doth any man that is like unto me flee? and who being as I am, will go into the temple, and live? I will not go in. † And I understood that God had not sent him, but as it were prophicying he had spoken to me, and Tobias, and Sanaballat had hired him. † For he had taken a price, that I being terrified should do it, and sin, and they might have some evil to upbraid me withal. † Remember me Lord for Tobias and Sanaballat, according to such their works. Yea and Noadias' the prophet, and the rest of the prophets that terrified me † But the wall was finished the five and twentieth day of the month of Elul, in two and fifty days. † It came topasse therefore when all our enemies had heard it, that all nations which were round about us, feared, & were dismayed within themselves, and knew that this work was done of God. † But in those days also many letters of the principal Jews were sent to Tobias, and from Tobias there came tothem. † For there were many in jury sworn unto him, because he was the son in law of Sechenias the son of Area, and Johanan his son had taken the daughter of Mosollam the son of Barachias. † Yea and they praised him before me, and they reported my words unto him: and Tobias sent letters to terrify me.   

CHAP. VII. Nehemias appointeth watchmen in Jerusalem, 5. and calling the people together reciteth the number of those, which came first from Babylon. 68 likewise of their cattle, 70. and the gifts of certain chief men towards the reparations.  
AND after the wall was built, & I had put on the doors, and numbered the porters, and singing men▪ and levites: † I commanded Hanani my brother, and Hananias prince of the house of Jerusalem (for the seemed as it were a true man, and one that feared God above the rest) † and I said to them: Let not the gates of Jerusalem be opened until the heat of the sun. And when they yet stood by, the gates were shut, and barred: and I set 
:: Three special defences of a city, are the strength of walls, shutting and opening the gates in due time, & diligent watchmen: so to the custody of faithful souls three things are necessary; the grace of God, due regard of the outward ●enses, and continual watch against out invisible enemies.  watchmen of the inhabitants of Jerusalem, every one by their courses, and every man against his house. † And the city was exceeding large and great, and the people few in the mids thereof, & there were no houses built. † But God gave me in my hart, and I assembled the princes and magistrates, and common people, that I might number them: and I found a book of the number of them, that came up first, and there was found written in it: † These are the children of the province, which came up from the captivirie of them that were transported, whom Nabuchodonosor the king of Babylon had transported, and returned into lurie, every one into his own city. † They that came with Zorobabel, joshua, Nehemias, Azarias, Rahamias, Nahamani, Mardochaeus, Belsam, Mespharath, Begoai, Nahum, Baana. The number of the men of the people of Israel. † The children of Pharos, two thousand an hundred seventy two. † The children of Saphatia, three hundred seventy two. † The children of Area, six hundred fifty two. † The children of Phahathmoab of the children of joshua and Joab, two thousand eight hundred eighteen. † The children of Aelam, a thousand two hundred fifty four▪ † The children Zethua, eight hundred forty five. † The children of Zachai, seven hundred sixty. † The children of Bannui, six hundred forty eight. † The children of Bebai, six hundred twenty eight. † The children of Azgad, two thousand three hundred twenty two. † The children of Adonicam, six hundred sixty seven. † The children of Beguai, two thousand sixty seven. † The children of Adin, six hundred fifty five. † The children of Ater, children of Hezecias ninety eight. † The children of Hasem, three hundred twenty eight. † The children of Besai, three hundred twenty four. † The children of Hareph, an hundred twelve † The children of Gabaon, eighteen five. † The children of Betlehem, and Netupha, an hundred eighty eight. † The men of Anathoth, an hundred twenty eight: † The men of Bethazmoth, forty two. † The men of Cariathiarim, Cephira, and Beroth seven hundred forty three. † The men of Rama and Geba, six hundred twenty one. † The men of Machmas, an hundred twenty two. † The men of Bethel and Hai, an hundred twenty three. † The men of an other Nebo, fifty two. † The men of an other Aelam, a thousand, two hundred fifty four. † The children of Harem, three hundred twenty. The children of Jericho, three hundred forty five. † The children of Lod Hadid and Ono, seven hundred twenty one. † The children of Senaa, three thousand nine hundred thirtitie. † The Priests: The children of Idaia in the house of joshua, nine hundred three. † The children of Emmer, a thousand fifty two. † The children of Phashur, a thousand two hundred forty seven. † The children of Arem, a thousand seventeen. The Levites: † The children of joshua & Cedmiel, the children † of Cenia, seventy four: The singing men: † the children of Asaph, an hundred forty eight. † The porters: The children of Sellum, the children of Ater, the children of Telmon, the children of Accub, the children of Hatita, the children of Sobai: an hundred thirty eight. † The Nathineites: The children of Soha, the children of Hasupha, the children of Tebbaath, † the children of Ceros, the children of Siaa, the children of Phadon, the children of Lebana, the children of Haguba, the children of Seimai, † the children of Hanan, the children of Geddel, the children of Gaher, † the children of Raaia, the children of Rasin, the children of Necoda, † the children of Gesem, the children of Aza, the children of Phasea, † the children of Besai, the children of Munim, the children of Nephussim, † the children of Bacbuc, the children of Hacupha, the children of Harur, † the children of Besloth, the children of Mahida, the children of Harsa, † the children of Bercos, the children of Sisara, the children of Thema, † the children of Nasia, the children of Hatipha, † the children of the servants of Solomon, the children of Sotai, the children of Sophereth, the children of Pharida, † the children of Jahala, the children of Darcon, the children of Jeddel, † the children of Saphia, the children of Hatil, the chiderens of Phohereth, who was borne unto Sabaim, the son of Amon. † all Natheneites, and the children of the servants of Solomon, three hundred eighteen two. † But these be they which came up from Thelmela, Thelharsa, Cherub, Addon, and Emmer: and could not show the house of their fathers, and their seed, whether they were of Israel. † The children of Dalaia, the children of Tobia, the children of Necoda, six hundred forty two. † And of the Priests, the children of Habia, the children of accoes, the children of Berzellai, who took a wife of the daughters of Berzellai a Galeadite, and he was called by their name. † These sought their writing in the register, and found it not: & they were cast out of the Priesthood. † And Athersatha said to them, that they should not eat of the Holies of holies, until there stood up a Priest learned and cunning. † all the multitude as it were one man forty two thousand three hundred sixty, † beside their men servants and women servants, which were seven thousand three hundred thirty seven: and among them singing men, & singing women, two hundred forty five. † Their horses, two hundred forty six their mules two hundred forty five, † their camels, four hundred thirty five, asses six thousand seven hundred twenty.  Hitherto is reported what was written in the Register. From this place forward goeth on in order the history of Nehemias. 
S. Jerom here noteth whence he received eech part of this book, which is all Canonical Scripture being all alike so declared by the Church.  
† And certain of the princes of families gave unto the work. Athersatha gave into the treasure of gold a thousand drachmas, phials fifty, tunikes for priests five hundred thirty. † And of the princes of families there gave into the treasure of the work of gold, twenty thousand drachmas, and of silver two thousand two hundred pound. † And that which the rest of the people gave, of gold twenty thousand drachmas, and of silver two thousand pound, and tunikes for priests sixty seven. † And the priests, and Levites, and porters, and singing men, and the rest of the common people, and the Nathineites, and all Israel dwelled in their cities. And the seventh month was come: and the children of Israel were in their cities.   

CHAP. VIII Esdras readeth the law before the people. 9 Nehemias comforteth them. 13. They celebrate the feast of tabernacles seven days: 13. & of collection the eight day.  
AND all the people was gathered together as it were one man to the street, which is before the water and they said to Esdras the scribe, that he should bring the book of the law of Moses, which our Lord had commanded Israel. † Esdras therefore the priest 
:: The people requested Esdras, to bring the book of the law, and he brought it, neither is there any mention that he writ the whole law out of his memory or by miracle: which maketh it probable that all copies were not burned or lost, but some reserved by Jeremias, Eze chiel, Daniel, Aggeus. Zacha rias, or by himself or others out of which he collected one entire volume correcting faults committed by scribes, & adding some things for explication sake & supplement of the histories: and that either by tradition o● revelation.  brought the law before the multitude of men and women, and all that could understand, in the first day of the seventh month. † And he read it plainly in the street that was before the water gate, from morning until midday, in the presence of the men, and women, and of these that understood: and the ears of all the people were attended to the book. † And Esdaas the scribe stood upon a step of wood, which he made to speak upon: and there stood by him Mathathias, and Semeia, and Ania, and Vria, and Helcia, and Maasia, on his right hand: and on the left: Phadaia, Misael, and Melchia, and Hasum, and Hasbadana, Zacharia, and Mosollam. † And Esdras opened the book before all the people: for he appeared above all the people: and when he had opened it, all the people stood. † And Esdras blessed our Lord the great God: and all the people answered: Amen, amen: lifting up their hands, and they bowed, and adored God flat on the earth. † moerover joshua, & Bani, and Serebia, Jamin, Accub, Septhai, O●ia, Maasia, Celita, Azarias, Jozabed, Hanan, Phalaia: levites made silence in the people to hear the law: and the people stood in their degree. † And they read in the book of the law of God distinctly and plainly, for to understand: and they understood when it was read. † And Nehemias said (the same is 
:: Athersatha priu●●eg●●, by reason of his favour with king Artaxerxes. Chap. 2.  Athersatha) and Esdras the Priest and scribe, and the levites interpreting to all the people: It is a day sanctified to the Lord our God, mourn ye not, and weep not. For 
1. Esd. 2.  all the people wept, when they heard the words of the law. † And he said to them: go, eat fat things, and drink the sweet wine, and send portions to them, that have not prepared for themselves: because it is the holy day of our Lord, and be not sad: for the joy of our Lord is our strength. † And the Levites made silence in all the people, saying: Hold your peace, because the day is holy, and be not sorrowful. † Therefore all the people went to eat and drink, and to send portions, and to make great joy: because they understood the words, that he had taught them. † And in the second day were gathered the princes of the families of all the people, the Priests and Levites to Esdras the scribe, that he should interpret unto them the words of the law. † And they found written in the law, that our Lord commanded in the hand of Moses, that the children of Israel should dwell in tabernacles, on the solemn day, the seventh month: † and that they should proclaim and publish a voice in all their cities, and in Jerusalem, saying: go ye forth into the mount, and fetch branches of the olive tree, and branches of the most fair tree, branches of the myrtle tree, and boughs of the palm trees, and branches of the thick leaved tree, that tabernacles may be made, as it is written. † And the people went forth, and brought. And they made themselves tabernacles every man in his house top, and in his courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim. † Therefore all the church of them, that were returned from the captivity, made tabernacles, and dwelled in tabernacles. For from the days of joshua the son of Nun the children of Israel had not done it in such sort, until that day: and there was exceeding great joy. † And he read in the book of the law of God day by day, from the first day till the last, and they made the solemnity seven days, & in the eight day a collect according to the rite.   

CHAP. IX. The people repenting in fasting and sakcloth, put away their wives of strange nations. 5. Esdras confesseth God's benefits, and the people's ingratitude. 32. prayeth for them, and maketh league with God.  
AND in the four and twentieth day of the month the children of Israel came together in fasting and sackeclothes, and earth upon them. † And the seed of the children of Israel was 
:: True repentance requireth w●●kes of penance, & especially the ren●ou●●g of occasions of sin: as separation from evil con panie abandoning of evil cogitations, and of much worldly pleasure.  separated from every strange child: and they stood, and confessed their sins, and the iniquities of their fathers. † And they rose up to stand: and they read in the volume of the law of our Lord their God, four times in a day, and four times they confessed, and adored our Lord their God. † And there arose upon the step of the Levites joshua, and Bani, Cedminel, Sabania, Bonni, Sarebias, Bani, and Chanani: and they cried with a loud voice to our Lord their God. † And the Levites joshua and Cedmihel, Bonni, Hasebnia, Serebia, Odaia, Sebnia, and Phathahia, said: Arise, bless our Lord your God from eternity to eternity: and let them bless the high name of thy glory in all blessing & praise. † Thou the same o Lord, alone thou hast made heaven, & all the host thereof: the earth & all things that are in it: the seas and all things that are therein: and thou dost give life to all these things, and the host of heaven adoreth thee. † Thou the same o Lord God, which didst choose Abram, & broughtest him out of the fire of the Chaldees, and gavest him the 
:: Changing of names importeth ●ome beneficial mystery. Gen. ●7.  name Abraham. † And thou didst find his hart faithful before thee: and thou madest a covenant with him, that thou wouldst give him the land of the Chananite, of the Hetheite, and of the Amorrheite, and of the Pherezeire, and of the jebuseite, & of the Gergeseite, to give unto his seed: and thou hast fulfilled thy words, because thou art just. † And thou sawest the afflicton of our fathers in Egypt: & their cry thou didst hear● upon the Read sea. † And thou gavest signs & wonders in Pharaoh, and in all his servants, and in all the people of his land: for thou didst know that they had done proudly against them: and thou madest thyself a name, as also at this day. † And thou didst divide the sea before them, and they passed througth the midst of the sea in dry land: but their persecutors thou threwest into the depth, as a stone into the rough waters. † And in a pillar of a cloud thou wast their leader by day, and in a pillar of fire by night, that the way might appear to them, by the which they went. † To mount Sinai also thou didst descend, and spakest with them from heaven, and thou gavest them right judgements, and the law of truth, ceremonies, and good precepts. † Thy sanctified Sabbath thou didst show them, and the commandments, and ceremonies, and the law thou didst command them in the hand of Moses thy servant. † Bread also from heaven thou gavest them in their hunger, and water out of the rock thou didst bring forth to them thirsting, and thou saidst to them that they should enter in, and possess the land, upon which thou didst lift up thy hand to diliuer it them. † But they and our fathers did proudly, and hardened their necks and heard not thy commandments. † And they 
:: Free will in sinners.  would not hear, and they remembered not thy marvelous works which thou hast done to them. And they hardened their necks, and gave the head to return to their 
Num 14.  servitude, as it were by contention. But thou a propitious God, and gracious, and merciful, long suffering and of much compassion, didst not forsake them. † Yea and when they had made to themselves a molten calf, and had said: This is thy God, which brought thee out of Egypt: and they did great blasphemies. † But thou in thy many mercies didst not leave them in the desert: the pillar of the cloud departed not from them by day to lead them into the way, and the pillar of fire by night to show them the way by which they should go. † And thou gavest them thy good spirit, which should teach them, and thy Manna thou didst not withhold from their mouth, and thou gavest them water in thirst. † forty years didst thou feed them in the desert, and nothing was wanting to them, their garments waxed not old, and their feet not worn. † And thou gavest them kingdoms, and peoples, and didst part lots unto them: and they possessed the land of Sehon, and the land of the king Hesebon, and the land of Og the king of Basan. † And thou didst multiply their children as the stars of heaven, & brought them to the land whereof thou hadst said to their fathers, that they should enter and possess it. † And the children came, and possessed the land, and thou didst humble before them the inhabiters of the land, the Chanan●ites, and gavest them into their hand, and their Kings, and the peoples of the land, that they might do to them as it pleased them. † They therefore took the fenced cities and fat ground, and possessed houses full of all goods: cisterns made by others, vineyards, and olivetes, & many trees that bare fruit: and they did eat, and were filled, and became fat, and abounded with delicious things in thy great goodness. † But they provoked thee to wrath, & departed from thee, and threw thy law behind their backs: & they killed thy prophets, which admonished them earnestly to return to thee: and they did great blasphemies. † And thou gavest them into the hands of their enemies, and they afflicted them. And in the time of their tribulation they cried to thee, & thou from heaven didst hear, and according to thy many compassions gavest them saviours, that should save them from the hand of their enemies. † And when they had rested, they returned to do evil in thy sight: & thou didst leave them in the hand of their enemies, and they possessed them. And they returned, & cried to thee: & thou heardest from heaven, and deliveredst them in thy mercies, many times. † And thou didst admonish them that they should return to thy law. But they did proudly, & heard not thy commandmentes, and sinned in thy judgements, which a man should do, and shall live in them, and they gave the revolting shoulder, and hardened their neck, neither did they hear. † And thou didst prolong many years over them, and didst testify to charge them in thy spirit by the hand of thy prophets: and they heard not, and thou didst deliver them into the hand of the peoples of the nations. † But in thy very many mercies thou madest them not consumption, neither didst thou forsake them: because a God of compassions and gracious art thou. † Now therefore O our God, great, strong, and terrible, keeping covenant and mercy, turn not away from thy face all the labour, which hath found us, our Kings, and our Princes, and our Priests, and our prophets, and our fathers, and all the people from the days of the king of A●●ur, until this day. † And thou art just in all things, that have come upon us: because thou hast done truth, but we have done wickedly. † Our Kings, our Princes, our priests, and our fathers have not done thy law, and have not attended thy commandmentes, and thy testimonies which thou hast testified among them. † And they in their reigns, and in thy manifold goodness, which thou gavest them, and in the land most large and fat, which thou didst deliver in their sight, served not thee, nor returned from their most wicked devices. † Behold we ourselves this day are bondmen: and the land, which thou gavest our fathers, that they should eat the bread thereof, and the good things that are thereof, and ourselves are servants in it. † And the fruits thereof are multiplied to the Kings, whom thou hast set over us for our sins, and they have dominion over our bodies, and over our beasts, according to their will, and we are in great tribulation. † therefore upon all these things we ourselves make a covenant, and write, and our Princes, our Levites, and our priests sign it.   

CHAP X. M●nie, in name of all, subscribe to the covenant made with God. 30. Namely not to marry with strangers, 31. to keep the Sabbath day, and the seventh year. 32. To pay oblations, 35. First fruits, 38. and Tithes.  
AND the subscribers were Nehemias, Athersatha the son of Hachelai, and Sedecias, † Saraias, Azarias, Jeremias, † Pheshur, Amarias', Melchias, † Hattus, Sebenia, Melluch, † Harem, Merimuth, Obdias, † Daniel, Genthon, Baruch, † Mosollam, Abia, Miamin, † Maazia, Belgai, Semeia: these were priests. † moreover Levites, joshua the son of Azanias, Bennui of the children of Henadad, Cedmihel, † And their brethren, Sebenia, Odaia, Celita, Phalaia, Hanan, † Micha, Rohob, Hasebia, † Zachur, Serebia, Sabania, † Odaia, Bani, Baninu. † The heads of the people, Pharos, Phahathmoab, Aelam, Zethu, Bani, † Bonni, Azgad, Bebai. † Adonia, Begoai, Adin, † Ater, Hezecia, azure, † Odaia, Hasum, Besai, † Hareph, Anathoth, Nebai. † Megphias', Mosollam, Hazir, † Mezsibel, Sadoc▪ Jedua. † Pheltia, Hanan, Anai † Osee, Hanania, Hasub, † Alohes, Phalea, Sobec, † Rehum, Hasebna, Maasia, † Echaia, Hanan, Anan, † Melluch, Haran, Baana: † And the rest of the people, priests, Levites, Porteres, and singing men, Nathineites, and all that separated themselves from the peoples of the lands to the law of God, their wives, their sons, and their daughters. † all that could understand promising for their brethren, their princes, and they that came to promise, and swear that they would walk in the law of God, which he gave in the hand of Moses the servant of God, that they would do & keep all the commandments of the Lord our God, and his judgements and his ceremonies. † And that we would not give 
:: In all leagues & covenants of peace those articles are specially mentioned wherein breach hath been made in former times.  our daughters to the people of the land, and their daughters we would not take to our sons. † The peoples of the land, which bring in things to sell, & all things to be used, to sell them on the Sabbath day, we will not take it of them in the Sabbath, and in the sanctified day. And we will let pass the seventh year, and the exaction of every hand. † And we will ordain precepts upon ourselves, to give the third part of a sickle every year to the work of the house of our God, † to the loaves of proposition, and to the continual sacrifice, and for a continual holocaust in the Sabbathes, in the kalends, in the Solemnities, and in the sanctified, and for sin: that propitiation may be made for Israel, and unto all use of the house of our God. † We therefore did cast lotes concerning the oblation of wood between the priests, and the Levites, and the people, that it should be brought into the house of our God by the houses of our fathers at set times, from year to year: that it might burn upon the altar of the Lord our God, as it is written in the law of Moses: † And that we would bring the first borne of our land, and the first fruits of all the fruit of every tree, from year to year, in the house of our Lord. † and the first fruits of our sons, and of our cattle, as it is written in the law, and the first fruits of our oxen, and of our sheep, that they might be offered in the house of our God, to the priests which minister in the house of our God. † And the first fruits of our meats, and of our libamentes, and the fruits of every tree, of vintage also and of oil we will bring to the priests, unto the treasury of our God, and the tenth part of our land to the Levites. The Levites themselves shall receive the tithes out of all the cities of our works. † And the Priest the son of Aaron shallbe with the Levites in the tithes of the Levites, and the Levites shall offer the tenth part of their tithe in the house of our God, to the treasury in the treasure house. † For the children of Israel and the children of Levi shall carry to the treasury the first fruits of corn, of wine, and of oil: and the sanctified vessels shall be there, and the priests, and singing men, and porters, and ministers, and we will not leave the house of our God.   

CHAP. XI. New inhabitants of Jerusalem are recited. 20. likewise who dwelled in other cities of Juda.  
AND the princes of the people dwelled in Jerusalem: but the rest of the people cast lots, to take 
:: Because Jerusalem was most impugned by enemies few were willing to dwell there,  one part of ten that should dwell in Jerusalem the holy city, and nine parts in the cities. † And the people blessed all the men that had 
:: yet many valiant men of the tribes of Juda Benjamin and Levi offered themselves: of other tribes the tenth part were chosen by lots. Whereby is gathered that many of the ten tribes returned also into Chanaan, though the holy Scripture doth not so expressly record what became of them as of the other ten tribes, because Jerusalem pertained to the lote of Benjamin, Juda was the kingly tribe, and Levi the priestly. S. Beda. lib. 3. cap. 31▪ in Esdr.  voluntarily offered themselves to dwell in Jerusalem. † These therefore are the princes of the province, which dwelled in Jerusalem, and in the cities of Juda. And every one dwelled in his possession, in their cities, Israel, the priests, the Levites, the Nathineites, and the children of the servants of Solomon. † And in Jerusalem there dwelled of the children of Juda, and of the children of Benjamin: of the children of Juda, Athaias the son of Aziam, the son of Zacharias, the son of Amarias', the son of Saphatias, the son of Malaleel: of the children of Phares, † Maasia the son of Baruch, the son of Cholhoza, the son of Hazia, the son of Adaia, the son of Joiarib, the son of Zacharias, the son of a Silonite. † all these the children of Phares, which dwelled in Jerusalem, four hundred sixty eight, valiant men. † And these are the children of Benjamin: Sellum the son of Mosollam, the son of Joed, the son of Phadaia, the son of Colaia, the son of Masia, the son of Etheel, the son of Isaia, † and after him Gebbai, Sellai, nine hundred twenty eight, † and Joel the son of Zechri the overseer of them, and Judas the son of Senua second over the city. † And of the priests, Idaia the son of Joarib, Jachim, † Saraia the son of Helcias, the son of Mosollam, the son of Sadoc, the son of Meraioth, the son of Achitob the prince of the house of God, † and their brethren that do the works of the temple: eight hundred twenty two. And Adaia the son of Jeroham, the son of Phelelia, the son of Amsi, the son of Zacharias, the son of Pheshur, the son of Melchias, † and his brethren the princes of the fathers: two hundred forty two. And Amassai the son of Azreel, the son of Ahazi, the son of Mosolamoth, the son of Emmer, † and their brethren exceeding mighty: an hundred twenty eight, and their overseer Zabdiel son of the mighty ones. † And of the Levites Semeia the son of Hasub, the son of Azaricam, the son of Hasabia, the son of Boni, † and Sabathai and Jozabed, over all the works, that were without the house of God, of the princes of the Levites. † And Mathania the son of Micha, the son of Zebedei, the son of Asaph prince to praise, and to confess in prayer, and Becbecia second of his brethren, and Abda the son of Samua, the son of Galal, the son of Idithum. † all the Levites in the holy city two hundred eighty four. † And the porters, Accub, Telmon, and their brethren, which kept the doors: an hundred seventy two. † And the rest of Israel the priests and the Levites in all the cities of Juda, every man in his possession. † And the Nathineites, that dwelled in Ophel, and Siaha, and Gaspha of the Nathineites. † And the overseer of the Levites in Jerusalem, Azzi the son of Bani, the son of Hasabia, the son of Mathania, the son of Micha. Of the children of Asaph, the singing men in the ministery of the house of God. † For the King's commandment was upon them, and an order among the singing men day by day. † And Phathahia the son of Mesezebel of the children of Zara the son of Juda in the hand of the king, according to every word of the people, † and in the houses through all their countries. Of the children of Juda there dwelled in Cariatharbe, & in her daughters: and in Dibon, and in her daughters, and in Cabseel, and in the villages thereof, † and in jesue, and in Molada, and in Bethphaleth, † and in Hasersual, and in Bersabee, & in her daughters. † and in Siceleg, and in Mochona, and in her daughters, † and in Remmon, and in Saraa, and in jerimuth, † Zanoa, Odollam, and in their towns, Lachis and in her countries, Azeca, and in her daughters. And they abode in Bersabee unto the vale of Ennom. † And the children of Benjamin, of Geba, Mecmas, and Hai, and Bethhel, and her daughters, † in Anathoth, Nob, Anania, † Asor, Rama, Gethaim, † Hadid, Seboim, and Neballac, Lod, † and Ono the valley of artificers. † And of the Levites were portions of Juda and Benjamin.   

CHAP. XII The names and offices of priests, and Levites, which came with Zorobabel and joshua to Jerusalem 27. with great solemnity of thanksgiving▪ 31 watchmen are oppoynted on the new walls. 45. and K●peres of the holy treasure.  
AND these are the priests and Levites, that came up 
Esdras went again to babylon, and obtaining a favourable commission of the King brought many with him into Jerusalem. ●. ●●a●. 7.  with Zorobabel the son of Salathiel, and joshua: Saraia, Jeremias,:: Esdras, † Amaria, Melluch, Hattus. † Sebenias', Rheum, Merimuth, † Addo Genthon, Abia, † Miamin, Madia, Belga, † Semeia, and Joiarib, Idaia, Sellum, Amoc, Helcias, † Idaia. These are the Princes of the priests, and their brethren in the days of joshua. † moreover the Levites, Jesua, Bennui, Cedmihel, Sarebia, Juda, Mathanias, over the hymns they & their brethren: † And Becbecia, and Hannia and their brethren every one in his office. † And 
:: The genealogy o●●●gn P●●●●●s 〈◊〉 joshua to leddoa otherwise called Jaddus.  joshua begat joacim, and joacim begat Eilasib, and Eliasib begat Joiada, † and Joiada begat Jonathan, and Jonathan begat Jeddoa. † And in the days of joacim the priests and Princes of the families were. Of Saraia, Maraia: Of Jeremias, Hanania: † Of Esdras, Mosellam: and of Amaria, Johanan: † Of Milicho, Jonathan: o Sebenia, Joseph: † Of Haram, Edna▪ Of Maraioth, Helci: † Of Adaia, Zacharia: Of Genthon, Mosollam, † Of Abia, Zechri: Of Miamin and Moadia, Phelti: † Of Belga, Sammua: of Semaia, Jonathan: † Of Joiarib, Mathanai: of Jodaia, Azzi: † Of Sellai, Sellai: Of Amoc, Heber: † Of Helcias, Hasebia: Of Idaia, Nathanael. † The Levites in the days of Eliasib, and Joaiada, and Johanan, and Jeddoa, written Princes of the families, and the priests in the reign of Darius the Persian. † The children of Levi, Princes of the families, written in the book of chronicles of days, and unto the days of Jonathan the son of Eilasib. † And the Princes of the Levites, Hasebia, Serebia, and joshua the son of Cedmihel: & their brethren by their courses, to praise and confess according to the precept of David the man of God, and to wait equally in order. † Mathania, and Becbecia, Obedia, and Mosollam, Telmon, Accub, keepers of the gates and of the entrances before the gates. † These were in the days of joacim the son of joshua, the son Josedec, and in the days of Nehemias the duke, and of Esdras the Priest, and Scribe. † And in the dedication of the wall of Jerusalem they sought levites out of all other places, to bring them into Jerusalem, and to make the dedication and joy in giving of thanks, and song, and in cimbales, psalteries and haps. † And the children of the singing men were gathered together out of the champain about Jerusalem, and out of the towns Nethuphati, † and from the house of Galgal, and from the countries of Geba and azmaveth: because the singing men did build themselves villages round about Jerusalem. † And the priests and Levites were cleansed, and they cleansed the people, and the gates, and the wall. † And I made the Princes of Juda, go up upon the wall, and I set two great quyers of them that should praise. And they went on the right hand upon the wall to the gate of the dunghill. † And after them went Osaias, and the half part of the princes of Juda, † and Azarias, Esdras, and Mosollam, Judas, and Beiamin, and Semeia, and Jeremias. † And of the children of the priests with trumpetes, Zacharias the son of Jonathan, the son of Semeia, the son of Nathania, the son of michaia, the son Zechur, the son Asaph, † and his brethren Semeia, and Azareel, Malalai, Galalai, Maai, Nathanael, and Judas, and Hanani, with the instruments of the song of David the man of God: and Esdras the scribe before them in the gate of the fountain. † And against them there went up in the stairs of the city of David, in the rising of the wall above the house of David, and unto the gate of waters to ward the East. † And the second choir of thanks givers went on the contrary side, and I after it, and the half part of the people upon the wall, and above the tower of the furnaces, & unto the brodest wall, † and above the gate of Ephraim, and above the old gate, and above the gate of fishes and the tower of Hananeel, and the tower of Emath, and unto the gate of the flock: and they stood in the gate of the watch, † and there stood two quyers of them that praised in the house of God, and I, and the half part of the magistrates with me. † And the priests, Eliachim, Maasia, Miamin, Michea, Elioenai, Zacharia, Hanania with trumpets, † & Maasia, and Semeia, and Eleazar, and Azzi, and Johanan, and Melchia, and Aelam, and Ezer. And the singing men sang aloud, and jezraia the overseer: † and they immolated in that day great victims, and rejoiced: for God had made them joyful with great joy: yea their wives also and children rejoiced, and the joy of Jerusalem was heard far of. † They numbered also in that day, men over the storehouses of the treasure, for the libamentes, and for the first fruits, and for the tithes. that the princes of the city might bring in by them in the honour of thanksgiving, priests and Levites: because Juda was made joyful, in the priests & Levites standing by. † And they kept the watch of their God, and the observance of expiation, and the singing men, and the porters, according to the precept of David, and of Solomon his son, † because in the days of David, and Asaph from the beginning there were princes appointed of the singing men in song praising, and confessing to God. † And all Israel, in the days of Zorobabel, and in the days of Nehemias gave portions to the singing men, and to the porters day by day, and they 
:: As others gave tithes to the Levites: so they gave to priests. Num. 18. ●. 21. 28.  sanctified the Levites, and the Levites sanctified the children of Aaron.   

CHAP. XIII. The law is read, 3. strange women are dismissed. 5. Faults in distribution of the treasure are amended, 10. and due portions gueen to the Levites. 15. Breakers of the Sabbath are corrected, 23. and those which married women of strange nations.  
AND in that day there was read in the volume of Moses 
The third part Correction of faults.  the people hearing it: and there was found written 
Deut. 23.  in it, that the Ammonites and the Moabires should not enter into the Church of God for ever: † for that they met not the children of Israel with bread and water: and they hired 
Num. 22.  against them Balaam, to curse them: and our God turned the cursing into blessing. † And it came to pass, when they had heard the law, they separated every stranger from Israel. † And over this thing was Eliasib the Priest, who had been made overseer in the treasury of the house of our God, and near akin to 
:: This Tobias was an Ammo nite & a persecuter, c. 14. to whom Eliasib being akin (by reason of unlawful marriages) joined fellowship with him for wicked lucre which therefore Nehemias corrected, prefiguring therein ou● saviours zeal, who threw buyers and sellers out of the temple Mat. 21. And these persecutors prefigured heretics in their words and acts, as venerable Beda expoundeth. li, 〈◊〉 Esd. c. 19  Tobias. † He therefore made to himself a great treasury, and they were there before him laying up gifts, and frankincense, and vessels, and the tithe of corn, of wine, and of oil, the portions of the Levites, and of the singing men, and of the porters, and the first fruits of the priests. † But in all these things I was not in Jerusalem, because in the two and thirteth year of Artaxerxes the king of Babylon I came to the king, and in the end of certain days I desired the king. † And I came to Jerusalem, and I understood the evil, that Eliasib had done to Tobias, to make him a treasure in the entrances of the house of God. † And it seemed to me exceeding evil. And I threw forth the vessels of the house of Tobias out of the treasury: † and I commanded and they cleansed the treasury: and I brought thither again the vessels of the house of God, the sacrifice, and the frankincense. † And I knew that the portion of the Levites had not been given: and that every man was fled into his country of the Levites, and the singing men, and of them that ministered: † and I pleaded the matter against the magistrates, and said: Why have we forsaken the heuse of God? And I assembled them, and I made them to stand in their standings. † And all Juda carried the tithe of the corn, wine, and oil into the store houses. † And we appointed over the storehouses Selermas Priest, and Sadoc scribe, and Phadaia of the Levites, and next to them Hanan the son of Zachur, the son of Mathania: because they were approved faithful, and to them were committed the portions of t●e brethren. † Remember me my God for this thing, and wipe not out my mercies, which I have done in the house of my God, and in his ceremonies. † In those days I saw them in Juda treading the presses on the Sabbath, carrying heaps, and loading upon asses wine, and grapes, and figs, and all manner of burden, and bringing it into Jerusalem on the Sabbath day. And I charged them, that they should sell on a day that it was lawful to s●lin. † And the Tyrians owelt in it, bringing fishes, and all things to sell: and they sold on the Sabbathes to the children of Juda in Jerusalem. † And I rebuked the Princes of Juda, and said to them: What is this evil thing, that you do, and profane the day of the Sabbath? † Why did not our fathers these things, and our God brought upon us all this evil, and upon this city? And you add wrath upon Israel in violating the Sabbath. † And it came to pass, when the gates of Jerusalem had rested on the Sabbath day, I spoke: and they shut the gates, and I commanded them that they should not open them till after the Sabbath: and of my servants I appointed over the gates, that none should bring in burdens in the Sabbath day. † And the merchants, and they that sold all merchandise, tarried without Jerusalem once and again. † And I charged them, and I said to them: Why tarry you over against the wall? if you shall do so the second time, I will lay my hand upon you. Therefore from that time they came not on the Sabbath. † I spoke also to the Levites that they should be cleansed, and should come to keep the gates, and to sanctify the day of the Sabbath: therefore for this also remember me my God, & spare me according to the multitude of thy mercies. † But in those days also I saw the Jews marrying wives women of Azotus, and of Ammon, and of Moab. † And their children spoke, the half part the Azotian tongue, and they could not speak the Jews language, and they spoke according to the language of the people and people. † And I rebuked them, and cursed them. And I beat of them some men, and shaved them bald, and adjured them by God, that they should not give their daughters to their sons, nor take their daughters for their sons, & for themselves, saying: † Did not Solomon the king of Israel sin in this kind of thing? and surely in many nations, there was not a king like to him, & he was beloved of his God, and God set him king over all Israel: him therefore also foreign women brought to sin. † And shall we also being disobedient persons do all this great evil, to transgress against our God, and to marry foreign women? † And Sanaballat the Horonite was son in law to one of the sons of Joiada, the son of Eliasib the high Priest, whom I drove from me. † Remember o Lord my God against them, that pollute the Priesthood, and the right of priests and Levites. † therefore I sepatared from them all strangers, and I appointed the courses of the priests and Levites, every man in his ministery: † and in the oblation of wood at times appointed, and in the first fruits: 
:: A just man that hath merited by good works may pray with great confidence for reward.  Remember me my God unto good. Amen. 
THE THIRD, AND fourth books OF ESDRAS, WITH THE PRAYER OF MANASSES, follow after the Maccabees.       

ANNOTATIONS. Concerning the books of TOBIAS, Judith, WISDOM, Ecclesiasticus, and Maccabees.  
PROTESTANTS and other Sectaries of this time deny these books to be divine Scripture, because they are not in the Jews Canon, no● were accepted for canonical in the primitive Church. But in deed the chief cause is, 
Heretics deny some scriptures because they convince their errors.  for that some things in these books, are so manifest against their opinions, that they have no other answer, but to reject their authority. An old shift 
Lib. de Praedest. Sanct. c. 14.  noted and refuted by S Augustin touching, the book of wisdom, which some refused, pretending that it was not canonical, but in deed because it convinced their errors. For otherwise who seethe not, that the Canon of the Church of Christ is of more authority with all true Christians, than the Canon 
The church's canon of more authority than the Jews.  of the Jews? And that the Church of Christ numbereth these books amongst others of divine and infallible authority, is evident by the testimony and definition, not only of later general counsels; of Trent, Sess. 4. and Florence Instructione Armenorum, of Pope Innocentius, Epist ad Exuperium, and Gelasius, Decreto delibris sacris; but also the council of Carthage. An. Dom. 419. S. Augustin lib. 2. Doct. Christ. cap. 8. Isidorus lib. 6. Etymol. cap. 1. Cassidorus lib. 1. Divinarum Lectionum. Rabanus, lib. 2 de Institutione Clericorum, and others testify the same, as we shall further note severally of every book, in their particular places. And for so much as our adversaries acknowledge these books to be holy, and worthy to be read in the Church, but not sufficient to prove, and confirm points of faith: the studious reader may consider that the council of Carthage calleth them Canonical, and divine, which showeth that they are of infallible authority. For a Canon is an assured rule and warrant of direction, whereby (saith S. Augustin lib. 11. contra Faustum. cap. 5. et lib. 2. contra 
A canon is an infallible rule of direction.  Cresconium. cap. 32.) the infirmity of our defect in knowledge is guided, and by which rule other books are likewise known to be God's word. His reason is, because we have no other assurance that the books of Moses, the four 
The Gospel is known by the Church.  Gospels, and other books are the true word of God, but by the Canon of the Church. Whereupon the same great Doctor uttered that famous saying: that he would not believe the Gospel, except the authority of the Catholic Church moved him thereunto. contra. Epist. Fundamenti. Ca 5.  
True it is that some Catholic Doctors doubted whether these books were Canonical or no, because the Church had not then declared that they 
Books doubted of beiore the Churches definition are not doubtful after.  were; but since the church's declaration no catholic doubteth. So S. Jerom 
Praefat. in Judith.  testifieth, that the book of Judith (among the rest) seemed to him not canonical, till the council of Nice declared it to be. Likewise the Epistle to the Hebrews, the Epistle of S. James, the second of S. Peter, the second and third of S. John, S. judes Epistle, and the Apocalyps were sometimes doubted of, yet were afterwards declared to be Canonical. And most Protestants, namely English admit them all, as the assured word of God, though they were not always 
De viris illustrib. verbo. ●acobus.  so reputed by all, but as S. Jerome affirmeth of S. James Epistle, Paulatim tempore procedente meruit authoritatem. By little and little in process of time merited authority.  

THE argument OF THE book OF Toby.  
BESIDES the testimonies of counsels and Fathers before mentioned, S. 
Other testimonies, that this book is canonical.  Cyprian, de Oratione Dominica alleging this book (cap. 12.) saith: Divine Scripture instructeth us, that prayer is good with fasting and alms. S. Ambrose (li de Tobia, ●. 1.) calleth this book by the common name of Scripture, saying: he will briefly gather the virtues of Toby, which the Scripture in historical manner layeth forth at large. Where he also calleth this history Prophetical, and Toby a Prophet. And lib. 3. office cap. 14. allegeth this book as he doth other holy Scriptures, to prove that the virtues of God's servants far excel the Moral Philosophers. 
chap. 1●.  S. Chrysostom ho. 15. ad Heb allegeth Tobias, as Scripture denouncing curse to contemners. S. Augustin made a special sermon of Tobias, as he did of Job, which is the 226. sermon de tempore S. Gregory part. 3. pastor. curae admon. 21. allegeth it as holy Scripture. And venerable Beda expoundeth 
Tomazin 4. 〈◊〉 in ●. Reg. 10.  this whole book mystically, as he doth other holy Scriptures. S. Jerom translated 
It was written in Chaldee.  it out of the Chaldee language, wherein it was written, judging it more ●e●e to displease the pharisaical Jews, who reject it, than not to satisfy the will of holy Bishops, urging to have it. Epist. ad Chromat. & Heliodorum. to. 3.  
The author is uncertain: but S. Athanasius (in Synopsi) reporteth the 
The contents.  contents at large. And S. Augustin (li. quest. ex v●roque testamento q. 119.) delivereth both the contents, and cause of writing it, briefly thus. The servant of God, holy Tobias is given to us after the law, for an example, that we might know how to practise the things, which we read. And if temptations come upon us, not to departed from the fear of God, nor expect help from any other then from him. 
Divided into three parts.  It may be divided into three parts. The first four chapeers show the holy and sincere manner of life of old Tobias. The eight following relate the journey, and affairs of young Tobias, accompanied and directed by the Angel Raphael. In the two last chapters, they praise God. And old Tobias prophesieth better state of the commonwealth.  
THE book OF TOBIAS.  

CHAP. I. Tobias of the tribe of Nephthali, never communicateth in Jerobams' schism. 9 
This book is read at matins the third week of September.  teacheth his son to fear God, and flee sin. 11. Being in captivity eateth not forbidden meats, as others do. 13 Amongst other works of mercy, he dareth ten talents of silver to Gabelus. 2●. Is persecuted and spoiled. 24. Shorty the king being slain, he recovereth liberty and his goods. 
The first part. Tobias his holy manner of life.   
TOBIAS of the tribe, and cirie of Nepthali (which is in the upper parts of Galilee above Naaslon, beyond the way, that leadeth to the West, having on the right hand the city Sephet) † when he was captive in the days of Salmanasar the king of the Aslyrians, yet being in captivity, he forsook not the way of truth, † so that he imparted all things that he could make, daily to his brethren captives with him, which were of his kindred. † And whereas he was younger than all the tribe of Nephthali, yet did he no childish thing in his work. † Finally when 
:: Not absolutely all, but very many: for some of the same tribe and kindred did also fear God. c. ●. v. 2.  all went to the golden calves, which jeroboam the king of Israel had made, he alone fled the companies of all, † and went into Jerusalem to the temple of our Lord, and there adored our Lord God of Israel, offering faithfully all his first fruits, and his tithes, † so that in the third year he ministered all the tithing to the proselytes, and strangers. † These things and the like to these did he observe being a child according to the law of God. † But when he was a man, he took to wife Anna of his own tribe, and he begat a son of her, giving him his own name, † whom from his infancy he taught to fear God, and to abstain from all sin. † therefore when by the captivity he was come with his wife and son into the city of Ninive, with all his tribe, († when all did eat of the meats of the Gentiles) he kept his soul, and never was contaminated in their meats. † And because he was mindful of our Lord in all his hart, God gave him grace in the sight of Salmanasar the king, † and he gave him leave to go whithersoever he would, having liberty to do what things soever he would. † He therefore went to all that were in the captivity, and gave them wholesome admonitions. † And when he was come into Rages a city of the Medes, and had ten talents of silver of these wherewith he had been honoured of the king: † and when in a great multitude of his kindred, he saw Gabelus stand in need, who was of his tribe, under a bill of his hand he gave him the said weight of silver. † But after much time, Salmanasar the king being dead, when Sennacherib his son reigned for him, and esteemed the children of Israel odious in his sight: † Tobias daily went through all his kindred, and comforted them, and divided to every one, as he was able, of his goods: † the hungry he nourished, and to the naked he gave clothes, and the dead, and them that were slain, he buried carefully. † Finally when king Sennacherib was returned fleeing from Jewrie the shaughter, that God had made about him for his blasphemy, and being angry slew many of the children of Israel, Tobias buried their bodies. † But when it was told the king, he commanded him to be slain, and took all his substance. † But Tobias fleeing with his son and with his wife, nakedly lay hid, because many loved him. † But after forty five days the king was slain of his own sons, † and Tobias returned into his house, and all his substance was restored to him.   

CHAP. II. Tobias to bury an Israelite that is slain in the street, leaveth his dinner and guests. 10. Is made blind by God's permission, for manifestation of his patience. 19 His Wife getteth her living by work, 22. and for a scrupulous Word, reproacheth his sincerity.  
BUT after these things, when there was a festival day of our Lord, and a good dinner was made in Tobias house, † he said to his son: go, and bring some of our tribe, 
:: all the people of the ten tribes did not serve jeroboams golden calves, but some feared God & consequently refrained from evil. Prou. 3. at least from idolatry  that fear God, to make merry with us. † And when he had gone, returning he told him, that one of the children of Israel lay slain in the street. And he forth with leaping up from his place at the table, leaving his dinner, came fasting to the body: † and taking it up carried it to his house secretly, that when the sun should be down, he might warily bury him. † And when he had hid the body, he eat bread with mourning and trembling, † remembering that word, which our Lord said by Amos the Prophet: Your festival days shall be turned 
Amos. 8. v. 10.  into lamentation and mourning. † But when the sun was down, he went, and buried him. † And all his neighbours rebuked him, saying: even now thou wast commanded to be slain because of this matter, and thou diddest scarce escape the commandment of death, and True 
:: zeal is not hindered from works of mercy by fear of death: because perfect charity casteth out fear. I, Joan 4.  dost thou bury the dead again? † But Tobias more fearing God, than the king, in haste took the bodies of them that were slain, and hide them in his house, and at midnight buried them. † And it happened that on a certain day, being wearied with burying, coming into his house he had cast himself down by the wall, and slept, † and as he was sleeping, hot dung out of the swallows nest fell upon his eyes, and he was made blind. † And this tentation therefore our Lord permitted to chance unto him, that an example might be given to posterity of his patience, also of holy job. † For whereas he feared God always from his infancy, and kept his commandmentes, he grudged not against God for that the plague of blindness had chanced to him, † but continued immovable in the fear of God, giving thanks to God all the days of his life. † For as the Kings insulted against blessed Job: so his 
:: Both elder and younger sort of his kindred derided him, not his proper parents, for he was deprived of father and mother when he was a child, as it seemeth. c. 1. v. 4.  parents and cousins derided his life, saying. † Where is thy hope, for the which thou diddest bestow alms and burials? † But Tobias rebuked them, saying: speak not so: † because we are the children of holy ones, and look for that life, which God will give to them, that never change their faith from him. † But Anna his wife went daily to weaving work, and she brought the gains of her handy labour, which she could get. † Whereby it came to pass, that she receiving a kid of goats had brought it home: † the voice whereof bleating when her husband had heard, he said: Take heed, lest perhaps it be stolen, restore ye it to his owners, because it is not lawful for us either to eat any thing of theft or to touch it. † To these words his wife being angry answered: Thy hope is become vain manifestly, and thine alms now have appeared. † And with these, and other such like words she upbraided him.   

CHAP. III. The prayer of Tobias, 7. and Sara, in their several afflictions, 24. are heard by God, and the Angel Raphael is sent to relieve them.  
THAN Tobias lamented, and began to pray with tears, † saying: Thou art just o Lord, & all thy judgements are just, and all thy ways, mercy, & truth, and judgement. † And now Lord be mindful of me, and take not revenge of my sins, neither remember the sins of me, or of my parents. † Because we have not obeyed thy commandmentes, therefore we are delivered in spoil, and captivity, and death, and into a fable, and into reproach to all nations, in which thou hast dispersed us. † And now Lord great are thy judgements, because we have not done according to thy precepts, & have not walked sincerely before thee: † and now Lord according to thy will do with me, & command my spirit to be received in peace: for it is expedient for me to die, rather than to live. † The very same day therefore it chanced that Sara the daughter of Raguel in 
:: In a province of the Medes whereof Rages was the head city, for when they came where Raguel dwelled, Tobias stayed there, and the Angel went to the city of Rages where Gabelus dwelled. c. 9 As one may say: such a one dwelleth in Rome, that dwelleth in any part of Romania: in Yorck, Lincoln, or Mum moth, that dwelleth in one of those shires.  Rages a city of the Medes, she also heard reproach of one of her father's handmaids, † because she had been delivered to seven husbands, & the devil named 
:: Asmod●os, signifying Destroyer is a captain or king of those devils which specially destroy souls by the sins of the flesh, & afterward tormenteth both souls and bodies for the same sins.  Asmodeus had killed them, forth with as they were entered in unto her. † therefore when she rebuked the wench for her fault, she answered her, saying: Let us no more see son of thee, or daughter upon the earth, thou murderer of thy husbands. † What wilt thou kill me also, as thou hast now killed seven husbands? At this voice she went into an higher chamber of her house: and three days, and three nights did not eat, nor drink: † but continewing in prayer with tears besought God, that he would deliver her from this reproach. † And it came to pass the third day, whiles she accomplished her prayer, blessing our Lord, † she said: Blessed is thy name o God of our fathers: who when thou hast been angry, wilt do mercy, & in the time of tribulation forgive them their sins, that invocate thee. † To thee o Lord I turn my face, to thee I direct mine eyes. † I desire Lord that thou lose me from the bond of this reproach, or else take me away from the earth. † Thou knowest Lord that I never coveted a husband, and have kept my soul clean from all concupiscence. † never have I companied myself with sporters: neither have I made myself partaker with them that walk in lightness. † But a husband I consented to take, with thy fear, not with my lust. † And either I was unworthy of them, or they perhaps were not worthy for me: because perhaps thou hast kept me for an other man. † For thy counsel is not in man's power. † But this hath every one for certain, that worshippeth thee, that his life, if it be in probation, shall be crowned: and if it be in tribulation, it shall be delivered: and if it be in correction, it shall be lawful to come to thy mercy. † For thou art not delighted in our perditions: because after a tempest thou makest a calm, and after tears and weeping thou pourest in joyfulness. † Be thy name God of Israel blessed forever. † At that time the prayers of both were heard in the sight of the glory of the high God: † and the holy Angel of our Lord Raphael was sent, to cure them both, whose prayers at one time were 
:: Act. 10. An Angel showed Cornelius that his prayers were heard Apoc. 5. prayers of the faithful are offered to God by Angels. & other saints.  recited in the sight of our Lord.   

CHAP. four Tobias thinking he shall die, giveth his son godly admonitions. 7. especially exhorteth him to give alms diligently. 13. to flee all fornication, pride, and fraud. 21. And telleth him of money lent to a friend.  
THEREFORE when Tobias thought his prayer to be heard that he might have died, he called to him Tobias his son, † and said to him: 
:: As Moses to the people Deut. 33. and David to Solomon. 3. Reg. 2. So Tobias gave holy admonitions to his son: in all fourteen. noted in the inner margin.  hear my son the words of my mouth, & lay them as a foundation in thy hart. † When God shall take my soul, * bury my body: and thou shalt do 
1  * honour to thy mother all the days of her life: † for thou must 
2  be mindful what perils, and how great she suffered for thee in her womb. † And when she also shall have accomplished the time of her life, bury her beside me. † And all the days of thy life * have God in thy mind: and beware thou consent 
3  not to sin at any time, and pretermit the precepts of our Lord God. † * Of thy substance 
:: The same doctrine of good works, and reward, is taught▪ Daniel. 4. v. 24.  give alms, and turn not 
4  away thy face from any poor person: for so it shall come to pass that neither the face of our Lord shall be turned from thee. † As thou shalt be able; so be merciful. † If thou have much, give abundantly: if thou have little, study to impert also a little willingly. † For thou dost treasure up to thyself a good reward in the day of necessity. † because alms delivereth from all sin, and from death, & will not suffer the soul to go into darkness. † Great confidence before God most high shall alms be to all them that do it. † * Take heed to thy 
5  self my son of all fornication, & beside thy wife never abide to know crime. † * never permit pride to rule in thy word: 
6  for in it all perdition took his beginning. † * whosoever hath 
7  wrought any thing for thee, pay him his hire immediately, and let not the hire of thy hired servant remain with thee at al. † * That 
:: A notable rule, agreeable to the law of nature.  which thou hatest to be done to thee by an other, see 
8  thou do it not to an other at any time. † eat thy bread with the hungry & needy, and of thy garments cover the naked. † * Set thy bread, and thy wine upon 
:: works of mercy extend also to the dead.  the burial of a just man, 
9  and do not eat and drink thereof with sinners. † seek 
10. 11  counsel always of a wiseman. † At all time bless God: and 
12  desire of him, that he direct thy ways, and that all thy counsels remain in him. † I tell thee also my son 
:: It pertaineth to good men amongst other things, to give notice and to dispose of their temporal goods by their last wil  that I gave 
13  ten talents of silver, whiles thou wast yet a child, to Gabelus, in Rages a city of the Medes, and I have a bill of his hand with me: † and therefore inquire how thou Mayst come to him, and receive of him the foresaid weight of silver, and restore him the bill of his hand. † fear not my son: we 
14  lead in deed a poor life, but we shall have many good things if we fear God, and departed from all sin, and do well.   

CHAP. v young Tobias seeking a guide for his journey, Raphael the Angel in shape of a 
The second part. The journey and affairs of young Tobias assisted by the Angel Raphael.  man presenteth himself, and undertaketh this office. 23. The mother lamenteth the absence, and danger of her son.  
THAN Tobias answered his father, and said: I will do all things, father, whatsoever thou hast commanded me. † But how I shall require this money, I can nor tell, he knoweth not me, and I know not him: what token shall I give him? Yea neither the way which leadeth thither, did I ever know. † Then his father answered him, and said: I have the bill of his hand with me, which when thou shalt show him he will forth with restore it. † But go now, and seek thee out some faithful man, that may go with thee being sure of his hire: that thou mayst receive it, whiles I yet live. † Then Tobias going forth, found a 
:: The Angel Raphael appearing in form of a man prefigured our saviour who indeed became a very man. S. Beda.  goodly youngman, standing girded, and as it were ready to walk. † And not knowing that it was an Angel of God, he saluted him, and said: From whence have we thee, good youngman? † But he answered: Of the children of Israel. And Tobias said to him: Knowest thou the way, that leadeth unto the country of the Medes? † To whom he answered: I know it: and all the ways thereof I have often walked, and I have tarried with Gabelus our brother, who abideth in Rages a city of the Medes, which is situate in the Mount Ecbatanis. † To whom Tobias said: Stay for me I beseech thee, till I tell these same things to my father. † Then Tobias going in told all these things to his father. Whereupon his father marveling, requested that he would come in unto him. † Going in therefore he saluted him, and said: joy be to thee always. † And Tobias said: What manner of joy shall be to me, which sit in darkness, and see not the light of heaven? † To whom the young man said: Be of good cheer, it is very near that thou mayst be cured of God. † Tobias therefore said to him: Canst thou bring my son to Gabelus into Rages a city of the Medes? and when thou shalt return, I will pay thee thy hire. † And the Angel said to him: I will conduct him, & bring him to thee again. † To whom Tobias answered: I pray thee, tell me, of what house, or what tribe a●t thou? † To whom 
:: Raphael signifying med●●in● of God. ●. Greg. ho. 34▪ calleth himself Azarias, whose shape and vi●a ●e he took upon him, which name also signifieth the help of God.  Raphael the Angel said: Seekest thou the kindred of an hired servant, or an hired servant himself, that may go with thy son? † But lest perhaps I make thee careful, I am Azarias the son of Ananias the great. † And Tobias answered: Thou art of a great kindred. But I pray the be not angry that I would know thy kindred. † And the Angel said to him: I will lead thy son safe, and bring him to thee again safe. † And Tobias answering, said: well may you walk, a●● God be in your journey, and his Angel accompany you. † Then all things being ready, that were to be carried in the way, Tobias bid his father and his mother, far well, and they walked both together. † And when they were departed, his mother began to weep, & to say: Thou hast taken the staff of our old age, and sent him away from us. † I would the money had never been, for the which thou hast sent him. † For our poverty sufficed us, that we might account this thing riches, that we saw our son. † And Tobias said to her: weep not, our son shall come thither safe, and shall return safe to us, and thine eyes shall see him. † For I believe that:: the good Angel of God doth accompany him, & doth well dispose all things, that are done about him, so that he shall return to us with joy. † At this voice his mother left weeping, and held her peace.   

CHAP. vi By the Angels advise young Tobias apprehendeth a fish, that ass●ulteth him. 5. reserveth the hart, gall, and liver for meaicines. 10. They lodge at the house of Raguel, whose daughter Sara Tobias is to marry, 14. A devil hath heretofore slain her seven husbands, 16. but shall not hurt him.  
AND Tobias went forward, & a dog followed him, and he made his first abode by the river of Tigris. † And he went out to wash his feet, and behold an huge fish came forth to devour him. † Of whom Tobias being afraid, cried out with a loud voice, saying: Sir, he invadeth me. † And the Angel said to him: Take him by the gill, & draw him to thee. Which when he had done, he drew him on the dry land, and he began to struggle before his feet. † Then said the Angel to him: Take out the entrails of this fish, and his hart, and gall, and liver, keep to thee: for these are necessary and profitable for medicines. † Which when he had done, he roasted the 
:: S. Paul also calleth flesh of fish 1. Cor. 15. and Pliny lib. 9 c. 15.  flesh thereof, and they took it with them in the way: the rest they salted which might suffice them, till they came to Rages the city of Medes. † Then Tobias asked the Angel, and said to him: I beseech thee brother Azarias, tell me what remedies shall these things have, which thou hast bid me keep of the fish? † And the Angel answering, said to him: If thou put a little piece of his 
* and liver. v. 19  hart upon coals, the 
:: devils who exalted themselves as equal with God, a●e justly made subject to corporal creatures. God concurring with natural causes, whose good pleasure is sometimes to use instruments naturally unapt, as when Christ gave sight to the blind by putting clay on his eyes. Joan. 9 sometimes more apt, as when he fed many with few loaves. Joan. 6. So the Angel by God's appointment used this means to expel the devil.  smoke thereof driveth out all kind of devils, either from man or from woman, so that it cometh no more unto them. † And the gall is available to anoint the eyes, in which there shall be white blemish, and they shall be healed. † And Tobias said to him: Where wilt thou that we tarry? † And the Angel answering, said: Here is one named Raguel, a nerekinsman of thy tribe, and he hath a daughter named Sara, and he hath neither man child, nor any woman child beside her. † all his substance is dew to thee, and thou mayst take her to wife. † ask her therefore of her father, and he will give her thee to wife. † Then Tobias answered, and said: I hear that she hath been delivered to seven husbands, and they are dead: yea and I have heard, that a devil killed them. † I am afraid therefore, lest these things may happen to me also: & whereas I am the only child of my parents, I may bring down their old age with sorrow unto 
:: Into the place where good souls rested, none then having access into heaven. See Annotations. ●en. 37.  hell. † Then the Angel Raphael said to him: hear me, and I will show thee who they are, on whom the devil can prevail. † For they that so receive matrimony, that they exclude God from themselves, and from their mind, and so give themselves to their lust, as horse and mule, which have not understanding, over them the devil hath power. † But thou when thou shalt take her, entering into the chamber, for three days be continent from her, and thou shalt give thyself to nothing else but to prayers with her. † And the same night, the 
* and hart v. 8.  liver of the fish set on the fire, the devil shall be driven away. † But the 
:: The second night he asked and obtained this grace; for he knew not his wife until the fourth night. v. 22.  second night thou shalt be admitted in the copulation of the holy patriarchs. † And the third night thou shalt obtain a blessing that sound children may be procreated of you. † And when the third night is past, thou shalt take the virgin with the fear of our Lord, moved rather for love of children then for lust, that in the feed of Abraham thou mayst obtain blessing in children.   

CHAP. VII. They are kindly entertained by Raguel. 10 Tobias demandeth Sara to wife, which Raguel, encoredged by the Angel, granteth. 15. and the marriage is made.  
AND they went to Raguel, and Raguel received them with joy. † And Raguel beholding Tobias, said to Anna his wife: How like is this youngman to my sister's son! † And when he had spoken these words, he said: Whence are you ye youngmen our brethren? † But they said: We are of the tribe of Nephthali, of the captivity of Ninive. † And Raguel said to them: Know you Tobias my brother? Who said: We know him. † And when he spoke much good of him, the Angel said to Raguel: Tobias, of whom thou askest is this man's father. † And Raguel put forth himself, and with tears kissed him, and weeping upon his neck, said: Blessing have thou my son, because thou art the son of a good and most virtuous man. † And Anna his wife, and Sara their daughter wept. † And after they had talked, Raguel commanded a wether to be killed, and a banquet to be prepared. And when he desired them to sit down to dinner, † Tobias said: I will not eat nor drink here this day, unless thou first assure my petition, and promise to give me Sara thy daughter. † Which word Raguel hearing, was sore afraid, knowing what had chanced to those seven husbands, which went in unto her: and he began to fear lest perhaps it might chance to him also in like manner: and when he doubted, and 
:: A just man (saith S. Ambrose. lib 3. Off. c. 14.) feared other men's harms, and would rather his daughter should not be married than others should be in danger, preferring honesty before profit.  gave no answer to him demanding, † the Angel said to him: fear not to give her to this man, for to him fearing God is thy daughter dew to be his wife: therefore an other could not have her. † Then said Raguel: I doubt not but God hath admitted my prayers and tears in his sight. † And I believe that therefore he hath made you come to me, that this maid might be joined to her kindred, according to the law of Moses: and now have no doubt but I will deliver her to thee. † And taking his daughter by the right hand, gave it into the right hand of Tobias, saying: The God of Abraham, and the God of Isaac, and the God of Jacob be with you, and he join you together, and fulfil his blessing in you. † And taking paper they made a writing of the marriage. † And after these things they made merry, blessing God. † And Raguel called to him Anna his wife, and commanded her to prepare an other chamber. † And she brought Sara her daughter in thither, and she wept. † And she said to her: Be of good cheer my daughter, our Lord of heaven give thee joy for the tediousness which thou hast suffered.   

CHAP. VIII. Tobias bruling part of the fishes liver, Raphael bindeth the devil. 4. Tobias and Sara pray. 11. Raguel fearing that Tobias is dead, maketh a grave for him, but understanding that he is well, filleth it up again, 21. prepareth a feast, giveth the half of his goods presently for Sara's dawrie, the other half after her parent's death.  
AND after they had supped, they brought in the young man to her. † Tobias therefore remembering the angel's word, brought forth out of his bag, part of 
:: See chap. 6. v. ●. Mystically it signified Christ's passion whereby the devil was expelled out of men's hearts. S. Aug ser. 28. de Sanctis. Prosper, li. de promise. p. 2. c. 39  the liver, and laid it upon live coals. † Then Raphael the Angel took the devil, and bound him in the desert of higher Egypt. † Then Tobias exhorted the virgin, & said to her: Sara arise, and let us pray to God to day, and to morrow, and the next morrow: because these three nights we are joined to God: and when the third night is past, we will be in our wedlock. † For we are the children of holy men, & we may not be joined together as gentiles, that know not God. † And they rising together, prayed both together that health might be given them. † And Tobias said: Lord God of our fathers, the heavens & the earth, and the sea & fountains, and rivers, and all thy creatures that are in them, bless thee. † Thou madest Adam of the slime of the earth, & gavest him Eve an helper. † And now Lord thou knowest, that not for fleshly lust do I take my sister to wife, but only for the love of posterity, in the which thy name may be blessed for ever & ever. † Sara also said: have mercy on us Lord, have mercy upon us and let us grow old both together in health. † And it came to pass about the cock crowing, Raguel bade his servants to be called for, & they went with him together to dig a grave. † For he said: Lest perhaps it may chance to him, as also to the other seven husbands, that went in unto her. † And when they had prepared the pit, Raguel returning to his wife, said to her: † Send one of thy handmaids, and let her see if he be dead, that I may bury him before it be day. † But she sent one of her handmaids, who going into the chamber, found them safe and sound, sleeping both together. † And returning she brought good tidings: and they blessed our Lord, to wit, Raguel & Anna his wife, † and said: We bless thee Lord God of Israel, because it hath not chanced as we thought. † For thou hast done thy metcie with us, & hast excluded from us the enemy, that persecuted us. † And thou hast taken pity upon two the 
:: In the one family there were no more children but one son, in the other one only daughter.  only children. Make them Lord bless thee more fully: and to offer up to thee a sacrifice of thy praise, and of their health, that all nations may know, that thou art God only in all the earth. † And forth with Raguel commanded his servants, that they should fill up the pit, which they had made, before it were day. † And he bade his wife make ready a feast, and prepare all things, that for victuals were necessary to them that go a journey. † He caused also two fat kine, and four wethers to be killed, and great cheer to be prepared for all his neighbours, and all his friends. † And Raguel adjured Tobias, that he should abide with him two weeks. † And of all things which Raguel possessed, he gave the half part to Tobias, and made this writing, that the half part, which was remaining after their decease, should come to the dominion of Tobias.   

CHAP. IX. The Angel Raphael goeth to Gabelus, receiveth the money, and bringeth him to the marriage. 8. They salute each other, and Gabelus wisheth all prosperity to young Tobias, and his spouse.  
THAN Tobias called the Angel to him, whom he thought to be a man, and he said to him: Brother Azarias, I pray thee hearken to my words: † If I should deliver myself to be thy servant I shall not deserve thy providence. † Howbeit I beseech thee, that thou take unto thee beasts and servants, and go to Gabelus into 
:: The Angel went to the city i● self called Rages, Tobias remaining in the ter ●i●orie or province thereof, w●● Ra●●e●, which place is also called Rages. c. v 7.  Rages the city of Medes: & render him his handwriting, and receive of him the money, and desire him to come to my marriage. † For thyself knowest that my father numbereth the days: and if I slack one day more, his soul is made sorrowful † And surely thou s●est how Raguel hath adjured me, whose adjuring I can not despise. † Then Raphael taking four of Raguels' servants, & two camels, went into Rages the city of Medes: & finding Gabelus gave him his hand writing, and received of him all the money. † And he told him of Tobias the son of Tobias, all things that were done: and made him come with him to the marriage. † And when he was entered into Raguels' house, he found Tobias sitting at the table: and he leaping up, they kissed each other: and Gabelus wept, and blessed God, † and said: The God of Israel bless thee, because thou art the son of a very good man, and just, and that feareth God, and doth alms deeds: † and blessing be given upon thy wife, and upon your parents: † & that you may see your children, and your children's children, unto the third & fourth generation: and your seed be blessed of the God of Israel, who reigneth ferever and ever. † And when all had said, Amen; they went to the feast: but with the fear of our Lord also did they celebrate the feast of the marriage.   

CHAP. X. The parents lament the long absence of their son Tobias. 8▪ whom when Raguel can not persuade to stay longer, 11. he wisheth much good unto him, and his wife, admonishing her to be dutiful in all things.  
BUT when Tobias tarried long “ because of the marriage, Tobias his father was careful, saying: Why thinkest thou doth my son tarry, or why is he held there? † Is Gabelus dead thinkest thou, and no man will restore him the money? † And he began to be sorrowful exceedingly himself, and Anna his wife with him: and 
:: Such of the Jews as believe in Christ, heartily lament that he ●a●●eth so long from their nation. Some more assuredly with old Tobias, others more doubtfully with his wife, expect his return. S. Beda ●n Tobiam even so the remnant of Catholics in countries fallen to heresy have great sadness and continual sorrow in their hart (Rom. 9) wishing (with what temporal loss soever) the salvation of their brethren, kinsmen, and countrymen: some hoping more confidently and comforting others, that Christ will again illuminate our whole nation, as sight was restored to old Tobias.  they began both to weep together: because their son did not return to them the day appointed. † His mother therefore wept with uncomfortable tears, and said: Woe, woe is me, my son, why sent we thee to go to a strange country, the light of our eyes, the staff of our old age, the comfort of our life, the hope of our posterity? † We having all things together in thee only, ought not to have let thee go from us. † To whom Tobias said: Hold thy peace, and be not troubled, our son is safe, that man with whom we sent him is faithful enough. † Howbeit she could by no means be comforted, but daily running out looked about, and went about all ways by which there seemed hope he would return, that she might see him a far of, if it were possible, coming. † But Raguel said to his son in law: tarry here, and I will send a messenger to Tobias thy father, that thou art in health. † To whom Tobias said: I know that my father & my mother do now count the days, and their spirit is tormented in them. † And when Raguel desired Tobias in many words, and ●e by no means would hear him, he delivered Sara unto him, and the half part of all his substance in men servants, & women servants, in cattle, in camels, and in kine, and in much money and dismissed him safe and joyful from him, † saying: The holy Angel of our Lord be in your journey, and bring you through safe, and that you may find all things well about your parents, and mine eyes may see your children before I die. † And the parents taking their daughter, kissed her, and let her go: † admonishing her to honour her father and mother in law, to love her husband, to rule the household, to govern the house, and to show herself irreprehensible.   

ANNOTATIONS. CHAP. vi VII. VIII. IX. X.  
1. Tarried long because of the marriage.] Out of this example of a holy marriage between young Tobias and Sara, described in the five precedent chapters, some 
Instructions to married persons out of the example of Tobias and Saras marriage  special good lessons may be briefly gathered, for the instruction & consolation of such as are to marry, or be already married. Not that either all, or only the same observations pertain now to christian marriage, but that all christians may see, how orderly godly persons proceeded in making, and performing this holy contract in the old Testament, and thereby learn, that more perfection is required in Christian matrimony, being now (as then it is was not) a holy 
Ephes. 5. Mat. 19  Sacrament, signifying the union between Christ & his Church: and giving peculiar 
True marriage always a holy contract. Now a Sacrament. Proper instructions for man and wife.  Grace to the parties (if themselves hinder it not) to bear more easily the incident burdens, and rightly to fulfil the proper duties of man and wife, according to the godly instruction of the Roman catechism. All that we shall 
part. 2 de Matrim. q. 22. 23.  here note, may be reduced to two heads, or principal parts. For in this marriage there were certain necessary, and as it were essential points, without which it had not been a lawful nor right contract: Other accessary ceremonies, and Rites were also very convenient, for the more solemnity and better performance thereof. As the like of both sorts are now, but more perfect in Christian marriages. In the former kind, first of all, the end of marriage was proposed by the Angel, and desired by the parties. chap. 6. v. 22. c. 8. v. 9 not for pleasure but for children, and posterity, by which God might be blessed and served: Secondly marriage must be between lawful persons, For the servants of God could not 
Three necessary points in matrimony.  lawfully match, neither with Infideles, nor with over near kindred, but in convenient 
Exod. 34. Deu. 7. levit. 18. Nu. 36. v. 7.  degrees, and that ordinarily in the same Tribe. ch. 6. v. 11. ch. 7. v 14. as the law of Moses prescribed. Thirdly, the parties must give, and express their mutual consent, and the good will of parents was also requisite. ch. 7. v. 10. 15. 20. These principal points premised; for the due solemnisation other Rites were also adjoined. First Raguel, the maids father, gave his daughter taking her by the 
Ten godly Rites observed in the marriage of Tobias and Sara.  right hand, and so delivered her into the right hand of Tobias. ch. 7. v 15. as with us the father, or near friend of the woman, giveth her to be married to such a man. Secondly her father prayed that it might well succeed, ibidem. and so do all friends now, especially the Priest by the public prayers of the Church. The third rite, the covenants of marriage were made, with assigment of dawrie, 
1. 2. 35 4. 5.  also written, ch. 7. v. 16 & sealed, as the 
* Apud. Munst●rum. Gen. 29. v. 27. Judic. 14. v. 17.  Hebrew and Greek text witness. The fourth, invitation of friends to the marriage. ch. 8. v. 2. ch 9 v 3. The fifth▪ They made a feast, which commonly dured seven days, but here fourteen▪ ch 8: v. 23. for the double joy of the marriage, and expulsion of the devil. But though the feast continued long, yet was it most moderate and sober, with fear of our Lord they celebrated the feast of the marriage ch. 9 v 1●. Plato a heathen Philosopher, li. 6▪ de le●ibus, prescribeth what temperance in meat & drink, and what modesty of behaviour, are required in marriage feasts. Whose eccellent sentence, F. Serarius in Tob. 10. reciteth The sixth rite, the bringing of the bride to her chamber, 
6.  chap 7 v 19▪ the catholic Church hath a particular form of blessing the bridal chamber. The seventh, Tobias & Sara observed three days continency 
7.  after the marriage ch 6. v. 18. ch 8. v. 4. which now is commended by way of counsel, not of precept. The eight, Tobias observed that which the Angel 
8.  advised him, in burning the liver of the fish upon coals in their chamber. ch 6. v. 19 ch 8 v. 2. So devout persons commonly observe that which spiritual men exhort them unto, though it be not a commandment. The ninth, private 
9 10.  prayer of the new married persons, ch. 6. v 18. c. 8. v. 4. The tenth, the sending away of the spouse to her husband's house, or dwelling place, with good wishes, due payment of the promised dawrie, and godly admonitions by her parents. ch. 10. v. 10. 11. 12. 13.   

CHAP. XI. ●eauing Sara with the rest of the company, and the flock to follow, the Angel Raphael and Tobias go before, 5. are joyfully received, 8. Tobias anointeth his father's eyes with the fishes gall, and he seethe. 18. Sara arriveth seven days after with her family and cattle.  
AND when they returned they came to Charan, which is in the middeway against Ninive, the eleventh day. † And the Angel said▪ Brother Tobias thou knowest how thou diddest leave thy farther. † If it please thee therefore, let us go be over, and let the families follow softly after us, together with thy wife, and with the beasts. † And when this pleased him that they should go, Raphael said to Tobias: Take with thee of the gall of the fish: for it shall be necessary. Tobias therefore took of that gall and they departed. † But Anna sat beside the way daily, in the top of a hill, from whence she might see afar of. † And whiles she watched his coming out of that place, she saw afar of, and by and by perceived her son coming: and running she told her husband saying: Behold thy son cometh. † And Raphael said to Tobias▪ But when thou art entered into thy house forthwith adore our Lord thy God: and giving thanks to him go to thy father, and kiss him. † And immediately anoint upon his eyes of this gall of the fish, which thou carriest with thee. For know thou that forthwith his eyes shall be opened, and thy father shall see the light of heaven, and shall rejoice in the sight of thee. † Then ran 
:: It nothing disgraceth the sacred history that a small matter being also true is recorded with the rest. As not one letter nor one title of the la may be omitted, Mat. 5 S. Be●● also expoundeth it mystically of God's preachers. S. jerom. doth the like, in. Isaiae. 56 and S Augustin li 22. c 56. c●●t. Faustum. Manich.  the dog before, which had been with them in the way, and coming as it were a messenger with the fawning of his tail rejoiced. † And his father that was blind rising up, began to run stumbling with his feet: and giving a servant his hand, went to meet his son. † And receiving him kissed him, with his wife, and they began both to weep for joy. † And when they had adored God, and given thanks, they sat down together. † Then Tobias taking of the gall of the fish, anointed his father's eyes. † And he stayed as it were almost half an hour: & the white blemish began to come out of his eyes, as it were the skin of an egg. † Which Tobias taking drew from his eyes, and immediately 
:: God used this gall of a fish in curing Tobias eyes, in like sort as the liver in driving away the devil. c. 6. v. 8.  he received sight. † And they glorified God, to wit, himself and his wife, and all that knew him. † And Tobias said: I bless thee Lord God of Israel, because thou hast chastised me, and thou hast saved me: and behold I see Tobias my son. † After seven days also came in Sara his sons wife, and all the family safe, and cattle, and the camels, and much money of his wives: and that money also, which he had received of Gabelus: † and he told his parents all the benefits of God, which he had done to him by the man, that conducted him. † And Achior and Nabath Tobias sisters sons came, rejoicing at Tobias, and congratulating him for all good things, that God had showed towards him. † And for seven days making good cheer, they rejoiced all with great joy.   

CHAP XII. Old Tobias and his son offer the half of all the goods which they had newly received to Raphael, for his wages. 6. Who then declareth to them that he was sent from God to help them, 15. and that he is an Angel, ●0. He parteth ● way, and they render thanks to God.  
THAN Tobias called to him his son, and said to him: What may we give to this holy man, that is come with thee. † Tobias answering, said to his father: Father what reward shall we give him? or what can be worthy of his benefits▪ † He hath 1 
* 2. 3 4. 5 6 7  led me and brought me again safe, he received the money of Gabelus, he 
* 1 2. 3 4. 5 6 7  caused me to have my wife, and the 
* 1 2. 3 4. 5 6 7  evil spirit he chased from her, he 
* 1 2. 3 4. 5 6 7  made joy unto her parents, myself he 
* 1 2. 3 4. 5 6 7  delivered from being devoured of the fish, 
* 1 2. 3 4. 5 6 7  thee also he hath made to see the light of heaven, and we are replenished with 
:: Gratful Tobias recounteth seven benefits received by the companion of his journey, & that they have received (not many but) all good things by him.  all good things by him. What can we give him worthy for these things? † But I beseech thee my father, that thou desire him, if perhaps he will vouchsafe to take unto him the one half of all things, which are brought. † And they calling him, to wit the father and the son, took him aside: & began to desire him that he would vouchsafe to accept the half part of all things, that they had brought. † Then he said to them secretly: bless ye the God of heaven, and before all that live confess to him, because he hath done mercy with you. † For to hide the secret of a king is good: but to reveal & confess the works of God is an honourable thing. † 
:: Fasting and alms are as two wingues with which prayer flieth into heaven.  Prayer is good with fasting and alms, rather than to lay up treasures of gold: † because alms delivereth from death, and that is it which purgeth sins, and maketh to find mercy and life everlasting. † But they that commit sin and iniquity, are enemies to their own soul. † I open therefore unto you the truth, and I will not hide from you the secret word. † When thou didst pray with tears, and didst bury the dead and left thy dinner, and diddest hide the dead by day in thy house, and by night didst bury them, “ I 
:: O how sweet (or excellent) a thing is it (saith S. Augustin ser. 3. de nativit.) when Angeles guardianes of our life offer our vows (or resolution to flee vices and embrace virtues) before the sight of God's majesty?  offered thy prayer to our Lord. † And because thou wast acceptable to God, it was necessary that tentation should prove thee. † And now our Lord sent me to cure thee, and to deliver Sara thy sons wife from the devil. † For I am Raphael an Angel, one of the seven, which assist before our Lord. † And when they had heard these things, they were troubled, & trembling fell upon the ground on their face. † And the Angel said to them: Peace be to you, fear not. † For when I was with you, by the will of God I was so: bless ye him, and sing to him. † I seemed indeed to eat with you, and to drink: but I use an invisible meat and drink, which can not be seen of men. † It is time therefore that I return to him, that sent me: but bless ye God, and tell all his marvelous works. † And when he had said these things, he was taken from their sight, and they could see him no more. † Then prostrate for three hours upon their face, they blessed God: and rising up they told all his marvelous works.  

ANNOTATIONS. CHAP. XII.  
12. I offered thy prayer to our Lord.] Here the Angel Raphael reporteth certain good offices, which he had done for Tobias. He did other like for his 
Offices of Angels towards men.  son, and for Raguel, and his daughter, which are likewise recorded in this book. And the whole world, especially Gods seruantoes, receive continual great benefits by holy Angeles, as partly may be gathered in this holy history, and more else where. For first the office of Angeles is, to assist, or be always 
Readic to help al.  ready, as most diligent seruitoures of God, expecting what his divine goodness will appoint them, whither to go, and what to do for the benefit of men: as holy Raphael was sent, when young Tobias wanted a guide. Secondly, Angels 
Offer men's prayers and good works. Aid the godly.  offer the prayers of the faithful, or as the Greek text leads, v. 15 Angels present the prayers of saints, that is, of godly men and women to God: so Raphael testifieth here himself, that he offered Tobias prayers to our Lord. Thirdly, Angeles aid and assist those that love purity of life, sincere service of God, hate vice, embrace virtue, & do works of mercy; so Raphael assisted Tobias, when he traveled to butie the dead, fleeing from the King's fury, and hiding himself, ch ●. v. 21. 23. Fourthly Angels exhort to good works, as in this 12. 
Exhort to good. Instruct.  chapter. v. 6 8 9 10 18 Fiftly they s●●gest ●●d instruct what to do, ch 6. v. 4. 5. Raph●●●●●●ght young Tobias to ●ake the fi●h, umb well him, reserve parts thereof, 〈…〉 〈◊〉 a●●ised him to lodge at Raguels' house, to demand S●ra to wife, and v. 16. 17. instructed him, against whom devils have power. Sixthly, they 
Expel evil spirits. Deliver from evils and dangers. Procure temporal commodities for the souls good.  expel devils from persons, and places, ch. 8. v. 3. Raphael took and bound the devil Asmodeus in the desert of hiegher Egypt. seventhly, they deliver men from dangers and evils, c. 6. v. 3 as when the great fish assaulted Tobias, and Sara from molestation, and slander, and old Tobias from blindness. chap. 3▪ v. 10. ch. 11. v. 8. ch. 12. v. 14. Eightly. When it redoundeth to the honour and more service of God, and good of the soul, Angeles procure riches, and worldly commodities, ch. 12. v. 3. Young Tobias gratfully confessed the great benefits received by his guide, concluding generally, by him we are replenished (saith he) with all good things. Ninthly, Good Angels also prove men, for their more merit, so the Angel witnesseth ch. 12. v. 13. Because thou waste acceptable to God, it was necessary, that tentation should prove thee. Tenthly, and finally (for we 
Prove the good by trib●lations.  remit the reader to larger documents of others) after proof of patience, fortitude, and other virtues, holy Angeles comfort good men; so Raphael encoraged old Tobias, saying, ch. 5. v. 13. his blindness should shortly be cured, ch. 12. v. 12. showed him how gratful his prayers with tears and works of mercy were in God's fight. He comforted Raguel and his family by bringing 
Comfort the patiented and a● virtuous.  young Tobias to their house, ch. 7. v. ●. Much more, ch. 8. v. 16. both them and all Tobias his family, by driving away the devil; and lastly by revealing himself unto them. So holy Angeles, especially the proper guardian patrons of every one, are always ready to help men; guard them, exhort them to good, do instruct them, do expel evil spirits, and deliver men from many evils 
Angeles guardians have special care of souls committed to their charge.  & dangers, do procure them temporal commodities, prove their virtues, offer their prayers and good works, assist them all their lives, and at their deaths, than also bring their souls to the judgement seat, and (if they die in good state) to eternal joy and glory, whereof the ancient father's writings are full. S. Gregory the great in his Dialogue, li. 4. c. 58▪ S. Athanasius li. de communi essentia. S. Chrisostom. ho. 3. in Epist. ad coloss. li. 6. de Sacerdotio. Gregorius Turonen. li. de gloria Martyrum, & Confessorum. S. Augustin Epist. ad probam. c. 9 Epist. 68 ad fratres in eremo. li. 11. c. 31. civit. & octoginta trium. qq. q. 79. Our saviour himself testifieth that Angels rejoice at the conversion of a sinner. Luc. 15. and therefore, they know and have care of men's states in this life, and finally Angeles carried the soul of poor Lazarus into Abraham's bosom. Luc. 16.    

CHAP. XIII. Tobias the father praiseth God, exhorting all Israel to do the same, 11. prophesieth 
The third part. Old Tobias praiseth God, prophesieth better state of God's people.  the restoration and better state of Jerusalem.  
AND Tobias the elder opening his mouth, blessed our Lord, and said: Thou art great Lord for ever, and thy kingdom world without end: † because thou scourgest, and savest: leadest downe to hell, and bringest back again: and there is none that may escape thy hand. † confess to our Lord ye children of Israel, and in the sight of the Gentiles praise him: † because he hath therefore dispersed you among the gentiles, which know not him, that you may declare his marvelous works, and 
:: Temporal affliction for the spiritual good of others.  make them know, that there is no other God omnipotent besides him. † He hath chastised us for our iniquities: and he will save us for his mercy. † Behold therefore what he hath done with us, and with fear and trembling confess ye to him: and extol the king of the worlds in your works. † And I 
:: His body being in captivity, yet his spirit was free to praise and thank God. S. ●●pr. li. de mortaluate.  in the land of my captivity will confess to him: because he hath showed his majesty toward a sinful nation. † convert therefore ye sinners, & do justice before God, believing that he will do his mercy with you. † And I, and my soul will rejoice in him. † bless ye our Lord all his elect, celebrate days of gladness, and confess to him. † Jerusalem the city of God, our Lord hath chastised thee in the works of thy hands. † confess to our Lord in thy good things, and bless the God of the worlds, that he may 
:: He prophesieth the re-edifying of the temple, and city of ●e●usalem.  reedefie his tabernacle in thee, and may call back all the captives to thee, & thou mayst rejoice for ever and ever. † Thou shalt shine with a glorious light: and all the coasts of the earth shall adore thee. † Nations from far shall come to thee: and bringing gifts, they shall adore our Lord in thee, and shall esteem thy land for sanctification. † For they shall invocate the great name in thee. † Cursed shall they be that shall contemn thee: and damned shall they be that shall blaspheme thee: and blessed shall they be that shall build thee. † And thou shalt rejoice in thy children, because they shall all be blessed, & shall be gathered together to our Lord. † Blessed are all that love thee, and that rejoice upon thy peace. † My soul, bless thou our Lord, because he hath delivered Jerusalem his city 
:: only celestial Jerusalem shall be free from all tribulations.  from all her tribulations, the Lord our God. † Blessed shall I be if there shall remain of my seed, to see the glory of Jerusalem. † The gates of Jerusalem shall be built of sapphire and the emerald: and all the compass of the walls thereof of precious stone. † With white and clean stone shall all the streets thereof be paved: and in the streets thereof 
:: No Christian in ignorant (saith S. Augustin Epist. 86.) that Alleluia is a voice of praise. In English it is. Praise ye the Lord with joy.  Alleluia shall be song. † Blessed be our Lord, which hath exalted it, and his kingdom be for ever and ever over it Amen.   

CHAP. XIIII. Old Tobias dieth at the age of an hundred and two years, 5. exhorteth his son and nephews to piety, forshewing that Ninive shall be destroyed, and Ierusal●m re-edified. 14. younger Tobias returneth with his family to Raguel, and dieth happily as he had lived.  
AND the words of Tobias were ended. And after that Tobias was restored to his sight, he lived two and forty years, and saw the children of his nephews. † therefore an hundred and two years being accomplished, he was buried honourably in Ninive. † For being six and fifty years old he lost the sight of his eyes, and being threescore he received it again. † And the rest of his life was in joy, and with great increase of the fear of God he went forward in peace. † And at the hour of his death he called unto him Tobias his son, and his seven young sons, his nephews, and said to them: † The destruction of Ninive is near: for the word of our Lord faileth not: and our brethren, which are dispersed from the land of Israel, shall return to it. † And all the desert land thereof shall be replenished, and the house of God which is burnt in it, shall again be reedefied: and thither shall all return that fear God, † and the Gentiles shall forsake their idols, and shall come into Jerusalem, and shall inhabit in it, † and 
:: This can not be understood of the city of Jerusalem but of the Church of Christ.  all the kings of the earth shall rejoice in it, adoring the king of Israel. † hear ye therefore my children your father: serve our Lord in truth, and 
:: God's servants must not only expect what shall be commanded, but also seek to know what they ought to do.  seek to do the things that please him: † and command your children that they do justices and alms deeds, that they be mindful of God, and bless him at all time in truth, and in all their power. † Now therefore children hear me, and do not tarry here: but what day soever you shall bury your mother by me in one sepulchre, from thenceforth direct your steps to departed hence: † for I see that the iniquity thereof will give it an end. † And it came to pass after the death of his mother, Tobias departed out of Ninive with his wife, and children, and children's children, and returned to his father and mother in law. † And he found them in health in good old age: and he took care of them, and he closed their eyes: and all the inheritance of Raguels' house he received: & he saw the fifth generation, his children's children. † And ninety nine years being accomplished in the fear of our Lord, with joy they buried him. † And 
:: A notable commendation of Tobias family and posterity. And a plain testimony that true Religion never failed wholly in the ten tribes, much less in the kingdom of Juda, lest of all in the Church of Christ, & new Testament.  all his kindred, and all his generation continued in good life, and in holy conversation, so that they were acceptable both to God, and to men, and to all the inhabitants in in the land.    

THE argument OF THE book OF Judith.  
S. Jerom sometime supposed this book, not to be canonical, but after ward 
S. Jerom for the authority of the council of Nice, held this book to be canonical, which before he did not.  
Epist. 111 115. Prefat. in Judith.  finding that the council of Nice accounted it in the number of holy Scriptures, he so esteemed it; and thereupon not only translated it into Latin, out of the Chaldeetongue, wherein it was first written, but also as occasion required, alleged the same as divine Scripture, and sufficient to convince matters of faith in controversy. For otherwise his opposing the authority of the Nicen council, should prove nothing at all against the Jews, seeing they also acknowledge this book amongst Agiographa (or holy writs) but less fit (say they) to streingthen those things which come into contention. whereby is clear that S. Jerom thenceforth held it for divine Scripture. As further appeareth in his commentaries in Isai 14. more expressly Epist. ad Principiam, he counted it in rank with other Scriptures, whereof none doubteth, saying: Ruth, Esther, Judith were of so great renown, that they gave the names to sacred volumes. And in this Preface doubted not to say: that the rewarder of Judithes chastity (God himself) gave her for imitation not only to women, but also to men: gave her such virtue that she overthrew him, whom none could overcome, and conquered the invincible. Also Before the 
Others Doctors both before and after the council of Nice accounted this book canonical.  council, Origen in c. 14. Judith. Tertullian de Monogamia. c. vlt. And divers whom S. Hilary citeth, and dissenteth not from them, Prologo in Psalmos, held this book for Canonical. Many more writes likewise about the time of the same council, and after so account it. Prudentius in Phychomachia prudicitiae & libidinis: Chromatius in c. 6. Mat. Paulinus. in Natali. 10. S. Chrysostom hom. 10. in Math. S. Ambrose. li. 3. Offic. c. 13. Epist. 82. et li. de viduis. S. Augustin (or some other good author) written two sermons of Judith, 228. 229. Cassiodorus divini lect. c. 6. Fulgentius Epist 2. de statu viduarum. Ferrandus Carthaginensis ad Regium de re militati. Iumi●us Africanus li. 1. de partibus divine l●gis. Sulpitius in hisstori●. S. Beda de sex aetatibus. Alredus writing the life of S. Edward our king. More are not necessary to reasonabl●men. Concerning the time, and author, it seemeth most probable tha● these things happened when 
When this history happened An● by whom it was written  Manasses king of Juda was e●t ere in prison in Babylon, or newly restored to 
2. Para. 33.  his kingdom, who as it seemeth permitted the government to the high Priest Eliachim (Chap 4) otherwise called ●oachim (ch. 15) 〈◊〉 also writ this book, as ●hilos Chronologie, li. 2. reporteth. From which time they had no warns ●ilth. Reign of joachoz, about 80▪ years, conformable to the long pea●● mentioned, chap. 6. v 30. In sum we have her, not a poetical comedy (as Martin Luther shameth ●ot to call it, in Simpos●ac●s, c. 29 and in his Germane 
The contents.  Preface of Judith, but a sacred history (as all ●for●mentione esteemed it, and the Jews confess) of a most valiant matron's fact, delivering the people of God from persecution of a cruel tyrant. The first three chapters show the occasion 
Divided into four parts.  of this danger: the next four describe the difficulties & distresses thereof: other seven with part of the 15. how Judith delivered them from it. In the rest Judith is much praised, and she with the whole people praise God. 
This book is read at matins the fourth week of September. The first part. The occasion of the Jews persecution at this time.   
THE book OF Judith.  

CHAP. I. Nabuchodonosor king of Assyrians overcometh Arphaxad king of the Medes: 7. summoneth many other nations to submit themselves to his empire: 11. which they refusing he threateneth revenge.  
ARPHAXAD 
:: The author being resolved to write this history, joineth his narration to his internal purpose, saying: Arphaxad therefore etc. S. Greg. ho. 2. in Ezech.  therefore king of the Medes had subdued many nations to his empire, & he built a most mighty city, which he called Ecbatanis, † Of stone squared and hewed: he made walls thereof in height seventy cubits, and in breadth thirty cubits, and the towers thereof he made in height an hundred cubits. † But each side of them was in four square twenty foot long, and he made the gates thereof according to the height of the towers: † and he 
:: Thou fool this night they shall take thy life from thee, & these things whose shall they be? Luc. 12. ●. 〈◊〉.  gloried as mighty in the force of his army, and in the glory of his chariotes. † In the twelfth year of his reign: Nabuchodonosor the king of the Assyrians, who reigned in Ninive the great city, fought against Arphaxad, and over came him † in the great field, which is called Ragan, about Euphrates, and Tigris, and jadason in the field of Erioch the king of the Elicians. † Then was the kingdom of Nabuchodonosor exalted, and his hart was elevated: and he sent to all, that dwelled in Cilicia and Damascus, and Libanus, † and to the nations, that are in Carmelus, and Cedar, and the inhabitants of Galilee in the great field of Esdrelon, † and to all that were in Samaria, and beyond the river Jordan even to Jerusalem, and all the land of ●esse till you come to the borders of Aethiophia. † To all these Nabuchodosor king of the Assyrians sent messengers: † Who all with one mind said nay, & sent them back empty, and rejected them without honour. † Then Nabuchodonosor the king taking indignation against all that land, swore by his throne and kingdom that he would 
* defenderet se.  revenge himself of all those countries.   

CHAP. II. Nabuchodonosor sendeth Holofernes his General to waste all countries of the West. 7. With a great army, and abundant munition. 11. They subdue many places, and others are strooken With great fear.  
IN the thirteenth year of king Nabuchodonosor, the two and twentieth day of the first month, the word was given out in the house of Nabuchodonosor the king of the Assyrians, that he would revenge himself. † And he called all the ancients, and all the captains, and his men of war, and communicated with them the secret of his counsel: † and he said that his cogitation was upon that, to subdue all the earth to his empire. † which saying when it had pleased them all, Nabuchodonosor the king called Holofernes the General of his wars, † and said to him: go forth against every kingdom of the west, & against them especially, that contemned my commandment. † 
:: This cruel commandment was as cruelly put in execution by Holofernes, ch. 3. ●. 11.  thine eye shall spare no kingdom, and every ●ensed city thou shalt subdue to me. † Then Holofernes called the captains, & magistrates of the power of the Assyrians: and he mustered men for the expedition, as the king commanded him, an hundred twenty thousand fight men on foot, and twelve thousand archers horsemen. † And he made all his expedition to go before in a multitude of innumerable camels, with those things that might suffice the armies abundantly, herds of oxen also, and flocks of sheep, which had no number. † He appointed corn to be prepared out of all Syria in his passage. † But gold and silver he took out of the King's house exceeding much. † And he went forth and all the army with the chariotes, & horsemen, and the archers, which covered the face of the earth, as locusts. † And when he had passed through the coasts of the Assyrians, he came to the great mountains of Ange, which are on the left hand of Cilicia: and he went up into all their castles, and won every fortress. † And he broke down the renowned city of Melothus, and spoiled all the children of Thersis, and the children of Ishmael, which weet against the face of the desert, and on the south of the land of Cellon. † And he passed over Euphrates, and came into Mesopotamia: and he broke all the high cities, that were there, from the torrent of member, till ye come to the sea: † and he took the borders thereof, from Cilicia unto the coasts of Japheth, which are toward the south. † And he carried away all the children of Madian, and spoiled all their riches, and all that resisted him he slew in the edge of the sword. † And after these things he went down into the fields of Damascus in the days of harvest, and he set all the corn on fire, and he made all the trees and vineyards to be cut down; † and the fear of him fell upon all the inhabitants of the land.   

CHAP. III. many Kings and other princes submit themselves to Holofernes. 8. He receiveth them, and taketh of their chief men to reinforce his army, 11. nevertheless destroyeth their cities, and their gods, that Nabuchodonosor only might be called God.  
THAN the Kings and princes of all cities and provinces▪ namely of Syria and Mesopotamia, and Syria Sobal, and Libya, and Cilicia sent their ambassadors, which coming to Holofernes, said: † Let thy indignation toward us cease: For it is better that living we fear Nabuchodonosor the great king, and be subject to thee, then dying, we should with our destruction suffer the damages of our servitude. † every city of ours, and all our possession, all mountains, and hills, and fields, and herds of oxen, and flocks of sheep, and goats, and of horses, and camels, and all our goods, and families are in thy sight: † let all our things be under thy law. † We also, and our children are thy servants. † Come to us a peaceable Lord, and use our service, as it shall please thee. † Then went he down from the mountains with horsemen in a great power, and took every city, and every inhabiter of the land. † And of all the cities he took to help him valiant men, and chosen for battle. † And so great fear lay upon all those provinces, that the inhabitants of all cities, princes and honourable persons, together with the people went out to meet him coming, † receiving him with garlands, and torches, dancing with timbrels, & shaulmes. † Neither doing these things, could they for all that mitigate the fierceness of his stomach: † for he did both destroy their cities, and cut down their groves. † For Nabuchodonosor the king had commanded him, that he should destroy all the gods of the earth, that 
:: An express figure of Antichrist 2. Thes. 2. for whom all heretics make way as precursers, for the singular man of sin will confess no God but himself.  he only might be called God of those nations, which could be subdued with the might of Holofernes. † And passing through all Syria Sobal, and all Apamea, & all Mesopotamia he came to the Idumeians into the land of Gabaa, † and took their cities, and sat there for thirty days, in which days he commanded all the army of his power to be united.   

CHAP. four The children of Israel exceedingly fearing Holofernes forces. 3. provide to resist him, by the exhortation of the High Priest, using both humane, 8. and divine means.  
THAN the children of Israel, which dwelled in the Land 
The second part. God's people are in great fear and distress.  of Juda, hearing these things, were sore asrayd of his presence. † Trembling also, and horror invaded their senses, lest he would do that to Jerusalem and to the temple of our Lord, which he had done to other cities, and their temples. † And they sent into all Samaria round about, as for as Jericho, and preoccupated all the tops of mountains: † and they compassed their towns with walls, and gathered together corn for provision of battle. † Eliachim 
:: The high priest managed also the temporal afsayres of the common wealth, at this time, by consent & commission of king Manasses, as is most probable these things happening shortly after his repentance. 2. Paral. 33.  the priest wrote to all, that were against Esdrelon, which is against the face of the great field beside Dothain, and to all, by whom there might be passage of way, that they should take the ascentes of the mountains, by which there might be way to Jerusalem, and should keep watch, where the way was narrow between the mountains. † And the children of Israel did according as the Priest of our Lord, Eliachim had appointed them. † And all the people cried to our Lord with great instance, and they humbled their souls in fastings, and prayers they & their wives. † And the priests put on heareclothes, and they laid the infant's prostrate against the face of the temple of our Lord, and the altar of our Lord they covered with hearecloth: † and they cried to our Lord the God of Israel With one accord, that their infants might not be given into pray, & their wives into spoil, and their cities into destruction, and their holy things into pollution, and they be made a reproach to the Gentiles. † Then Eliachim the high Priest of our Lord went about all Israel and spoke to them, † saying: Know ye, that our Lord will hear your prayers, if continuing you continue in fastings and prayers in the sight of our Lord. † Be mindful of Moses' the servant of our Lord, who overthrew Amalec trusting in his power, and in 
Exo. 17.  his might, and in his army, & in his shields, & in his chariotes, & in his horsemen, not by fight, but with holy prayers: † so shall all the enemies of Israel be; if you persevere in this work, which you have begun. † They therefore at this exhortation of his, beseeching our Lord, continued in the sight of our Lord, † so that they also, which offered the holocaustes to our Lod, did offer the sacrifices to our Lord girded with heareclothes, and there were ashes upon their head. † And they all prayed God with all their hart, that he would visit his people Israel.   

CHAP. v Holofernes hearing that the Israelites prepare to resist him, in great rage demandeth divers particulars concerning that people, 5. Achior an Ammonite telleth the marvelous works of God towards them. 22. adviseth him not to fight against them. 26 the chief capitanies are offended, & threaten Achior.  
AND it was told Holofernes the General of the wars of the Assyrians, that the children of Israel prepared themselves to resist, and had shut up the ways of the mountains, † and with exceeding fury he chafed in great anger, and called all the princes of Noab and dukes of Ammon, † and he said to them: tell me 
:: Holofernes could not be altogether ignorant of so famous a people as the Jews, but in his rage marveling at their attempt demandeth more particularly of their ability to resist him. See▪ v. 27.  what is this people which besetteth the mountains: or what, and of what sort, and how great their cities are: also what their power is, or what is their multitude: or who is the king of their warfare: † and why above all that dwell in the East, have these contemned us, and have not come forth to meet us, that they might receive us with peace? † Then Achior captain of all the children of Ammon answering, said: If thou wou●safe my Lord to hear, I will tell the truth in thy sight of this people, which dwelleth in the mountains, and there shall not a false word come forth of my mouth. † This people is of the progeny of the Chaldees. † The same dwelled first in Mesopotamia, because they 
Gen. 11.  would not follow the gods of their fathets, which were in the land of the Chaldees. † Forsaking therefore the ceremonies of their fathers, which were in multitude of gods, † they worshipped one God of heaven, who also commanded them that they should departed from thence, and should dwell in Charan. And when there was famine over all the land, 
Gen. 12.  they went down into Egypt, and there for four hundred years were so multiplied, that the host of them could not be numbered. † And when the king of Egypt oppressed 
Exod. 1.  them, and in the buildings of his cities had subdued them in brick and clay, they cried to their Lord, and he struck the whole Land of Egypt with divers plagues. † And when the 
Exo. 7. etc.  Egyptians had cast them out from them, and the plague had ceased from them, and they would take them again, and call them back to their service, † these fleeing away, the God of heaven opened the sea, so that the waters were 
* made solid or firm. Exo. 14.  consolidated as a wall, on either side, and they walking through the bottom of the sea passed dry foot. † In which place whiles an innumerable army of the Egyptians pursued them, they were so overwhelmed with the waters, that there was not one remaining, to tell the fact to posterity. † Also being past the read sea, they possessed the deserts of Mount Sinai, in which never man could dwell, or son of man rested. † There bitter fountains were made 
Exod. 1●. 16. 17.  sweet for them to drink, and for forty years they received meat from heaven. † wheresoever they entered without bow and arrow, and without shield and sword, their God fought for them, and overcame. † And there was not 
judie. 2. 3. 4. & ●.  that did insult against this people, but when they departed from the worship of the Lord their God. † But as often as beside their own God, they worshipped an other, they were given to pray, and into the sword, and to reproach. † And as often as they were penitent for that they revolted from the worship of their God, the God of heaven gave them power to resist. † Finally the king of the Chananeites, and of jebuseites, and of the Pherezeites, and of the Hetheite●, and of 
Nu. 21.  the heveites, and of the Amorrheites, and all the mighty in Hesebon they overthrew, and they possessed their lands, & 
I●s. 12.  their cities: † and as long as they sinned not in the sight of their God, it was well with them, for their God hateth iniquity. † For 
:: He seemeth to speak of the captivity of king Manasees. Parall 33. See the argument of this book pag. 1011.  these years also past when they had revolted from the way, which God had given them, that they should 
4. Reg. 21.  walk in it, they were destroyed in battles by many nations, and very many of them were led captive into a strange land. † But of late returning to the Lord their God, from the dispersion wherein they were dispersed, they are united & are come up into all these mountains, and possess Jerusalem again where their Holies are. † Now therefore my Lord, search if there be any iniquity of theirs in the sight of their God: and let us go up to them, because their God delivering will deliver them to thee, and they shall be subdued under the yoke of thy power: † but if there be no offence of this people before their God, we can not resist them, because their God will defend them: and we shall be a reproach to the whole earth. † And it came to pass, when Achior had ceased to speak these words, all the great men of Holofernes were angry, and they thought to kill him, saying to each other: † 
:: As Holofernes v. 3. demanded that which he in great part knew, so his men (knowing Achior well enough) in rage demand, who he is that dare say such things.  who is this, that saith the children of Israel can resist king Nabuchodonosor, and his armies, men unarmed, and without force, and without skill of the feats of war? † That Achior therefore may know that he deceiveth us, let us go up into the mountains: and when their mighty ones shall be taken, then shall he with them be strooken through with the sword: † that every nation may know that Nabuchodonosor is God of the earth, and besides him there is none other.   

CHAP. vi Holofernes in great rage sendeth Achior to Bethulia, that he may there be slain with the Israelites. 8. He is leift bound to a tree, 10. from whence the Israelites taking him, he telleth them the cause. 14. They entertain him courteously and earnestly pray to God for help.  
AND it came to pass when they had ceased to speak, Holofernes being sore offended, said to Achior: † Because thou hast prophesied unto us saying, that the nation of Israel is defended of their God, that I may sheu thee 
:: Nabucodonosors' vassals would have no other God but him. And God almighty is also jealous and will have no God but himself.  that there is no God, but Nabuchodonosor: † when we shall have strooken them all as one man, than thyself with them shalt die by the sword of the Assyrians, and all Israel with thee shall perish by destruction: † and thou shalt prove that Nabuchodonosor is lord of the whole earth: and then the sword of my warfare shall pass through thy sides, & pierced thou shalt fall among the wounded of Israel, and thou shalt no more fetch breath, till thou be destroyed with them. † But if thou think thy prophecy true, let not thy countenance quail, and the paleness that is in thy face, let it departed from thee, if thou think these my words can not be accomplished. † And that thou mayst know that thou shalt prove these things together with them, behold from this hour thou shalt be associate to their people, that whiles they shall receive worthy punishment of my sword, thou withal may be subject to the vengeance. † Then Holofernes commanded his servants that they should take Achior, and lead him into Bethula, and should deliver him into the hands of the children of Israel. † And the servants of Holofernes taking him, went through the champain▪ but when they came near the mountains, the slingers came forth against them. † And they turning out of the way by the side of the mountain, tied Achior to a tree hand and foot, and so left him bound with withes, and returned to their lord. † moreover the children of Israel descending from Bethulia, came to him▪ Whom loosnig they brought to Bethulia, and setting him in the mids of the people, demanded what was the matter, that the Assyrians had left him bound. † In those days the princes there, were Ozias the son of Micha of the tribe of Simeon, and Charmi, who also is Gothoniel. † In the mids therefore of the ancients, and in the sight of all, Achior told all things that he had spoken being asked of Holofernes: and how the people of Holofernes would have killed him for this word, † and how Holofernes himself being angry commanded him to be delivered for this cause to the Israelites: that when he should overcome the children of Israel, than he might command Achior also himself to die by diverse torments, for this that he had said: The God of heaven is their defender. † And when Achior had declared all these things, all the people fell on their face, adoring our Lord, and with common lamentation and weeping they powered out their prayers with one accord to our Lord, † saying: Lord God of heaven and earth, behold 
:: God regardeth the pride of sinners;  their pride, and have regard to 
:: the humiliation of penitentes,  our humility, and attend 
:: the sanctity of his Church in general, as well holy persons, as holy things.  the face of thy saints, and show that 
:: and true confidence in him, without presuming of men's power  thou forsakest not them that presumeof thee and, that thou humblest them that presume of themselves, and glory of their power. † Their weeping therefore being ended, & the people's prayer by the whole day being finished, they comforted Achior, † saying: The God of our fathers, whose power thou hast set forth, he will give thee this recompense, that thou rather shalt see their destruction. † And when the Lord out God shall give this liberty to his servants, be God with thee also in the mids of us: that as it shall please thee, so thou with all thine master converse with us. † Then Ozias, the counsel being ended, received him into his house, and made him a great supper. † And all the ancients being called, they refreshed themselves together after the fasting was ended. † But afterward all the people was called together, and all the night long within the church, they prayed desiring help of the God of Israel.   

CHAP. VII. Holofernes besiegeth Bethulia, 6. cutteth their conduit of water, 9 keepeth their fountains. 12. the people murmur, and mutiny, 18. yet they pray to God, 23. and the high priest determineth, if aid come not within five days, to deliver the city to the Assyrians.  
BUT Holofernes the next day commanded his armies, that they should go up against Bethulia. † And there were of war foot men an hundred twenty thousand, and horse men two and twenty thousand, besides the preparations of those men, whom the captivity had taken, and had been led away out of the provinces and cities, of all youth. † all prepared themselves together to the fight against the children of Israel, and they came by the hill side unto the top, which looketh toward Dothaim, from the place which is called Belma unto Chelmon, which is against Esdrelon. † But 
:: God's servants first of all before they fight, do works of penance, commend their cause to God, then take weapons in hand, & expect opportunity to encounter with the enemies.  the children of Israel, as they saw the multitude of them, laid themselves prostrate upon the earth, casting ashes upon their heads, praying with one accord, that the God of Israel would show his mercy upon his people. † And taking their weapons of war, they sat at the places, which by a narrow path way lead directly between the mountains, and they were keeping them all day and night. † moreover Holofernes, whiles he compasseth round about, found that the fountain, which ran in, went directly to their conduit on the south side without the city: and he commanded their conduit to be cut asunder. † nevertheless there were fountains not far from the walls, out of which secretly they seemed to draw water to refresh themselves, rather than to drink. † But the children of Ammon, & Moab came to Holofernes, saying: The children of Israel trust not in spear, nor in arrow, but the mountains defend them, & the hills standing marvelous stipe guard them. † therefore that thou mayst overcome them without joining battle, set keepers of the fountains, that they may not draw water of them, and without sword thou shalt kill them, or at the least being wearied they will yield their city, which they think being set in the mountains, can not be overcome. † And these words pleased Holofernes, and his soldiers, and he placed round about an hundred men at every fountain. † And when that watch had been fully kept for twenty days, the cisterns failed, and the collections of waters to all the inhabitants of Bethulia, so that there was not within the city, whereof they might be satisfied no not for one day, because water was daily given to the people by measure. † Then all the men, and women, young men, and children, being gathered together to 
:: A common frailty of people in distress to impute error to their superior: though in deed Ozias erred rather in yielding at last to their suggestion v. 2●. then in withstanding thus long.  Ozias, all together with one voice, † said: God judge between us and thee, because thou hast done evil against us, in that thou wouldst not speak peaceably with the Assyrians, and for this cause God hath sold us into their hands. † And there is none to help, whereas we lie prostrate before their eyes in thirst, & great destruction. † And now assemble ye all, that are in the city, that we may of our own accord yield us all to the people of Holofernes. † For it is better, that captives we bless our Lord living, than we should die, and be a reproach to all flesh, when we shall see our wives, and our infants die before our eyes. † We call to witness this day heaven and earth, and the God of our fathers, which taketh vengeance of us according to our sins, that now you deliver the cirie into the hand of Holofernes army, that our end may be short in the edge of the sword, which is made longer in the drught of thirst. † And when they had said these things, there was made great weeping and howling of all in the assemble, and for many hours with one voice they cried to God, saying: † We have sinned with our fathers, we have done unjustly, we have committed iniquity. † Thou because thou art gracious, have mercy upon us, or in thy scourge revenge our iniquities, and deliver not them that trust in thee to a people, that knoweth not thee, † that they say not among the Gentiles. Where is their God? † And when they wearied with these cries, and tired with these weep, had held their peace, † Ozias rising up imbrued with tears, said: Be of good cheer brethren, and these five days let us expect mercy of our Lord. † For peradventure he will cut of his indignation, and will give glory to his name. † But if after five dates be passed there come no aid, we will do these words, which you have spoken.   

CHAP. VIII. Judith a most verivous, rich, fair, & renowned widow. 9 rebuketh the high priest and ancients, for their determination to deliver the city, if aid 
The third pare Judith delinereth her whole nation from persecution.  come not in five days, 14. exhorteth all to penance. 28. They all agree to her godly advise, 30. praying for good success of her intention, which they yet know not.  
AND it came to pass, when Judith a widow had heard these words, which was the daughter of Merari, the son of Idox, the son of Joseph, the son of Ozias, the son of Elai, the son of Jamnor, the son of Gedeon, the son of Raphaim, the son of Achitob, the son of Melchias, the son of Enan, the son of Nathanias, the son of Salathiel, the son of Simeon, the son of Israel: † and her husband was Manasses, who died in the days of barley harvest: † for he was occupied with them that bond sheves in the field, and the heat came upon his head, and he died in Bethulia his city, and was buried there with his father. † And Judith was left his widow now three years and six months. † And in the higher parts of her house she made her self 
:: In three special observances this holy widow led a most religions life:: In much private prayer:: in wearing hearecloth;:: and in much fasting: as it were a perpetual lent, aldayes but Sabbathes, & feasts excepted.  a secret chamber, in which she abode shut up with her maids, † and having:: cloth of hear upon her loins, she :: fasted all the days of her life, but Sabbathes, and 
* the first day of the month.  new-moones, and the feasts of the house of Israel. † And she was of an exceeding beautiful countenance, to whom her husband had left much richesse, and a great family, and possessions full of herds of oxen, and flocks of sheep. † And she was among all most famous, because she feared our Lord very much, neither was there that spoke an ill word of her. † When she therefore had heard that Ozias had promised, that after the fifth day were passed he would yield the city, she sent to the ancients Chabri and Charmi. † And they came to her, and she said to them: What is this word, wherein Ozias hath consented, to yield the city to the Assyrians, if within five days there come no aid to us? † And what are you, that tempt our Lord? † This is no word that may provoke mercy, but rather that may raise up wrath, and inflame fury. † You 
:: In this especially they offended, that they prefixed a ti●●, meaning then to yield the city, for they should rather have fought against the enemy, then deliver God's people to a tyrant, holy things into profane hands, & by their example put Jerusalem and the temple in like danger. Rabanus.  have set a time for the mercy of our Lord, and according to your pleasure, you have appointed him a day. † But because our Lord is patiented, let us be penitent for this same thing, and shedding tears let us desire his pardon: † for not as man, so will God threaten, neither as the son of man will he be inflamed to anger. † And therefore let us humble our souls to him, and being settled in an humble spirit, serving him: † let us say weeping to our Lord, that according to his will so he do his mercy with us: that as our hart is troubled in their pride, so also we may glory in our humility: † because we have not followed the sins of our fathers, which forsook their God, and adored strange gods, † for which abomination they were given into the sword, and into confusion to their enemies: but we know no other God but him. † Let us humbly expect his consolation, and he will require our blood of the afflictions of our enemies, and he will humble all Nations, what soever shall rise up against us, and the Lord our God will make them without honour. † And now brethren, because you are ancients in the people of God, and their souls depend of you: by your speech comfort their hearts, that they be mindful, that our fathers were tempted to be proved, whether they did worship their God truly. † They must be mindful how our father Abraham was tempted, and by many tribulations proved, was made the friend of God. † So Isaac, so Jacob, so Moses, & all that have pleased God, through many tribulations have passed faithful. † But they that did not receive the temptations with the fear of our Lord, and uttered their impatience and reproach of their murmuring against our Lord, † were destroyed of 
:: S. Paul 1. Cor. 10. v. 10. alleging that happened to the people of Israel in the desert, addeth this word destroyer, which is only in this place, and not Num 11. nor 14 nor else in the old Testament. which is an other argument that this book is Canonical.  the destroyer, and perished by serpents. † And we therefore let us not revenge ourselves for these things, which we suffer, † but reputing these very punishments to be the scourges of our Lord less than our sins, wherewith as servants we are chastised, let us think them to have chanced to our amendment, and not to our destruction. † And Ozias and the ancients said to her: all things which thou hast spoken, be true, and there is no reprehension in thy words. † Now therefore pray for us, because thou art a holy woman, and fearing God. † And Judith said to them: As you know, that which I could speak to be of God: † so that which I have disposed to do, prove if it be of God, and pray that God establish my counsel. † You shall stand at the gate this night, and I will go out with mine 
:: Some think Abra was a proper name, but whether it was or no, it signifieth an handmaid of more honour as we speak: A maid of honour.  abra: and pray ye, that as you have said, in five days our Lord respect his people Israel. † But I will not that you search my doing, and till I bring you word, let nothing else be done, but pray for me to our Lord God. † And Ozias the prince of Juda said to her: go in peace, and our Lord be with thee to the revenge of our enemies. And returning they departed.   

CHAP. IX. Judith in hearecloth & ashes prayeth for the delivery of the people, remembering like benefits of God. 12. craveth power to overthrow Holofernes.  
WHO going away, Judith 
:: Of such private oratory's as this our saviour seemeth to speak Mat. 6. saying: F●ter into thy chamber etc. Of like oratory's among Christians read Card Baronius An. D 293. S. Cyp. ep. 56.  went into her oratory: and clothing herself with hearecloth, put ashes upon her head: and falling prostrate to our Lord, she cried to our Lord, saying: † Lord God of may father Simeon, who gavest him a sword for defenee against strangers, which were ravishers in their coinquination, and discovered the virgin unto confusion: † and gavest their women into pray, and their daughters into captivity: and all the pray to be divided to thy servants, which were zealous in 
:: The zeal of Simeon and Levi was commendable, but for divers ' evil circumstances the fact was reproved by Jacob. Gen. 34. & 49.  thy zeal: help I bebesech thee ō lord God me a widow. † For thou hast done the things heretofore, and hast purposed one thing after an other: and that hath been done which thou wouldst. † For all thy ways are ready, and thy judgements thou hast put in thy providence. † look upon the camp of the Assyrians now, as thou didst vouchsafe to see the camp of the Egyptians, when they ran armed after thy servants, trusting in chariotes, and in their horsemen, and in a multitude of men 
Ixo 14.  of war. † But thou didst look over their camp. and dark. nesse wearied them. † The depth held their feet, and the waters overwhelmed them. † So let these also be made o Lord, which trust in their multitude, and in their chariotes, and in pikes, and in shields, and in their arrows, and glory in their spears, † and know not thyself art our God, which destroyest wars from the beginning, and Lord is thy name. † Lift up thine arm as from the beginning, and dash their power in thy power: let their power fall in thy wrath, which promise that they will violate thy holy things, and pollute the tabernacle of thy holy name, & with their sword throw down the horn of thine altar. † Bring to pass Lord, that his pride be cut of with his own sword, † 
:: She prayed, that Holofernes should be moved with her beauty, & sweet speech: which he might be and not sin, but he by his free will sinning God turned his sin to the good of others. See Annot. Exod. 7. pag. 173. S. Aug. Ser. 228.  let him be caught with the snares of his eyes in me, and thou shalt strike him from the lips of my charity. † give me constancy in mind, that I may contemn him: and power that I may overthrow him. † For this shall be a memorial of thy name, when the hand of a woman shall overthrow him. † For not in multitude is thy power o Lord, neither in strength of horses is thy will, neither have the proud pleased thee from the beginning: but the prayer of the humble and meek hath always pleased thee. † God of the heavens, creator of the waters, and Lord of every creature, hear me wretch, praying and presuming of thy mercy. † Remember Lord thy testament, and give a word in my mouth, and strengthen counsel in my hart, that thy house may continue in thy sanctification: † and all Nations may acknowledge, that thou art God, and there is no other besides thee.   

CHAP. X. Judith excellently adorned, and very beautiful goeth with her handmaid towards the camp, 11. is taken by the watch, 16. and brought to Holofernes.  
AND it came to pass, when she had ceased to cry to our Lord, she rose from the place, wherein she lay prostrate to our Lord. † And she called her 
:: See ch. 8. ●. 32.  abra, and going down into her house she took from her the hearecloth, and put of the garments of her widowhood, † and washed her body, and anointed herself with ointment, and plaited the hear of her head, and put a crown upon her head, and clothed her self with the garments of her joyfulness, and put 
* ●●nd● 〈◊〉.  pantofles on her feet, and took braceletes, and Lilies, and carelessness, and rings, and with all her ornaments she adorned herself. † To whom also 
:: God by this testify ● her holy intention in adorning herself.  our Lord gave beauty: because all this trimming did not depend of sensuality, but of virtue: & there fore our Lord amplified this beauty on her, that she might appear to all men's eyes of incomparable comeliness. † She therefore laid upon her abra 
:: Not only certain meats were forbid by the law levis. 11. but in manner all the meats of the Gentiles were unlawful being offered to idols, for which cause Daniel and the three children would not eat of the King's meats in Babylon. Dan 1.  a bottle of wine, and a venssel of oil, and 
* Stiped barley.  polent, and dry figs, and bread, and cheese, and went forward. † And when they were come to the gate of the city, they found Ozias expecting, and the ancients of the city. † Who when they saw her, being astonished marveled at her beauty exceedingly, † Yet ask her no question, they let her pass, saying: The God of our fathers give thee grace, and strengthen all the counsel of thy hart, with his power, that Jerusalem may glory upon thee, and thy name may be in the number of the holy and just. † And they that were there said, all with one voice: So be it, so be it. † But Judith praying our Lord, passed through the gates she and her Abra. † And it came to pass, when she went down the hill, about break of day the watchmen of the Assyrians met her, and held her, saying: whence comest thou? or whither goest thou? † Who answered, I am a daughter of the Hebrews, therefore am I fled from their face, 
:: She told many things cuidently true, other things conditionally, as it was like to come to pass, if God sent not better meane●.  because I knew it should come to pass, that they should be given you unto spoil, because that contemning you, they would not of their own accord yield themselves, that they might find mercy in your sight. † For this cause I thought with myself, saying: I will go to the presence of the prince Holofernes, that I may tell him their secrets, and show him by what entrance he may win them, so that there shall not fall one man of his army. † And when those men had heard her words, they considered her face, and she was a wonder in their eyes, for they marveled at her beauty exceedingly. † And they said to her: Thou hast saved thy life, in that thou hast found such counsel, that thou wouldst come down to our lord. † And this know thou, that when thou shalt stand in his sight, he will deal well with thee, and thou shalt be most gracious in his hart. And they brought her to the tabernacle of Holofernes, telling him of her. † And when she was entered before his face, forth with Holofernes was caught in his eyes. † And his guard said to him: who can contemn the people of the Hebrews, which have 
:: S. ●ulgentius probably judgeth that Judith was now about forty years old. Epist. 2. cap. 6.  so beautiful women, that we should not worthily fight against them for these? † Judith therefore seeing Holofernes sitting in a canopy, which was woven of purple, and gold, and emerald, and precious stones: † and when she had looked in his face, she adored him, falling prostrate upon the ground. And the servants of Holofernes lifted her up, their lord commanding it.   

CHAP. XI. Holofernes demanding Judith the cause of her coming: 4, she deceiveth him with a probable narration.  
THAN Holofernes said to her: Be of good cheer, and fear not in thy hart: because I have never hurt man, that would serve Nabuchodonosor the king. † And thy people, if they had not contemned me, I would never have lifted up my spear over them. † But now tell me, for what cause hast thou departed from them, and it hath pleased thee to come to us? † And Judith said to him: 
:: all that Judith saith is true in her sense as she meant it, but not in the understanding of Holofernes and his soldiers, yet was no less lawful than that joshua did in de●euing the citezenes' of Hay. joshua 8. S. Aug. q. 10. in joshua.  Take the words of thy handmaid, for if thou wilt follow the words of thy handmaid, our Lord will do with thee a perfect thing. † For Nabuchodonosor the king of the earth liveth, and his power liveth which is in thee to the chastising of all straying souls: that not only men serve him by thee, but also the beasts of the field obey him. † For the industry of thy mind is reported to all nations, and it is declared to all the world, that thou only art good, and mighty in all his kingdom, and thy discipline is bruited to all provinces. † Neither is that unknown, which Achior spoke, neither are we ignorant of that thou hast commanded to come upon him. † For it is certain that our God is so offended with sins, that he hath sent word by his prophets to the people, that he will deliver them for their sins. † And because the children of Israel know they offended their God, thy dread is upon them. † moreover also famine hath invaded them, and for drought of water they are now esteemed among the dead. † Finally they ordain this, to kill their cattle, and to drink the blood of them, † and the holy things of our Lord their God which God commanded not to be touched, in corn, wine, and oil, these have they purposed to bestow, and they will consume the things which they ought not to touch with their hands: therefore because they do these things, it is sure that they shall be given into perdition. † Which I thy handmaid knowing, am fled from them, and our Lord hath sent me to tell thee these very things. † For I thy handmaid worship God, even now being with thee, and thy handmaid will go forth, and I will pray God, † and he will tell me when he will repay them their sins, and I coming will tell thee, so that I may bring thee through the mids of Jerusalem, and thou shalt have all the people of Israel, as sheep, that have no pastor, and there shall not so much as one dog bark against thee: † because these things are told me by the providence of God. † And because God is angry with them, I am sent to tell these vetie things to thee. † And all these words pleased Holofernes, and his servants, and they marveled at her wisdom, and one said to an other: † There is not such a woman upon the earth in look, in beauty, and in sense of words. † And Holofernes said to her: God hath done well, which sent thee before the people, that thou mightest give them into our hands: † and because thy promise is good, if thy God shall do this for me, he shall also be my God, and thou shalt be great in the house of Nabuchodonosor, and thy name shall be renowned in all the earth.   

CHAP. XII. Judith is brought into Holofernes treasurehouse, 2. hath leave to abstain from the gentiles meats, 5. and to go forth in the night to pray. 10. The fourth day she cometh to Holofernes banquet; 16, he is taken with concuspiscence, and drinketh very much wine.  
THAN he bade her go in where his treasures were laid up, and bade her tarry there, and he appointed what should be given her of his own banquet. † To whom Judith answered, and said: Now 
:: See chap. 10▪ v. 5.  I can not eat of these things, which thou commandest to be given me, lest there come displeasure upon me: but I will eat of these things, which I have brought. † To whom Holofernes said: If these things which thou hast brought with thee shall fail thee, what shall we do to thee. † And Judith said: Thy soul liveth my lord, that thy handmaid shall not spend all these things, till God do by my hand these things, which I have purposed. And his servants brought her into the tabernacle, which he had commanded. † And whiles she went in, she desired that she might have licence to go forth, in the night and before day to prayer, and to beseech our Lord. † And he commanded his chamberlains, that as it pleased her, she should go out & come in to adore her God for three days. † And she went forth in the nights into the vale of Bethulia, and washed herself in a fountain of water. † And as she came up, she prayed our Lord the God of Israel, that he would direct her way to the delivery of his people. † And going in, she remained 
:: This purity consisted in abstaining from meats forbidden by the Law, or offered to idols.  pure in the tabernacle, until she took her own meat in the evening. † And it came to pass in the fourth day, Holofernes made a supper to his servants, and said to Vagao his eunuch: go, and persuade that Hebrew woman, that she consent of her own accord to dwell with me. † For it is a foul thing with the Assyrians, if a woman mock a man in doing, that she pass free from him. † Then Vagao went in to Judith, & said: Let not the good 
* P●ell●.  young maid fear to go in to my Lord, that she may be honoured before his face, that she may eat with him and drink wine in joyfulness. † To whom Judith answered: Who am I, that I should gainsay my lord? † all that shall be good and best before his eyes, will I do. And whatsoever shall please him, that shall be best to me all the days of my life. † And she arose, and decked herself with her garments, and going in she stood before his face. † And the hart of Holofernes was strooken: for he burnt in the concupiscence of her. † And Holofernes said to her: drink now, and sit down in joyfulness, because thou hast found grace before me. † And Judith said: I will drink my lord, because my soul is magnified this day above all my days. † And she took, and did eat, and drank before him those things, which her handmaid had prepared her. † And Holofernes was made pleasant toward her, and drank wine exceeding much, so much as he had never drunk in his life?   

CHAP. XIII. Holofernes lying in a drunken sleep, Judith cutleth of his head, 12. so returneth with her m●●de through the guard, as it were to pray, cometh to Bethulia, 16. exhorteth all to think God, and showeth them the head. 22. She is blessed of al. 27. Achior also praiseth God and Judith.  
AND when it was waxen late, his servants made haste to their lodgings, and Vagao shut the chamber doors, and went his way. † And they were all overladen with wine. † And Judith was alone in the chamber. † moreover Holofernes lay in his bed, fast a sleep with very much 
:: The s●s●ing of one woman over ●h●ew an innumerable host of dr●●ka●d●, ● Amb. li. 〈◊〉 〈…〉 & El●●. c. 9  drunkenness. † And Judith said to her maid that she should stand without before the chamber, and watch. † And Judith stood before the bed, praying with tears, and with moving of her lips in silence, † saying: confirm me o Lord God of Israel, and in this hour have respect to the works of my hands, that as thou hast promised, thou mayst advance 
:: If Bethulia had been taken Jerusalem also had b●u● in extreme danger: for 〈…〉 whereof God had made more special promise to David and others. Isa●●. 37 38. etc.  Jerusalem thy city: and I may bring to pass that which I believing that it may be done by thee, have purposed. † And when she had said these things, she went to the pillar, that was at his bed's head, and his sword that hung tied on it, she loosed. † And when she had drawn it out, she took him by the hear of his head, and said: confirm me o Lord God in this hour, † and she struck twice upon his neck, and cut of his head, and took his canopy from the pillars, and rolled aside his body a trunk. † And after a while she went out, and delivered the head of Holofernes to her maid, and bade her put it into her wallet. † And they two went forth, according to their custom, as it were to prayer, and they passed the camp, and compassing the valley, they came to the gate of the city. † And Judith a far of said to the keepers of the walls: Open the gates, because God is with us, which hath wrought power in Israel. † And it came to pass, when the men had heard her voice, they called the ancients of the city. † And they ran all to meet her, from the least to the greatest: because they hoped not that now she would come. † And they lighting lights gathered round about her every one: and she going up into a higher place, commanded silence to be made. And when all had held their peace, † Judith said: praise ye the Lord our God, who hath not forsaken them that hope in him: † and in me his handmaid he hath fulfilled his mercy, which he promised to the house of Israel: and he hath killed by my hand the enemy of his people this night. † And bringing forth the head of Holofernes out of the wallet, she showed it them, saying: lo the head of Holofernes the general of the army of the Assyrians, and behold his canopy, wherein he lay in his drunkenness, where the Lord our God struck him by the hand of a woman. † But the same our Lord liveth, that his 
:: Judiths' ●●ope● Aug●●●● defended her, as Iacob●●●gel delivered him from all evils▪ 〈◊〉. 48.  Angel hath kept me, both going hence, and abiding there, and from thence returning hither: and our Lord hath not suffered me his handmaid to be defiled, but without pollution of sin he hath called me back to you, rejoicing in this victory, in my escape, and in your delivery. † confess ye all to him, because he is good, because his mercy is for ever. † And they all adoring our Lord, said to her: Our Lord hath blessed thee in his power, because by thee he hath brought our enemies to nothing. † moreover Ozias the prince of the people of Israel, said to her: Blessed art thou daughter of our Lord the high God above all women upon the earth. † Blessed be our Lord, which made heaven and earth, which hath directed thee unto the wounds of the head of the prince of our enemies. † Because this day he hath so magnified thy name, that they praise shall not departed out of the mouth of men, which shall be mindful of the power of our Lord for ever, for that thou hast thy life for the distresses and tribulation of thy kindred, but hast helped the ruin before the presence of our God. † And all the people said: So be it, so be it. † moreover Achior being called came, and Judith said to him: The God of Israel, to whom thou gavest testimony, that he revengeth himself of his enemies, he hath cut of the head of all the unfaithful this night by my hand. † And that thou mayst prove that it is so, lo the head of Holofernes, who in the contempt of his pride contemned the God of Israel: and threatened thee death, saying: When the people of Israel shall be taken, I will command thy sides to be pierced with a sword. † But Achior seeing the head of Holofernes, being in anguish for fear, fell on his face upon the earth, and his soul was sore troubled. † But after taking spirit again he was refreshed, & fell down at her feet, and adored her, and said: † Blessed art thou of thy God in every tabernacle of Jacob, because in every nation, which shall hear thy name, the God of Israel shall be magnified in thee.   

CHAP. XIIII. Holofernes head is hanged on the wall. 6. Achior is circumcised, 7. The Israeelites assault the Assyrians, 8. who going to awake their General, 14. find him slain, 17, and are all confounded with fear.  
AND Judith said to all the people: hear me brethren, hang ye this head upon our walls: † and it shall be, when the sun shall rise, let every man take his armour, and issue ye forth with violence, not that you go down beneath, but as it were invading violently. † Then the watchmen must of necessity run to raise up their prince to battle. † And when the captaynces of them shall run to the tabernacle of Holofernes, and shall find him headless rolled in blood, fear will fall upon them. † And when you shall know that they flee, go after them securely, because our Lord will destroy them under your feet. † Then 
:: Achior an Ammonite. (ch. 5. v. 5.) being truly converted and believing in God, was admitted into the Church, notwithstanding that Ammonites and Moabites were excluded by name, Deut. 23. v. 3. which is therefore meant only of those that persist impenitent and obstinate.  Achior seeing the power, that God of Israel wrought, forsaking the rite of gentility, believed God, and circuncided the flesh of his prepuce, and was joined to the people of Israel, and all the succession of his kindred until this present day. † And immediately as day broke, they hung the head of Holofernes upon the walls, and every man took his armour, and they went forth with great noise and shouting. † Which the watchmen seeing, ran to the tabernacle of Holofernes. † moreover they that were in the tabernacle, coming, and before the door of the tabernacle making a noise, to raise him, they endeavoured by art to disquiet him, that Holofernes might awake not by them raising him, but by them making a noise. † For no man durst by knocking, or entering, to open the chamber of the chief of the Assyrians. † But when his dukes and tribunes were come, and all the chief of the army of the king of the Assyrians, they said to the chamberlayns: † go in, and awake him, becaufe the mice yssuing out of their holes, have presumed to provoke us to battle. † Then Vagao entering into his chamber, stood before the curtain, and made a clapping with his hands: for he thought that he slept with Judith. † But when with the sense of his ears he percieued no motion of person lying, he came near to the curtain, and lifting it up, and seeing the body without the head of Holofernes weltered in his blood lie upon the ground, cried out in a loud voice with weeping, and rend his garments. † And going into the tabernacle of Judith, he found her not, and he leapt forth to the people, † and said: One Hebrew woman hath made confusion in the house of king Nabuchodonosor: for behold Holofernes lieth upon the ground, and his head is not upon him. † Which when the princes of the power of the Assyrians had heard, they all rend their garments, and intolerable fear and dread fell upon them, and their minds were troubled exceedingly. † And there was made an incomparable cry in the mids of their camp.   

CHAP. XV. The Assyrians flee for fear, 3. the Hebrews pursue them, 7. and are enriched by the spoils. 9 The high priest with others come from Jerusalem and praise Judith. 14. The goods of Holofernes are genen so her.  
AND when all the army heard that Holofernes was beheaded, courage and counsel fell from them, and being shaken with trembling only and fear, they help themselves by flight, † so that none spoke with his neighbour, but hanging the head, all things left behind, they made haste to escape the Hebrews, whom they heard to come armed upon them, fleeing by the ways of the fields, and the paths of the hills. † The children of Israel therefore seeing them fleeing, followed them. And they went down sounding with trumpets, and shouting after them. † And because the Assyrians were not united together, they went headlong into flight: but the children of Israel pursewing in one company, discomfited all that they could find. † Ozias therefore sent messengers through all the cities and countries of Israel. † every country therefore, and every city sent chosen youth armed after them, and they pursued them in the edge of the sword, until they came to the extremity of their borders. † And the rest that were in Bethulia, entered into the camp of the Assyrians, and took away the pray, which the Assyrians fleeing had left, and were laden exceedingly. † But they that were returned conquerors to Bethulia, took away with them all things that were theirs, so that there was no number in cattle, and beasts, and all their movables, that from the left unto the greatest all were made rich of their prays. † And Joachim the high Priest came from Jerusalem into 
The fourth part The praises of Judith, who with all the people praise God.  Bethulia with all his ancients to see Judith. † Who when she was come out to him, they all blessed her with one voice, saying: 
:: Judith was a special figure of the B. virgin Marie, to whom these praises pertain in more eminent sort, then to anic other creature. S. 〈◊〉▪ bert●s Carnete●sis.  Thou art the glory of Jerusalem, thou the joy of Israel, thou the honour of our people: † because thou hast done manfully, and thy hart was strengthened, for that thou hast loved chastirie, and after thy husband not known any other: therefore also the hand of our Lord hath strengthened thee, and therefore shalt thou be blessed for ever. † And all the people said: So be it, so be it. † And for thirty days, scarce were the spoils of the Assyrians gathered of the people of Israel. † moreover all things, that were proved to be the peculiar goods of Holofernes, they gave to Judith in gold, and silver, and garments, and precious stones, and all stuff, and all the things were delivered her of the people. † And all the people rejoiced with women, and virgins, and youngmen, on instruments and haps.   

CHAP. XVI. Judith singeth a canticle of thanks giving to our Lord. 22. The people go to Jerusalem and offer sacrifices. 25. She in great honour liveth a widow till her death in good old age. 30. the people have long peace, and a fea●●●ual day is instituted in perpetual memory of her fact.  
THAN sang Judith this song to our Lord, saying: † begin ye to our Lord in timbrels, sing ye to our Lord in cymbals, tune to him a new psalm, rejoice, and invocate his name. † 
:: S. Ephre●● ser. de 2. A ●●ontu, citeth this place as holy scripture so testifying this book to be canonical.  Our Lord confoundeth battles, Lord is his name. † Who hath set his camp in the mids of his people, that he might deliver us from the hand of all our enemies. † Assur came out of the mountains from the North in the multitude of his strength: whose multitude stopped up the torrentes, and their horses covered the valles. † He said that he would set my borders on fire, and kill my youngmen with the sword, to give my infants into pray, and virgins into captivity. † But our Lord omnipotent hath hurt him, and hath delivered him into the hands of a woman, and hath pierced him. † For, not by youngmen is their mighty one fallen, neither have the sons of 
:: Such giants as were before noah's flood, Gen. 6.  Titan strooken him, neither did the high 
:: Nor such as were after, Num. 1●. Deut. ●  giants set themselves upon him, but Judith the daughter of Merari in the beauty of her face dissolved him. † For she put from her the garments of widowhood, and put on her the garments of joy, in the rejoicing of the children of Israel. † She anointed her face with ointment, and tied together her locks with a crown, she took a new stole to deceive him. † Her sandals ravished his eyes, her beauty made his soul captive, she with a sword cut of his head. † The Persians did quake at her constancy, and the Medes at her boldness. † Then did the camp of the Assyrians howl, when my humble ones appeared, withering in thirst. † The sons of yongwemen have pierced them, and they have killed them as boys fleeing away: they have perished in battle before the face of the Lord my God. † Let us sing an hymn to our Lord, let us sing a new hymn to our God. † Adonai o Lord great art thou, and noble in thy power, and whom no man can overcome. † Let every creature of thine serve thee: because thou saidst, and they were made: thou didst send thy spirit, and they were created, and there is none that can resist thy voice. † The mountains with the waters shall be moved with the foundations: the rocks shall melt as wax before thy face. † But they that fear thee, shall be great with thee in all things. † woe be to the nation, that riseth up upon my kindred: for our Lord omnipotent will be revenged on them, in the day of judgement he will visit them. † For he will give 
:: everlasting torments of fire & worms pertain to the damned bodies. S. Aug. li. 21. c. 4. ets. ●●uit. and greater pains to the damned souls, especially the loss of God's vision  fire, and worms into their flesh, that they may be burnt, and may feel for ever. † And it came to pass after these things, all the people after the victory came into Jerusalem to adore our Lord: and forthwith as they were purified, they all offered holocaustes, and vows, and their promises. † moreover Judith offered for an anathema of oblivion all the instruments of war of Holofernes, which the people gave her, and the canopy that herself had taken away out of his chamber. † And the people was pleasant according to the face of saints, and for three months the joy of this victory was celebrated with Judith. † And after those days every man returned into his house, and Judith was made great in Bethulia, and she was more glorious to all the land of Israel. † There was also chastity joined to her virtue, 
:: In the Greek ● 11. Many dear her to marriage.  so that she knew not man all the days of her life, “ after that Manasses her husband was dead. † And on festival days she came forth with great glory. † And she abode in her husband's house, 
:: living in all 105. years she was widow about sixty nine▪ for when she slew Holofernes she was about forty years old ch. 10. v. 18 and her husband was then dead three years and a half before. ●h. 8. v. 4.  an hundred five years, and dismissed her abra free, and she died and was buried with her husband in Bethulia. † And all the people mourned for her seven days. † And in all the space of her life there was not that troubled Israel, and after her death many years. † But the day of the festivity of this victory is received of the Hebrews in the number of holy days, and is worshipped of the Jews from that time until this present day.  

ANNOTATIONS. CHAP. XVI.  
26. After that her husband was dead [As young Toblas' and Sara were notable patterns to married persons▪ so Judith is a like good example to devout 
judith an example of holy widowhood.  widows, excelling most partin many respects. For first she professed this holy state of life in the old Testament, when it was most rare, the law providing that the brother, or next kinsman, should marry the widow of him, that 
Many incitementes concurring to the contrary made her widowhood more excellent.  died without children, as it seemeth she had none, the Greek text affirming that 
Deu. 25. v 5. Ruth. 3. v. 12.  she gave all her goods before her death to other kindred. ch. 16. v. 24. Secondly▪ she was only once married, ch. 15. v. 13. ch. 16. v. 26. whereas, it is also commendable after twice or oftenner marriage at last to abstain. Thirdly, she was young, about 36. years: for three years and a half after that her husband was dead, she was called a young maid, ch. 12. v. 12. Fourtly, she was of excellent beauty, ch. 8 v. 7. Fiftly exceeding rich. ibidem. Sixtly, very noble, especially after the delivery of the people from such distress. ch. 15. v. 10. Seuently, for this renowned fact, and for her other great virtue (ch. 8. v. 8) many principal men desired to marry her, ch. 16. v. 22 Eightly, all the people wished much issue of so noble a stock. ch. 16. v. 25. Nintly, she lived long in the state of widowhood, about threescore and nine years, from. 36. to 105, ch. 16. v. 28. Tently, there was great and long peace in all Israel, after that she had relieved Bethulia. ch. 16. v. 30. All which might easily have invited an other to have married: but her great devotion, and fervent desire to serve God in a retired 
widowhood an evangelical counsel.  austere life, fasting. & praying, ch. 8. v. 6. cut of all incitements to marriage, and made her before the Gospel, to embrace evangelical counsel, not commanded, but for better attaining to perfecton counselled by our saviour and S. Paul. Mat. 19 1. Cor. 7.     

THE argument OF THE book OF ESTHER.  
OF the authority of this book only two or three ancient writers, 
Melite S. Atha. S. Greg. Nazian. Origen apud Euseb. lib 6. c. 25. hist.  
This whole book is canonical.  doubted, before the counsels of Laodicea, and Carthage declared it to be Canonical, All the rest did ever esteem it as divine Scripture. For albeit S. Jerom in his time found not certain parts thereof in the Hebrew, and therefore transposed the same to the end of the book, as now we have them: yet in the Greek he found all these sixtenne chapters contained in ten. And it is not unprobable, that these parcels were sometimes in the Hebrew, as were divers whole books which are now lost. But whether they were at any time in the Hebrew or no, the Church of Christ accounteth the whole book of infallible authority, reading as well these parts, as the rest in her public office. And the council of Trent (sess. 4.) For more express declaration defiveth that all the books recited in the same Decree (amongst which is Esther) with all the parts thereof, as they are accustomed to be read in the Catholic Church, and be contained in the old vulgar latin Edition, are sacred and Canonical Scripture.  
It containeth a particular great danger of the people of Israel, hapening (as 
The contents  is probable) shortly after their general relaxation, & return of some from the captivity of Babylon; and their deliver from it, through the godly Zele and other virtues of Queen Esther, directed herein by Mardocheus, who being also 
Written by Mardocheus  in imminent danger was delivered & advanced. and finally writ the history. which may be divided into four parts, not by order of the chapters: as hay are here transposed: but in order of time, first the author reporteth some 
Divided into ●●ure parts.  things going before the people's danger, in the 11. 1. 2. 12. chapters, and part of the 3. Secondly their danger and distress, in the rest of the 3. and part of 13. chapters. Thirdly their delivery: from the 4. chapter to the mids of the. 9 and rest of the 13. and in the 14. 15. and 16. Fourtly, the things that ensued hereupon, in the other half of the ninth chapter, the 10. chapter, and first verse of the eleventh.  
Who soever will please to read this history, in order of the time as the things happened, adjoining the latter chapters, which are in the Greek, and not in the Hebrew, may follow the letters of the Alphabet, as here we have placed them in the margin, beginning at the second verse of the 11. chapter, where he findeth the letter A. and when he cometh to B. return where the same letter is noted. ch. 1. And so in the rest follow the same direction.  
THE book OF ESTHER 
This book is read at matins the last week of September.   

CHAP. I. King Assuerus celebrateth a great banquet to show his glory, 10. calleth Queen Vasthi thereto. who refusing to come, is by advise of his counsel deposed.  
IN the days of Assuerus, who reigned from India 
The first part beginneth in the 11. ch. A B  unto Aethiopia over an hundred twenty seven provinces: † when he sat in the throne of his kingdom, the city Susá was in the beginning of his kingdom. † In the third year therefore of his empire he made a great feast to all the princes, and to his servants, to the most valiant of the Persians, and the nobles of the Medes, and the rulers of the provinces in his sight, † that he might show the riches of the glory of his kingdom, and the greatness, & vaunting of his might, a great time, to wit, an hundred & four score days. † And when the days of the feast were accomplished, he invited all people, that was found in Susan, from the greatest to the least: and commanded seven days a feast to be prepared in the entrance of the garden, and of the wood, which was planted with royal garnishing and with hand. † And there hung on every side hangings of sky colour, and green, and hyacinthine colour, held up with cords of silk, and of purple, which were put into rings of ivory, and were held up with marble pillars. Beds also of gold and silver, were placed in order upon the floor paved with the emerald, and the touch stone: which painting adorned with marvelous variety. † And they that were invited, drank in golden cups, and the meats were brought in change of vessels. Wine also plenteous and the best was set down, as was worthy of a King's magnificence. † 
:: modesty and temperance amongst heathen people condemneth christians that urge men to drink immoderately, and so cause them to be drunk. S. Au. Ser. 231. ●32▪ de tempore.  Neither was there that compelled them to drink that would not, but as the king had appointed, making each of his prince's overseer of every table, that every man might take what he would. † Vasthi also the Queen made a feast for the women in the palace, where king Assuerus had accustomed to remain. † therefore the seventh day, when the king was merrier, and after very much drinking was well warmed with wine, he commanded M●umam, and Bazatha, and Harbona, and Bagatha, and Abgatha, and Zethar, and Charchas, the seven eunuchs, that ministered in his sight, † that they should bring in Queen Vasthi before the king, the crown set upon her head, that he might show her beauty to all the peoples and princes: for she was exceeding beautiful. † Who refused, and contemned to come at the King's commandment, which he had commanded by the eunuchs. Whereupon the king being wrath, and chaffed with:: exceeding fury, († asked the wisemen, which after the manner 
The end of immoderate feasting is commonly browling. Here the king became furious, and the Queen was divorced from him.  of a king were always present with him, and he did all things by their counsel, which knew the laws, and rights of the elders: † (and the chief and nearest him were, Charsena, and Sethar, and Admatha, and Tharsis, and Mares, and Marsana, and Mamuchan, seven dukes of the Persians, and of the Medes, which saw the face of the king, and were wont to sit first after him) † to what sentence Vasthi the Queen should be subject, that would not do Assuerus the King's commandment, which he had commanded by ●he eunuchs. † And Mamuchan answered, the king hearing, and the princes: 
:: Brentius approveth the sentence of this parasice, but Josephus. li. 11 c 6. Macrobius. li 7. c. 1. Saturn. S. Ierom add Rustic. and S. Ambrose. l. de. ●●h● c. 14 judge the Queen's refusal lawful, and agreeable to the Persians laws, which prohibited married we●● to come in sight of other men in great assemblies: neither had the king just cause to break that law, for pleasing his fancy in his drunken humour. v. 10. Luther also wresteth this example in fanoure of adultery, par. 2. de divortio. folio 177. Editionis ●●itenber. 〈◊〉. 1553.  Queen Vasthi hath not only hurt the king, but also all peoples, and princes, that are in all the provinces of king Assuerus. † For the word of the Queen will go forth to all women, that they will contemn their husbands, and will say: King Assuerus commanded that the Queen Vasthi should come in to him, and she would not. † And by this example all the wives of the princes of the Persians and the Medes, will little esteem the commandmentes of their husbands: wherefore the King's indignation is just. † If it please thee, let an edict go forth from thy face, and let it be written according to the law of the Persians and of Medes, which is not lawful to be transgressed, that Vasthi come in no more to the king, but an other, that is better than she, take her kingdom. † And let this be published into all the empire of thy provinces (which is most large) and let all the wives, as well of the greater as of the lesser give honour to their husbands. † His counsel pleased the king, and the princes: and the king did according to the counsel of Mamuchan, † and he sent letters to all the provinces of his kingdom, as every nation could hear and read, in divers languages and characters, that the husbands should be princes and masters in their houses: and that this should be published through all people's.   

CHAP. II. Inquirie being made of the best and fairest virgins, (5. Esther the vnknowe niece of Mardocheus a ●ew) is preferred, 18. and made Queen in place of Vasthi; a marriage feast made, and presents given. 21) Mardocheus detecteth traitors, and his service is recorded in the register.  
THESE things so done, after the indignation of king Assuerus was assuaged, he remembered Vasthi, and what she had done, or what she had suffered: † and the King's servants and his ministers said: Let there be maidens sought for the king, virgins and beautiful, † and let there be sent that may view through all provinces beautiful maidens and virgins: and let them bring them to the city of Susan, and deliver them into the house of women under the hand of Egeus the eunuch, who is overseer of the King's women: and let them receive women's ornaments, and other things necessary to be used. † And which so ever among all shall please the King's eyes, let her reign for Vasthi. The word pleased the king: and so as they had suggested, he commanded to be done. † There was a man in the city of Susan a Jew, named Mardocheus, the son of jair, the son of Semei, the son of Cis, of the stock of jemini, † who had been transported from Jerusalem the same time, that Nabucodonosor the king 
4▪ Reg. 24.  of Babylon transported Jechonias the king of Juda, † who was the foster father of his brother's daughter Edissa, which by an other name was called Esther: and she had lost both her parents: exceeding beautiful, and of comely face. And her father and mother being dead, Mardocheus adopted her for his daughter. † And when the King's commandment was bruited abroad, and according to his commandment many fair virgins were brought to Susan, and were delivered to Fgeus the eunuch: 
:: Deut. ●. v. 3. Israelites are forbid to marry with Gentiles, yet when there was no danger to be perverted, and great hope of good, Esther by Mardocheus counsel consented to marry king Assuerus, though otherwise she detested the bed of the incircumcised, and of every stranger, ●h 14. v. 15. K. David also married the King's daughter of Gessu●. 2. Reg. 3. v. 3.  Esther also among the rest of the maidens was delivered to him, that she might be kept in the number of the women. † Who pleased him, and found grace in his sight. And he commanded the eunuch, that he should hasten the women's ornaments, and should deliver▪ her, her parts, & seven the most beautiful maidens of the King's house, and should adorn and deck both her and her waiting maids. † Who would not tell him her people and country. For Mardocheus had commanded her, that of this thing she should altogether keep silence: † who walked daily before the entrance of the house, wherein the chosen virgins were kept, taking care of esther's welfare, and desirous to know what should chance unto her. † And when the time of every virgin in order was come, that they should go in to the king, all things accomplished that pertained to women's ornaments, it was the twelfth month: yet so, that for six months they were anointed with oil of myrtle, and other six months they used certain paintings and sweet spices. † And going in to the king, what soever they asked that pertained to adorning they received: and being trimmed, as it pleased them, they passed from the chamber of the women to the King's chamber. † And she that went in at evening, came out in the morning, and from thence she was brought to the second house, that was under the hand of Susagazus the cunuch, who was chief over the King's concubines: neither had she power to return any more to the king, unless the king had willed, and had commanded her to come by name▪ † And the time by order coming about, the day was at hand, that Esther the daughter of Abihail the brother of Mardocheus, whom he had adopted for his daughter, should go in to the king. Who sought not women's ornaments, but whatsoever Egeus the eunuch the keeper of the virgins would, those things he gave her to her adorning. For she was exceeding fair, and of incredible beauty, she seemed to all men's eyes gracious and amiable. † She therefore was brought to the chamber of king Assuerus the tenth month, which is called Tebeth, in the seventh year of his reign▪ † And the king loved her more than all the women, and she had grace and mercy before him above all the women, and he put the crown of the kingdom on her head, and made her reign in steed of Vasthi. † And he commanded a very magnifical feast to be prepared to all the princes, and to his servants, for the conjunction, and marriage of Esther. And he gave rest to all the provinces, and bestowed gifts according to princely magnificence. † And when virgins were sought the second time and gathered together, Mardocheus tarried at the King's gate, † neither had Esther as yet uttered her country, & people, according to his commandment. For what soever he commanded, Esther observed: and she did all things so as she was wont at that time, when he nourished her a little one. † At that time therefore, when Mardocheus abode at the King's gate, Bagathan, and Thares were angry, two of the King's eunuchs, that were porters, and were chief in the first entry of the palace: and they would make insurrection against the king, and kill him. † whereof Mardocheus 
:: Mardocheus hearing suspicious words and observing their actions saw that they intended evil and informed the King, whereby their ●●eson was disovered. Rab. ●alom. & Josep.  got notice, and immediately he told it to Queen Esther: and she to the king in the name of Mardocheus, who had reported the thing unto her. † It was examined, and found: and they were both hanged on a gibbet. And it was put in the histories, and registered in the chronicles before the king. 
* C ch. 12. v. 1.    

CHAP. III. Aman advanced by the king, is much offended that Mardocheus doth not adore him. 6. and therefore procureth the King's decree, to destroy the whole nation of Jews.  
AFTER these things king Assuerus advanced Aman the 
D  son of Amadathi, which was of the stock of Agag: & he put his throne above all the princes which he had. † And all the King's servants, that were in the doors of his palace, bowed their knees, and adored Aman: for so the Emperor had commanded them, 
:: Aman exacted such honour as heathen people gave to their less gods, which was also idolatry. for Mardocheus was willing to give him ciui● honour, even to kiss the steps of his feet, but feared (and refused) ●o give godly honour to him. ch 13. v. 13. 14. S. Th●. 2. 2. q. 84. a. 1.  only Mardocheus did not bow his knee, nor adore him. † To whom the King's servants, that were chief at the doors of the palace, said: Why dost thou above the rest not observe the King's commandment. † And when they said this often, and he would not hear, they told Aman, desirous to know whether he would persevere in his sentence: for he had told them that he was a Iew. † Which when Aman had heard, and had proved by experience that Mardocheus bowed not his knee unto him, nor adored him, he was angry exceedingly. † And he counted it a matter of nothing to lay his hands upon Mardocheus alone: for he had heard that he was of the nation of the Jews, and he would rather destroy all the nation of the Jews, that were in the kingdom of Assuerus. † The first month (which is called Nisan) in the twelfth year of the reign of Assuerus, the lot was cast into a pot which in Hebrew is called Phur, before Aman, 
:: Such is the preposterous ●nrie of rancour, to appoint the day of executing his malice, before he had got the King's decree.  in what day and what month the nation of the Jews should be slain: and there came forth the twelfth month, which is called Adar. † And Aman said to king Assuerus: There is a people dispersed through all the provinces of thy kingdom, and separated one from an other, using new laws and ceremonies, moreover also contemning the King's ordinances: And thou knowest very well that it is not expedient for thy kingdom that they wax insolent by liberty. † If it please thee, decree that they may perish, and I will pay ten thousand talents to the cofferers of thy treasure. † The 
The second part. The Jews danger to be massacred.  king therefore took the ring that he used, from his hand, and gave it to Aman the son of Amadathi of the progeny of Agag, the enemy of the Jews, † and he said to him: The silver which thou dost promise, be it thine: but concerning the people do that which pleaseth thee. † And the King's scribes were called in the first month, Nisan, the thirteenth day of the same month: and there was written, as Aman had commanded, to all the King's lieuftenantes, and judges of the provinces, and of divers nations, as every nation could read, and hear according to the variety of languages, in the name of king Assuerus: and the letters signed with his ring, † were sent by the King's posts to all provinces, that they should kill and destroy all the Jews, from boy unto old man, children, and women, in one day, that is, in the thirteenth of the twelfth monerh, which is called Adar, and should spoil them of their goods. 
* E ch. 13. v. 1.   
† And 
:: The letter at large is in the seven first verses of the 13 ch. of which this is the sum.  the content of the letters was this, that all provinces 
F  might know, & prepare themselves against the day aforesaid. † The posts that were sent, made haste to fulfil the King's commandment. And immediately the edict hung in Susan, the king and Aman feasting, and all the Jews that were in the city, weeping.   

CHAP. four Al the Jews lament their imminent danger. 5. Mardocheus willeth Esther to entreat the king for their ●afiie. 11. She fearing to go to the king contrary to his law uncalled, 15. yet they all fasting and praying for her, she 
The third part The delivery of the Jews from danger.  doth it.  
WHICH things when Mardocheus had heard, he rend his garments, and was clothed with sackcloth, sprinkling ashes on his head: and in the street of the mids of the city he cried with a lowed voice, showing the anguish of his mind, † and with this wailing going even to the doors of the palace: for it was not lawful for one clothed with sackcloth to enter the King's court. † In all provinces also, towns, and places, to which the kings cruel decree was come, there was 
:: The first and best remedy in distress is to do works of penance for sins committed. 1. Cor. 11. 〈…〉.  great mourning with the Jews, fasting, howling, and weeping, many using sackcloth and ashes for their couch. † And esther's maids and the eunuchs went in, and told her. Which she hearing was astonied: and she sent a garment, that the sackcloth being taken away, they should put it on him: which he would not take. † And calling for Athach the eunuch, whom the king had given her for a servant to Mardocheus, commanded him to go and to learn of him, why he did this. † And Athach going forth went to Mardocheus standing in the street of the city, before the palace door: † who told him all things that had chanced, how Aman had promised, that he would bring silver into the King's treasures for the slaughter of the Jews. † He gave him also a copy of the edict which hung in Susan, that he should show it to the Queen, and should admonish her to enter in to the king, and to entreat him for her people. † Athach returning told Ester all things, that Mardocheus had said. † Who answered him, and bad that he should say to Mardocheus: † all the King's servants, and all the provinces that are under his dominion, know, that whether man, or woman, not called, shall enter in to the kings inner court, he must immediately be slain without all delay: vulesse perhaps the king stretch forth a golden rod unto him, for a sign of clemency, and so he may live. I therefore how can I enter in to the king, which now these thirty days have not been called unto him? † Which when Mardocheus had heard, † he sent word to Esther again, saying: think not that thou mayst deliver thy own life only, because thou art in the King's house, above all the Jews: † for if thou wilt now hold thy peace, 
:: Great confidence in God's help when man's help faileth: and in deed this means by moving the kings ha●t to grant esther's petition was Gods special work.  the Jews shall be delivered by an other occasion: and thou, and thy father's house shall perish. And who knoweth whether thou camest to the kingdom therefore, that in such a time thou mightst be ready? † And again Esther sent to Mardocheus in these words: † go, and gather together all the Jews, whom thou shalt find in Susan, and pray ye for me. Eat ye not, and drink not in three days, and three nights: and I with my handmaids in like manner will fast, and then will I go in to the king, doing against the law, not called, and delivering myself to death and to peril. † Mardocheus therefore went, and did all things that Esther had commanded him. 
* G ch. 1. v. 1.    

CHAP. v Esther standing in the King's sight he calleth her, 4. she requesteth that he and Aman will dine with her. 7. Again she inviteth them. 9 Aman is more incensed against Mardocheus, prepareth high gallows to hang him on.  
AND the third day Esther put on royal garments, and 
H  stood in the court of the King's house, which was the inner against the King's hall: but he sat upon his throne in the consistory of the palace, against the door of the house. 
* I ch. 15. v. 4.  † And when he had seen Esther the Queen standing, she pleased his eyes, and he put forth toward her the golden rod, 
K  which he held in his hand: who going near, kissed the top of his rod. † And the king said to her: What wilt thou Queen Esther? what is thy request? yea if thou wilt ask the half part of the kingdom, it shall be given thee. † But she answered: If it please the king, I beseech thee that thou come to me this day, and Aman with thee to a banquet, which I have prepared. † And the king forthwith, call ye Aman, quoth he, quickly, that he may obey esther's wil The king therefore and Aman came to the banquet, which the Queen had prepared for them. † And the king said to her, after that he had drunk wine abundantly. What dost thou desire to be given thee? and for what thing askest thou? although thou ask the half part of my▪ kingdom, thou shalt obtain. † To whom Esther answered: 
:: This prudence in delaying to propose her petition, increased the kings desire to know it, moved him to promise more assuredly, & so bond him the more to accomplish it.  My petition, and requests are these: † If I have found grace in the King's sight, and if it please the king to give that which I ask, and to fulfil my petition: let the king and Aman come to the banquet, which I have prepared them, and to morrow I will open my will to the king. † Aman therefore went forth that day joyful and merry. And when he had seen Mardocheus sitting before the doors of the palace, and not only not to have risen up to him, but not so much as to have moved from the place where he sat, he was wrath exceedingly: † and dissembling his anger, and returning into his house, he called together unto him his friends, and Zares his wife: † and he declared to them the greatness of his riches, and the multitude of his children, and with how great glory the king had advanced him above all his princes and servants. † And after these things he said. Queen Esther also hath called none other to the banquet with the king, but me: with whom to morrow also I shall dine with the king. † And whereas I have all these things, I think I have nothing▪ so long as I shall see Mardocheus the Jew sitting before the King's doors. † And Zares his wife, & the rest of his friends answered him: Command a great beam to be prepared, having fifty cubits in height, and speak in the morning to the king, that Mardocheus may be hanged upon it, and so thou shalt go joyful with the king to the banquet. The counsel pleased him, and he commanded an high gallows to be prepared.   

CHAP. vi The king hearing the good service of Mardocheus in detecting traitors, read in the chronicle (for which he had yet no reward) 4. commandeth Aman to honour him next to the king, 11. which he performeth.  
THAT night the king 
:: God's eye which never sleepeth see whath Aman intended: and for execution of his own diviue justice, used this means b●y subtracting sleep that time from the king and inspiring his mind to hear the histories read, and to reward good service, donne. Joseph.  passed without sleep, and he commanded the histories and chronicles of former times to be brought him. Which when they were read in his presence, † they came to that place where it was written, how Mardocheus had uttered the treason of Bagathan, and Thares the eunuchs, coveting to kill king Assuerus. † Which when the king had heard, he said: What honour and reward hath Mardocheus received for this fidelity? His servants and ministers said to him: He hath received no reward at al. † And the king by and by, who is, quoth he, in the court? For Aman had entered the inner court of the King's house, that he might suggest to the king, and he might command Mardocheus to be hanged fast on the gibbet, which was prepared for him. † The servants answered: Aman standeth in the court. And the king said: Let him come in. † And when he was come in, he said to him: What ought to be done to the man, whom the king is desirous to honour? But Aman 
:: ambitious men are most b●●nde in conceit of their own deserts, and fortunes.  thinking in his hart, and supposing that the king would honour no other, but himself, † answered: The man, whom the king desireth to honour, † aught to be clothed with the King's garments, and to be set upon the horse, that is for the King's saddle, and to take the King's crown upon his head, † and let the chief of the King's princes and nobles hold his horse, and going throuh the street of the city, cry, and say: So shall he be honoured, whomsoever the king will honour. † And the king said to him: Make haste, and taking a rob and a horse, do that thou hast spoken, to Mardocheus the Jew, which sitteth before the doors of the palace: Beware thou pretermitte nothing of those things, which thou hast spoken. † Aman therefore took a rob and a horse, and putting it on Mardocheus, and setting him on the horse, in the street of the city went before him, and cried: This honour is he worthy of, whom soever the king is willing to honour. † And Mardocheus returned to the palace gate: and Aman made haste to go into his house, mourning and his head covered: † and he told Zares his wife, and his friends all things, that had chanced him. To whom the wise men whom he had in counsel, and his wife answered: 
:: Either they had read God's promise to the Jews. Gen 13▪ 15. etc. or conjectured this by humane prudence.  If Mardocheus be of the Jews seed, before whom thou hast begun to fall, thou canst not resist him, but thou shalt fall in his sight. † As they were yet speaking, the King's eunuchs came, and compelled him to go quickly to the banquet, which the Queen had prepared.   

CHAP. VII. Esther entertaining the king and Aman again at a feast, is promised to obtain, whatsoever she will ask. 3. she demandeth safety for herself, and all the people, against Amans cruelty, 6. and Aman is hanged on the gallows, which he had prepared for Mardocheus.  
THE king therefore and Aman went in, to drink with the Queen. † And the king said to her also the second day, after he was warm with wine: What is thy petition Esther▪ that it may be given thee? and what wilt thou have done? although thou shalt ask the half part of my kingdom, thou shalt obtain. † To whom she answered, 
:: After three-days fast of all the Jews with prayers and other works of penance, Esther asked and obtained the safety of the whole people more precious to her then half of the kingdom.  If I have found grace in thine eyes o king, and if it please thee, give me my life for the which I make request, and my people for the which I beseech. † For we are delivered I and my people, to be destroyed, murdered, and to perish. And would God we were sold for bondmen and bondwemen: it were a tolerable evil, and mourning I would hold my peace: but now it is our enemy, whose cruelty redoundeth upon the king. † And king Assuetus answering, said: Who is this, and of what might, that he dare do these things? † And Esther said: It is this Aman out adversary and most wicked enemy. Which he hearing 
:: horror of a guilty conscience is commonly the first torment of a sinner. S. Chrissocons. 4. de Lagaro.  forthwith was astonished, not enduring to bear the countenance of the king and of the Queen. † But the king being wrath rose up, and from the place of the banquet went into the garden set with trees. Aman also rose up, to entreat Esther the Queen for his life, for he understood that there was evil prepared him of the king. † Who when he was returned out of the garden set with trees, and had entered into the place of the banquet, he found Aman to have fallen upon the bed, wherein Esther lay, and he said: The Queen also he will force in my presence, in my house. Neither was the word yet passed from the King's mouth, and immediately they covered his face. † And Harbona, 
:: What little trust in false freindshipe, when bad men once fall into disgrace.  one of the eunuchs which stood waiting on the king, said: Behold the gibbet, which he had prepared for Mardocheus, that spoke for the king, standeth in Amans house, having in height fifty cubits. To whom the king said: Hang him upon it. † Aman therefore was hanged on the gibbet, which he had prepared for Mardocheus: and the King's wrath ceased.   

CHAP. VIII. Esther informeth the king that Mardocheus is her uncle, he is advanced in authority, 3. and contrary letters are sent that the Jews be saved, 11. and their enemies slain. 15. Mardocheus is in high honour, and his whole nation is esteemed and feared by other people.  
THAT day king Assuerus gave unto Esther the Queen the house of Aman the Jews adversary, and Mardocheus went in before the King's presence. For Esther confessed to him that he was her uncle. † And the king took the ring, which he had commanded to be taken again from Aman, and delivered it to Mardocheus. And Esther appointed Mardocheus also over her house. † Neither content with these things, she 
:: Such honour is due to Kings, yea though they be Infideles, because they have terrestrial majesty and authority from God. And the contrary opinion and behaviour of heretics, which despice Dominion and blaspheme majesty, is condemned by S. Jude, in his Epistle. v. 8.  fell down at the King's feet, and she wept and speaking to him prayed him, that he would command that the malice of Aman the Agagite, and his most wicked devices, which he had invented against the Jews, should be of none effect. † But he after the manner put forth the golden sceptre with his hand, by the which the sign of clemency was showed: and she rising up stood before him, † and said: If it please the king, and if I have found grace in his eyes, and my request seem not contrary to him, I beseech thee, that the old letters of Aman the traitor and enemy of the Jews, wherein he commanded that in all the King's provinces they should perish, may by new letters be corrected. † For how can I abide the murder and slaughter of my people? † And king Assuerus answered Esther the Queen, and Mardocheus the Jew: Amans house I have given to Esther, and himself I have commanded to be hanged on the gallows, because he durst lay hands on the Jews. † writ ye therefore to the Jews, as pleaseth you, in the King's name, signing the letters with my ring. For this was the custom, that no man durst speak against the lets, which were sent in the King's name, and were signed with his ring. † And the King's scribes and secretaries being called for (and it was the time of the third month, which is called Siban) the three and twentieth day thereof letters were written, as Mardocheus would, to the Jews, and to the princes, and the lieuftenantes and judges, which were rulers over the hundred and seven and twenty provinces, from India even to Aethiopia: to province and province, to people and people, according to their languages and characters, and to the Jews, according as they could read, and hear. † And the said letters, which were sent in the King's name, were signed with his ring, and sent by riding posts: which running through all the provinces, should prevent the old letters with the new messages. † To whom the king gave commandment, that they should speak to the Jews in every city, and should command them to be gathered together in one, that they might stand for their lives, and might kill and destroy all their enemies with their wives and children and all their houses, and to take the spoil of them. † And there was appointed through all the provinces one day of revenge, that is, the thirteenth of the twelfth month Adar. † And this was the content of the letter, that in all lands and peoples, which were subject to the empire of king Assuerus, it should be notified, ' the Jews to be ready to be revenged of their enemies. † And there went forth swift posts carrying the massages, and the kings edict hung in Susan. † But Mardocheus going forth out of the palace, and from the kings presence, shining in royal garments, to wit, hyathinthine and sky colour, bearing a golden crown on his head, and clothed with a silk and purple cloak. And the city rejoiced, and was glad. † But to the Jews there seemed a new light to rise, joy, honour, and dancing. † With all people's, cities, and provinces, whither soever the kings commandmentes came, marvelous rejoicing, feasts and banquets, and holy day: in so much that many of the other nation and sect, were joined to their religion and ceremonies. For great terror of the name of the Jews had invaded them al. 
* Lch. 16. v. 1.    

CHAP. IX. The Jews kill their enemies which would have killed them. 6. namely the ten sons of Aman are hanged on gallows, 13. more slain the next day. 17. the day following is made holy, and so to be kept every year.  
THEREFORE in the thirteenth day of the twelfth month, 
M  which we have said now before to be called Adar, when slaughter was prepared for all the Jews, and their enemies gaped after their blood, “ the case being changed to the contrary, the Jews began to be superiors, and 
:: Where no more danger remaineth remission of injuries is more commendable than revenge, but where malice continueth, and new danger may probably ensue, justice is necessary, and afterwards peace may be made more securely S. Bernad, ser. 2. d● verb. Apost.  to revenge themselves of their adversaries. † And they were gathered together in every city, and town, and place, to extend their hand against their enemies, and their persecutors. And none durst resist, because the fear of their greatness did penetrate all people's. † For both the judges of the provinces, and captains, and lieutenants, and every dignity, that was chief over every place and work, extolled the Jews for fear of Mardocheus: † whom they knew to be prince of the palace, and to be able to do very much: the fame also of his name increased daily, and flew abroad through all men's mouths. † therefore the Jews struck their enemies with a great slaughter, and slew them, repaying them that which they had prepared to do to them: † in so much that in Susan also they killed five hundred men, besides the ten sons of Aman the Agagite the enemy of the Jews: whose names be these: † Pharsandatha, and Delphon, and Esphatha, † and Phoratha, and Adalia, and Aridatha. † and Phormesta, and Arisai, and Aridai, and Jezatha. † Whom when they had slain, they would not take prays of their goods. † And by and by the number of them that were killed in Susan, was brought to the king. † Who said to the Queen: In the city of Susan the Jews have killed five hundred men, besides the 
:: In the ●i●a slaughter Amans ten sons were slain and afterwards also hanged. v. 14.  ten sons of Aman: how great a slaughter thinkest thou do they make in all the provinces? what askest thou more, & what wilt thou that I command to be done? † To whom she answered: If it please the king, let there authority be given to the Jews, that as they have done to day in Susan, so also they may do to morrow, and that the ten sons of Aman be hanged on gibbettes. † And the king commanded that it should be so done. And forth with the edict hung in Susan, and the ten sons of Aman were hanged. † The fourthtenth day of the month Adar the Jews being gathered together, there were killed in Susan three hundred men: neither was their substance spoiled by them. † Yea and through all provinces, which were subject to the King's dominion, the Jews stood for their lives, their enemies and persecutors being slain: in so much that there was fully seventy five thousand of them that were killed, and no man took any of their goods.  
† And the thirteenth day of the month Adar was the first day 
The fourth parth. Other things following their delivery from danger.  with them all of the slaughter, & the fourteenth day they ceased to kill. Which they ordained to be solemn, so that in it at all times afterward they gave themselves to good cheer, mirth & banquets. † But they that made the slaughter in the city of Susan, were occupied in the slaughter the thirteenth and fourteenth day of the same month: and in the fifteenth day they ceased to kill. And therefore they ordained the same a solemn day of good cheer and joyfulness. † But those Jews, that abode in towns not walled and villages, ordained the fourteenth day of the month Adar for banquets and joy, so that they rejoice in it, and send one an other portions of banquets and meats. † Mardocheus therefore wrote all these things, and being comprised in letters sent them to the Jews, that abode in all the King's provinees, as well those that lay near, as far of, † that they should take 
:: The Jews in Susan kept the fifteenth day holy. v. 18, those that dwelled in other places kept the fourteenth day.  the fourteenth and fifteenth day of the month Adar for feasts, and the year always returning should celebrate them with solemn honour: † because in the same days the Jews revenged themselves of their enemies, and mourning and sorrow were turned into mirth and joy, and that these should be days of good cheer and gladness, and they should send one to an other portions of meats, and should give gifts to the poor. † And the Jews received into a solemn rite all things, which they had begun to do at that time, and which Mardocheus by letters had commanded to be done. † For Aman, the son of Amadathi of the stock of Agag, the enemy and adversary of the Jews, purposed evil against them, to kill them and destroy them: and he cast Phur, which in our language is turned, a lot. † And afterward Esther went in to the king, beseeching that his endeavours might by the King's letters be made void: & the evil that he had intended against the Jews, might return upon his own head. Finally they hung both him and his sons upon the gallows, † and since that time these days are called Phurim, that is, of lots: because Phur, that is, a lot, was cast into the pot. And all things, that were done, are contained in the volume of this epistle, that is, of this book: † and the things that they sustained, and that were afterward changed, the Jews 
:: A feast instituted by Mardocheus was accepted and observed by all the Jews, as a constitution agreeable and not contrary to the law Deut. 4. v. 2, & 12. v. 32.  took upon themselves and their seed, and upon all, that would be joined to their religion, that it should be lawful for none to pass without solemnity these days: which the writing testifieth, and certain times require, as years continually succeed one an other. † These are days, which no oblivion shall ever put out: and all provinces in all the world shall celebrate through out all generations: neither is there any city, wherein the days of Phurim, that is, of lots, must not be observed of the Jews, and of their progeny, which is bound to these ceremonies. † And Esther the Queen the daughter of Abihail, and Mardocheus the Jew wrote also the second epistle, that with all diligence this day should be established solemn for the time to come. † and they sent to all the Jews, that were in the hundred and seven and twenty provinces of king Assuerus, that they should have peace, and receive truth, † observing the days of lots, and in their time should celebrate them with joy: as Mardocheus and Esther had appointed, and they took upon them to be observed of themselves, and of their seed, fasts, and cries, and the days of lots, † and all things, which are contained in the history of this book, which is called Esther.  

ANNOTATIONS. CHAP. IX.  
1. The case being changed.] In this whole history (as in many other passages 
Psal. 76.  
Great, and marvelous changes by the power of God.  of holy scripture) we see the marvelous change of the right hand of the highest. First in the very instant of extreme danger, the kings face with burning eyes showing the fury of his breast ch. 15. v. 10. was turned into mildness towards Esther v. 11. Secondly proud Aman being advanced in honour & office, above all princes of the kings court, ch. 3. v. 1. was suddenly forced publicly to lead Mardocheus his horse, whom he most hated: ch. 6 v. 10. Thirdly, he was constrained with loud voice to proclaim his honour, whom he most despised and threatened. Fourtly, the same Aman, before called the father (as it were the only governor) of the king, ch.. 1● v. 6 ch. 16. v. 11. was forthwith condemned for a traitor. ch. 7. v. 8. ch. 16. v. 18. Fifthly, He that could not abide to see Mardocheus, ch. 5. v. 13. afterward durst not look upon the king, not could endure his countenance. ch, 7 v 6. Sixtly, He was hanged on the same gallows, which he had prepared for Mardocheus. ch. 7. v. 9 Seuently, whereas he was not content with the death of Mardocheus alone, but procured the King's decree to destroy the whole nation. ch. 3. v 6 and so feasted with the king, when the Jews mourned, v 15. shortly after the king sent new letters for the Jews safety, giving them leave to kill whom soever they would of their enemies. ch. 8. v. ●. 11 Eightly, the same day which was designed for destruction, was made the day of joy and exultation to the children of God. ch. 9 v. 1. 17 ch. 16. v. 21. etc. By which literal sense Gods marvelous providence is manifestly showed, never suffering his church to perish. It hath moreover 
D. Tho. prologo in Epist. Canonic.  two special mystical senses. First, as safety of temporal life was procured to 
Esther a figure of our B Lady,  one nation by esther's intercession to king Assuerus, so general salvation is procured to all mankind by mediation of the blessed virgin Marie, crushing the serpent's head; and the sentence of death is changed by new letters, granting 
And of the Church.  everlasting life, and glory to all Gods true servants. Esther also, as likewise Judith, in figure of the Church (saith S. Jerom, Prologo in Sophon) killed the adversaries, and delivered Israel from danger of perishing.    

CHAP. X. Assuerus subdueth many countries. 4. Mardocheus understandeth, and declareth his dream. 9 God separateth his people from other nations by a better lot.  
BUT king Assuerus made all the earth, and all the islands of the sea tributaries. † Whose strength and empire, and the dignity and highness, wherewith he exalted Mardocheus, are written in the books of the Medes, and of the Persians: † and how Mardocheus of the Jews kindred was second after king Assuerus: and great with the Jews, and acceptable to the people of his brethren, seeking good to his people, and speaking those things, which pertained to the good of his seed.  That S. 
:: Jerome here advertiseth the reader that he found all hitherto in the Hebrew. And the parcels which follow only in the Septuaginta Greek Edition which either they translated out of the Hebrew, or added by inspiration of the holy Ghost.  which is in the Hebrew I have expressed most faithfully. And these things that follow, I found written in 
* The Greek of the 72. Interpreters.  the common edition, which are contained in the Greek tongue and leetters: and in the mean time this chapter was extant after the end of the book: which according to our custom, we have marked with an Obelus before it, that is to say, a broach. 
† And Mardocheus said: These things are done of God. † I remember the dream that I saw, signifying these very things: neither was any of them frustrate. † The little fountain which grew into a river, and was turned into light, and into the sun, and abounded into many waters, is Esther, whom the king took to wife, and made her to be Queen. † But the two dragons: I am, and Aman. † The nations, that were assembled: are they that endeavoured to destroy the name of the Jews. † And my nation: is Israel, which cried to our Lord, and our Lord hath saved his people: and he hath delivered us from all evils, and hath done great signs and wonders among the nations: † and he commanded that there should be two lots, one of the people of God, and the other of all Nations. † And both lots are come to the day appointed even now from that time before God to all nations: † and our Lord hath remembered his people, and hath had mercy on his inheritance. † And these days shall be observed in the month of Adar the fourteenth, and fistenth day of the same month, with all diligence, and joy of the people gathered into one assembly, through out all the generations hereafter of the people of Israel.   

CHAP. XI. An Appendix and conclusion of this history. 2. The dream of Mardocheus.  
IN the fourth year when Ptolomee and Cleopatra reigned, Dositheus, which named himself a Priest, and of the levitical kindred, and Ptolomee his son brought this epistle of Phurim, which they said Lysimachus the son of Ptolomee did interpret in Jerusalem.  This beginning was in the common edition, which is neither extant 
A  in Hebrew, nor with any of 
:: Except the 72.  the interpreters. 
† In the second year, when Artaxerxes the greatest reigned, 
The first part. The presage, and occasion of esther's advancement and Amans persecuting the Jews.  in the first day of the month Nisan, Mardocheus the son of Jairi, the son of Semei, the son of Cis, of the tribe of Benjamin. † A Jew which dwelled in the city of Susan, a great man and among the first of the King's court, 
:: Mardocheus had this dream before Amans advancement or his own and the people's danger.  saw a dream. † And he was of that number of captives, whom Nabuchodonosor 
4. Reg. 24.  the king of Babylon had transported from Jerusalem with jeconias the king of Juda: † and this was his dream: The●e appeared voices, and tumults, and thunders and earth quakes, and pertuibation upon the earth: † and behold 
:: Mardocheus was a good dragon, and Aman a bad one.  two great dragons, prepared one against an other into battle. † At whose cry all nations were raised up, to fight against the nation of the just. † And that was a day of darkness and danger, of tribulation and distress, and great fear upon the earth. † And the nation of the just fearing their evils, was troubled, and prepared to death. † And they cried to God: and they crying, 
:: Esther by her fountain of tears and humble supplication, quenched a great flame of Gentiles against the Jews. ch. 10.  a little fountain grew into a very great river, and abounded into very many waters. † Light and sun arose, and the humble were exalted, and they devoured the glorious. † Which when Mardocheus had seen, and risen out of his bed, he mused what God would do: and he had it fixed in his mind, desirous to know what the dream should signify? 
* B chap. 1. v. 1.    

CHAP. XII. The conspiracy of two eunuchs, detected by Mardocheus, is repeated, 6. and Amans malice against him for the same.  
AND he abode that time in the King's court with Bagatha and Thara the King's eunuchs, which were porters 
C  of the palace. † And when he understood their cogitations, and had thoroughly seen their cares he learned that they went about to lay hands on king Artaxerxes, and he told the king thereof. † Who having them both in examination, when they had confesssd he commanded them to be led to death. † But the king wrote that which was done, in the commentaries: and Mardocheus also committed the memory of the thing to wriring. † And the king commanded him, that he should abide in the court of the palace, giving him gifts for the delation. † But Aman the son of Amadathi the Bugeite was most glorious before the king, and would hurt Mardocheus, and his people, 
:: Here it appeareth that Aman was a favourer of traitors of perhaps of the same conspiracy.  for the two eunuchs of the king, which were put to death. 
* D ch. 3. v. ●.   Hitherto the poem. That which followeth was set in that place, where it is written in the volume: 
* ch. 3. v. 3.  And should spoil their goods. Which we found in the common edition only.  

CHAP. XIII. Acopie of the epistle which Aman sent to all provinces to destroy the Iew●● 8. And Mardocheus his prayer for the people.  
AND this was the copy of the letter. The most great 
E  king Artaxerxes from India unto Aethiopia, to the princes of an hundred and seven and twenty provinces, and to the captains, that are subject to his empire, greeting. † whereas I reigned over many nations, and had subdued all the world to my dominion, I would no● abuse the greatness of my might, but with clemency and lenity govern my subjects, that passing their life quietly without any terror, they might enjoy peace wished of all men. † But when I demanded of my counsellors how this might be accomplished, 
:: Great hurt to a king, that is ruled much by one counselor. Solomon teacheth, that Where are many counsellors, cogitations are confirmed. ●ron. 15. v. 22.  one that excelled the rest in wisdom and fidelity, and was second after the king, Aman by name, † told me that there was a people dispersed through the whole world, which used new laws, and doing against the customs of all Nations, contemned the commandmentes of kings, and broke the concord of all nations by their dissension. † Which when we had learned, seeing one nation rebellious against all kind of men to use perverse laws, and to go against our commandmentes, and to disturb the peace and concord of the provinces subject to us, † we have commanded that whomsoever Aman shall show, who is chief over all the provinces, and second after the king, and whom we honour in steed of a father, they with their wives and children be destroyed of their enemies, and that none have pity on them the fourteenth day of the twelfth month Adar of this present year: † that the wicked men going down to hell in one day, may restore the peace to our empire, which they had disturbed. 
* F ch. 3. v. 14.   Hitherto the copy of the letter. That which followeth I found written after that place, where it is read, 
ch. 4. v. 17.  And Mardocheus going forth, did all things, that Esther had commanded him. yet it is neither in the Hebrew, nor extant with any of 
* except the 72.  the interpreters. 
† But Mardocheus besought our Lord, mindful of all his 
G  works, † and said: Lord Lord king omnipotent, for in thy 
The Epistle on wenesday in the 1. week of ●●n●. And in a votive mass against pagans.  dominion are all things set, and there is none that can resist thy will, if thou determine to save Israel. † Thou mad'st heaven and earth, and whatsoever is contained in the compass of heaven. † Thou art Lord of all, neither is there that can resist thy majesty. † Thou understandest all things, and knowest that I have not done this for pride and contumely, and any desire of glory, that I adored not the proud Aman, † (for gladly would I be ready for the salvation of Israel to kiss even the steps of his feet,) † but I feared lest I should transfer the honour of my God to a man, and lest I should adore any except my God. † And now o Lord king, the God of Abraham have mercy upon thy poople, because our enemies will destroy us, and extinguish thine inheritance. † Despise not thy portion, which thou hast redeemed to thyself out of Egypt. † hear my prayer, and be propitious to thy lot and cord, and turn our mourning into joy, that living we may praise thy name o Lord, and do not shut the mouths of them that sing to thee. † all Israel also with like mind and supplication cried to our Lord, because certain death did hang over them.   

CHAP. XIIII. Esther prayeth in humility of spirit, that God will deliver the people from the cruelty of Aman.  
ESTHER also the Queen fled to our Lord, fearing the peril that was at hand. † And when she had laid of her royal garments, she took clothes meet for weeping and mourning, and for divers ointments, filled her head with ashes and dung, and her body she humbled with fasts: and all the places, in which before she was accustomed to rejoice, she filled with tearing of her hears. † And she besought our Lord the God of Israel, saying: My Lord, which only art our king, help me solitary woman, and which have no other helper beside thee. † My peril is in my hands. † I have heard of my father that thou Lord didst take Israel out from all Gentiles, and our fathers out of all their predecessors before, that thou mightst possess an everlasting inheritance, and thou hast done to them as thou hast spoken. † We have sinned in thy sight, and therefore thou hast delivered us into the hands of our enemies: † for we have worshipped their gods. Thou art just o Lord. † And now it sufficeth them not, that they oppress us with most hard servitude, but imputing the force of their hands to the might of their idols, † they will change thy promises, and destroy thine inheritance, and shut the mouths of them that praise thee, and extinguish the glory of thy temple and altar, † that they may open the mouths of Gentiles, and praise the strength of idols, and magnify a carnal king for ever. † deliver not o Lord thy sceptre to them 
:: Idols are nothing in the world. 1. Cor. 8. but ba●e imaginations of men.  that are not, lest they laugh at our ruin: but turn their counsel upon them, and destroy him, that hath begun to do cruelly against us. † Remember o Lord: and show thyself to us in the time of our tribulation, and give me confidence Lord king of gods, and of all power: † give me speech well framed in my mouth in the presence of the lion, and turn his hart into the hatred of our enemy, that both himself may perish, and the rest that consent unto him. † But deliver us in thy hand, and help me, having no other help, but thee o Lord which hast the knowledge of all things, † and knowest that I hate the glory of the wicked, and 
:: The Church useth this prayer in the offertory▪ the 22. sunday after Pentecost: as a parcel of holy Scripture.  detest the bed of the uncircumcised, and of every stranger. † Thou knowest my necessity, that I abhor the sign of my pride and glory, which is upon my head in the days of my ostentation, and detest it as the cloth of a woman in her monthly floors, and 
:: Of herself, nor for wordly glory she desired not to marry a heathen king but for the common good she married him, God dispensing with the law in this behalf. See ch. 2.  wear it not in the days of my silence, † and that I have not eaten at Amans table, neither the King's banquet hath pleased me, and that I have not drunk the wine of libamentes: † and that thy handmaid did never rejoice, since I was transported hither unto this day, but in thee o Lord the God of Abraham. † O God strong above all, hear the voice of them, that have no other hope, and deliver us from the hand of the wicked, and deliver me from my fear.   

CHAP. XV. Mardocheus causeth Esther to go to the king and entreat for the people. 10. She is terrified by this countenance, but God turneth his hart, and he calleth her courteously to him.  This also I found added in the common edition. 
AND he commanded her (no doubt but Mardocheus commanded 
G  Esther) that she should go unto the king, and make petition for her people and for her country. † Remember (quoth he) the days of thy humility, how thou wast brought up in my hand, because Aman the second after the king hath spoken against us unto death: † and do thou invocate our Lord, and speak to the king for us, & deliver us from death. 
* H ch 13. v. 8.   
Moreover this also which followeth I found in the common Greek. † And in the third day she laid away Ves●im●nta 
:: oratus, not orn●●●s, her playing w●ede.  the garments which she ware, & was clothed in her glory. † And when she glisteren in royal apparel, and had invocated God the ruler and saviour of all, she took two waiting maids, † and upon the one in deed she leaned, as it were for dilicatnes and very much tenderness not able to bear up her body: † but the other of the maids followed her Lady, bearing up her garments trailing on the ground. † But herself in all her countenance of colour like the rose, also with gracious and shining eyes 
:: A notable example for Noble women, how to keep their state, & remain never theles humble in hart.  hid her mind full of sorrow, and exceeding fear. † She therefore entering through all the doors in order, stood before the king, where he sat upon the throne of his kingdom, clothed with royal garments, and glittering in gold, and precious stones, and he was terrible to behold. † And when he had lifted up his face, and with burning eyes had showed the fury of his breast, the Queen fell down, and her colour being changed into paleness, she rested her weary head upon her handmaid. † And God turned the King's spirit in to mildness, and in haste and fearing he leapt out of the throne, and holding her up in his arms, till she came to herself, spoke her fair with these words: † What aileth thee Esther? I am thy brother, fear not. † Thou shalt not die: for this law is not made for thee, but for the common sort. † Come near therefore, and touch the sceptre. † And when she held her peace, he took the golden rod, & put it upon her neck, and kissed her, and said: Why speakest thou not to me? † Who answered: I saw thee, my Lord, 
:: By this comparison of angels she meant that the king excelled all or most part of men.  as an angel of God, and my hart was troubled for the fear of thy glory. † For thou, my lord, art exceeding marvelous, and thy face is full of graces. † And when she spoke, she fell down again, and was almost in a sown. † But the king was troubled, and all his servants did comfort her. 
* K ch. 5. v. ●.    

CHAP. XVI. Acopie of king Artaxerxes letters, which he sent for the safety of the ●ewes, 10. declaring the insolency of Aman, and dutiful service of Mardocheus and Esther, 20. commanding all his princes to assist the Jews, and with them to celebrate the day which is changed from sorrow to joy.  
The copy of king Artaxerxes letter, which he sent for the Jews to all the provinces of his kingdom: the which also is not found in the Hebrew volume.  
THE great king Artaxerxes, from India to Aethiopia to 
L  the dukes and princes of an hundred twenty seven provinces, which obey our commandment, sendeth greeting. † many have abused unto pride the goodness of princes, and the honour, that hath been bestowed upon them: † and they do not only endeavour to oppress the King's subjects, but not bearing the glory that is given them, they work treason against them that gave it. † Neither are they content not to give thanks for the benefits, and to violate in themselves the laws of humanity, but they think they can escape the sentence of God also who seethe all things. † And they have burst forth into so great madness, that such as observe diligently the offices committed unto them, and do all things so that they are worthy of all men's praise, them they endeavour to overthrow by subtle means of lies, † whiles with crafty fraud they deceive the simple ears of princes, and esteeming others b● their own nature. † Which thing is proved both out of old histories, and by these things, which are done daily, how 
:: At last this king saw his own error in believing one false counsellor over much. ch.. 1●. v. ●.  the enterprises of Kings are depraved by the evil suggestions of certain men † wherefore we must provide for the peace of all provinces. † Neither must you think▪ if we command divers things, that it cometh of the lightness of our mind, but that we give sentence according to the quality & necessity of times, as the profit of the common wealth requireth. † And that you may more plainly understand, that which we say, Aman the son of Amadathi, both in mind and country a Macedonian, and an alien from the Persians blood, and with his cruelty staining our piety, was received of us a stranger: † and found our humanity so great towards 
〈◊〉. 1●. v. 6.  him, that he was called:: our father, and was adored of all second after the king: † who was puffed up with so great swelling of arrogancy, that he went about to deprive us of kingdom and life. † For by certain new devices and not heard of before he hath sought to kill Mardocheus, by whose fidelity and benefits we live, and Esther the fellow of our kingdom with all their nation: † thinking this that they being slain, he might work treason to our solitariness, and might transfer the kingdom of the Persians to the Macedonians † But we have found the Jews, which were by that most wicked of men oppoynted to be slain, in no fault at all, but contrariwise using just laws, † and the children of the highest and the greatest, and always loving God, by whose benefit the kingdom was given both to our fathers and to us, and is kept unto this day. † wherefore know ye those letters, which he directed in our name, to be of none effect. † For the which heinous fact, before the gates of this city, that is, of Susan, both himself that devised it, and all his kindred hang on gibbettes: not we, but God repaying him that which he hath deserved. † But this edict, which we now send, let it be set forth in all cities, that it be lawful for the Jews to use their own laws. † Whom you must help, that those, which had prepared themselves to their slaughter, they may kill the thirteenth day of the twelfth month, which is called Adar. † For God omnipotent hath turned this day of sadness and mourning into joy to them. † wherefore 
:: As Mardocheus suggested, th●. king confirmed the observation of a feast in memory of God's benefice▪ and so both Jews and gentiles kept it.  count you also this day among other festival days, and celebrate it with all joy, that hereafter also it may be known, † that all, which faithfully obey the Persians, receive worthy reward for their fidelity: and they that lie in wait against their kingdom, perish for their wicked fact. † And every province and city, that will not be partaker of this solemnity, let it perish by sword and fire, and let it so be destroyed, that not only men, but also beasts have no access thereto for ever, for an example of contempt, and disobedience. 
* M chap. 9 v. ●.      



THE argument OF THE book OF Job.  
Holy Job otherwise called Jobab (Gen. 36.) as S. Augustin, S. Chrisostom, 
● 18. c. 47. civit. conc. 2. the Lazar Rom. 9 Praesat 〈◊〉 job.  
job of the race of Esau.  S. Ambrose, S. Gregory, and other fathers teach, the son of Zara, the son of Rahuel, the son of Esau, was king (or absolute prince) of the land of Hus. who being perfect in religion, sincere in life, 
Why God suffered him to be so afflicted. The contents according to the history.  rich in wealth, and blessed with children, for an admirable example of patience, and to show that a mortal man through God's grace, may resist all the devils temptations, by God's permission, suddenly lost all his goods and children, was stricken with horrible sores in all his body, reviled by his wife, and in steed of comforth which his special friends pretemted towards him, was injuriously charged by them, with impatience, arrogancy, blasphemy, and other crimes, for which they falsely supposed he was so afflicted, affirming, and by divers sophistical arguments, grounded as they pretended upon God's justice, wisdom, power, mercy, and goodness, would prove that God suffereth none but wicked men to be so afflicted. But Job constantly defendeth his own just ●●●●cencie, and that worldly calamities, and prosperity happen indifferently to good and had in this lif●, and that the truer▪ ward of the just, and punishment of the wicked, is to be expected in the other world. At last God, with due reprehension of Job for some imperfections, sharply rebuketh the errors, and insolency of his adverse freinde●; giveth sentence on jobs side; pardoneth ●●●m at his intercession; and restoreth all things to him double, to that he had before.  
B●●i●e● the literal sense Job in all his actions, sufferings, and whole life, was 
job an especial figure of Christ.  a special figure of Christ, showing (saith S. Gregory) by those 
Praf●●.  things which he did and sustained, what our redeemer should do and suffer yea more particularly th●n most part of the patriarchs, which S. Jerome (epist. ad Paulin.) also admireth and testifieth, saying: what mysteries of Christ doth not this book comprehend? Every word is full of sense. moreover this history is replenished with moral documents, 
Moral documents in this book.  how to embrace virtue, and eschew vice: proposing the life of a right godly man, neither insolent in prosperity, not despairing in adversity, always resolute in God's service, as well in his prosperous kingdom as in the miserable dunghill. Here also we have the true manner of arguing, according to the rules of logic, with detection of sophistry, job proving 
True logic & philosophy.  and disproving assertions by proposition, assumption, and conclusion, as S. Jerom observeth, with profound knowledge of natural things and causes, as appeareth in very many places. All which variety and abundance 
Hard and ea●ic things to be understood are both profitable.  of matter, comprised in small room, make many things hard and obscure, yet are the same so tempered with other things plain and easy, that here is verified S. Augustins ob●●ruation (li. 2. c. 6. doct. Christ) certain places of holy Scriptures serve as delectable meat to them that hunger and thirst divine knowledge, and the obscure take away tediousness from them, that loath usual plain doctrine.  
It is most probable that Job himself, inspired by the holy Ghost, by whose grace he excelled all in right simplicity (c. 1.) writ his own history; the 
Written by Job himself most part in verse.  most part in verse, only the two first chapters and the last in prose, in the Arabian tongue; which Moses translated into Hebrew, for the consolation of the Israelites afflicted in Egypt.  
And it may be divided into three general parts. First the change of jobs state from prosperity into affliction, with his lamentation for the same▪ are 
Divided into three parts.  recorded in the three first chapters. In four and thirty chapters following are sundry disputations, conflicts, and discourses between him and his friends, touching the cause of his so vehement affliction. In the five last chapters God discusseth the quarrel, giveth sentence for Job against his adversaries, pardonteh them, and rewardeth him.   

THE book OF Job.  

CHAP. I. 
This book is read the two f●r●● weeks of September.  holy Job offereth sacrifice for every one of his children, 6. whose good estate Satan envying, by God's permission spoil h●●m of all his goods, and children, 20. for which he being pensive offendeth not, but thanketh God for al.  
THERE was a man in the Land of Hus, named 
The first pa●●▪ The change of jobs prosperous s●a●● into affliction.  Job, & that man was “ simple, & right, and fearing God, and departing from evil. † And there were borne to him seven sons and three daughters. † And his possession was seven thousand sheep, and three thousand camels, also five hundred yoke of oxen and five hundred she asses, and a family exceeding great: and that man was great among all them of the East. † And his sons went, and made a feast by houses, every one in his day. And sending they called their three sisters, to eat and drink with them. † And when the days of feasting had passed about in course, Job sent to them, and sanctified them: and rising up early “ offered holocaustes for every one. For he said: Lest perhaps my 
〈…〉  sons have sinned, and have blessed God in their hearts. So did Job all the days. † But on a certain day when the sons of God were come to assist before our Lord▪ 
:: devils appear not in God's sight, but sometime in presence of Angels which represent God S. Athan q. 8. ad Anti●c●●●.  Satan also was present amongst them † To whom our Lord said: From whence comest thou? Who answering, said: I have gone round about the earth, and walked through it. † And our Lord said to him: Hast thou considered my servant Job, that there is not the like to him in the earth, a man simple, and right and fearing God, and departing from evil.? † To whom Satan answering, said: Why, doth Job fear God in vain? † hast not thou fenced him, and his house, and all his substance round about, blessed the works of his hands, and his possession hath increased on the earth? † But stretch forth thy hand a little, and touch all things that he possesseth, unless he blessethee in the face † Our Lord therefore said to Satan: 
:: God doth not directly send evils b●t permitteth them to happen to his servants.  behold, all things that he hath, are in thy hand, only upon him extend not thy hand. And Satan went forth from the face of our Lord. † And when upon a certain day his sons and daughters did eat, and drink wine in the house of their eldest brother, † there came a messenger to Job, which said: The oxen plowghed, and the she asses fed beside them, † and the Sabeians came in violently, & have taken all things, and have strooken the servants with the sword, and I only have escaped to tell thee. † And when he yet spoke, an other came, and said: The fire of God fell from heaven, and striking the sheep and the servants hath consumed them, and I only have escaped to tell thee. † But whiles he also was yet speaking, there came an other and said: The Chaldees made three ●roupes, and have invaded the camels, and taken them, moreover the servants also they have strooken with the sword, and I alone am fled to tell thee. † He yet spoke, and behold an other came in, and said: Thy sons and daughters eating and drinking wine in the house of their eldest brother, † suddenly a vehement wind came violently from the country of the desert, and shook the four corners of the house, which falling oppressed thy children and they are dead, and I alone have escaped to tell thee. † Then Job rose up, and rend his garments, and with pulled head falling on the ground, adored, † and said 
:: By this holy example ancient fathers condemn the senate's stoics who are never moved, S. Aug. li. 1. c. 9 civit. S. Paul also reproveth men without affection. Rom. 1. v. 31.  Naked came I out of my mother's womb, and naked shall I return thither: Our Lord gave, and our Lord hath taken away: as it hath pleased our Lord, so is it done: the name of our Lord be blessed. † In all these things Job sinned not with his lips, neither spoke he any foolish thing against God.  

ANNOTATIONS. CHAP. I.  
1. Simple, right, and fearing God.] Moses, Samuel, Esdras, & other prophets 
Aswal Job as other prophets writ their own acts and praises. Good works are both god's works and men's works.  writ there own acts among others, also their own praises, speaking of themselves in the third person: & so did holy Job, humbly, truly, and simply, without vain glory, or arrogancy, as S. Gregory noteth, saying. Blessed Job, inspired 
Praef●● in job.  with the holy Ghost, might well write his own acts, which were the gifts of supernal inspiration. God being the principal cause efficient of all good men's works, and men the secondary cause of the same.  
Moreover jobs singular patience and other virtues are likewise commended in other holy Scriptures & by ancient Doctores, Tobiae. 2. God permitted tentation to happen unto Tobias, that example might be given to his followers of his patience, as of holy Job, S. James (c. 5.) exhorting to patience, saith: You 
jobs patience invincible in ●l sorts of ●●●liction.  have heard the suffering of Job, and you have seen the end of our Lord. Tertullian (li. de patientia) admiring jobs patience exclaimeth thus: o most happy man whom neither the driving away of his flocks of catle, nor consuming of the rest with ●ire, nor the loss of his children, nor terments of his b●di●▪ could drive ●●●m patience but he stood immovable in the service of God, for example to us, that we fall not for any wordly damage, loss of dearest friends or corporal afflictions. & blessed be God, by whose blessing we may now y●ô happy English Catholics, 
English Catholics lose their goods and children, and are afflicted in body.  that patiently suffer the very same kinds of tribulation, (though not in so great a degree) in our time▪ S Cyprian (li deb●no patienty) Job examined & proved by the virtue of patience was advanced to the very height of praise, a rich lord in possession, & a more rich father in children, suddenly was neither lord, nor father: was also most grievously afflicted in his flesh: and that no tentation might be wanting the devil armed his wife against him, yet was he not moved, but by victorious patience thanked God for all In like sorre other holy fathers, for encoregement and consolation of the afflicted, writ much of holy jobs invincible patience. Above all S. Gregory, our Apostle, dilateth most excellently 
Great commendation to be good amongst the bad.  in thirty and fine whole books, describing & proposing his so great virtues to be imitated by all christians, first of all (li. 1. c 5.) observing how great a praise it is to be good in such a place, in the mids of a croo●ed and perverse 
Philip. 2. Apoc. 2. ●●ntie.  nation, shining as a light in the world, dwelling in the gentiles, where was the seat of Satan, a lily amongst thorns.  
5▪ Offered holocaustes for every one.] Albeit the virtue of Sacrifice as well of Holocaust 
Sacrifice being of infinite virtue, yet the valour in application is limited.  in the old Testament, as especially of Christ's Sacrifice in the New, is of infinite valour in itself, yet the application thereof to particular persons, and purposes is limited, and therefore holy Job offered not only once for all his children, but many times, severally for every one. Whereof see Cardinal Allan li. 2▪ de Eucharist. Sacrific. c. 35.    

CHAP. II. Satan by God's permission, 7. striketh Job with s●res from the sole of his foot to the top of his head. 9 His wife also insulteth against him, but he sinneth not. 11. Three friends coming to visit and comfort him, sit si●●n● by him seven days.  
AND it came to pass when on a certain day the sons of God were come, and stood before our Lord, and Satan came among them, and stood in his sight, † that our Lord said to Satan: From whence comest thou? who answering said: I have gone round about the earth, and walked through it. † And our Lord said to Satan: Hast thou considered my servant Job, that there is not the like to him in the earth, a man 
:: A man of plain 〈◊〉 true dealing mixed with meek●●● with out all guile is called a simple right man S. Greg. li. 1. Moral. ●. 2 & ●●●  simple, and right, and fearing God, and departing from evil, and yet retaining innocency? But thou hast moved me against him, that I should afflict him in vain. † To whom Satan answering, said: skin for skin, & all things that a man hath, he will give for his life: † otherwise put thy hand, and touch his bone and flesh, and then shalt thou see that he will bless thee in the ●ace. † Our Lord therefore said to Satan: Behold he is in thy hand, but yet save his life. † Satan therefore going out from the face of our Lord, stroke Job with a very sore boil, from the sole of the foot even to the top of his head: † who with a shell scraped the corruption, sitting on a dunghill. † And 
:: His wife persuading him to desperation and blasphemy, signified carnal cogitions which corrupt the soul inwardly, as afflictions do affault the flesh outwardly. S. Greg. li. 3. c. 24.  his wife said to him: dost thou yet continue in thy simplicity? Bless God and die. † Who said to her: Thou hast spoken like one of the foolish women, if we have received good things of the hand of God, evil things why should we not receive? In all these things Job sinned not with his lips. † therefore “ jobs three friends hearing all the evil, that had changed to him, came every one out of their place, Elephaz a Themanite, and Baldad a Suhite, and Sophar a Naamathite. For they had appointed, that coming together they would visit him, and comfort him. † And when they had lifted up their eyes a far of, they knew him not, and crying out they wept, and renting their clothes sprinkled dust over their head toward heaven. † And they sat with him on the ground 
:: seven days together every day and night some good part.  seven days and seven nights, and no man spoke to him a word: for they saw the pain to be vehement.  

ANNNOTATIONS. CHAP. II.  
11. jobs three friends.] For better intelligence of these conflicts between 
These visitors of Job were in deed his friends, and professed true religion. They erred in jobs particular case.  holy Job and his friends, it may here be observed, that they were in deed his friends, as the text simply calleth them: that they believed rightly in God almighty, and were not idolaters: that they came of friendly good affection to comforth him▪ though they fell into words of reproving him, (as S. Gregory teacheth) 
li. 3. ●. 24.  they alleged also many excellent divine sentences very truly, which therefore Job reproved not. But they erred in their illations against Job: and that of ignorance rather than of set malice, concluding that Job was guilty of some enormous sins, because they saw him so grievously punished, and heard him complain thereof; his own conscience known to him and hid to them (whereof they rashly judged) testifying that he was innocent, in respect of so great crimes. And in this their particular error, though they were not heretics, being not obstinate after that the truth was sufficiently revealed 
And prefigured heretics.  unto them, yet they prefigured heretics, endeavouring by one truth to destroy an other, and by arrogating knowledge which they had not: promising also 
li. 5. ●▪ 18.  ●ew things & unheard of, rather to drow others to admire them, then to edification.    

CHAP. III. Job lamenteth, describing his own, and the general calamities of man, 13. and shearing ho●●● the● escape many miseries which either are never bornt or die presently after their birth.  
AFTER these things Job opened his mouth, and 
:: After so long ●●le●ce at last ●●b expresseth hi●●Spand●● so 〈…〉 des 〈…〉 great 〈…〉 〈…〉 the 〈…〉 〈…〉 lie 〈…〉 〈…〉 ud 〈…〉 o 〈…〉 〈◊〉 by God but 〈…〉 to m 〈…〉 bein 〈…〉 〈…〉 nne▪ even from his conception and 〈◊〉 wishing that whatsoever concurred to his longer afflictions in this life, and h●●d●r●● his more speedy delivery from dangers and calamities had not been, for so he had been sowner at ●est as God's goodness should dispose of him all which was a lawful desire and no sin at al. See 1. Pineda. in c. 2. Job.  cursed his day, † and spoke. † Perish may the day wherein I was borne, and the night wherein it was said: A man is conc●●●ed. † Be that day turned into darkness, God require it not from above, and let it not be lightened with light. † Let darkness, and the shadow of death obscure it, let a mist possess it, and be it wrapped in bitterness. † A darksome hurl wind possess that night, be it not counted in the da●es of the year, not numbered in the months. † Be that night 〈◊〉, not praise worthy. † Let them curse it which cu●●e the day, which are ready to raise up Leviathan. † Let the ●●a●res be darkened with the mist thereof: let it expect light and let it not see, neither the rising of the appearing morning. † Because it shut not up the doors of the womb, that bore me, nor took away evils from mine eyes. † Why died I not in the matrice, perished not forthwith being come forth of the womb? † Why received upon the knees? why nurced with the breasts▪ † For now sleeping I should be quiet, and should rest in my sleep: † With Kings and co●●●les of the earth, which build themselves solitary places: † Or with princes, that possess gold, and replenish their ●●●●es with silver: † Or as a thing vn●mely borne that is h●● I should not be, or as they that being conceived have not seen the light. † There the impious have ceased from tumult. & there the wearied with strength have ●ested. † And they sometime bound together without grief, have not heard the voice of the exactor. † little and great are there, and the servant free from his master. † Why is there light given to a miserable man, and life to them, that are in bitterness of soul? † That expect death, and it cometh not, as they that dig up treasure. † And they rejoice exceedingly when they have found the grave. † To a man whose life is hid, and God hath compassed him with darkness? † Before I eat I sigh: and as it were overflowing waters so my roaring: † Because the fear which I feared, hath chanced to me: and that which I was afraid of, hath happened. † have I not dissembled▪ have I not kept silence? have I not been at ease? and indignation is come upon me.   

CHAP. four 
The second part. divers discourses and disputes about the cause of jobs afflictions.  Eliphaz blameth Job as guilty of impatience, arguing thereupon that he was not so perfect in virtue as he seemed. 7. and therefore is now punished by God, who (as Ehiphaz falsely supposeth) afflicteth not innocent men. 12. alleging for proof an imaginary vision.  
BUT Eliphaz the Themanite answering, said: † If we 
The first constrct, between Eliphaz and job.  shall begin to speak to thee, perhaps thou wilt take it grievously, but the word conceived who can hold? † Behold thou hast taught many, & weary hands thou hast strengthened: † Them that wavered thy words have confirmed, and trembling knees thou hast strengthened: † But now a plague is come upon thee, and thou hast faynred: hath touched thee, and art troubled. † Where is thy fear, thy strength, thy patience, and the perfection of thy ways? † Remember I beseech thee, who ever being innocent hath 
:: No innocent ever perished eternally: but innocent Abel was slain temporaly, and innumerable others suffer calamities for their greater merit.  perished? or when have the just been destroyed? † Yea rather I have seen them, that work iniquity, and sow sorrows, & reap them, † to have perished by the blast of God, and with the spirit of his wrath to have been consumed. † The roaring of the lion, and the voice of the lioness, & the teeth of the whelps of lions are bruised: † The tiger hath perished, because he had no pray, and the lions whelps are destroyed: † moreover 
:: heretics pretend such obscure visions more to get credit then to edify others. S. Greg. li. 5. c. 18.  to me there was spoken a secret word, and as it were by stealth hath mine ear received the veins of the whispering thereof. † In the horror of a vision by night, when deep sleep is wont to hold men, † fear held me, and trembling, and all my bones were made sore afraid: † And when the spirit passed in my presence, the hears of my flesh stood upright. † There stood one, whose countenance I knew not, an image before mine eyes, and I heard the voice as it were of a gentle wind. † What, 
:: Job easily granteth that man may not compare not contend with God ch. 9 v. 1. Yet men may be innocent & free from grievous sins.  shall man be justified in comparison of God, or shall a man be more pure than his maker? † Behold they that serve him, are not stable, and in his Angels he found wickedness: † How much more they that inhabit houses of clay, which have an earthly foundation, shall be consumed as it were of the moth? † From morning until evening they shall be cut down: and because none understandeth, they shall perish forever. † And they that shall be left, shall be taken away from them: they shall die, and not in wisdom.   

CHAP. v Eliphaz prosecuteth his discourse to convince Job of great sins, because he is sov●hemently afflicted. 17. exhorteth him therefore to acknowledge his sins, so all things shall succeed prosperously.  
CALL therefore 
:: This disputer having pretended an imaginary vision from God 〈◊〉 Job, now he supposeth that neither God no● Angel no● other holy person will patronage his cause, nor judge of his case as he doth, but that all will condemn him of impatience, folly, envy, and other sins.  if there be that will answer thee, & “ turn to some of the saints. † Anger in deed killeth the foolish, and envy slea●th the little one. † I have seen a fool with firm root, and I cursed his beauty by and by. † His children shallbe made far from salvation, and shall be destroyed in the gate, and there shallbe none to deliver. † Whose harvest the hungry shall eat, & the armed shall take him by violence, and the thirsty shall drink his riches. † Nothing in the ●a●th is done without a cause, and out of the ground sorrow shall nor rise. † 
:: This proveth unporteth that a man must not think to pass his life without travel, but must get his bread with sweat of his brows, or suffer other calamities.  Man is borne to labour, and the bird to flight. † For the which thing I will beseech our Lord, and toward God I will set my speech: † Who doth great and unsearchable and marvelous things without number: † Who giveth rain upon the face of the earth, and watereth all things with waters: † who setteth the humble on high, and them that are in heaviness he comforteth with health: † Who disspateth the cogitations of the malignant, that their hands can not accomplish that which they b●gan: † Who apprehendeth the wise in their sub●●l●ie, and dissipareth the counsel of the wicked: † By day they shall incur darkness, and as it were in the night, so shall they grope at noon days. † moreover he shall save the need● from the sword of their mouth, and the poor from the hand of the violent. † And to the needy there shall be hope, but iniquity shall draw together her mouth. † Blessed is the man that is corrected of God: refuse not therefore the chastising of our Lord: † Because he woundeth, and cureth: striketh, and his hands shall beale. † In 
:: God's goodness delivereth his servants the space of this laborious life,  six tribulations he shall deliver thee, and in the 
:: And most especially in the hour of death. S. Org. li. 6. c. 18.  seventh evil shall not touch thee. † In famine he shall deliver thee from death; and in battle, from the hand of the sword. † From the scourge of the tongue thou shalt be hid; & thou shalt not fear calamity when it cometh. † In waste and famine thou shalt laugh; and the beasts of the earth thou shalt not fear. † But with the stones of the lands thy covenant, and the beasts of the earth shall be peaceable to thee. † And thou shalt know that thy tabernacle hath peace, and visiting thy beauty, thou shalt not sin. † Thou shalt know also that thy seed shall be manifold, and thy progeny as the grass of the earth. † Thou shalt enter into the grave in abundance, as a heap of wheat is carried in his time. † Behold, this is even so, as we have searched out: which thou having heard revolve in thy mind.  

ANNOTATIONS. CHAP. V.  
1. Turn to some of the saints] Eliphaz provoking Job to produce some of his opinion, or to seek the help and patronage of some saint in his cause, 
invocation of saints, especially Angels in jobs time.  plainly showeth the common faith and practise of invocating saints in that time. Else it had been a frin●lous speech, which is not to be imputed to a sensible wise man as he was. For it appeareth by the drift of his reasoning, that he supposed some of God's special servants would maintain a good cause, but that jobs cause was such as neither God, nor holy Angel, nor good man would defend, and therefore boldly provoked him to this trial, presuming that he should find no such patron. Neither did he will Job in these words to call upon God only, for he could not err so grossly, as to call God some of the saints: but must mean some other holy person. And it is clear by the Septuaginta Interpreters, that Eliphaz willed Job to invocate the Angels. saying: Invocate if any will answer thee, or if thou canst behold any of the holy Angeles. S. Gregory 
li. 5. c. 30.  expoundeth it to the same sense, that saints were to be invocated in a good cause, but, that Eliphaz hear▪ dispicing and deriding holy Job, said to him: Thou canst not find saints thy helpers in affliction, whom thou wouldst not have thy fellows in prosperity.    

CHAP. vi Job answereth the objections of Eliphaz, showing that in deed the calamity which he suffereth is much greater than his sins deserve; and therefore his lamentation is excusable. 8. wisheth (if it so please God) that he may die. 13. complaneth that his friends are become his adverseries, 16▪ gravely expostulateth that they reprehend him, 12. and help him not.  
BUT Job answering, said: † 
:: A man of sincere conscience confesseth the sins whereof he is guilty, yet acknowledgeth not all wherewith others may unjustly charge him.  Would God my sins were weighed, whereby I have deserved wrath, and the calamity, which I suffer in a balance. † “ As the sand of the sea this would appear heavier, wherefore my words also are full of sorrow: † Because the arrows of our Lord be in me, the indignation whereof drinketh up my spirit, and the terrors of our Lord war against me. † will the wild ass roar when he hath grass? or the ox loweth when he shall stand before the full manger. † Or can an unsavoury thing be eaten, that is not seasoned with salt? or can a man taste that which being tasted bringeth death? † The things which before my foul would not touch, now for anguish are my meats. † Who will grant that my petition may come: and that God would give me that which I expect? † And he that hath begun, the same would lose his hand, and cut me of? † And this might be my comfort, that afflicting me with sorrow, he spare not, not I gain say the words of the holy one. † For What is my strength, that I can sustain it? or what is mine end, that I should do patiently. † Neither is my strength the strength of stones, neither is my flesh of brass. † Behold there is no help for me in myself, and my familiar friends also are departed from me. † He that taketh away mercy from his friend, forsaketh the fear of our Lord. † My brethren have passed by me, as the torrent that passeth swiftly in the valleys. † They that fear the hoar frost, snow shall fall upon them. † At the time, when they shall be dissipated they shall perish: and after they wax hot they shall be dissolved out of their place. † The paths of their steps are entangled: they shall walk in vain, and shall perish. † Cosider ye the paths 
:: S●nd●e ways without water.  of Thema, the ways of Saba, & expect a little while. † They are confounded, because I have hoped: they are come also even unto me, and are covered with shame. † Now you are come: and even now seeing my plague you are afraid. † have I said: Bring ye to me, and of your substance give to me? † Or deliver me from the hand of the enemy, and out of the hand of the strong deliver me? † 
:: jobs adversaries presumed to teach him, but because they erred in their applying of true assertions in his case, which himself understood and not they, he acconted not their discourses for good doctrine.  Teach ye me, and I will hold my peace: and if I perhaps have been ignorant in any thing, instruct ye me. † Why have you detracted from the words of truth, whereas there is none of you that can control me? † To rebuke only you frame speeches, and you utter words in the wind. † You rush in upon a pupil, and you endeavour to overthrow your friend. † Notwithstanding accomplish that which you have begun: give ear, and see whether I lie. † Answer I beseech you without contention: and speaking that which is just, judge ye. † And you shall not find iniquity in my tongue, neither shall folly sound in my jaws.  

ANNOTATIONS. CHAP. vi  
3. As the sand of the sea] scarce any figure is more common in holy scripture 
The use of Hyperbole in holy Scripture.  than Hyperbole. Whereby ou● understanding is drawn to conceive the greatness of things that otherwise surpass vulgar capacity. So Job signifieth here that his calamity being weighed with his sins in balance, would appear heavier, not precisely in proportion of the number of sands in the sea, but exceeding much in true comparison. Of which superabundance of pains patiently suffered 
Treasure of satisfactory works in the Church.  by holy Job, and other saints, more than their sins deserved, especially of our B. saviour, who could not sin, and of our B. Lady, who never sinned, remaineth an infinity treasure of satisfactory works, appliable by the supreme steward of God's Church, Christ's Vicar in earth, for satisfaction of others which have need, and are in the communion of saints, and perform the conditions appointed. And so this high steward may in due manner by his 
Pardons do apply the suffering of some for the satisfaction of others.  authority, give limited, or plenary pardons to penitentes, of the pains which otherwise they should suffer in this life, or in purgaritie, for their sins first remitted. Other Bishops can also give or dispense so much as the Supreme Bishop allo●teth to their power, all to edification and necessity of God's servants, as dispensers, not dissipators of so holy treasure.    

CHAP. VII. Job explicateth divers calamities of man's life, and namely of his own▪ 6. Suposing it not likely that he shall return to former prosperous state, 15. desireth to die.  
THE life of man upon earth is a 
:: A soldier must be always ready to endure travel, to be promptly obedient, content to be beaten by his superior with out all resistance, upon pain of his life, he is always subject to cares, and to danger of death, and therefore must ever be ready to die.  warfare, & his days, as the days of an hired man. † As a servant desireth the shadow, & as the hired man tarrieth for the end of his work: † So I also have had vain months, and have numbered to myself laborious nights. † If I sleep, I shall say: When shall I arise? and again I shall expect the evening, and shall be replenished with sorrows even until darkenens. † My flesh is clothed with rottenness and filth of dust, my skin is withered, & drawn together. † My days have passed more swiftly, than the web is cut of the weaver, and are consumed without any hope. † Remember that my life is a wind, and mine eye shall not return to see good things. † Neither shall the sight of man behold me: thine eyes upon me, and I shall not stand. † As a cloud is consumed, and passeth away: so he that shall descend to 
* Seol.  hell shall not ascend. † Neither shall he return any more into his house, neither shall his place know him any more. † wherefore I also will not spare my mouth, I will speak in the tribulation of my spirit: I will talk with the bitterness of my soul. † Why, am I a sea, or a whale, that thou hast compassed me with a prison. † If I sa●: My little bed shall comfort me, and I shall be relieved speaking with myself in my couch: † Thou wilt terrify me by dreams, and by visions shake me with horror. † For the which thing my soul hath chosen hanging, and my bones death. † I have despaired. I shall now live no longer: 
:: just Job supposing he was at the point of death, prayed God to spare or cease to punish him more, and to accept of that affliction which he had already suffered. So the Church in behalf of souls departed in state of grace prayeth God to spare and cease from further punishing them, and to give them eternal rest.  Spare me, for my days are nothing. † What is man that thou magnifiest him? or why settest thou thy hart toward him? † Thou dost visit him early, and suddenly thou provest him: † How long dost thou not spare me, nor suffer me that I swallow my spittle? † I have sinned, what shall I do to thee o keeper of men? why hast thou set me contrary to thee, and I am become burdenous to myself? † Why dost thou not take away my sin, and why dost thou not take away mine iniquity? Behold now I shall sleep in the dust: and if thou seek me in the morning, I shall not be.   

CHAP. VIII. Baldad chargeth Job to have spoken, unjustly exhorting him to turn to God, and so he shall prosper better than heretofore. 13. showing that hypocrites shall not prosper, 20. inferreth (falsely) that God afflicteth not the sincere, nor helpeth the malignant.  
BUT Baldad the Suhite answering, said: † 
:: The second confflict.  How long wilt thou speak such things, and shall the spirit of the word 
:: This second disputer charged Job to be ob●●●●ate who in ded● was constant 〈◊〉 a true settled judgement.  of thy mouth be multiplied? † Why doth God supplant judgement? or doth the Omnipotent subvert that which is just? † Although thy children have sinned to him, and he hath left them in the hand of their iniquity: † Yet if thou wilt arise early to God, and wilt beseech the Omnipotent: † If thou wilt walk clean & upright, he will forthwith awake unto thee, and will make the habitation of thy justice peaceable: † In so much, that if thy former things have been little, thy later things may be multipled exceedingly. † For ask the old generation, and search diligently the memory of the fathers. († For we are but as yesterday, and are ignorant 
:: even thus heretics imagine Catholics to the ignorant, and therefore fill their mouths and books with things that are not denied, and yet inserre much falsehood sophistically applying one truth against an other being themselves ignorant how to reconcile difficulties.  that our days upon the earth are as a shadow.) † And they shall teach the●: they shall speak to thee, and from their hart shall utter words. † Can the rush be green without moisture? or a seggie place grow without water? † When it is yet in his flower, and is not plucked with the hand, it witereth before all h●atbes: † even so the ways of all, that forget God, and the hope of the hypocrite shall perish: † His folly shall not please him, and his confidence as the spider's web. † He shall lean upon his house, and it shall not stand: he shall stay it up, and it shall not rise: † He seemeth moistened before the sun come, and in his rising his blossom shall go forth. † upon a heap of rocks his roots shall be thick, and among stones he shall abide. † If he swallow him up out of his place, he will deny him, & will say: I know thee not. † For this is the joy of of his way, that others may spring again of the earth. † God will not reject the simple, nor reach his hand to the malignant. † until thy mouth be filled with laughter, and thylippes with jubilation. † They that hate thee, shall be clothed with confusion: and the tabernacle of the impious shall not stand.   

CHAP. IX. Job approveth that no man avouching his own justice before God is justified. 22. Teacheth that affliction of the innocent standeth well with God's justice, wisdom, and power.  
AND Job answering, said: † 
:: Job here granteth that which was truly said by his adversary, & showeth how he did wrong apli●●rue doctrine against him, and so still defendeth his own in nocencie, and just quarrel  In deed I know it is so, & that man can not be justified compared with God. † If he will contend with him, he can not answer him one for a thousand. † He is wise of hart, and strong of force: who hath resisted him, & hath had peace? † He that transported mountains, and they whom he subverted in his fury, knew not. † He that removeth the earth out of her place, and the pillars thereof are shaken. † He that commandeth the sun, & it riseth not: and shutteth up the stairs as it were under a seal: † He that alone spreadeth the heavens, and goeth upon the waves of the sea. † He that maketh Arcturus, and Orion, and Hyadeses, and the inner parts of the sout●. † He that doth great things, and incomprehensible, and marvelous of the which there is no number. † If he come to me, I seal not see him: if he depart, I shall not understand. † If suddenly he ask, who shall answer him? or who can say: Why dost thou so? † God whose wrath no man can resist, and under whom they stoop that 
:: Angeles move the spheres of heaven.  carry the world. † How great am I then, that I may answer him, and speak in my words with him? † Who although I have any just thing, will not answer, 
:: even so S. Paul, though he was not guilty in conscience of any crime, yet he would not therein justify himself. 1. Cor. 4.  but will beseech my judge † And when he shall hear me invocating, I do not believe that he hath heard my voice † For in a hurlewinde shall he break me, and shall multiply my wounds yea without cause. † He granteth not my spirit to rest, and he filleth me with bitterness. † If strength be demanded, he is most strong: if equity of judgement, not man dare give testimony for me. † If I will justify myself, mine own mouth shall condemn me, if I will show myself innocent, he shall prove me wicked. † Although I shall be simple, the self same shall my soul be ignorant of, and I shall be weary of my life. † 
:: This is an assured true assertion, that God afflicteth both good & evil nn this life.  One thing there is that I have spoken, both the innocent and the impious he consumeth. † If he scourge, let him kill at once, and not laugh at the pains of innocentes. † This earth is given into the hands of the impious, he covereth the face of the judges thereof: and if it be not he, who is it then? † My days have been swifter than a post: they have fled and have not seen good. † They have passed by as ships carrying fruits, as an eagle flying to meat, † When I shall say: I will not speak so, I change my face, and am tormented with sorrow. † I 
:: fear on man's pa●t, and hope in God, do well consist together. So both presumption and desperation are avoided.  feared all my works, knowing that thou didst not spare the offender. † But if so also I am impious, why have I laboured in vain? † If I be washed as it were with snow waters, and my hands shall shine as most clean: † Yet shall thou dip me in filth, and my garments shall abhor me. † For neither I will answer a man that is like myself: nor that may be heard with me equally in judgement. † There is none that may be able to reprove both, and to put his hand between both. † Let him take his rod from me, and let not his dread terrify me. † I will speak, and will not fear him▪ for I can not answer fearing.   

CHAP. X. ●ob scarce able to speak yet showeth that there is no injustice nor ignorance in God, neither is his sin the cause of so great afflictions. 9 Acknowledgeth God's love and benefits towards himself. 15. and dreadeth his strict judgement.  
MY soul is weary of my life, I will let my speech pass against myself. I will speak in the bitterness of my soul. † I will say to God: condemn me not: tell me why thou judgest me so. † Doth it seem good to thee, if thou 
:: holy Job knowing it to be unpossible that God calumniateth any man, inquireth what is the cause why his goodness afflicteth the just?  calumniate me, and oppress me the work of thy hands, and help the counsel of the impious? † Hast thou eyes of flesh: or as a man seethe, shalt thou also see? † Are thy days as the days of man, and are thy years as the times of men: † That thou seekest my iniquity, and searchest my sin? † And thou mayst know that I have done no impious thing, whereas there is no man that can deliver out of thy hand. † 
:: In that I am thy creature thou Mayst justly destroy me: but in deed because I am thy creature thou 〈◊〉 spare me through thy m●●c●, 〈◊〉 me thy grace which if I use well thou wilt also give me eternal rest.  Thy hands have made me, and framed me wholly round about, and dost thou so suddenly cast me down headlong? † Remember I beseech thee that as clay thou madest me, and into dust thou wilt bring me again. † Hast thou not as milk milked me, and curdled me as cheese? † With skin and flesh thou hast clothed me: with bones & sinews thou hast compacted me. † Life and mercy thou hast given to me, and thy visitation hath kept my spirit. † Although thou conceal these things in thy hart, yet I know that thou remember'st all things. † If I have sinned and thou hast spared me for an hour: why dost thou not suffer me to be clean from mine iniquttie? † And if I shall be impious, woe is to me: and if just, I shall not lift up my head, filled with affliction and misery. † And for pride as a lioness thou wilt take me, and returning thou dost marvelously torment me. † Thou renewest thy witnesses against me, and multipliest thy wrath toward me, and pains do war upon me. † Why didst thou bring me forth out of the matrice? Who would God, I had been consumed that eye might not see me. † I had been as if I were not, carried from the womb to the grave. † shall not the fewnes of my days be ended shortly? suffer me 
:: Repentance is always necessary, but most especially at the hour of death.  therefore, that I may a little lament my sorrow: † Before I go, and return not, unto the dark land, that is covered with the mist of death: † A land of misery and darkness, where is the shadow of death, and no order, but everlasting horror inhabiteth.   

CHAP. XI. Sophar imputeth ●obs discourse, about the cause of his so great afflictions, to insolency of mind, and loquasitie of tongue, persuading him to acknowledge 
The third conflict  grievous sins, that so he may have the reward of a just man.  
But sophar the Naamathite answering, said: † Why, shall he that speaketh many things, not hear also? or 
:: Sophar might have applied the vice of much speaking to himself, and his fellows, alleging many things, which proved not their opinion, whereas jobs allegations proved directly that which he affirmed.  shall a man full of words be justified? † To thee only shall men hold their peace? and when thou hast mocked others, shalt thou be confuted of none? † For thou hast said: My word is pure, and I am clean in thy sight. † And I would wish that God would speak with thee, and would open his lips to thee, † That he might show thee the secrets of wisdom, and that his law is manisold, and thou mightest understand that thou art exacted much lesser things of him, 
:: jobs own conscience affirmed the contrary▪ c. 6. v. 3.  than thy iniquity deserveth. † peradventure thou wilt comprehend the steps of God, and will find out the Omnipotent perfectly? † He is higher than heaven, and what wilt thou do: deeper than hell, and how wilt thou know? † The measure of him is longer than the earth, and brother than the sea. † If he shall overthrow all things, or shall straighten them into one, who shall say against him? † For he knoweth the vanity of men, & seeing iniquity doth he not consider? † A vain man is extolled into pride, and thinketh himself borne free as a wild asses colt. † But thou hast confirmed thy hart, & hast spread thy hands to him. † If thou shalt take away from thee the iniquity 
:: He could not justly confess iniqeitie which he had not committed.  that is in thy hand, and injustice remain not in thy tabernacle: † Then mayst thou lift up thy face without spot, and thou shalt, be stable, and shalt not fear. † Thou shalt also forget misery, and shalt remember it as waters that are passed. † And the brightness as it were of noon days, shall arise to thee at evening: and when thou shalt think thyself consumed, thou shalt rise as the day star. † And thou shalt have confidence, hope being set before thee, and buried thou shalt sleep secure. † Thou shalt rest, and there shall be none to terrify thee: and very many shall beseech thy face. † But the eyes of the impious shall decay, and escape shall fail them, and their hope the abomination of the soul.   

CHAP. XII. Job showeth the knowledge, which his friends much boast of, to be the common known doctrine of God's servants. He more truly, and more profoundly discourseth of God's power and wisdom, still defending his own innocency in respect of great sins.  
BV● Job answering, said: † Are you then men alone, & shall wisdom die with you? † I also have a hart even as you, neither am I inferior to you: for who is ignorant of these things, which you know? † He that is mocked of his friend as I, shall invocate God & he will hear him: for the 
:: God suffereth his simple true meaning servants to be scorned for the time, but afterward the wicked shall be forced to confess, that those whom they derided are worthily in honour before God. Sap. 5. ●. 3.  simplicity of the just man is scorned. † The lamp contemned in the cogitations of the rich, is prepared to the time appointed. † The tabernacles of robbers abound, & they provoke God boldly, whereas he hath given all things into their hands. † For ask the beasts, and they shall teach thee: and the fowls of the air, and they shall tell thee. † speak to the earth, and it shall answer thee, and the fishes of the sea shall tell. † Who is ignorant that the hand of our Lord hath made all these things? † In whose hand is the soul of every living thing, and the spirit of all the flesh of man. † Doth not the ear discern words, and the jaws of him that eateth, the taste? † In the ancients is wisdom, and in long time prudence. † With him is wisdom and strength, he hath counsel and understanding. † If he shall destroy, there is no man that can build: if he shut up a man, there is none that can open. † If he hold in the waters, all things shall be dried: and if he send them forth, they shall overthrow the earth. † With him is strength and wisdom: he knoweth both the deceiver, & him that is deceived. † He bringeth 
:: crafty plotters of devices at last by God's just punishment commit so great absurdites, that the meanest may see their fo●lie.  counsellors to a foolish end, and judges to astonishment. † He looseth the belt of kings, and girdeth their reins with a cord. † He leadeth away priests without glory, and supplanteth the great men. † Changing the lip of the true, and taking away the doctrine of the ancients. † He poureth out contempt upon princes, relieving them that had been oppressed. † Who revealeth profound things out of darkness, and bringeth forth the shadow of death into light. † Who multiplieth nations, and destroyeth them, and restoreth the destroyed whole again. † Who changeth the hart of the princes of the people of the earth, and deceiveth them, that they may go in vain where is no passage. † They shall grope as in the dark, and not in the light, and he shall make them go amiss as drunken men.   

CHAP. XIII. Of their own words Job confuteth his adversaries, that they have spoken that which they know not. 13. defendeth his own innocency. 22. desiring of God, if he be afflicted for secret sins, that he may know them.  
BEHOLD mine eye hath seen all these things, and mine ear hath heard, & I have understood every thing. † According to your knowledge I also do know: neither am I inferior to you. † But yet I will speak to the Omnipotent, and I covet to dispute with God. † First showing you to be forgers of lying, and maintainers of perverse opinions. † And would God ye would hold your peace, that you might be thought to be wise men. † hear ye therefore my correptions, and attend the judgement of my lips. † Hath God need of your lie, that for him you speak guiles. † do you take his person, and do you endeavour 
:: jobs state of sin or innocency was best known to God, next to his own conscience, not at all to his adversaries, that presumed to judge thereof.  to judge for God? † Or shall it please him from whom nothing can be concealed, or shall he be deceived as a man, with your fraudulent dealings? † He shall reprove you, because in secret you take his person. † Forth with as he shall move himself, he shall truble you: and his terror shall come violently upon you. † Your memory shall be compared to ashes, and your necks shall be brought into clay. † Hold your peace a little while, that I may speak, what soever my mind shall prompt me. †:: Why do I tear my flesh with my teeth, & carry my soul in my hands? † Although he shall kill me, I will 
:: It seemed to his adversaries that of desperation he would tea● his flesh, and so kill himself, and to be so near death as if one held his soul in his hand ready to bet it s●l from him.  trust in him: but yet I will reprove my ways in his sight. † And he shall be my saviour: for no hypocrite shall come in his sight. † hear ye my word, and receive the obscure sayings with your ears. † If I shall be judged, 
:: He was in extreme anguish, but still trusted in God.  I know that I shall be found just. † What is he that will be judged with me? let him come: why am I consumed holding my peace? † Two things only do not to me, and then shall I not be hid from thy face: † Make thy hand far from me, and let not thy fear terrify me. † Cal me, and I will answer thee: or else I will speak, and do thou answer me. † How great iniquities and sins I have, my wicked deeds and my offences 
:: He denieth that he is guilty in conscience but desireth to know of God, if he have any hi● sins which himself knoweth not.  show thou me. † Why hidest thou thy face, and thinkest me thine enemy? † Against the leaf, that is violently taken with the wind, thou showest thy might, and persecutest dry stubble. † For thou writest bitterness against me, and wilt consume me with the sins of my youth. † Thou hast put my feet in the stocks, and hast observed all my paths, and hast considered the steps of my feet. † Who as rottenness am to be consumed, and as a garment, that is eaten of the moth.   

CHAP. XIIII. Again Job describeth the miseries of man's life. 3. Nevertheless Gods great providence towards him. 7. professeth his belief of the Resurrection.  
MAN borne of 
:: all children taking their substance from the mother, and having only a temporal life, continually tending to death, can not but be subject to ●anie 〈◊〉 ●●●s: 〈…〉 itself though it may some long is a limited thin● 〈…〉 is very 〈…〉, yea 〈…〉 proportion, in respect of eternity, which is infinite. yet God hath care to bring this weak creature to life eternal.  woman, living a short time, is replenished with many mseiries. † Who as a flower cometh forth and is destroyed, & fleeth as a shadow, & never abideth in the same state. † And dost thou Count it a worthy thing to open thine eyes upon such an one, and to bring him with thee into judgement? † Who can make clean him that is conceived of unclean seed? is it not thou which only art? † The days of man are short, & the number of his months is with thee, thou hast appointed his limits:: which can not be passed. † Depart a little from him, that he may rest, until his day wished for, come, even as the hired man. † A tree hath hope: if it be cut, it waxeth green ag●i●e, and the boughs thereof spring. † If his root be old in the earth, and the trunk thereof be dead in the dust. † At the sent of water it shall spring, and bring forth leaves, as when it was first planted. † But when man shall be dead, and naked and consumed, where is he I pray? † As if the waters should deparr out of the sea, and a river made empty should be dried up. † So man when he is a sleep shall not rise again, till heaven perish, he shall not awake, nor rise up out of his sleep. † Who will grant me this, that in hell thou protect me, and hide me, till thy fury pass, and appoint me a time, wherein thou wilt remember me? † shall man that is dead, thinkest thou, live again? All the days, in which I am now in warfare, I expect until my change do come. † Thou shalt call me, and I shall answer thee: to the work of thy hands thou shalt reach thy right hand. † Thou in deed hast numbered my steps: but thou wilt spare my sins. † Thou hast sealed my offences as it were in a bag, but hast cured mine iniquity. † A mountain falling slideth down, and a rock is removed out of his place. † Waters make stones hollow, and with inundation the earth by little and little is consumed: and men therefore thou shalt destroy in like manner. † Thou hast strengthened him a little that he might pass away forever: thou shalt change his face, and shalt send him forth. † Whether his children shall be noble, or unnoble, he 
:: The parents after death are not afflicted with the state of their children, as they be in this life.  shall not understand † But yet his flesh whiles he shall live shall have sorrow, & his soul shall mourn upon himself.   

CHAP XV. Eliphaz again chargeth Job to have spoken presumptuously, & blasphemously. 14. avoucheth that no man is innocent nor just. 20. describing the malediction of impious and hypochrites. 
The fourth conflict,   
BUT Eliphaz the Themanite answering, said: † will a wise man answer as it were speaking into the wind, and fill his stomach with burning? † Thou 
:: Eliphaz not able to answer jobs solid reasons, raileth against him, as if he were injurious to God, or taught others to cast away fear.  reprovest him in words, that is not equal to thee, and speakest that which is not expedient for thee. † As much as is in thee, thou hast evacuated fear, and hast taken away prayers before God. † For thine iniquity hath taught thy mouth, and thou dost imitate the tongue of blasphemers. † Thine own mouth shall condemn thee, and not I: and thy lips shall answer thee. † Wast thou the first man borne, and form before the little hills? † Hast thou heard God's counsel, and shall his wisdom be inferior to thee? † What dost thou know, that we are ignorant of? what dost thou understand that we know not? † There are both oldmen and ancients among us, much elder than thy fathers. † Is it a great matter that God should comforth thee: but thy naughty words hinder it. † Why doth thy hart elevate thee, and as thinking great things, hast thou estonied eyes. † Why doth thy spirit swell against God, to utter such words out of thy mouth. † What is man, that he should be 
:: It is a very rare privilege to be without spot.  without spot, and that the borne of a woman should appear 
:: But spot of venial sins may be in a just man.  just? † Behold among his saints none is immutable, and the heavens are not clean in his sight. † How much more is man abominable, and unprofitable, who drinketh iniquity as it were water? † I will show thee, hear me: that which I have seen I will tell thee. † Wisemen confess and hide not their fathers. † To whom only the earth was given, and stranger hath not passed by them. † The impious is proud all his days, and 
:: all these miseries are incident to the wicked, but are falsely applied to holy Job, who indeed was just.  the number of the years of his tyranny is uncertain. † The sound of terror is always in his ears: and when there is peace, he always suspecteth treason. † He believeth not that he may return from darkness to light, looking round about for the sword on every side. † When he shall move himself to seek bread, he knoweth that the day of darkness is prepared in his hand. † Tribulation shall terrify him, and distress shall compass him, as a king that is prepared to battle. † For he hath stretched his hand against God, and is strengthened against the Omnipotent. † He hath run against him with neck set up right, and is armed with a fat neck. † fatness hath covered his face, and from his sides there hangeth tallow. † He hath dwelled in desolate cities, and in desert houses, that are brought into hillocks. † He shall not be enriched, neither shall his substance continue, neither shall he put his root in the earth. † He shall not departed out of darkness, the flame shall dry his boughs, and he shall be taken away with the spirit of his own mouth. † He shall not believe vainly deceived with error, that he may be redeemed with any price. † Before his days be accomplished, he shall perish: and his hands shall whither. † His cluster in the first flower shall be hurt as a vine, and as the olive tree casting his flower. † For the congregation of the hypocrite is barren, and fire shall devour their tabernacles, which gladly take gifts. † He conceived sorrow, and hath brought forth iniquity, and his womb preprareth guiles.   

CHAP. XVI. Job moved by his importune friends, 4. expostulateth their severity, 12. further describeth his afflictions, and appealeth to God's judgement, that he suffereth more than his sins deserve.  
BUT Job answering said: † I have heard often times such things, 
:: True and friendly comforters ought to hear the afflicted with patience, and not unmercifully charge him with crimes which they neither know, nor his conscience is guilty of.  heavy conforters you are al. † shall words full of wind have an end? or is any thing troublesome to thee, if thou speak? † I also could speak things like to you: and would God your soul were for my soul. † I also would comfort you with words, and would wag my head upon you. † I would strengthen you with my mouth, and would move my lips, as sparing you. † But what shall I do? If I speak, my pain will not rest: and if I hold my peace, it will not departed from me. † But now my sorrow hath oppressed me, and all my limbs are brought to nothing. † My wrinkles give testimony against me, and 
:: A great affliction, when one full of pain and distress is also forced to defend his own innocency against calumniators.  a false speaker is raised up against my face contradicting me. † He hath gathered his fury upon me, and threatening me hath gnashed against me with his teeth, mine enemy hath beheld me with terrible eyes. † They have opened their mouths upon me, and exprobating have strooken my cheek, they are filled with my pains. † God hath shut me up with the wicked man, and hath delivered me to the hands of the impious. † I sometime that wealthy one suddenly am broken: he hath held my neck, broken me, and set me to himself as it were a mark. † He hath compassed me with his spears, he hath wounded my loins, he hath not spared, and hath powered out on the earth my bowels. † He hath cut me with wound upon wound, he hath come violently upon me as it were a giant. † I have sowed sackcloth upon my skin, and have covered my flesh with ashes. † My face is swollen with weeping, and my eyelids are dim. † These things have I suffered 
:: As the adversaries still object great iniquity to him so he yieldeth them the same true answer.  without the iniquity of my hand, whereas I had clean prayers to God. † Earth cover not my blood, neither let my cry find place in thee to be hid. † For behold my witness is in heaven, and he that knoweth my conscience on high. † My friends full of words: mine eye distilleth unto God. † And would God a man might so be judged with God, as the son of man is judged with his companion. † For behold the short years pass away, and I walk the path, by the which I shall not return.   

CHAP. XVII. For the grievousness of his pain Job expecteth speedy death, 4. chargeth his friends with folly for holding only remuneration in this life. 6. himself hopeth happy rest in the other World.  
MY spirit shall be extenuated, my days shall be shortened, and the grave only remaineth for me. † I have 
:: Not having committed such sins as he was charged withal, in this double bitterness of corporal pain and calumniation, his eye was still upon God, expecting to be delivered.  not sinned, and mine eye abideth in bitterness. † deliver me, and set me beside thee, and let any man's hand fight against me. † Thou hast made their hart far from discipline, and therefore they shall not be exalted. † He promiseth a pray to his fellows, and the eyes of his children shall fail. † He hath set me as it were for a proverb of the common people, and I am an example before them. † Mine eye is dim for indignation, and my members are brought as it were to nothing. † The just shall be astonished upon this, and the innocent shall be raised up against the hypocrite. † And the just shall hold his way, and with clean hands shall add strength. † Be all you therefore converted, and come, and I shall not find among you any wiseman. † My days have passed, my cogitations are dissipated, tormenting my hart: † Night they have turned into day, and again after darkness I hope for light. † If I shall expect▪ 
* Se●l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infernus.  
:: This text showeth evidently that there was a place of rest called hell.  hell is my house, and in darkness I have made my bed. † I have said to rottenness: Thou art my father, my mother, and my sister, to worms. † Where is now then my expectation, and my patience who considereth. † all my things shall descend into most deep hell: there at the least, shall I have rest thinkest thou?   

CHAP. XVIII. Baldad setteth upon Job again, charging him with present impatience, and former impiety, 6. and that therefore he suffereth worthy punishment. 
The fifth conflict.   
BUT Baldad the Suhite answering, said: † How long will 
:: Baldad perceiving Job to speak confidently as the common doctrine of many opposeth himself nevertheless against him and all that think as he doth, and so speaketh as to many in the plural number, will ye speak and of himself & his fellows: are we reputed. etc. So holy Job a figure of the Church defended the common cause, his adversaries a figure of here t●kes speaking some truths mixed false things therewith S. Greg. li. 14. c. 1.  ye speak vaunting words? Understand ye first, and so let us speak. † Why are we reputed as beasts, and accounted vile before you? † Which destroyest thy soul in thy fury, shall the earth be forsaken for thee, and shall rocks be transported out of their place? † shall not the light of the impious be extinguished, and the flame of his fire not shine? † The light shall be dark in his tabernacle, and the candle that is over him, shall be extinguished. † The steps of his power shall be straightened, and his own counsel shall cast him down headlong. † For he hath thrust his fear into a net, and walketh in the mashes thereof. † The sole of his foot shall be held in a snare, and thirst shall burn against him. † His gin is hid in the earth, and his spring upon the path. † fears shall terrify him on every side, and his feet shall entangle him. † Let his strength be extenuated with famine, and let hung erinuade his ribs. † Let it devour the beauty of his skin, let death the firstborn consume his arms. † Let his confidence be plucked away out of his tabernacle, and let destruction as a king tread upon him. † Let the companious of him, that is not, dwell in his tabernacle, let brinston be sprinkled in his tent. † Let his roots be dried downward, and his harvest destroyed upward. † Let the memory of him perish from the earth, and let not his name be renowned in the streets. † He shall expel him out of light into darkness, and shall transport him out of the world. † His seed shall not be, nor his progeny in his people, nor any remnants in his countries. † In his day the last shall be astonished, and horror shall invade the first. † These are then the tabernacles of the wicked man, and this is the place of him that knoweth not God.   

CHAP. XIX. Job lamenteth of his friends cruelty, 6▪ affirmeth that his so great affliction is not for his sins. 25. and comforteth himself with his undoubted beliefs of the Resurrection.  
BUT Job answering, said: † How long do you afflict my soul, and wear me with words? † Behold, ten times you counfound me, and are not ashamed oppressing me. † For although I have been ignorant, mine ignorance shall be with me. † But you are set up against me, and reprove me with my reproaches. † At the least now understand ye, that God hath afflicted me 
:: Blessed Job (saith S. Gregory li. 14. c. 16. 17▪) looking sincerely on his own life, saw that his affliction was greater than his sins deserved, and in that respect was not equal: yet it was just, for God, being just giveth a just reward: a crown of justice as S. Paul speaketh of himself (2. Tim. 4▪)  not with equal judgement, and hath compassed me with his scourges. † Behold I shall cry suffering violence, and no man will hear: I shall cry out, and there is none to judge. † He hath hedged my path round about, and I can not pass, and in my way hath put darkness. † He hath spoiled me of my glory, and hath taken the crown from my head. † He hath destroved me on every side, and I perish, and as it were from a tree plucked hath he taken away my hope. † His fury is wrath against me, and he hath so accounted me as his enemy. † His serian●es have come together, and have made themselves a way by me, and have besieged my tabernacle round about. † He hath made my brethren far from me, and my acquaintance as strangers have departed from me. † My kinfemen have forsaken me, and they that knew me have forgotten me. † The guests of my house, and my maydseruantes have counted me an alien, and I have been as it were a stranger in their eyes. † I called my servant, and he did not answer me, with mine own mouth I besought him. † My wife hath abhorred my breath, and I prayed the children of my womb. † fools also despised me, and when I was departed from them, they backbited me. † My counsellors sometime have abhorred me: and he 
:: all refused holy Job in his affliction even those whom he had loved most: who therefore ought most to have loved him again.  whom I loved most hath turned against me. † The flesh being consumed my bone hath cleaved to my skin, and there are left only lips about my teeth. † have mercy upon me, have mercy upon me, at the least you my friends, because the hand of our Lord hath touched me. † Why do you as God persecute me, and are filled with my flesh. † Who will grant me that my words may be written? who will give me that they may be drawn in a book, † with iron pen, and in plate of lead, or else with stile might be graven in flintstone? † For 
:: An express profession of his faith of the Resurrection.  I know that my redeemer liveth, and in the last day I shall rise out of the earth. † And I shall be compassed again with my skin, and in my flesh I shall see God. † Whom I myself shall see, and mine eyes shall behold, and 
:: We shall rise again, not as one tree riseth in place of an other, but the self same people, changed in qualities not in substance.  none other: this my hope is laid up in my bosom. † Why then do you say now: Let us persecute him, and let us find root of word against him? † Flee therefore from the face of the sword, because the sword is the revenger of iniquities: and know ye that there is judgement.   

CHAP. XX. Sophar avoucheth that some wicked men flourish for a time, but are afterwards justly plagued. 29. thereupon condemneth Job as an hypocrite.  
BUT Sophar the Naamathite answering, said: † therefore 
The sixth conflict,  my diverse cogitations▪ succeed one an other, and my mind is rapt into sundry things. † The doctrine, wherewith thou reprovest me, I will hear, and the spirit of my understanding shall answer me. † This I know from the beginning, since man was placed upon the earth, † That the praise of the impions is 
:: all man's life is short and as a moment in comparison of eternity; but it is not always true that thewiked are shortly punished in respect of this life, as this disputer apply it to prove Job to impious. Therefore Job answereth in the next chapter. ●. 13. That ordinarily the wicked, lead their days (to wit their whole life) in wealth and (then) in a moment go down to hell. So the rest of these men's assertions are for most part true in some sense but il applied.  short, and the joy of the hypocrite as it were for a moment: † If his pride rise up even to the heaven, and his head touch the clouds: † As a dunghill in the end he shall be destroyed, and they that had seen him, shall say: Where is he? † As a dream that fleeth away he shall not qe found, he shall pass as a vision by night: † The eye that had seen him, shall not see him, neither shall his place behold him any more. † His children shall come to nought with poverty, and his hands shall render him his sorrow. † His bones shall be filled with the vices of his youth, and they shall sleep with him in the dust. † For when evil shall be sweet in his mouth, he will hide it under his tongue. † He will spare it, and not leave it, and will hide it in his throat. † His bread in his belly shall be turned into the gall of * a●p●s within him. † The riches, which he hath devoured, he shall vomit out, and God shall draw them forth out of his belly. † He shall suck the head of asps, and the viper's tongue shall kill him. († Let him not see the streams of the river, the to●●●n●es of home, & of butter.) † He shall be punished for all things that he did, & yet not be consumed: according to the multitude of his inventions so also shall he suffer. † Because breaking in he hath made the poor naked: he hath violently taken house, & built it not. † Neither is his belly filled: and when he shall have the things he coveted, he can not possess them. † There remained not of his meat, & therefore nothing shall continue of his goods: † When he shall be filled, he shall be straightened, he shall burn, and all sorrow shall fall upon him. † Would God his belly were filled, that he may send forth the wrath of his fury upon him, and rain his battle upon him, † He shall flee weapons of iron, and shall fall upon a bow of brass. † The sword plucked out, and coming forth of his scabbard, and glistering in his bitterness: the horrible shall go and come upon him. † all darkness is hid in his secrets: fire that is not kindled shall devour him, he shall be afflicted left in his tabernacle. † The heavens shall reveal his iniquity, and the earth shall rise against him. † The blossom of his house shall be opened, ●e shall be plucked down in the day of God's fury. † This the portion of an impions' man from God, & the inheritance of his words from our Lord.   

CHAP. XXI. Job requiring his friends to hear him, 7. discourseth of the cause, why some evil men prosper all this life.  
BUT Job answering, said: † hear I beseech you my words, and do penance. † bear with me, that I also may speak, and after my words, if it shall seem good, laugh ye. † Is my disputation 
:: Though he disputed with three men, yet it was concerning divine things not humane but of God's providence, and justice, of the resurrection of eternal life and punishment.  against man, that I ought not worthily to be sorry? † hearken to me, and be astonished, and put the finger upon your mouth. † And I when I shall remember, am afraid, and trembling shaketh my flesh. † Why then do the impious live, are they advanced, and strengthened with riches? † Their seed continueth before them, a multitude of kinsmen, and of nephews in their sight † Their houses be secure and peaceable, & the rod of God is not upon them. † Their bullock hath conceived, and hath not made abortion: their cow hath calued, and is not deprived of her calf. † Their little ones go forth as flocks, and their infants rejoice with pastimes. † They hold the timbrel, & the harp, & rejoice at the sound of the organ. † They 
:: See ch. 20. v 5.  lead their days in wealth, and in a moment they go down to 
:: The same word is in Hebrew Greek and Latin for hell as in the 7 and 17. chap. & other places, which showeth that besides hell of the damned the resting place also of holy fathers in the old Testament was called by the general name of hell.  hell. † Who said to God: depart from us, we will not the knowledge of thy ways. † Who is the Omnipotent, that we should serve him? and what doth it profit us if we shall pray him? † But ye● because their good things are not in their hand, be the counsel of the impious far from me. † How often shall the candle of the impious be extinguished, and inundation come upon them, and shall he divide the sorrows of his fury? † They shall be as chaff before the face of the wind, and as ashes, which the whirlwind scattereth. † God shall reserve the sorrow of the father to his children: and when he shall have rendered it, then shall he know. † His eyes shall see his own slaughter, and he shall drink the fury of the Omnipotent. † For what doth it pertain to him concerning his house after him: although the number of his months be diminished the half? † shall any man teach God knowledge, who judgeth the high ones. † This man dieth strong and in health, rich and happy. † His vowels be full of fat, and his bones be imbrued with marrow. † But an other dieth in bitterness of soul without any riches: † And yet they shall sleep together in the dust, and worms shall cover them. † Surely I know your cogitations, and unjust sentences against me. † For you say: Where is the house of the prince? and where are the tabernacles of the impious? † ask any of the wayfaring men, and you shall understand that he knoweth these self same things. † Because the evil man is kept unto the day of perdition, and he shall be led to the day of fury. † Who shall reprove his way before him? and who shall repay him the things that he hath done? † He shall be brought to the graves, and shall watch in the head of the dead. † He hath been sweet to the gravel of 
* a river of hell.  Cocytus, & after him he shall draw every man, and before him innumerable. † How therefore do ye comforth me in vain, whereas your answer is showed to be repugnant to the truth?   

CHAP. XXII. Eliphaz contendeth that God is not pleased with a just man's afflictions. 5. falsely imputeth enormous crimes to holy Job, 12. and gross errors. 21. wisheth him therefore to repent, that so he may prosper.  
BUT Eliphaz the Themanite answering, said: † Can man 
The seventh conflict  be compared with God, yea though he be of perfect knowledge. † What doth it 
:: In deed when a just man hath done his duty he is unprofitable to God; but he is profitable to himself, which greatly pleaseth God, who desireth man's good, and it redoundeth to God's glory that he hath such servants. ●●at 5. v. 17.  profit God if thou be just? or what dost thou advantage him if thy way be unspotted. † shall he be afraid to reprove thee, and come with thee into judgement: † And not for thy very great malice, and thine infinite iniquities? † For thou hast taken away the pledge of thy brethren without cause, and the naked thou hast spoiled of clothes. † Water to the weary thou hast not given, and from the hungry thou hast withdrawn bread. † In the strength of thine arm thou didst possess the earth, and being the mightiest thou didst obtain it. † widows thou hast sent away empty, and the arms of pupils thou hast broken in pieces. † therefore art thou compassed with snares, and sudden fear trubleth thee. † And thoughtest thou that thou shouldest not see darkness, and that thou shouldest not be oppressed with the violence of overflowing waters? † dost thou not think that God is higher than heaven, & is exalted above the top of the stars? † And thou sayest: For what knoweth God? and he judgeth as it were by a mist. † The clouds are his covert, 
:: After imputation of false crimes, this 〈…〉 chargeth 〈…〉 also with 〈◊〉 a 〈…〉 error of the Egyptians, that God hath no providence of men in this world Aristotel. li. d● mundo. textu. 84. So some heretics in their phrensic accuse Catholics of condemned heresies.  neither doth he consider our things, and he walketh about the poles of heaven † dost thou covet ro keep the path of worlds, which wicked men have trodden? † Who were taken away before their time, and a flood hath everthrowen their foundation: † Who said to God: Depart from us: and as though the Omnipotent could do nothing, they esteemed him: † Whereas he had filled their houses with good things, whose sentence be far from me. † The just shall see, and shall rejoice, and the innocent man shall scorn them † Is not their exaltation cut down, and hath not fire devoured the remnants of them? † Agree thou therefore to him, and have peace: and by these things thou shalt have the best fruits. † receive the law of his mouth, and put his words in thy hart. † If thou wilt return to the Omnipotent, thou shalt be builded up, and shalt make iniquity far from thy tabernacle. † He shall give for earth flint, and for flint torrentes of gold. † And the Omnipotent shall be against thine enemies, & silver shall be heaped together unto thee. † Then shalt thou a bound in delights upon the omnipotent, and shalt lift up thy face to God. † Thou shalt ask him, and he will hear thee, and thou shall pay thy vows. † Thou shalt decree a thing, and it shall come to thee, and light shall shine in thy ways † For who will be humbled, shall be in glory: and he that will bow down his eyes, he shall be saved. † The innocent shall be saved, but he shall be saved in the cleanness of his hands.   

CHAP. XXIII. Job expecteth help and sentence of God, 6. with just fear, yet with good conscience maintaineth his own innocency.  
BUT Job answering, said: † 
:: while he expected some comforth of his friends, they still afflicted him more and more, charging him with fal●● crimes and so aggravating his grief both of body and mind  Now also my talk is in bitterness, and the hand of my plague is aggravated upon m● mourning. † Who will grant me that I may know and find him, and come even to 
:: therefore he appealeth to God's judgement seat for sentence.  his throne? † I will set judgement before him, and will fill my mouth with accusations. † That I may know the words, that he will answer me, and understand what he will speak to me. † I will not that he contend with me with much strength, nor that he oppress me with the weight of his greatness. † Let him propose equity against me, and my judgement shall come to victory. † If I shall go to the East, he appeareth not: if to the West, I shall not understand him. † If to the left hand, what shall I do? I shall not apprehend him: if I turn myself to the right hand, I shall not see him. † But he knoweth my way, & hath proved me as gold that passeth through the fire: † My foot hath followed his steps, I have kept his way, & have not declined out if it. † From the commandements of his lips I have not departed, and I have hid the words of his mouth in my bosom. † For he is alone, and no man can turn away his cogitation: and whatsoever his soul would, that hath he done. † And when he shall have fulfilled his will in me, many other things also are at hand wit him. † And therefore I am troubled at his face, and considering, him I am made pensive withfeare. † God hath mollified my hart, and the Omnipotent hath troubled me. † For I have not perished because of the imminent darkness, neither hath the mist covered my face.   

CHAP. XXIIII. God in his providence knoweth when he will punish the wicked, which his true servants know not, much less the impious.  
TIMES are not hid from the Omnipotent: but they 
:: God's servants know that he will punish wickedness, but know not when▪ the wicked presume that he will never punish them.  that know him, know not his days. † Some have transferred bounds, spoiled flocks, & fed them. † They have driven away theasse of pupils, & have taken away the widows ox for a pledge. † They have subverted the way of the poor, and have oppressed together the meek of the earth. † Others as wild asses in the desert go forth to their work: watching to the pray, do prepare bread for their children. † They reap the filled that is not theirs, and gather the grapes of his vineyard, whom by violence they have oppressed. † They send men away naked, taking away their clothes, which have no covering in the cold. † Whom the showers of the mountains do wash, and not having a covert, they embrace stones. † They did violence spoiling the pupils, and the common poor people they spoiled. † From the naked and them that go without clothing, and the hungry they have taken away the ears of corn. † They have rested the noontide among their heaps, which having trodden the wine presses are a thirst. † Out of the cities they have made men to mourn, and the soul of the wounded hath cried, and God doth not suffer it to pass unrevenged: † They have been 
:: heretics doing and teaching against their own knowledge, are afterward stricken with blindness▪ that they can not see the truth. S. Greg. li. 16. c. 26.  rebellious to the light, they have not known his ways, neither did they return by his paths. † At the very break of day the murderer riseth, he killeth the needy, and the poor man: but by night he will be as a thief. † The eye of the adulterer observeth darkness, saying▪ eye shall not see me: and he will cover his face. † He diggeth through houses in the dark, as in the day they had oppoynted with themselves, and they have not known the light. † If suddenly the morning shall appear, they think it the shadow of death: and they walk so in darkness as it were in light. † He is light above the face of the water: cursed be his portion in the earth, neither walk he by the way of the vineyards. † Let him pass 
:: Sinners running into both extremes of defect and excess, are likewise punished with contrary torments.  from snow waters to exceeding heat, and his sin even unto hell. † Let mercy forget him: worms his sweetness: be he not in remembrance, but be he broken in pieces as an unfruitful tree. † For he hath fed the barren, and her that bareth not, and to the widow he hath not done good. † He hath pulled down the strong in his strength, and when he shall stand, he will not credit his life. † God hath given him place for penance, and he 
:: Man by power of free will often presumeth to spend the time in sinning which God granteth him to do penance, for former sins. Rom. 2.  abuseth it unto pride: but his eyes be upon his ways. † They are elevated for a little, and shall not stand, and shall be humbled as all things, and shall be taken away, and as the tops of the ears of corn they shall be broken. † And if it be not so, who can reprove me that I have lied, and set my words before God?   

CHAP. XXV. Baldad endeavoureth again to terrify Job, with God's judgement, from appealing thereto, and from avouching his own innocency.  
BUT Baldad the Suhite answering, said: † Power and terror 
The eight conflict.  is with him, that maketh concord in his high ones. † Is there any number of his soldiers? and upon whom shall not his light arise, † 
:: Job answered before. ch. 9 yet blind and obstinate disputers stil repeat the same objections.  can man be justified compared with God, or the borne of a woman appear clean? † Behold the moon also doth not shine, and the stars are not clean in his sight. † How much more man rottenness, & the some of man a worm?   

CHAP. XXVI. Job refuteth his adversariese needles and common arguments, by more sound discoursing of God's power, and wisdom.  
BUT Job answering, said: † 
:: Job showeth that neither God needeth man's help:  whose helper art thou? his that is weak? and dost thou hold up the arm of him, that is not strong? † To whom hast thou given counsel? perhaps to him, that hath not wisdom, and 
:: Neither is Baldads' prudence able to help if there were need:  thy prudence hast thou showed very great. † Whom wouldst thou teach? not him that made breath? † Behold the 
:: giants were not able to wade in noah's flood, but were drowned with the rest.  giants groan under the waters, and they that dwell with them. † hell is naked before him, and there is no covert to perdition. † Who stretcheth out the northwind over the vacant, and hangeth the earth upon nothing. † Who bindeth the waters in his clouds, that they break not forth together downward. † Who holdeth the countenance of his throne, and spreadeth his cloud ovet it. † He hath made a limit about the waters, till light & darkness be ended. † The pillars of heaven tremble, and dread at his beck. † In his strength suddenly the seas are gathered together, and with his wisdom he struck the proud man. † His spirit hath adorned the heavens, and his hand being the midwife, the 
:: Not only great things before recited but also the very lest are made by God, and depend upon his providence.  winding serpent is brought forth. † lo, these things are said in part of his ways: and where as we have heard scarce a little drop of his word, who shall be able to behold the thunder of his greatness?   

CHAP. XXVII. More and more ●ob confirmeth his innocency, avouching that God not presently judging, 11. will in time condemn the wicked.  
JOB also added, taking his parable, and said: † God liveth, who hath 
:: God would not as yet have jobs cause judged, but reserved the sentence, for his greater trial in patience.  taken away my judgement, and the Omnipotent, which hath brought my soul to bitterness. † That as long as breath remaineth in me, and the spirit of God in my nosthrels, † My lips shall not speak iniquity, neither shall my tongue meditate 
:: It were a lie to acknowledge such sins as he had not committed.  lying. † God forbidden that I should judge you to be just: till I fail, I will not depart from mine innocency. † My justification which I have begun to hold, I will not forsake: for my hart doth not reprehend me in all my life. † Let mine enemy be as the impions, and mine adversary as the wicked one. † For what is the hypocrites hope if covetousely he take by violence, and God deliver not his soul? † will God hear his cry, when distress shall come upon him? † Or can he be delighted in the Omnipotent, and invocate God at all time? † I will teach you by the hand of God, what the Omnipotent hath, neither will I hide it. † lo, you do all know, and why speak you vain things without cause. † This is the portion of an impions' man with God, and inheritance of the violent, which they shall receive of the Omnipotent. † If his children be multiplied, they shall be in the sword, & nephews shall not be filled with bread. † They that shall be left of him, shall be buried in death, and his widows shall not weep. † If he shall heap together silver as earth, and as clay shall prepare garments: † He shall prepare in deed, but the just man shall be clothed with them: and the innocent shall divide the silver. † He hath built his house as a moth, and as a keeper hath he made a bower. † The rich man 
:: Some part of God's judgement falleth on the wicked in this life, but especially at their death. Psal. 75.  when he shall sleep shall take away nothing with him: he shall open his eyes, & find nothing. † Povertie as water shall apprehend him, in the night a tempest shall oppress him▪ † The burning wind shall take him up, and carry him away, and as a whirl wind shall pull him violently out of his place. † And he shall cast upon him, and shall not spare: out of his hand fleeing he shall flee. † He shall clasp his hands upon him, and shall hiss upon him, beholding his place.   

CHAP. XXVIII. The maru●lous works of God, the author of nature, show his power and wisdom, 12. and that true riches consist not in temporal creatures, but in wisdom, 28. and fear of God.  
SILVER hath 
:: By these more precious and rare creatures, men ought to consider the creator and so not set their rest in them, but in him, which is true wisdom.  beginnings of her veins, and gold hath a place, where in it is melted. † iron is taken out of the earth, and stone resolved with heat, is turned into brass. † He hath set a time for darkness, and the end of all things he considereth, the stone also of darkness, and the shadow of death. † The 
:: sudden heady waters bursting out do change the ways and passages of men.  torrent divideth from the pilgrim people, them whom the foot of the needy man hath forgotten, and to whom there is no way. † The land, out of which bread grew in his place, is destroyed with fire. † The place of the sapphire the stones thereof, and the clods of it gold. † The bird hath not known the path, neither hath the eye of the vulture beheld it. † The children of merchants have not trodden it, neither hath the lioness passed by it. † He hath stretched forth his hand to the flint, he hath overthrown mountains from the roots. † In the rocks he hath cut out rivers, and his eye hath seen every precious thing. † The depths also of rivers he hath searched, & hid things he hath brought forth to light: † But where is wisdom to be found, and what is the place of understanding? † Man knoweth not the price thereof, 
:: True wisdom is not in natural things, but in supernatural virtues.  neither is it found in the land of them that live pleasently. † The depth saith: It is not in me: and the sea speaketh: It is not with me. † The finest gold shall not be given for it, neither shall silver be weighed in the change thereof. † It shall not be compared with the died colours of India, nor with Sardonyx the most precious stone, or with the Sapphire. † Gold or glass shall not be equal to it, neither shall vessels of gold be changed for it. † High and eminent things shall not be mentioned in comparison of it: and wisdom is drawn out of secret places. † The topazius of Aethiopia shall not be equal to it, neither shall it be compared to the cleanest dying. † From whence then cometh wisdom? and what is the place of understanding? † It is hid from the eyes of alliving, the fowls of the air also know it not. † Perdition and death have said: With our ears we have heard the fame thereof. † God understandeth the way of it, and he knoweth the place thereof. † For he beholdeth the ends of the world: & looketh on all things that are under heaven. † Who made a poise to the winds, and weighed the waters in a measure. † When he gave a law to the reins, and a way to the sounding storms. † Then he saw it, and declared, and prepared and searched it. † And he said to man: Behold 
:: When man hath considered God's works, his duty is to fear God  the fear of our Lord, that is wisdom: and to 
:: Then to departed from evil and do good.  departed from evil understanding.   

CHAP. XXIX. Again Job recounteth God's former benefits, as well his grace, whereby he did good works, 5. as temporal prosperity. 9 and wisdom above other princes.  
JOB also added, taking 
:: Parables are not only similitudes of things but also pithy and profound sentences such as Job, Solomon, and other wisest men uttered.  his parable, and said: † Who will grant me, that I may be according to the former months, according to the days in which God kept me? † When his lamp shined over my head, & I walked by his light in darkness? † As I was in the days of my youth, when God was secretly in my tabernacle? † When the Omnipotent was with me: and my servants round about me? † When I washed my feet with butter, and the rock powered me rivets of oil? † When I went forth to the got of the city, and in the street they prepared me a chair? † young men saw me, and hid themselves: and old men rising up stood. † The princes ceased to speak, and did put the finger upon their mouth. † Duke's held in their voice, and their tongue cleaved to their throat. † The ear hearing counted me blessed, and the eye seeing gave testimony to me: † For that I had delivered the poor man crying out, and the pupil, that had no helper. † The blessing of him that was ready to perish came upon me, and I comforted the hart of the widow. † I was clothed with justice: and I revested me with my judgement, as with a garment and crown. † I was an eye to the blind, and a foot to the lame. † I was the father of the poor: and the cause which I knew not, I searched most diligently. † I broke the jaws of the wicked man, and out of his teeth I took away the pray. † And I said: I will die in my little nest, & as a palm-tree will multiply days. † My root is opened beside the waters, and dew shall continue in my harvest. † My glory shall always be renewed, and my bow in my hand shall be repaired. † They that heard me, expected sentence, and attended held their peace at my counsel. † To my words they durst add nothing, and my speech distilled upon them. † They expected me as rain, and they opened their mouth as it were to a lateward shower. † If at any time I laughed on them, they believed not, and the light of my countenance fell not on the earth. † If I would have gone to them, I sat first, and when I sat 
:: This particle (as) importeth not here a similitude but rather that he was a very king or supreme prince as having supreme authority. v. 7. royal vesture and crown v. 〈◊〉. Is●lorus, li. de vita sanct. Beda & alij.  as a king, with his army standing about him, yet was I a comforter of them that mourned.   

CHAP. XXX. Holy Job showeth the great change of his temporal estate, from welfare into great calamity.  
BUT now they of younger time scorn me, whose fathers I vouchsafed not to put 
:: Men scarce fit to have care of dogs derided Job in his affliction so he was contemned of the most contemptible.  with the dogs of my flock: † The force of whose hands was to me as nothing, and they were thought unworthy of life itself. † Barren with poverty and famine, who gnawed in the wilderness, il favoured by calamity and misery. † And they did eat grass, and the barks of trees, and the root of iunipers was their meat. † Who taking these things violently out of the valles, when they had found every thing, they ran to them with a cry. † They dwelled in the deserts of torrentes, and in caves of the earth, or upon gravel. † Who rejoiced among these kind of things, and counted it delicacies to be under the briers. † The children of foolish and base men, and in the earth not appearing at al. † Now am I turned into their song, and become a proverb with them. † They abhor me, and flee far from me, and are not a frayed 
:: Our saviour also sustered this reproach. Mat. 26.  to spit in my face. † For he hath opened his quiver, and hath afflicted me, and 
:: In the Hebrew have put, in the plural number, importing plurality of divine Persons.  hath put a bridle into my mouth. † At the right hand of me rising, my calamities forthwith arose: they have overthrown my feet, and as with waves have oppressed with their paths. † They have dissipated my ways, they have lain in wait against me, and they have prevailed, and there was not that would help. † As when a wall is broken, and the gate opened, they have broken violently upon me, and are come trambling down to my miseries. † I brought to nothing as a wind he hath taken away my desire manned my prosperity hath passed away as a cloud. † And now my soul withereth in myself, and the days of affliction possess me. † In the night my bone is pierced with sorrows: and they that eat me, sleep not. † In the multitude of them my garment is consumed, and they have girded me about, as it were with the collar of a wait. † I am compared to dirt, and am resembled to embers and ashes. † I cry to thee, and thou hearest me not: I stand, and thou dost not respect me. † Thou art changed to be cruel toward me, and in the hardness of thy hand thou art against me. † Thou didst lift me up, and setting me as it were upon the wind thou hast mightily dashed me. † I know 
:: Death is a comforth to a just man in tribulation.  that thou wilt deliver me to death, where a house is appointed for every one that liveth. † But yet not to my consumption dost thou send forth thy hand: and if they shall fall, thou wilt save. † I wept sometime upon him that was afflicted, and my soul had compassion on the poor. † I expect good things, and evils are come upon me: I tarried for light, and darkness broke forth. † My inner parts have boiled without any rest, the days of affliction have prevented me. † I went mourning without fury, rising up, I cried in the multitude. † I was the 
:: Like to such beasts as seek solitary places to lament in.  brother of dragons, and fellow of Ostriches. † My skin is made black upon me, and my bones are dried with heat. † My harp is turned into mourning, and my instrument into the voice of weepers.   

CHAP. XXXI. Holy Job reciteth sincerely his own virtues, showing thereby that he is not punished so gricuously for his sins, but by God's providence for some other cause.  
I HA●● whereas 
:: there is a continual war between a chaste mind and rebellious flesh, holy Job made this condition of truce between these enemies▪ that his eye should never give occasion to carnal concupiscence.  made a covenant with mine eyes, that I would 〈…〉 as 
:: By which means, he was also safe from carnal cogitations. S. Greg. li. 21. e. 2.  think of a virgin. † For what part should G●● 〈…〉 have in me, & inheritance the Omnipotent from on hig●● † Is there not perdition to the wicked man, and alienation to them that work injustice? † Doth not he consider my ways, and number all my steps? † If I have walked in vanity, and my foot hath hastened in guile: † Let him weigh me in a just balance, and let God know my simplicity. † If my step have declined out of the way, and if mine eye hath followed my hart, and if sport hath cleaved to my hands: † Let me saw, and let an other eat it: and let my progeny be plucked up by the roots. † If my hart hath been deceived upon a woman, and if I have lyene in wait at my friends door: † Let my wife be the harlot of an other man, and let other men lie with her. † For this is a heinous thing, and most great iniquity. † It is a fire devoring even to perdition, and rooting up all things that spring. † If I have contemned to abide judgement with my man servant, and my maid servant, when they had any controversy against me. † For what shall I do when God shall rise to judge? and when he shall ask, what shall I answer him? † Did not he make me in the womb that made him also: and did not one form me in the matrice? † If I have denied to the poor, that which they would, and have made the eyes of the widow to expect: † If I have eaten my morsel alone, and the pulpil hath not eaten thereof with me. († Because from mine infancy mercy hath grown with me: and from my mother's womb it came forth with me.) † If I have despised him that perisheth, for that he had not clothing, and the poor man without wherewithal to cover him: † If his sides have not blessed me, & he was not warmed with the flises of my sheep: † If I have lifted up my hand over the pupil, yea when I saw myself in the ga●e the superior: † Let my shoulder fall from his juncture, and let my arm with his bones be broken. † For I have always feared God as waves swelling upon me, and his weight I could not bear. † If I have thought gold my strength, and have said to fine gold: My confidence. † If I have rejoiced upon my great riches, and because my hand found many things. † If I saw the sun when it shined, and the moon going clearly: † And my hart in secret rejoiced, and I kissed my hand with my mouth. † Which is By 
:: this demand he provoked his adversaries to produce what they could to convince him of idolatry or denving God wherewith they indirectly charged him,  most great iniquity, and a denial against God the most high? † If I have been glad of his fall, that hated me, & have rejoiced that evil had found him. † For I have not given my throat to sin, that cursing I wished his soul. † If the men of my tabernacle have not said: Who will give of his flesh that we may be filled? † The stranger tarried not without, my door was open to the wayfaring man † If as man I have hid my sin, and have concealed my iniquity in my bosom. † If I have been afraid at a very great multitude, & the contempt of kinsmen hath terrified me: and I have not rather held my peace, & not gone out of the door. † Who will grant me an hearer, that the Omnipotent would hear my desire: and that himself that judgeth would write a book. † That I may carry it on my shoulder, and put it about me as a crown? † At every step of mine I will pronounce it, and as to the prince I will offer it. † If my Land cry against me, and with it the furrows thereof lament: † If I have eaten the fruits thereof without money, and have afflicted the soul of the tilers thereof. † For wheat let the briar grow to me, and for batlie the thorn.  

:: Job disputed no more with his friends: but afterward submitted himself to God, acknowledging some unadvised speech. c 39 v. 37. c. 42. v 3▪  The words of Job are ended.   

CHAP. XXXII. Eliu a young man being angry that Job persisted in his opinion, and that his three friends could not convince him, S. taketh upon him to confute Job which they could not do.  
BUT these three men omitted to answer Job, for that he 
The ninth conflict.  seemed just to himself. † And 
:: This youngman witty & learned, but proud withal, was a figure of the hot and arrogant disputers who will seem to know more than their elders. S. Greg. li. 23. c. 2.  Eliu the son of Barachel a Buzite, of the kindred of Ram, was angry and took indignation: and he was angry against Job, for that he said himself to be just before God. † moreover against his friends he had indignation, for that they had not found a reasonable answer, but only had condemned job. † therefore Eliu expected Job speaking, because they were his elders that spoke. † But when he saw that the three were not able to answer, he was wrath exceedingly. † And Eliu the son of Barachel a Buzite answering, said: I am younger in time, and you more ancient, therefore casting down my head, I was afraid to show you my sentence. † For I hoped that longer age would speak, and that a multitude of years would teach wisdom. † But as I see, there is a spirit in men, and the inspiration of the Omnipotent giveth understanding. † They of many years are not the wise men, neither do the ancients understand judgement. † therefore will I speak: hear ye me, I also will show you my wisdom. † For I have expected your words, I have heard your wisdom, as long as you contended in words. † And as long as I thought you said somewhat, I considered: but as I see, 
:: A notorious arrogancy to hold himself wiser than any man, either of his own sect, or of his adversaries.  here is none of you that can reprove Job, and answer to his words. † Lest perhaps you may say: We have found wisdom, God hath rejected, him not man. † He hath spoken nothing 
:: Those that neither credit Catholic Doctors, nor yet rely upon their own elders, but every one upon his own private spirit, deny that to pertain to them which is spoken to others in the same errors. S. Greg li. 23. c. 8.  to me, and I will not answer him according to your words. † They were afraid, and answered no more, & they have taken away talk from themselves. † therefore because I have expected, and they spoke not: they stood, & answered no more: † I also will answer my part, and will show my knowledge. † For I am full of words, and the spirit of my belly straineth me. † Behold, my belly is as new wine without a▪ vent, which breaketh new vessels. † I will speak, and take breath a little: I will open my lips, and will answer. † I will not accept the person of a man, and I will not make God equal to man. † For I know not how long I shall continue, and whether after a while my maker will take me away.   

CHAP. XXXIII. Eliu endeavoureth to prove by jobs speech that he is unjust: 13. arguing that God (by afflicting him) hath alreadly so judged. 23. but if by an angel's admonition he repent, all shall be remitted.  
HERE therefore Job my sayings, and hearken to all my words. † Behold I have opened my mouth, let my tongue speak within my jaws. † My words are of my simple hart, and my lips shall speak a pure sentence. † The Spirit of God made me, and the breath of the Omnipotent gave me life. † If thou canst, answer me, and stand against my face. † Behold God hath made me also even as thee, and of the same clay I also was form. † But yet let not my 
:: Arrogant men imagine their own conceits, & utterance to be more marvelous than other men's, not knowing how foolish their own pride is. S. Greg. li. 23. c. 16.  miracle terrify thee, and let not my eloquence be burdenous to thee. † Thou therefore hast said in my ears, and I have heard the voice of thy words; † I am clean, and without sin: unspotted, and there is no iniquity in me. † Because he hath found quarrels in me, therefore hath he thought me his enemy † He hath put my feet in the stocks, he hath observed all my ways. † This therefore is it, wherein thou art not justified: I will answer thee, that God is greater than man. † dost thou contend against him because he hath not answered thee to all words? † God 
:: It is true that Gods will once uttered aught to suffice all men, for he answereth not to each one by a particular speech, but by common speech (or fact) satisfieth all men's questions. Whereof S. Gregory noteth this general rule. vita praecedentium sit form ● sequentium. The l●se of them that go be fore is made a form (or rule) of them that follow. li. 23. c. 18 & 19 But Eliu falsely supposed that God by jobs affliction had declared that he was a wicked man. For in deed God declared the contrary. c. 1. v. 1. & 8. c. 2. v. 3.  speaketh once, & repeateth not the self same the second time. † By a dream in a vision by night, when heavy sleep falleth upon men, and they sleep in their bed. † Then doth he open the ears of men, & teaching instructeth them with discipline, † That he may turn a man from these things, which he doth, & may deliver him from pride: † delivering his soul from corruption: and his life, that it pass not unto the sword. † He rebuketh also by sorrow in the bed, and he maketh all his bones to whither. † Bread is become abominable to him in his life, and to his soul the meat before desired. † His flesh shall consume, and the bones that had been covered, shall be made naked. † His soul hath approached to corruption, and his life to things causing death. † If there shall be an Angel speaking for him, one of thousands, to declare man's equirie. † He shall have mercy on him, and shall say: deliver him, that he descend not into corruption: I have found wherein I may be propitious to him. † His flesh is consumed with punishments, let it return to the days of his youth. † He shall beseech God, and he will be pacified towards him: and he shall see his face in jubilation, and he will render to a man his justice. † He shall behold men, and shall say: I have sinned, and in deed I have offended, and, as I was worthy, I have not received. † He hath delivered his soul that it should not go into death, but living should see the light. † Behold, all these things doth God work three times in every one. † That he may reclaim their souls from corruption, and illuminate them with the light of the living. † Attend Job, and hear me: and hold thy peace, whiles I speak. † But if thou hast what to speak, answer me, speak: for I would thee to appear just † And if thou have not, hear me: hold thy peace, and I will teach thee wisdom.   

CHAP. XXXIIII. Again Eliu chargeth Job with blasphemy, and other crimes, 10. showeth the equity of God's judgement: 20. and that all things are subject to God's power and knowledge.  
ELIV therefore pronouncing, spoke these words also. † hear ye wise men my words, and ye learned hearken to me: † For the ear proveth words, and the throat discerneth meats by the ras●. † Let us choose us judgement, and among us let us see what is the better. † Because Job said: I am just, and God hath 
:: Job said not that God, ubuerted judgement (or wrongfully judged) but God hath taken away my judgement. cha. 27 v 2. that is, differred to judge my cause.  subverted my judgement. † For in judging me there is a lie: mine arrow is violent without any sin. † What man is there as is Job, that drinketh scorning as it were water? † That goeth with them that work iniquity, and walketh with impious men? † For he hath said: Man shall not please God 
:: Neither did Job say this (c. 9 v. 22.) but Eliu wrested his meaning that he might have something to reprehend S. Greg. li. 24. c. 25.  although he run with him † therefore ye discrete men hear me, far from God be impiety, and iniquity from the Omnipotent. † For he will render a man his work, and according to the ways of every one he will recompense them. † For in very deed God will not condemn without cause, neither will the Omnipotent subvert judgement. † What other hath he appointed over the earth? or whom hath he set over the world, which he made? † If he direct his hart to him, he shall draw his spirit and breath unto him. † all flesh shall fail together, and man shall return into ashes. † If then thou have understanding, hear that is said, and hearken to the voice of my speech. † Can he that loveth not judgement, be healed? and how dost thou so far condemn him, that is just? † That saith to the king, Apostata: that calleth dukes impious: † Who accepteth not the people of princes: nor hath known the tyrant, when he contended against the poor man: for all are the work of his hands. † They shall suddenly die, and at midnight peoples shall be troubled, and shall pass, and take away the violent without hand. † For his eyes are upon the ways of men, and he considereth all their steps. † There is not darkness, and there is not shadow of death, that they may be hid there which work iniquity. † For it is no more in man's power, to come to God into judgement. † He shall destroy many, & innumerable, & shall make other to stand for them † For he knoweth their works: and therefore he shall bring night, and they shall be destroyed. † As impious men he hath strooken them in the place of them that see. † Who as it were of purpose have revolted from him, and would not understand all his ways: † That they caused the cry of the needy man to come to him, and he heard the voice of the poor. † For he granting peace, who is there that can condemn? After he shall hide his countenance, who is there that may behole him, both upon nations, and upon all men? † Who maketh a man that is 
:: Eliu apply this to Job, as though he had made false show of virtue which he had not, and that God had suffered him hither to to ●●igne, or rather to tyrannize for just punishment of his people's sins. But God at last declared that Job was not such a one. ch. 42. v. 7.  an hypocrite reign for the sins of the people. † therefore because I have spoken to God, thee also I will not prohibit. † If I have erred, teach thou me: if I have spoken iniquity, I will add no more. † Doth God require it of thee, because it hath displeased thee? for thou beganst to speak, and not I: but if thou know any better thing, speak. † Let men of understanding speak to me, and let a wiseman hear me. † But Job hath spoken foolishly, and his words sound not discipline. † O my father, let Job be proved even to the end: cease not from the man of iniquity. † Who addeth blasphemy upon his sins, let him be restrained in the mean time among us: and then let him provoke God to judgement with his speeches.   

CHAP. XXXV. Eliu pretending that Job had said God to be uniusts, showeth that man's piety nor impiety neither profiteth nor disprofiteth God: 13 and that he judgeth all things rightly.  
THEREFORE Eliu again spoke these words: † Doth thy cogitation seem just to thee, that thou sadyst: 
:: Eliu insisteth much in this calumniation. for Job never said, that he was just compared with God, nor juster then God. But that his affliction was greater than his sin. ch. 6. v. 3. c. 23. v. ●. etc.  I am juster than God? † For thou saidst: That which is right doth not please thee: or what will it profit thee if I sin? † therefore will I answer to thy words, & to thy friends with thee. † 
:: These are strong sentences (saith S. Gregory) but they agree not (or ●●e●●lapphed, to the blessed person of job. li. 26. c. 7.  look up to heaven and see, and behold the sky, that it is higher than thou. † If thou sin, what shalt thou hurt him? and if thine iniquiries be multiplied, what shalt thou do against him? † moreover if thou do justly, what shalt thou give him, or what shall he receive of thy hand? † Man that is like to thee, thy impiety shall hurt: and thy justice shall help the son of man † Because of the multitude of calumniatours they shall cry: and shall wail for the force of the arm of tyrants. † And he hath not said: Where is God, that made me, that hath given songs in the night? † Who teacheth us above the beasts of the earth, and instructeth us above the fowls of the air. † There shall they cry, and he will not hear, because of the pride of the evil. † God therefore will not hear without cause, and the Omnipotent will behold the causes of every one. † Yea when thou shalt say: He considereth not: be judged before him, & expect him. † For he doth not now infer his fury, neither doth he revenge wickedness exceedingly. † therefore Job in vain openeth his mouth, and without knowledge multiplieth words.   

CHAP. XXXVI. Yet further Eliu showeth, that God by his power and wisdom giveth to every one that is just. 16. inferring (falsely) that all jobs affliction is for his sins. 22. discoursing still of Gods pour, wisdom, and providence.  
ELIV also adding speak these words: † bear with me a little, and I will show to thee: for as yet I have what to speak for God. † I will repeat my knowledge from the beginning, and I will prove my maker just. † For in deed my words are 
:: No orator is so vain but he promiseth all truth, & speaketh some to get credit with his auditory.  without lie, and perfect knowledge shall be proved to thee. † God doth not cast away the mighty, whereas as himself also is mighty. † But he saveth not the impious, and he giveth judgement to the poor. † He shall not take away his eyes from the just man, and he placeth Kings in the throne 
:: If kings reign well their praise remaineth for ever. v. 11.  for ever, and there they are extolled. † And if they shall be in chains, and be bound with the ropes of povertic. † He shall show them their works, and their wicked deeds, because they have been violent. † He also shall reveal their ear, to chastise them: and shall speak, that they may return from iniquity: † If they shall hear and observe, they shall accomplish their days in good, and their years in glory. † But if they hear not they shall pass by the sword, and shall be consumed in folly. † Dissemblers and crafty men provoke the wrath of God, neither shall they cry when they are bound. † Their soul shall die in tempest, & their life among the effeminates. † He shall deliver the poor out of his distress, and shall reveal his ear in tribulation. † therefore he shall save thee most largely out of the narrow mouth, and not having foundation under it: and the quietness of thy table shall be full of fatness. † Thy cause is judged as an impious man's, cause and judgement thou shalt receive. † Let not therefore anger overcome thee, that thou oppress any man: neither let multitude of gifres in cline thee. † Lay down thy greatness without tribulation, and all the puissant of strength. † 
:: The night is drawn long, when temptations are not speedily resisted  Protract not the night, that 
:: whereby full worse and worse cogitations succeed in place of the first. S. Greg. li 26. ●. 38.  peoples may come up for them. † Beware thou decline not to iniquity: for thou hast begun to follow it after misery. † Behold, God is high in his strength, and none is like to him 
:: above all other lawgevers God is most able to punish transgressors, but most willing and most able to reward the observers. S. Gregory ex poundeth this to be a prophec●e of Christ our singular lawgever. li. ●7 c. 1  among the lawgevers. † Who can search his ways? or who can say to him: Thou hast wrought iniquity? † Remember that thou knowest not his work, whereof men have song. † all men see him, every one beholdeth far of. † Behold, God is great surmounting our knowledge: the number of his years is inestimable. † Who taketh away the drops of rain, and poureth out showers as it were gulfs of water. † Which flow out from the clouds, that cover all things from above. † If he will stretch forth clouds as his tent. † And lighten with his light from above, he shall cover also the ends of the sea. † For by these he judgeth peoples, and giveth victuals to many mortal men. † In his hands 
:: Christ will give the glorious light of heaven which now is hidden to men that lost terrestrial paradise. ibidem. c. 12.  he bideth the light, and commandeth it that it come again. † He showeth his friend thereof, that it is his possession, and that he may ascend to it.   

CHAP. XXXVII. Eliu continueth his discourse, showing God's wisdom, power, and justice, by his marvelous works of Meteors, 14▪ and use thereof to man's commodity. 18. which the wisest m●n sufficiently understand not, much less may presume (as he unjustly chargeth Job) to contend with God.  
UPON 
:: Consideration of heavenly rewards mentioned in the end of the former chapter, comforteth the afflicted: but thunder and other meteors being figures of God's judgement, strike the hart with terror.  this my hart is sore afraid, and is moved out of his place. † hear ye his speech in the terror of his voice, and the sound proceeding out of his mouth. † under all the heavens he considereth, and his light is upon the ends of the earth. † After him shall sounding roar, he shall thunder with the voice of his greatness, & shall not be found out, when his voice shall be heard. † God shall thunder in his voice marvelously, he that doth great & unsearchable things. † He that commandeth the snow to descend upon the earth, and the winter rains, and the shower of his strength. † He that signeth in the hand of all men, that every one may know his works. † The beast shall enter into his covert, and shall abide in his den. † From the inner parts shall tempest come forth, and cold from 
:: North wind. or north pole.  Arcturus. † When God bloweth frost congealeth, and again waters are powered most largely. † corn desireth clouds, and the clouds spread their light. † Which go round about, whither soever the will of 
:: God directeth the ●loudes in the air as a master mariner governeth a ship.  the governor shall lead them, to all that he shall command them upon the face of he whole earth † Whether in one tribe or in his land, or in what place so ever of his mercy he shall command them to be found † hearken to these things Job: stand, and consider the marvels of God. † dost thou know when God commanded the rains, that they show the light of his clouds? † Knowest thou the great paths of the clouds, and the perfect knowledges? † Are not thy garments hot, when the earth shall be blown with the South wind? † Thou perhaps mad'st the heavens with him, which are most sound, cast as it were of brass. † show us what we may say to him: for we are wrapped in darkness. † Who shall tell him the things that I speak? yea if man shall speak, he shall be devoured. † But now they see not the light: suddenly the air shall be thickened into clouds, and the wind passing by shall drive them away. † From the North gold cometh, & toward God 
:: Man not able to praise God sufficiently, praiseth him with fear.  fearful praising. † We can not find him worthily▪ great of strength, and judgement, and justice, and he can not be uttered. † therefore shall men fear him, and all that seem to themselves to be wise, shall not dare to behold him. 
* Job coruinced the former three with sound answers this last and most arrogant with silence.    

CHAP. XXXVIII. God after terror of a whirlwind, by way of examining his client Job of divers creatures about their nature, showeth that no man hath perfect knowledge of them, much less of God's immensity.  
BUT our Lord answering Job out of a whirlwind, said: 
The third part. For the tenth and last dispute God discusseth the controversy, and giveth sentence for job.  † Who is this that wrappeth in sentences with unskilful words? † Gird thy loins as a man: I will ask thee, and 
:: only the Creator hath absolute and perfect knowledge of all creatures. As may appear● by induction, or example:  answer thou me. † Where wast thou when I laid 
:: Of the creation of the earth.  the foundations of the earth? tel me if thou hast understanding. † Who set the measures thereof, if thou know? or who stretched out the line upon it? † upon what are the foundations thereof grounded? or who let down the corner stone thereof, † when the morning stars praised me together, and all the sons of God made jubilation? † Who shut in the 
:: Of the sea.  sea with doors when it broke forth proceeding as it were out of a matrice: † When I made a cloud the garment thereof, and wrapped it in darkness as in clouts of infancy. † I compassed it with my bounds, and put bar and doors. † And I said: Hitherto thou shalt come, and shalt not proceed farther, & here thou shalt break thy swelling waves. † Didst thou after thy birth command 
:: Distinction of lights.  the morning, and show the dawning his place. † And didst thou hold the extremities of the earth shaking them, and h●st thou shaken the impious out of it? † The seal shall be restored as clay, and shall stand as a garment: † From the impious their light shall be taken away, and the high a●me shall be broken. † Hast thou entered into The 
:: depth of the sea.  the depths of the sea, and walked in the lowest parts of the great depth? † have the gates of death been open to thee, and hast thou seen the darksome doors? † Hast thou considered the breadth of the earth? tel, me if thou know all things, † In what way the light dwelleth, and what is the place of darkness. † That thou canst bring every thing to his borders, and understand the paths of the house thereof. † 
:: Man's own nativity, and what shall happen after his death  Didst thou know then that thou shouldest be borne? and didst thou know the number of thy days? † Hast thou entered into the treasures of the snow, or hast thou beheld treasures of hail? † Which I have prepared for the time of the enemy, for the day of fight and battle? † What way is the 
:: The suns light and heat.  light spread, is heat divided upon the earth? † Who 
:: divers Meteors.  gave course to the most vehement shower, and the way of the sounding thunder: † That it should rain upon the earth, without man in the desert, where no mortal man abideth: † That it should fill the desert & desolate ground, and should bring forth green grass? † Who is the father of rain? or who begot the drops of dew? † Out of whose womb came forth ice? & frost from heaven who engendered? † Waters are hardened like stone, and the face of the depth is congealed? † Shalt thou be able to join together the shining 
:: stars, and planets.  stars Pleiades, or canst thou dissipate the circuit of Acturus? † dost thou bring forth the day star in his time, and make evening star to rise upon the children of the earth? † dost thou know the order of heaven, and shalt thou Put down the reason thereof on the earth? † Shalt thou elevate the voice in the cloud, & the violence of the waters cover thee. † Shalt thou send lightnings, and will they go, and returning shall they say to thee: Here we are? † Who put 
:: Man hath his knowledge from God.  wisdom in the hart of man? or who gave the 
:: And the cock hath skill, which man wanteth.  cock understanding? † Who shall declare the manner of the heavens, and the harmony of heaven who shall make to 
* or rest from motion.  sleep. † When was the dust powered on the earth, and the clods compact together? † 
:: In some Editions the 39 chap. beginneth here. Showing by induction of sensible things (as before of insensible) that only God knoweth the nature of all creatures.  Shalt thou take a pray for the liones and fill the appetite of her whelps. † When they lie in the dens, and in holes sit in wait? † Who prepareth for the raven her meat, when her young ones cry to God, wandering about, because they have not meat?   

CHAP. XXXIX. God almighty prosecuteth his discourse, showing his admirable power and providence in living creatures. 34. Whereupon Job acknowledgeth his own oversight in some light words.  
HAST 
:: By God's marvelous providence appearing in the natural instinct of other creatures man may consider that the same is greater towards him. And therefore God here proposeth the examples of.  thou known the time when the 
:: Wild goats.  wild goats bring forth young among the rocks, or hast thou observed the 
:: hinds.  hinds when they fawn? † Hast thou numbered the months of their conceiving, and known the time of their bearing? † They bow down themselves to bring forth young, and they cast them, and make roar. † Their young are separated, and go to feed: they go forth, and return not to them. † Who hath dismissed the 
:: Wild asses.  wild ass free, and who hath loosed his bonds? † To whom I have given a house in the wilderness, and his tabernacles in the land of saltness. † He contemneth the multitude of the city, the cry of the exactor he heareth not. † He looketh about the mountains of his pasture, and seeketh out all green places. † will the 
:: unicorns.  Rhinoceres serve thee, and will he tarry at thy stall? † shall thou tie the Rhinoceres with thy collar to plough, or will he break the clods of the valleys after thee? † Shalt thou have confidence in his great strength, and leave thy labours unto him? † Wilt thou credit him that he will render thee the seed, and gather together thy barn floor? † The wing of the 
:: Ostriches,  Ostrich is like to the wings of the 
:: Falcons, or jerfalcons, & other hawks.  Herodius, and of the hawk. † When she leaveth her eggs on the earth, thou perhaps wilt heat them in the dust. † She forgetteth that foot may tread upon them, or beast of the filled break them. † She is hardened toward her young, as though they were not hers, she hath laboured in vain no fear compelling her. † For God hath deprived her of wisdom neither hath he given her understanding. † When time shall be, she setteth up the wings on high: she scorneth the horse & his rider. † Shalt thou give strentgh to the 
:: Horses are of singular great corege.  horse, or put neighing about his neck? † Shalt thou raise him up as locusts? the glory of his nosthrels is terror. † He diggeth the earth with his hou●e, he prawnseth boldly, he goeth forward to meet the armed men. † He contemneth fear, neither yieldeth he to the sword. † upon him shall the quiver sound, the spear shall glister and the shield. † fervent and foaming he suppeth the earth, neither doth he make account when the noise of the trumpet soundeth. † When he shall hear the trumpet he saith: Vah, he smelleth battle far of, the exhortation of the captains, and the cry of the army. † Doth the 
:: hawks whereof Aristotel saith there be ten kinds: pli●●e sixteen.  hawk wax feathered by thy wisdom, spreading her wings to the South? † shall the 
:: Eagles, of most strong sight.  eagle mount at thy commandment, and put her nest in high places? † She abideth in rocks, and tarrieth among cragged slintes, and stony hills where is no access. † Thence she beholdeth the pray, and her eyes see a far of, † Her young ones shall lick blood: & wheresoever the carcase shall be, she is present by and by, † And our Lord added, and spoke to Job: † He that contendeth with God is he quieted so easily? Verily he that reproveth God, aught to answer him. † But Job answering our Lord, said: † I that have spoken 
:: If we discuss all jobs words (saith S. Gregory, we shall find nothing wickedly spoken, but only small spe●ce of pride in speaking too much of his own affliction and too little of God's goodness towards him li. 23. c. 1.  lightly what can I answer? I will put my hand upon my mouth. † One thing I have spoken, which I would I had not said: and an other, to the which things. I will add no more.   

CHAP. XL. Our Lord further showeth that man's power, nor justice, is not comparable to Gods. 10. as appeareth in overcoming Behemoth, 20. and Leviathan.  
AND our Lord answering Job out of the whirlwind, said: † Gird thy joins as a man: I will ask thee, and do thou tell me. † Shalt thou make my 
:: Though Job had truly avouched that his sins deserved not so great afflictions, yet he ought to have acknowleged that God afflicted him justly, for some other cause known to God, but unknown to him, which he not confessing seemed to make God's judgement unjust: or, of none effect. S. Greg. li. 32. c. 3.  judgement of none effect: and condemn me, that thou mayst be justified? † And hast thou an arm as God, and dost thou thunder with like voice. † Put beauty about thee, and set up thyself aloft, and be glorious, and put on goodly garments. † Disperse the proud in thy fury, and beholding every arrogant man, humble him. † Behold all the proud, and confound them, and destroy the impious in their place. † Hide them in the dust together, and plunge their faces in the pit. † And I will confess, that thy right hand is able to save thee. † Behold, 
:: An Elephant the greatest of all beasts, of long life, strong, meek, t●n perate, chaste, overcome by the unicorn, or Dragon. or taken by the nose & led away. How much more doth God's providence give man power to overcome the devil?  Behemoth whom I made with thee, shall eat hay as it were an ox. † His strength is in his loins, and his power in the navel of his belly. † He gathereth together his tail as the cedar tree, the sinews of his stones are perplex. † His bones are as pipes of brass, his gristle as it were plates of iron. † He is the beginning of the ways of God, which made him, he shall apply his sword. † To him the mountains bear grass: all the beasts of the filled shall play there. † He sleepeth under the shadow, in the secret of the reed, and in moist places. † shadows do protect his shadow, the willows of the torrent shall compass him. † lo, he shall sup up the river, and shall not marvel: and he hath confidence that Jordan may run into his mouth. † In his eyes as with a hook he shall take him, and with stakes he shall boar through his nosthrels. † Canst thou draw out the 
:: An huge great fish. perhaps, the whale, exceeding man's power to be managed, yet is subject (as also the devil signified thereby) to God's power, and providence.  Leviathan with a hook, and with a rope shalt thou tie his tongue? † Shalt thou put a ring in his nosthrels, or bore through his jaw with a buckle? † will he multiply prayers to thee, or speak to thee gentle words? † will he make a covenant with thee, and shalt thou take him to be a servant for ever? † Shalt show delude him as a bird, or tie him for thy handmaids? † shall friends cut him, merchants divide him? † Shalt thou fill nets with his skin, and the cabin of fishes with his head. † Lay thy hand upon him: remember battle, and add to speak no more. † Behold his hope shall frustrate him, and in the sight of all he shall be cast down headlong.   

CHAP. XLI. Leviathan is further described by the peculiar parts of his body, and terrible composition of all his members.  
NOT as 
:: God ruleth all his creatures, not with cruelty as a tyrant, but with justice, ease, and power.  cruel will I raise him: for who can resist my countenance? † Who hath given me before, that I may render unto him? All things that are under heaven be mine. † I will not spare him, and his mighty words, and framed to beseech. † Who shall reveal the▪ face of his garment: and who shall enter into the mids of his mouth: † Who shall open the gate of his countenance? Dread is round about his teeth. † His body as shields that are cast, compact with scales fast cleaving together. † One is joined to an other, and not so much as any air entereth between them: † One shall stick to an other, & holding each other, they shall not be separated. † His sneezing is as the shining of fire, & his eyes as the twinkle of the morning. † Out of his mouth proceed lamps, as it were torches of lighted fire. † Out of his nosthrels proceedeth smoke, as it were of a pot heated and boiling † His breath maketh coals to burn, & a flame cometh fotth out of his mouth. † In his neck shall strength abide, & neediness goeth before his face. † The members of his flesh cleave together one to an other: 
:: God at last destroyeth him whom man can not overcome.  he shall send lightnings against him, and he shall not be carried to an other place. † His hart shall be hardened as a stone, and shall be stiffly compact as the smiths stithy. † When he shall be taken away, the 
:: Angels with reverent fear do honour God's power. And valiant mariners and other soldiers are terrified when they see this so huge a fish. Mystically, God's preachers and perfectest servants shall naturally fear the terror of God's judgement.  Angels shall fear, and being feared shall be purged. † When the sword shall apprehend him, neither spear, nor breastplate shall be able to abide. † For he shall esteem iron as chaff, and brass, as rotten wood. † The bowman shall not put him to flight, the stones of the sling, to him are turned into stubble. † As stubble will he esteem the hammer, and he will laugh him to scorn that shaketh the spear. † The beams of the sun shall be under him, and he shall straw gold under him as dirt. † He shall make the deep sea to boil as a pot, and shall put it as when ointmentes boil. † A path shall shine after him, he shall esteem the depth as waxing old. † There is no power upon the earth, that may be compared with him, who is made to fear no man. † He seethe every high thing, he is 
:: And the devil reigneth over proud men. S. Greg. li. 34. c 4. & 17.  king over all the children of pride.   

CHAP. XLII. Holy Job instructed & comforted by God's discourse, acknowledgeth his fault, and craveth pardon for his oversight in speech, or cogitation. 7. God justifieth his cause against his friends. 9 They offer sacrifice for their offence. 10. All things prosper with Job, double to that he had before. 16. and he dieth happily.  
AND Job answering our Lord, said: † I know that thou canst do all things, and no cogitation is hid from thee. † Who is this, that concealeth counsel without knowledge? therefore have I spoken 
:: Job here simply ackowledged his error in speaking so much in defence of his own innocency, and so little of God's providence in afflicting him, for his more merit, and Gods more glory.  unwisely, and the things that did exceed my knowledge beyond measure. † hear (I beseech thee) and I will speak: I will ask thee, and do thou tell me. † With the hearing of the ear I have heard thee, but now my eye seethe thee. † therefore 
:: Before he defended a truth against his opposite friends, now with more resignation he contented himself with his affliction.  I reprehend myself, and I do penance in embers and ashes. † And after our Lord spoke these words to Job, he said to Eliphaz the Themanite: My fury is wrath against thee, and against thy two friends, because “ you have not spoken right before me, as my servant job. † Take therefore unto you “ seven oxen, and seven rams, and go to my servant Job, and offer holocauste for yourselves: and my servant “ Job shall pray for you: his face I will receive, that the folly be not imputed to you: for you have not spoken right things before me, as my servant job. † Eliphaz therefore the Themanite, and Baldad the Suhite, and Sophar the Naamathite went, and did as our Lord had spoken to them, and our Lord received the face of job. † Our Lord also was turned at the 
:: Job did penance both for himself and others.  penance of Job, when he prayed for his friends. And our Lord added all things whatsoever had been Jobes', double. † And all his brethren came to him, and all his sisters, and all that knew him before, and they did eat bread with him in his house: and wagged the head upon him, and comforted him upon all the evil that God had brought in upon him. And every man gave him one ewe, and one earelet of gold. † And our Lord blessed the last days of Job more than his beginning. And he had fourteen thousand sheep, and six thousand camels, & a thousand yoke of oxen, and a thousand she asses. † And he had 
:: In that he had all other things double, and children in the same number as before, it is a sign that the former perished not but died in good state.  seven sons, and three daughters. † And he called the name of one Dies, and the name of the second Cassia, & the name of the third Cornustibij. † And there were not found in all the earth women so beautiful as the daughters of Job: and their father gave them inheritance among their brethren. † And Job lived after these things, an hundred forty years, and he saw his children, and his children's children, unto the fourth generation, and he died an old man, and full of days.  

ANNOTATIONS. CHAP. XLII.  
7. You have not spoken right, as my servant Job] holy Job being thoroughly tried 
God by his sentence condemned the error of jobs friends, and justified his assertion.  in the furnace of tribulation, and by divine instruction confirmed in perfect patience, and other virtues, God at last gave sentence, condemning the guilty, and justifying the innocent: in plain terms prononcing that Eliphaz, Baldad, and Sophar had not spoken right before him, as his servant job. And so these three being convinced, that notwithstanding their former pretence of defending God's cause, they had erred, and Job had maintained the truth, they submitted themselves as faulty, and humbly did penance, bringing their oblations for sacrifice to Job, as they were commanded. v. 8. &. 9  
As for Eliu the last disputer, persisting more vehement in his error when others ceased from contention, he was sufficiently condemned in his fellows. And the rather for that true point of his own doctrine (ch. 33. v. 14) that God speaketh once, and repeateth not the same, the second time. For it was ever a general rule, 
Errors ought not to beholden still, being once condemned. Much less raised again being heretofore buried.  that when God once revealed any thing by public fact, or unto competent witnesses, it sufficed for ever, to all reasonable men, and so Eliu might apply the sentence to himself, which God had denounced to his three friends, in the same cause. Much less are Protestants excusable, which not only persist 
S. Aug. decide & oper S. Cyprian. li. 4. ep. 2.  in errors condemned in their own fellows, as in Luther, Calvin, Beza & others, but also in other old heresies: as their doctrine of justification by only faith condemned in the Apostles time: their denying the ceremonies of baptism, & the Sacraments of Confirmation: & of Penance, condemned in the novatians: or that patiented sustaining of worldly losses, and other afflictions, such as Job 
Apud Euseb. li. 6. c. 35. Gen. 2. 4 7 Exod. 23. Deut. 15.  suffered, are not satisfactory, or meritorious works.  
8. Take seven oxen, and seven rams.] In the number of seven is a mystery 
Numbers mystical.  of perfection and fullness, often used in holy scripture. For God creating the world and all things therein, in six days, rested the seventh. Sevenfold punishment was required for Cain. Seven pairs of clean beasts were conserved in 
Great or many sacrifices for great offences. Devotion of him that offereth sacrifice increaseth the effect. Prayers of holy men or Sainstes derogate not from Christ.  in noah's ark. And in the law the ground rested from tillage the seventh year. with innumerable the like. As S. Gregory in this place, and other father's note in their works. Also twice seven victims offered in sacrifice, import the greatness of these men's offence in accusing Job, and in avouching their false opinion.  
8. job shall pray for you. Neither had so many sacrifices sufficed, as S. Chrisostom observeth, Orat. 5. in judaeos, unless Job also had prayed for the offenders. Where we see that both Sacrifice, & the devotion of him that offereth it, have their effects: whereof cometh the distinction used in Scholes, of Opusoperatum, and Opus operantis. As it is manifest likewise, that mediation of one man for an other, did not derogate from God's benign mercy, in the law of nature, wherein these men lived. Nor now from Christ's mediation, in the law of Grace. 2. Cor. 1. v. 11.     

A BRIEF recapitulation of this strange and sacred history.  
FOr avoiding prolixity (this volume growing great) we have for most 
Why we have made few annotations in this book.  part contracted our Annotations into the margin, making very few others in this book, which otherwise offered much more occasion, as well for explicating hard places, as of other doctrinal and moral instructions. Neither in deed can ordinary Annotations well suffice for understanding of this, and other hard books. But rather large commentaries are required, such as S. Gregory, and other ancient Fathers: as also F. John de Pineda, and others have lately written. Whereto we therefore remit the learned readers. And for the benefit of others of our nation, we shall here briefly recapitulate the sum, 
The argument of this history.  and principal points of this holy and admirable history, consisting in a singular holy man's conflicts, and glorious victory, against invisible and visible adversaries, both in prosperous and adverse fortune.  
First this holy man job in all abundance of wealth and riches, blessed 
job in prosperity was tempted invisibly more than ordinary men of lower state, or less perfection.  with many children (ch. 1.) sitting in a princely throne, and royal dignity (ch. 29.) in the land of Hus, was not only assaulted with common temptations of the envious enemy, as all are that live piously in God, but so much 
2. Tim. 3.  the more, as he was more godly, sincerer and perfecter than other men, yet he never set his hart upon worldly or temporal things, but with all due fear so served God, and parted from evil, that Satan himself (the calumniator of mankind) could not charge him with any sin at al. Though he would not for all that confess him to be just, or perfect but for further trial 
Much more by loss of all his goods and children in one day. Most of all by bodily affliction. And reviling of his wife.  of him, demanded and obtained licence of God to touch at his posssesions, and so bereaved him of all his goods, & children in one day. And when he persevering constant in virtue, thanking God for all, not sinning in his lips, neither speaking any foolish thing against God, the devil getting more ample permission to touch his bones and flesh (chap. 2) susudenly stroock him with most grievous botch (or boil) from the sole of the foot to the top of the head: who sitting on a dunghill, and scraping the corruption of his sores with a shell in extreme pain, his own wife, by the devils suggestion, reviled him for his sincerity, and provoked him to blaspheme God: but he severely reprehended her folly, still keeping necessary patience.  
Then came three special friends, noble wisemen (or little Kings) to visit, and comfort him, who in seven days not speaking one word of consolation, nor entering into any discourse with him, at last Job himself (chap. 
Holy Job lamented his affliction, and the general miseries of man.  3.) broke this long silence (but not his patience) lamentably bewailing the extremity of his pains, imputing all to the miseries of man's estate, corrupted by sin, discoursed of certain penal evils, or malades ensuing thereupon, wishing for his own part (if it had so been God's pleasure, for he sincerely feared God) that either he had not been borne, or been shortly taken out of his world, cursing sin and the proper effects thereof remaining in man, wishing also to have wanted the ordinary 
Where Job expected comforth in tribulation, the devil procured him more affliction.  benefits of education in his infancy, and all his former prosperity, so that he might have escaped the calamities, wherewith he was now afflicted. All which he uttering in way of contemning all worldly things, and supposing his friends there present, would have so understood him, and had compassion with him: they contrariwise (by art of the devil, God so permitting) fell into indignation, & in stead of comforting their most afflicted friend, sharply reprehended him, rashly judged his conscience, and falsely condemned him, not only of impatient speech, as offensive to God, and his Angels, and to all good men; but also of other enormous sins: as pride, 
job sore afflicted in body had nine several confflictes about the cause thereof before it was decided.  tyranny, presumption, hypocrisy, and blasphemy, because heretofore he seemed to the world as just and holy, and now (as they imagined) in his deserved punishment, charged God with injustice. Whereupon grew divers long disputes between Job and his three friends; a fourth also intruding himself, when the others ceased. So that job endured nine conflicts, and in the tenth God judged him the victor, which shall yet better appear, if we repeat the sum of their arguments, & his answers, with God's decision of the controversy.  
In the first conflict Eliphaz the chiefest of jobs friends (in the. 4. and 5. 
The first conflict.  chapters) accused Job of great impatience, and insolency against God, also both him and his family of tyranny, like to a cruel lion, and lions whelps, alleging for proof the prosperity of good men, punishment of the wicked, and a particular vision. adjured him therefore to acknowledge and repent the same. But Job (in other two chapters) avoched that in deed his afflictions were greater than his sins deserved, 
The main point of the controversy.  relying upon his innocency known to his own conscience. Described also the manifold calamities of man's life, desired to die, and so to end his worldly miseries.  
Then Baldad the second opposite friend (in the 8. chap.) pretending to 
The second conflict.  free God's judgement from all show or resemblance of injustice, charged Job and his children with former wickedness, and him as injurious to God in his speeches, of which if he would repent, he should be healed, and prosper as before: Arguing in general, that God never afflicteth the 
The ground of these men's error.  innocent, nor assisteth the malignant. Insinuating thereby, that Job was an hypocrite. Whereto Job answered (chap. 9 & 10) that in deed no man may compare, nor justify himself before God. nevertheless it standeth well with God's justice, power, & wisdom, that innocentes be sometimes exercised with tribulations, more than their offences deserve.  
Thirdly Sophar (the third disputer) assaulted Job (ch. 11.) imputing his 
The third conflict.  speech, and defence of himself to loquacity, and audacious temerity, in that he desired to know the causes of God's providence, in so grievously afflicting him. Of which faults holy job purged himself (in the three next chapters) still maintaining his innocency, according to his own conscience better known to himself then to them, desiring God to instruct him, if he had any unknown sins. Discoursed also much more profoundly of God's power, wisdom, justice, and providence, as we● in general, as towards himself in particular: and professed his faith, and great confidence of the Resurrection. Again Eliphaz (ch. 15.) more bitterly than before, condemned Job 
The fourth conflict.  of presumption, and blasphemy, discoursed of man's corruptness and prones to sin, describing the manners of hypochrites, and other impious men, with their miserable ends, and argued Job for such a one. Who (in the next two chapters) expostulated with these his friends, that they coming with pretence to comforth him, did so violently afflict him, by charging him with false and heinous crimes, his own conscience better knowing, and testifying his former life, and state of his soul, then that their imaginations could alter his judgement. And so with contempt of this world, & desire of death and rest, appealed to God's judgement against his three friends, touching the matter in controversy. In the mean time comforted himself with meditation of the next world.  
Baldad likewise replied (ch. 18.) with hot contention, accusing Job 
The fifth conflict.  of insolent impatience, inculcating the grievous punishments both of him, and others for their impiety. In answer whereto he lamented again the wan● of expected comforth, especially by such friends. Still comforted himself with assured faith of the Resurrection.  
Sophar also (ch. 20.) attempted again to convince Job of impiety, 
The sixth conflict.  and hypocrisy, by the miserable, and speedy fall of wicked men after prosperity: for so he imagined Job to be fallen into irrecoverable misery. But job showed the contrary, that some wicked men prosper long, yea all their life, and the same long, and then in a moment go down to hell, and so the argument of present affliction proved not their opinion against him.  
Eliphaz disputed the third time (ch. 22.) contending that the causes 
The seventh conflict.  of affliction, are not to be attributed to God's secret providence, but to assured sins of the wicked. Upon whom only he supposed, that afflictions fall: inferring that Job was guilty of enormous crimes, & gross errors. Urged him therefore to return to God, that he might be restored to former prosperity. job again appealed to God's sentence, not in his terror, nor rigour of his justice, but against his adversaries in this quarrel, describing God's power, and wisdom, by which he permitteth the innocent to be afflicted, & the wicked to prosper: no man knowing how soon, or how late, all shall receive as they deserve.  
Moreover Baldad disputed the third time, very briefly (ch. 25.) endeavouring 
The eight conflict.  to terrify Job from further answering, and especially from appealing to God's judgement. But Job very largely (in six ensuing chapters) discoursed divinely of God's sovereign majesty, power, Wisdom, exact justice, and infinite mercy. Also of wicked men's destruction; of his own former prosperity, and present calamity, together with his good works, and innocency, which he still anouched in respect of great iniquities.  
After that Job and his three friends ceased, nothing being agreed upon in 
The ninth conflict.  the point of controversy, the devil yet ceased not, but stirred up a youngman, called Eliu, proud and arrogant, but not unlearned, who abruptly condemned them all; to wit, Job of pertinacy, the others of insufficiency. And therefore took upon him to convince Job, though the others could not. 
Newest Sectaries hold themselves the wisest.  Very like to late-rising Protestants, or Puritans bragging that by new arguments, and proofs never heard of, they will overthrow the Papists, or Catholic Roman Church, and doctrine, which all former enemies, jews, Pagaines, Turks, and heretics, nor hell gates, could not overcome. This young Eliu therefore, with his private spirit, 
Especially these of our days, that rely each one upon his own private spirit.  wiser in his own conceit then all that went before him, assaulted constant Job (ch. 32. and five more ensuing) with many words, and brags, often challenging & provoking, but not extorting any answer, from so grave a man to his frivolous and idle arguments, largely discoursing of things either not denied, or so manifest false, that every mean servant of God, could easily convince them▪ and never approaching to the main controversy, only railed against holy Job, charging him more furiously than any had done before, with impiety, impatience, ignorance, pride, blasphemy, and obstinacy, vices far from jobs sanctity, dilating also of God's justice, mercy, wisdom, power, and providence; and that no man ought to contend, nor expostulate with God, that afflictions must be borne patiently, and that God is just, and marvelous in his works, whereof no wiseman ever doubted; and so Job convinced him with silence.  
But God himself for decision of all (from ch. 38. to the end of the book) 
In the tenth place God decided the controversy.  first by way of examining instructed Job more particularly, reciting many marvelous works of nature, showing thereby his divine majesty, power, and wisdom, exercising Job in more patience, and withal perfecting him in humility. So that with all reverent fear and subjection, he offered and submitted himself to Gods only good pleasure. Then finally God gave sentence that Job had defended the truth, & his three friends had 
Penitentes pardoned. Job rewarded.  erred. Whom after Sacrifice, and jobs prayer for them, he pardoned; restored Job to health, and to double prosperity, of all he had lost before, giving him also long life, and a happy end.  
In this history besides the literal sense, showing that Job was just and sincere, 
The literal sense of this history. Aliegorical.  and not for his sins (as his friends falsely supposed) but for his more mere●e was most extremely afflicted, and afterwards restored to health and wealth: we have also h●re in the Allegorical sense, an especial figure of Christ. who as he was absolutely most innocent, & most perfect: so was he without comparison most afflicted of all mankind. Likewise jobs restoration to better state than before, signified in the Anagogical sense, the Resurrection, and 
Anagogical.  restauration of better, & most glorious qualities in the blessed, with fullness of 
Moral.  days, in eternal glory. Finally in the Moral sense (which S. Gregory most especially prosecuteth) all Christians have here a most notable example of all virtues, namely of patience, wherein Job proceeded by degrees to great perfection. For he was first tried by the loss of all his goods & children, and was 
Holy Job proceeded by degrees to perfect patience.  proved to be very patiented. He was then most grievously tormented in body, & being left without comforth, albeit he lamentably bewa led so great extremity, wishing such days had been prevented: yet he neither spoke against God, nor good man, nor his own soul, & according to truth avouched & defended his own innocency. And at last by God's inspiration, and sweet consolation, he reprehended himself, of former imperfections uttered in some words, and with full resignation to Gods will, sustained all his losses and pains, not only with contentment, but also with joy.     
THE END OF THE FIRST TOME.  

TO THE Curteous READER.  
We have already found some faults escaped in printing, but fearing there be more, and the whole volume being overlong, to be examined again, we pray the courteous reader to pardon all, and amend them as they occur.  
Two Tables, one of the times of the old Testament: an other of the principal matters in the Annotations thereof, shalfolow (God willing) with the other Tome: which we desire, and hope to send you shortly. In the mean time, the gentle reader may please to supply the want thereof, as he may, by the Recapitulations of the history, and points of Religion, in the five first ages, already contained in this Volume, in their proper places: in the pages. 29. 47, 196. 701. and 934.   

You may please to amend the more especial errors, happened in printing, by reading thus:  
Page 57 line 29. SALEM Pa. 305. in the margin. much more in the Church of Christ? Page 846: lin 39 rejoice, that Pege 1064: line 39: line 40. how they escape many miseries, which are never borne, birth Page 1069: line 1. nor I gainsay  
If ourselves, or others shall find more, we will gladly correct them.   

THE SECOND TOME OF THE holy BIBLE faithfully TRANSLATED INTO ENGLISH, out OF THE authentical LATIN.  
Diligently conferred with the Hebrew, Greek, and other Editions in divers languages.  
With arguments of the books, and Chapters: ANNOTATIONS: TABLES: and other helps, for better understanding of the text: for discovery of corruptions in some late translations: and for clearing CONTROVERSIES in Religion.  
BY THE ENGLISH COLLEGE OF Douai.  
Spiritu Sancto inspirati, locuti sunt sancti Dei hemines. 2. Pet. 1. The holy men of God spoke, inspired with the holy Ghost.  
Printed at Douai by Laurence KELLAM, at the sign of the holy lamb. M. DC. X.   

APPROBATIO.  
NOs infrascripti, in alma Duacensi universitate Sacrae Theologiae Doctores & Professores, hanc Anglicanam Veteris Testamenti translationem, quam tres diversieius nationis eruditissimi Theologi, non solum fidelem, sed propter diversa quae ei sunt adiuncta, valde utilem fidei Catholicae propagandae ac tuendae, & bonis moribus promovendis, sunt testati: quorum testimonia ipsorum syngraphis munita vidimus; Cuius item Translationis, & Annotationum Auctores nobis de fidei integtitate, & eruditionis praestantia probè sunt noti: his rebus adducti & nixi, fructuose ewlgari posse censuimus.  
Duaci. 8. Novembris. 1609. 

GVILIELMUS ESTIVS Sacrae Theologiae Doctor, & in Academia Duacensi Professor.  
BARTHOLOMAEUS Petrus Sacrae Theologiae Doctor & in vniversitate Duacensi Professor.  
GEORGIUS Colvenerius S. Theologiae Doctor, & eiusdem in Academia Duacena Professor.     

PROEMIAL ANNOTATIONS upon the book of psalms.  
THE authority of this book was ever authentical, 
This book undoubtedly is canonical Scripture.  and certain, as the assured word of God, and Canonical Scripture. But concerning the author, there be divers opinions. For although it be manifest by the testimony of Philo, and Josephus, that in their time, 
Late Hebrew Doctors and some Catholics hold divers authors of sundry psalms.  and always before, only King David was by all Hebrew Doctors holden for Author of all the psalms: yet after that learned Origen, and other Christian Doctors, expounded many psalms of Christ, the Jews being pressed therewith, began to deny that all were David's: alleging for their new opinion, the titles of divers psalms, and some other difficulties, ministering occasion of much needles dispute, still acknowledging the whole book to be Canonical. Whereupon S. Jerom, and S. Augustin, sometimes 
Prefat. in Psal. Epist. 134. 139.  admitted those as authores of certain psalms, whose names are in the titles thereof. S. Cyprian, S. Cyril, S. Athanasius, and others agree in general, that David writ not all: but differ much in particular, touching other supposed authores. In so much that Melchisedech; Moses, Asaph, Eman, Idithun, The sons of Core, Solomon, jeremy, Ezechiel, Esdras, Aggaeus, and Zacharias, are all (with more or less probability) reputed authores of several psalms. Nevertheless 
It is much more probable that David was author of al.  it seemeth that S. Jerom rather related other men's judgement, than showed his own; as we shall note by and by. And S. Augustin (li. 17. c. 14. de civit) maturely discussing this doubt, saith plainly, that their judgement seemed 
Proved by S. Augustin, S. Chrysostom, and greatest part of Doctors.  to him more credible, who attribute all the hundred fifty psalms to David alone. Further explicating that whereas some psalms have David's own name in their titles, some have other men's names, some none at all, this diversity importeth not divers authores, but signifieth other things, either pertaining to the same persons, or by interpretation of their names, belonging to the present matter, as our Lord inspired him. Likewise S. chrusostom resolutely judgeth, that only King David was author of this whole book. Moved especially by this argument, for that Christ and the Apostles alleging the 
Mat. 22. v. 16. Act. 4. v. 24. Ro. 4. v. 6. Ro 11. v. 9 Heb. 4. v. 7.  psalms, do oftentimes name David as author, and never any other. Also Origen, S. Basil, S. Ambrose, S. Hilary, 
The common voice of Christians & some general counsels, call it David's Psalter.  Theodoretus, Cassiodorus, Beda, Eutimius, and most part of ancient and late writers, with the most common voice of Christians, call this book the psalms of David: and the General counsels of Carthage, Florence, and Trent, in the Cathologue of Canonical Scriptures recite this book, by the name of David's Psalter.  
Moreover it is clear, Act. 2. that the second psalm, though it want his name, is David's. And other Scriptures 
Proved by other Scriptures.  2. Paral. 7. v. 6. and 1. Esd. 3. v. 10. say plainly, that David made the psalms, 104. 105. 106. 117. 135. beginning: Confess to our Lord, because he is good, because his mercy is for ever. Which he appointed the Levites to sing, or play on instruments: 1 Paral. 15. &. 16. and yet they have not his name in their titles. Again, 2. Reg. 23. David is only entitled the egregious, or excellent Psalmist of Israel. Neither were Asaph, Eman, and Idithun any where called prophets (as are all the writers of holy Scriptures) but only masters of music, 1. Paral. 25. And the sons of Core were only porters. 1. Paral. 26. Finally S. Jerom (whose judgement the whole Church singularly esteemeth, in all questions belonging to holy Scriptures) seemeth as much inclined, that only the Royal Prophet David was author of this whole book, as to the contrary. For in his Epistle to Paulinus, prefixed before the Latin Bible, comprehending the principal arguments 
S Jerom attributeth the sum of this book to David only.  of several books, when he cometh to the psalms, without mention of other authors, saith: David our Simonides, Pindarus, and Alceus; Flaccus also, Catullus, and Cerenus, soundeth out Christ, with harp & ten stringed Psalter, rising up from hell: so attributing the sum of this whole book to the Royal Prophet David, as if he supposed no other author.  
Touching therefore the argument, or contents of this 
The psalms are a sum of all other Scriptures.  divine Psalter, all Catholic Doctors uniformly agree that it is the abridgement, sum, and substance of all holy Scriptures, both old and new Testament. As may first be probably collected, by that Christ himself often comprehending all the old Testament by the terms of the Law and prophets, in one place (Luc. 24. v. 44.) seemeth not 
Mat. 5. 7. 11. 22. Lu●. 16.  only to reduce all to the Law and prophets jointly, but also to the psalms alone, or severally. But whether this be our saviours divine meaning or no in that place, out of this and many other places, all the ancient Fathers teach expressly, that the psalms are an Epitome of all other holy Scriptures. For example, S. Denys, li de Eccles. Hierar. Contemplate. 2. after brief recital of the contents of other holy Scriptures, saith: This sacred book of divine Canticles, doth exhibit both a general song, and exposition of divine things. S. Basil calleth the Psalmody of David the common and most plentiful storehouse of all sacred doctrine: the treasure of perfect theology. S. Ambrose accounteth it the register of the whole Scripture. Origen, S. Cyprian S. Jerom, S. Chrysostom, 
S. Greg. in Psal. penitent.  S. Gregory, S. Beda S. Bernard, Cassiodorus, Eutimius, and others use the same, or very like terms. S. Augustin particularly distinguishing all the Scriptures into four sorts of books, showeth that the psalms contain 
They contain the sum of Legal, Historical, Sapientiential, and Prophetical doctrine.  all: The Law (saith he) teacheth somethings, the history somethings, the proverbs also and prophets teach somethings: but the book of psalms teacheth al. It proposeth the la, recounteth things of old, prescribeth the due ordering of men's actions, and prophesieth things to come. Briefly it is a common treasure of good doctrine, aptly administering that is necessary to every one. And a little after, exemplifying in particular points: Is not here (saith he) all greatness of virtue, and is not here the right square of justice? is not the comeliness of chastity; the consummation of prudence? is not whatsoever may be called good, learned in the psalms? Here is the knowledge of God; the clear prenounciation of Christ to come in flesh; the hope of general Resurrection; fear of torments; promise of glory; revelation of mysteries. Even all good things are here, as in a common great treasure, laid up and heaped together.  
See then and observe here (Christian reader) the admirable 
God's providence in sweetly drawing our consent & cooperation of free-will, which is necessary to salvation.  wisdom, and goodness of God. The means of man's salvation being so disposed, that his own free consent, and cooperation is thereto necessarily required, according to that most approved doctrine of the same S. Augustin: Qui creavit te sine te; non justificat te sine te. He that created 
Ser. 15. de verb. Apost.  thee, without thee, doth not justify thee without thee: to help our weakness, and sweetly to draw our minds, otherwise averse from travel and pain, the holy Ghost 
S. ●asil. in pr●log.  hath ordained that in small room, and in pleasant manner, we may attain necessary knowledge of God, & ourselves, easily keep the same in memory, and daily put in practise our chiefest duty, in serving and praising God, by singing, reading, or hearing these divine psalms. which one book (as every one shall be able to learn it, more or less perfectly) openeth and showeth the way, to understand all other Scriptures, and so to find, & enjoy the hidden treasures of God's word: in like manner as a key openeth a lock. For the whole sacred Bible is a sealed book, and not rightly 
Apoc. 5.  
Holy Scriptures a sealed book.  understood, till the seal, or lock be opened, by the key of God's spirit, giving knowledge; which the holy Ghost, amongst other ways, inspireth very often, by sacred music or psalmody. As S. Gregory noteth in holy Scripture 
li. 4 dialogi, c. 42.  
The Psalter is the key of other Scriptures.  (4. Reg. 3. v. 15.) where Eliseus not yet knowing Gods will in a particular case, called for a Psalmist (or player on instruments) and when the Psalmist sang, the hand of our Lord came upon Eliseus, and presently he prescribing what should be done, procured plenty of water without rain, where was none before, and prophesied victory against the enemies. Reason also and experience teach, that as men of cheerful hart are apt to s●●g: so the exercise of reading, singing, or 
jac. 5.  playing psalms, is a convenient and a special means, to attain quietness or cheerfulness of mind.  
But as this holy Psalter is the key of other Scriptures, so itself is most especially a sealed, and locked book, requiring 
But itself is also sealed.  many keys. Every psalm (saith S. Hilary) hath a peculiar key, and oftentimes there be so many locks and keys of one psalm, as there be divers persons that speak, to divers ends and purposes. For albeit divers mysteries are sometimes connected, 
But one principal key of each psalm.  and so require sundry keys, yet there is but one principal, & proper key of each psalm: otherwise it should be divided into many psalms. Our first endeavour therefore must be, to find the proper key of every psalm, that is, 
Ten keys of the Psalter.  to know what is principally therein contained. To this purpose the learned expositors of this book, have observed ten general points, or several matters, to which all the contents may be reduced, as it were, so many keys, and means of entrance into the sense, and true understanding of all the psalms. And the same may likewise be called 
Also ten strings.  the ten strings of this divine instrument. Upon one of which, every psalm principally playeth, touching the rest more or less, as cause requireth, for more melodious harmony, and perfect music.  
The first key, or string, is God himself: One in Substance: 
1. Key. One God the B. Trinity.  Three in Persons. Almighty, Alperfect, power, Wisdom, goodness, majesty, justice, mercy, & other divine 
2. God's works.  Attributes. The second, is God's works of Creation, conservation, 
3. God's providence.  and governing of the whole world. The third, God's providence, especially towards man, in protecting 
4. The Hebrew people.  and rewarding the just: in permitting, and punishing the wicked. The fourth, is the peculiar calling of the Hebrew people, their beginning in Abraham, Isaac, and Jacob: their marvelous increase in Egypt: divers estates, many admirable and miraculous things done amongst them; with their ingratitude, rejection, and reprobation. The fifth principal key, and string is Christ, the promised 
5. Christ our redeemer.  redeemer of mankind: prophesying his Incarnation, nativitic, travels, Sufferings, Death, Resurrection, Ascension, and glory. The sixth is the propagation of Christ's 
6. Conversion of Gentiles, the Catholic Church.  name and Religion, with Sacrifice and Sacramntes, in the multitude of Gentiles believing in him, even to the uttermost coasts of the earth, the Catholic Church ever visible. The seventh is the true manner of serving God, 
7. Faith & good works.  with sincere faith, and good works. The eight, holy David interposeth many things concerning himself. As 
8. David's own acts.  God's singular benefits towards him, for which he rendereth thanks, and divine praises, recounteth his enemies, dangers, and afflictions of mind & body, namely by Saul, Absalon and others, humbly beseeking, and obtaining God's protection. He also expresseth in himself a perfect image, and pattern of a sincere and hearty penitent: bewailing, confessing, and punishing his own sins. The 
9 General Resurrection, & judgement.  ninth is the end and renovation of this world, with the general Resurrection, and judgement. The tenth is eternal 
10. Eternal glory and pain.  felicity, and punishment, according as every one deserveth in this life. These are the ten keys of this holy book; and ten strings of this divine Psalter.  
Moreover to find which of these is the proper key, and principal string of every psalm, learned divines use four 
Four ways to find the proper key of every psalm.  especial ways. First by the title, added by Esdras, or the seventy two Interpreters, for an introduction to the sense of the same psalm. So it appeareth that the third psalm 
1. By the title.  treateth literally of David's danger, and delivery from his son Absalon: which is the eight key. though mystically it signifieth Christ's Persecution, Passion, & Resurrection, which is the fifth key. Secondly, if there be no title, or if it 
2. Allegation in the new Testament.  declare not sufficiently the key, or principal matter contained, it may some times be found by allegation and application of some special part thereof in the new Testament. So it is evident Act. 4. v. 25. c. 13. v. 33. Heb. 1. v. 5. &. Heb. 5. v. 5. that the second psalm pertaineth to Christ, impugned and persecuted by divers adversaries. Which is the fiftkey. Thirdly, when greater things are 
3. Greatness of things affirmed.  affirmed of any person, or people, as of David, Solomon, Jewish nation, or the like, then can be verified of them, it must necessarily be understood of Christ, or his Church, in the new Testament, or in heaven. So the conclusion of the 14. Psalm: He that doth these things, shall not be moved for ever, can not be verified of the tabernacle, nor temple of the Jews; but of eternal Beatitude in heaven. Which is the tenth key. Though the greater part of the psalm showeth, that just and true dealing towards our neighbours, is necessary for attaining of eternal glory. Fourtly when, 
4. Conference of places.  both the title and psalm, or part thereof seem hard and obscure, some part being more clear, the true sense of all may be gathered, by that which is more evident. According 
li. 3 c. 4. de pecca. merit.  to S. Augustins rule, li. 2. c. 9 & li. 3. c. 26. Doct. Christ. So the title, and former part of the fifth psalm, being more obscure, are explained by the last verses, showing plainly that God will justly judge all men, both just and wicked, in the end of this world. Which is the ninth key. By these and like means the principal key being found, it will more easily appear, what other keys belong to the same, and what other strings are also touched. At least the studious may by these helps make some entrance, and for more exact knowledge search the judgement of ancient Fathers, and other learned doctors.  
But besides this singular great commodity, of compendious handling much divine matter in small room, this 
The stile of this book is poetry.  book hath an other special excellency, in the kind of stile, and manner of uttering, which is Meeter, and Verse, in the original Hebrew tongue. And though in Greek, Latin, and other languages, the same could not in like form be exactly translated, yet the number, and distinction of verses is so observed, that it is apt for music, as well voices as instruments, and to all other uses of God's servants. Neither 
Abuse derogateth not from good things.  is musical manner of uttering God's word and praises, less to be esteemed, because profane poets have in this kind of stile uttered light, vain, and false things. For the abuse of good things, doth not derogate from the goodness thereof, but rather commendeth the same, which others desire to imitate. And clear it is, that this holy psalmody was 
David's Psalter more ancient than any profane poetry now extant.  before any profane poetry now extant. For Homer the most ancient of that sort, writ his poem, at least two hundred and forty years after the destruction of Troy: as Apolidorus witnesseth; others, namely Solinus, Herodotus, and Cornelius Nepos say longer. Whereas kind David our divine Psalmist, reigned within one hundred years, after the Trojans wars. There were in deed Amphion, Orpheus, and Muscus before David, but their verses either were not written, or shortly perished, only a confuse memory remaining of them, recited, altered, and corrupted by word of mouth: but before them were the sacred history of Job, almost all in verse; and the two Canticles of 
Music very ancient.  Moses, Exodi 15. and Deut. 32. It is moreover recorded that 
Gen. 4.  I●bal (long before noah's flood) was the father of them, that sang on harp, and organ. Music therefore is marvelous 
Sacred poetry most excellent.  ancient. But sacred poetry is in many other respects most excellent, and most profitable. This holy psalmody (saith 
Prefat.  S. Augustin) is a medicine to old spiritual sores, it bringeth present remedy to nev wvoundes: it maketh the good to persevere in well doing, it cureth at once all predominating passions, which vex men's souls. A little after: Psalmody driveth away evil spirits, iwiteth good Angels to help us, it is a shield in night terrors, a refreshing of day travels, a guard to children, an ornament to youngmen, a comfort to oldmen, a most seemly grace to women. Unto beginners it is an introduction, an augmentation to them that go forward in virtue, a stable firmament to the perfect: It conjoineth the whole Church militant in one voice, and is the spiritual eternal sweet perfume of the celestial Armies, all saints and Angels in heaven.  
To all this we may add other causes, which moved the 
Why King David w●●●te divine poetry  Royal prophet to write this divine poetry. First he had from his youth (by God's special providence) a natural inclination to music; wherein he shortly so excelled, that before 
The first cause his natural inclination to music.  all the musicans in Israel, he was selected to recreate king Saul, whom an evil spirit vexed. And his skill, together with his devotion, had such effect, that when he played 
1. Reg. 16. v. 23.  on the harp, Saul was refreshed, and waxed better. For the evil spirit departed from him: saith the holy text. Wherefore he made these psalms, that himself and others might by singing them, employ this gift of God to his more honour. 
2. Verse more easy & more pleasant.  Secondly, verse being more easy to learn, more firmly kept in mind, and more pleasant in practice (for as wine, so music doth recreate the hart of man) the holy Ghost condescending 
Eccli. 40.  to man's natural disposition, inspired David to write these psalms in meeter, mixing the power of divine doctrine, with delectable melody of song, that while the ear is 
S. Aug. S. Basil. in Prae●at  alured with sweet harmony of music, the hart is endued with heavenly knowledge, pleasant to the mind, and profitable to the soul. Thirdly, David singularly illuminated with knowledge 
3. Most special great, and memorable things writ in verse.  of great, and most divine Mysteries, endued also with most gracious disposition of mind, the man chosen according to Gods own hart (1. Reg. 13.) would utter the same Mysteries, with godly instructions, and praises of God, in the most exquisite kind of stile; that is in verse. For otherwise he was also very eloquent in prose, as well appeareth by sundry his excellent, and effectual discourses, in the books of Kings, and Paralipomenon. For which cause Moses also described the passage of Israel forth of Egypt through the read sea in a Canticle, after that he had related the same 
Exo. 1●.  whole history, more at large in prose; that all might sing, and so render thanks with melodious voice, and musical instruments praising God. Likewise in an other Canticle 
Deut. 32.  he comprised the whole law, a little before his death. So also Barac and Deborah: and after them Judith, song praises to God for their victories in verse. Solomon writ the end of 
judic 5. Judith. 16. Prou 31. 1. Reg. 2. Isa. 38. Isa. 12. 26. Eze●h 38 Ia●. 2. Abac. 3. Dan. 3. Luc. 1. 2.  his proverbs, and a whole book (entitled Canticles) & the Prophet jeremy his Lamentations in verse. Anna having obtained her prayer for a son, gave thanks to God with a Canticle. The like did king Ezechias for recovery of health. The Prophets Isaias, Ezechiel, Jonas, A bacuc, 
C●ticles in the new Testament.  and the three children in the furnace: again in the new Testament, the B. virgin mother, just Zacharie, & devout Simeon gave thanks, & sang praises to God in Canticles.  
Fourthly, albeit the holy King was not permitted, to build the gorgeous Temple for God's service, as he greatly 
4. Both divine music and dirty in God's temple.  desired to have done, yet he provided both store of musicians (four thousand in number, of which 288. were 
1. Par● 23, 25.  masters to teach) & made these psalms as godly dirties, for this holy purpose, in all solemnities of feasts, and daily sacrifice, when the Temple should afterward be built.  
Fiftly, he made these psalms not only for his own, & 
5. The great use of these psalms in the Catholic Church.  others private devotion, nor yet so especially for the public divine service in the Temple, and other Synagogues of the Jews, but most principally for the Christian Catholic Church, which he knew should be spread in the whole earth. Forseing the marvelous great, and frequent use thereof in the Christian clergy, and Religious people of both sexes. As he prophesieth in divers psalms. All the earth sing to thee: sing psalms to thy name. again, I will 
56. 117. 65.  sing psalms to thee (o God) in the Gentiles, in all people's, and Nations. Which himself never did, but his psalms are ever since Christ, song by Christians, converted from gentility, as we see in the church's service. For the whole 
The whole Psalter in the ordinary office e●●●●● week.  Psalter is distributed to be song, in the ordinary office of our breviary every week. And though extraordinarily, for the variety of times, and feasts, there is often alteration, yet still the greater part is in psalms. Certain also 
Certain psalms every day.  of the same psalms, are without change, or intermission 
4. (30. adv. 7) 53 62. 66. 90. 94. 118. 133. 148. 149 150.  repeated every day. And such as have obligation to the Canonical hours, must at least read the whole Office privately, 
Many psalms in other Ecclesiastical offices.  if they be not present where it is song. The Office also of mass, ordinarily beginneth with a psalm. In Litanies, and almost all public Prayers, and in administration of other Sacraments, and Sacramentals, either whole psalms, or frequent verses are inserted. Likewise the greatest part of the Offices, of our B. Lady, and for the dead are psalms. Besides the seven penitential, and fifteen Gradual psalms, at certain times. So that clergy men's dally office consisteth much in singing, or reading psalms. And therefore all Bishops especially, are strictly bond by a particular Conon (Dist. 38. cap. Omnes psallentes) to be skilful 
Bishop's bond to be skilful in David's Psalter.  in the psalms of David: and to see that other Clergiè men be well instructed therein. According to the holy Ghosts admonition, by the pen of the same Royal Prophet 
Other priests to have competent knowledge therein.  (Psal 46.) Psallite sapienter; Or: intelligenter, that is. Sing psalms with knowledge, and understanding them. Not that every one is bond to know, and be able to discuss all difficulties, but competently, according to their charge undertaken in God's Church. Otherwise every one that is, or intendeth to be a Priest, may remember what God denounceth to him, by the Prophet Osee (c. 4.) Because thou hast repelled knowledge, I will repel thee, that thou do not the function of Priesthood unto me. Thus much touching the Author, the contents▪ the poetical stile, & final cause of this holy Psalter.  
As for the name, S. Jerom, S. Augustin, and other father's ●each, that whereas amongst innumerable musical 
Why this book is called the psalter.  instruments, six were more specially used in David's time, mentioned by him in the last psalm. Trumpet, Psalter, harp Timbrel, Organ, and Cimbal. This book hath his name of the instrument called Psalter, which hath ten strings, signifying the ten commandments, and is made in form (as S. Jerom, and S. Bede suppose) of the Greek, letter Λ delta, because as that instrument rendereth sound from above, so we should attend to heavenly virtues, 
Other instruments make consort with the Psalter.  which come from above: Likewise using the harp, which signifieth mortification of the flesh, & other instruments, which signify and teach other virtues, we must finally refer all to God's glory, rejoice spiritually in hart, and render 
All virtues are referred to God's honour.  all praise to God.   

Concerning interpretation of holy Scriptures.  
AS prophecy (or other holy Scripture) was not at any time by 
Scriptures are to be expounded by the common spirit of the Church, not by private men.  man's will, but the (prophets) holy men of God spoke, inspired by the holy Ghost: so no prophecy (nor explication) of Scripture, is made by private interpretation. 2. Pet. 1. but by the same spirit wherewith it was written, which our saviour gave to the Church, to abide for ever, the spirit of truth; to teach all truth. joan. 14. 16. Neither pertaineth it to every one, to discern the true spirit, but to some. 1. Cor. 12.  
Holy Scriptures consist not in reading, but in understanding. 
They consist in understanding. Holy Fathers do best expound them.  S. Jerom Dialogo adverse. Luciferianos.  
The words of holy Scripture are so to be understood, as holy men, the saints of God, have understood them, S. Aug Ser. 18. de verb. Domini. Men must learn of men, not expect knowledge immediately of God, nor only by Angels. Idem, in prologo Doct. Christ.  
There be some things, mentioned in holy Scripture, which 
Some Mysteries are hidden.  God will have hidden, and those are not to be curiously searched. S. Amb. li. 1. c. 7. de vocat. Gentium.  
By those things, which to us are hidden in holy Scripture, our 
They prove our humility.  humility is proved, S. Greg. ho. 17. super Ezech.   

THE book OF psalms  

PSALM i  
The Royal prophet David placed this psalm as a Preface to the rest, containing, 
The right manner of serving God. The 7. key.  1 true happiness, which consisteth in flying sins, and serving God. 3. The good do prosper, 5. not the wicked: 6. as will appear in the end of this world.  
BLESSED 
a He is in the right way to eternal felicity.  is the man, that “ hath 
b not continued to evil suggestions.  not gone in 
Mat. 5.  the counsel of the impious, & hath 
c not continued in sin.  not “ stood in the way of sinners, and hath 
d not finally persisted in wicked life.  not “ sit in the chair of pestilence:  
† But 
e He is wholly occupied & delighted in keeping Gods commandments.  his “ will is in the way of our Lord, and in his law he 
●os. ●.  will meditate day and night.  
† And he shall be as a tree, that is planted nigh to 
f To him that useth God's grace well, more grace is continually given.  the streams 
●●●e. 17.  of waters, which shall give his fruit in his time:  
† And 
g Through such grace he shall persever.  his leaf shall not fall: and 
h all things work to the good of them that love God sincerely.  all things whatsoever he shall do, shall prosper.  
† The impious not so: but 
i The wicked are carried with every light tentation.  as dust, which the wind driveth from the face of the earth.  
† therefore the impious shall 
k all rising at the last day, the wicked shall not rise with hope nor comforth, but in desolation.  not rise again in judgement: nor sinners in the 
l the happy congregation of the blessed.  council of the just.  
† For our Lord 
m approveth & rewardeth.  knoweth the way of the just, and the way of the impious 
n in eternal damnation.  shall perish.  

ANNOTATIONS. Psalm. I.  
1. Hath not gone, not stood, not sit.] The Hebrew stile, and manner of discourse 
They are happy (in hope) that decline from evil.  differeth here from other nations, in mentioning first the less evil, and the greatest last. Whereas we would say in the contrary order: He is happy that hath not sit, that is, hath not settled himself in wickedness, nor finally persisted obstinate: more happy, that hath not stood, any notable time continued in sin: and most happy, that hath not gone, not given any consent at all to evil suggestions. 
justice consisteth in fleeing evil and doing good.   
2. His will in the way of our Lord.] As one part of happiness consisteth in declining from evil: so the other is in doing good; the will desiring, and diligently endeavouring to walk in the way of virtue, and law of God. Which is true justice, and right form of good life, proposed in this psalm, for attaining eternal beatitude. 
Of Christ. the 5. key. Also of his Church, the 6. key.     

PSALM II.  
Christ's glory, the world repining thereat, 4. shall be propagated in all the world. 7. His divine power as well spiritual in converting men's hearts, as external, in severe justice, is prophesied.  
WHY did the 
a Both gentiles.  Gentiles rage, and 
b and Jews strive invaine against Christ.  peoples meditate 
Act. 4.  vain things?  
† The 
c Pilate and Herod.  kings of the earth stood up, and the 
d Annas and Caiphas.  princes came together in one against our Lord, and against his Christ.  
† Let 
e The voice of wicked men,  us break their bonds a sunder: and let us cast away their 
f & especially libertines striving to shake of all discipline.  yoke from us.  
† He that dwelleth in the heavens, shall 
g God for all this will turn the harries of many.  laugh at them: and our Lord shall scorn them.  
† Then shall he speak to them in his 
h severely reprehend,  wrath, & in his 
i and justly punish the obstinate.  fury he shall truble them.  
† But 
k Christ shall reign in his kingdom the Church.  I am appointed king by him over Zion his holy hill, preaching his precept.  
† The 
l God the Father speaketh to  Lord said to me; Thou art my 
m God the son.  son, I this day have 
Act. 13. Heb. 1. &. 5.  be gotten thee.  
† ask of me, and I will give 
n Christ as man hath the Church for his inheritance.  thee the Gentiles, for thine inheritance, and thy possession 
o spread through the whole world.  the ends of the earth. † Thou shalt rule them “ in God's 
p in●●exwi● & power.  a rod of iron, and “ as a potter's vessel thou shalt break them in pieces. 
Apoc. 2. & 19   
† And 
q A prophecy that Kings shall be converted, and submit themselves to Christ's discipline.  now “ ye kings understand: “ take instruction you that judge the earth.  
† serve our Lord in 
r None is secure before death.  fear: and “ rejoice to him with trembling.  
† Apprehend discipline 
s Some fall from the way of salvation.  lest sometime our Lord be wrath, and you perish out of the just way.  
† When his wrath 
t God will judge justly in the end of this short life both the evil and good. So this psalm concludeth with the ninth key.  shall burn in short time, blessed are all, that trust in him.  

ANNOTATIONS. Psalm. II.  
2. Kings and Princes against Christ.] When Christ, and his Apostles preached 
Persecution cannot hinder the glory of Christ.  the Gospel, both Jews and Gentiles, with their Princes, Kings, and Emperors most furiously resisted, but all in vain. For they could not hinder the will and power of God. But the more they persecuted, the more was increased the zeal, and number of Christians.  
8. The gentiles thine inheritance.] By this promise of God to Christ, S. Augustin 
The Church never faileth.  convinced the Donatists; & in them the Protestants, that say, the Church 
in h●ne Psal.  of Christ failed, and became small, or invisible; as though Christ the son of God, could sometimes lose his inheritance, which is the Catholic Church, gathered of the Gentiles, and his possession extended to the ends of the earth.  
9 As a potter's vessel.] If a potter's vessel (saith S. Jerom in hunc Psal. tom. 8.) be broken whiles it is soft, it may easily be repaired, but after it is hard, it can 
Custom in sin more hardly cured.  not be made whole again. So sinners are more easily restored to grace, shortly repeating, then long obdurate: yet that which is unpossible to man, is possible to God. Mat. 10. For as clay in the potter's hand, so are you in my hand, saith our Lord. jere. 18.  
10. Ye Kings understand] Not only innumerable other people of all nations, 
Kings converted to Christianity.  but also after a while, Kings and Emperors believed in Christ. And such as at first persecuted, became most Christian, Catholic, Defenders of the faith.  
10. Take instruction you that judge the earth.] Petilianus, Gaudentius, & other Donatists inveyghing against Christian Kings, for punishing heretics, most 
Defend Catholics and punish heretics. Apostates favour heretics and schismatics, because they hate all Christians.  falsely avoched, that Christianity never found Kings but envious, enemies, and persecutors. To whom S. Augustin answereth in several books, that Christian 
Ad Petil. li. 2. c. 92. Ad Gaud li. 2. c. 26.  Kings, and Princes are not enemies to christianity: but are enemies to heretics, the rebels of Christ, and his Church. For according to this prophecy of king David, Christian kings are instructed, and know it is their duty, ●● the service of God, to defend the Church against heretics, and other infidels. And it is the property of apostates to favour heretics. So good Constantin the great maintained Catholic unity; and Julian the Apostata to make greater division, took Churches from Catholics, and gave them to Donatists, to nourish dissension, and so to o●e●●●row all Christians But God still protecteth the true Church, against all such subtle, and malicious d●ui●es: because it is Christ's inheritance.  
11. R●●oy●e with trembling.] God's service is tempeted with two affections: 
joy and fear.  with joy, in consideration of his goodness, mercy, & meekness; and with fear, in respect of his ●ustice, and ●euere judgement. The one is a remedy against desperation: the other against presumption.    

PSALM. III. 
David persecuted by his son.   
King David recounteth his danger, when his son Absalon conspired against him: 4. and thanketh God for his delivery. 9, acknowledging all 
The 8. key.  help to be from God. mystically, Christ's persecution, Death, Burial, and Resurrection.  
† The “ psalm of David, “ when he fled from the face of Absalon his son. (2. Reg. 15.)  
LORD 
a O God let me know how greviously I have sinned.  why are they 
b that all Israel (1. Reg. 15. v. 13.) with all their hart followeth Absolom. So against Christ, the priests, the People, & Gentiles all conspired.  multiplied that truble me? Many 
joan▪ ●●  rise up against me.  
† Many say to 
c my life  my soul: There is 
d he can not escape  no salvation for him in his God.  
† But 
e But I avouch that God always defendeth me,  thou Lord art my protector, my 
f giving me victory,  glory, & exalting 
g & confirming my kingdom.  my head.  
† With my voice I have cried to our Lord: and he hath heard me from his 
h heaven.  holy hill.  
† “ I have 
i I lay down  slept, and have 
k and rested in expectation of thy help.  been at rest; and have 
l And am delivered. Christ died, was buried, & rose again.  risen up, because our Lord hath taken me.  
† I will not fear thousands of people compassing me: 
m I know thou wilt help me, and so I beseech thee to do.  arise Lord, save me my God.  
† Because thou hast strooken all that are my adversaries without cause: thou hast broken the 
n The strength and fury.  teeth of sinners.  
† salvation 
o health and safety cometh from God.  is our Lords: and thy 
p Abundance of grace promised to God's servants.  blessing upon thy people.  

ANNOTATIONS. Psalm. III.  
1. Psalm of David.] All Interpreters agreeably teach, that king David made not the titles, which are before the psalms. Nevertheless they are authentical, 
Titles of the psalms added by ●●●●as and the Septuagint.  as indited by the holy Ghost. And it is most probable Esdras added those titles which are in the Hebrew: and the seventy interpreters writ the other, in their Greek Edition. Both which S. Jerom translated into Latin.  
In these titles five things may be noted. First, the former two having no title at all, the general name of psalm, common to all, is particularly appropriated to some, and other names to others. Which in all are twelve. to wit: psalm 
●iue things to be noted ●● the titles.  Inscription, Prayer, Canticle, psalm of Canticle, Canticle of psalm, hymn, testimony, understanding, Praise of Canticle, Alleluia, & Gradual Canticle. Secondly, in the titles of some psalms are the names of certain persons, which by S. Augustins judgement, cited in the Proemial Annotations, and others, proveth not the same persons to be authores of those psalms, but signifieth some other thing. Thirdly, in some titles the time is signified, when the psalm was made, or song. Fourtly, the matter contained in the psalm, or upon what occasion it was made, is expressed in some titles. Fiftly divers other terms are often used. in the titles of sundry psalms, as To the end. For the octave. For presses, 
Psal. 4. 6. 8. 15. 16. etc.  and the like, all which we shall briefly explicate, where they first occur. 
Why this is called the psalm of David.   
First therefore this third psalm is called the psalm of David, not because he is author thereof, for he is also author of the former, where his name is not expressed, as is evident by the testimony of all the Apostles. Act. 4. v. 25. but because it treateth particularly and literally of him.  
1. When he ●●ed from the face of Absalon.] Here the time is signified, when 
The time and occasion of making this psalm.  this psalm was made, to wi●e, immediately after the overthrow of his rebellious son Absalon, mentioned. 2. Reg. 18. before his return to lerusalem. For all beit of humane, natural, and fatherly affection, he greatly lamented the death of his son, yet he rendered thanks and praises to God, as reason and duty bond him.  
6. I have slept, and have been at rest, and have risen up.] King David by his sleeping in persecution, and by his resting, and delivery from his persecutors, 
King David prefigured Christ.  prefigured Christ's Death, Burial, & Resurrection. As appeareth, joan. 2. v. 22. Where the evangelist ●aith: that after Christ's Resurrection, his disciples believed the scripture, to wit, this and other like prophecies. For otherwise the old Testament doth not so expressly declare such Mysteries, as the Gospel doth: but one thing in the proper, and grammatical signification of he words, and an 
The same Scripture hath divers literal senses.  other thing, in shadows and figures, and both literal. Whereupon S. Gregory teacheth (li. 20. c. 1. Moral.) that holy Scripture (amongst other incomparable excellences) surpasseth all other doctrines, in the very manner of speaking: because by one and the same speech, it reporteth a thing donne, and proclaimeth a mystery: so relating things past, that with the very same words, it foreshoweth things to come.    

PSALM. four  
The holy prophet teacheth, by his own example, to flee to God in all tribulation 
Confidence in God necessary The 7. key.  3. that other refugies are insufficient, 9 and Gods help most assured.  
Unto “ the end, in In 
a an instrument apt for verses.  songs, the psalm 
b This psalm pertaineth to the beloved, signified by the word David. S. Aug. li. 17. c. 14. civit. S. Beda in Psal.  of David.  
WHEN 
c When Saul unjustly persecuted just David, God heard his prayers.  I invocated, the God of my justice heard me: in 
d being straictly besieged (1. Reg. 23. 26.)  tribulation thou hast enlarged to me. 
e Likewise help me when soever I shall need.  have mercy on me, and hear my prayer.  
† Ye sons of men how long are you of 
f Why do you still harden your hearts?  heavy hart? why love you 
g honour, and transitory glory,  vanity, and seek 
h false and deceitful riches?  lying? 
Ephos. 4.   
† And know ye that our Lord hath made his 
i every godly soul.  holy one 
k Rich with virtues.  marvelous: 
l every just soul hath confidence in God, that he will hear his cry.  our Lord will hear me, when I shall cry to him.  
† Be ye 
m just anger is good & necessary against sin.  angry, and 
n but then is most need to beware not to exceed in passion. Have therefore a continual purpose never to sin.  sin not: the things that you say in 
o evil cogitations.  your hearts, in your 
p bewail & repent before you sleep.  chambers be ye sorry for.  
† Sacrifice ye the “ sacrifice of 
q Not only external but most especially internal sacrifice of justice, and observation of God's commandments is most necessary  justice, and hope in our Lord. many say: 
r The solid rewards promised by God?  Who showeth us good things?  
† The 
s reason and grace are freely given to man, whereby he may know that God will reward the just. Heb. II. v. 6.  light of thy countenance o Lord is signed upon us: thou hast given 
t wherein a just man inwardly rejoiceth.  gladness in my hart.  
† By the fruit of their 
v For example and in figure of heavenly rewards, God gave temporal wealth in the old testament.  corn, and 
w For example and in figure of heavenly rewards, God gave temporal wealth in the old testament.  wine, and 
x For example and in figure of heavenly rewards, God gave temporal wealth in the old testament.  oil they are multiplied.  
† In 
y In this confidence the just may rest contented.  peace in the self same I will sleep, and rest:  
† Because thou Lord hast 
z God so promiseth every just person in particular.  singularly settled me in hope.  

ANNOTATIONS. Psalm. four  
1. Unto the end.) The Hebrew word Lamnatsea, signifieth to him that ●uercometh. 
The signification of this phrase, To the end in t● etitles of psalms.  And so the Hebrews interpret, that the psalms, which have this word in their titles, were directed either to him, that excelled others in skill of music; or had authority over other musicans: or to him, whose office was to 
1. Par. 15.  sing victories and triumphs. But the Latin, according to the Greek, hath In finem, unto the end. which (most commonly signifying perpetuity, or continuance unto the end of any thing) in the titles of the psalms rather signifieth, that the matter contained in the psalm, pertaineth to future times, or persons; especially to the new Testament. And so S. Augustin expoundeth it here of Christ, who is the end (or perfection) of the la. Not that the principal contents belong 
Rom. 10.  to Christ, in his own Person, but to his mystical body the Church, and faithful people, whom the prophet here teacheth to have confidence in God, moderation in their affections, & patience in tribulation, which is the seventh key, proposing his own example, & prophetically Christ's. The same whereto Christ exhorteth, saying: joan. 16. v. vlt. Have confidence, I have overcome the world. Signifying that his servants, through his grace, may also overcome it.  
6. Sacrifice of justice.] Not only external Sacrifice of divers kinds, were necessary 
Three spiritual sacrifices necessary.  in the law of nature, and of Moses, and one most excellent and complement of all, in the new Testament, but also spiritual sacrifice was ever, and is required, and that of three sorts. First, Sacrifice of sorrow, and contrition for sins (Psal 50.) An afflicted spirit is a sacrifice to God. The second is sacrifice 
Of penance, justice. Praise.  of justice, here mentioned. The third is Sacrifice of praise (Psal 49.) Immolate to God the sacrifice of praise. Concerning the second proposed in this place: He offereth sacrifice of justice, that rendereth to every one that is due. First to God as our Creator, a resignation of ourselves, even our lives, at his divine pleasure; 
What is due to God.  as to our Master, we must render faith and belief, in all that he proposeth; as to our Father, hope, confidence, & reverential sear; as to our Lord and King, payment of tribute, that is observation of his law and commandments; as to our captain, the travel of warfare in this life; as to our physician, patience and toleration, when he cureth our wounds, by chastisement for sins; as to our Spouse, chastity of body and mind, fleeing all carnal and spiritual fornication; as to our friend, frequent conversation in all acts of devotion We own to our 
To ourselves.  selves, that seeing we consist of soul and body, we keep due subordination, that the soul and reason command, & the body, and inferior appetite obey: 
To our neighbour.  as the servant must obey his master, and the handmaid her mistress. We own to our neighbour, love from the hart, inctruction also from the mouth; and assistance by our help, according to his necessity, and our ability; yea though our neighbour be our enemy. But to other enemies contrary things are due. 
To our enemies. The world. The flesh. The devil.  To the world, contempt: because the goods of this world are small, few, short, uncertain, deceitful, not satisfying the mind, and mixed with many evils and dangers. To the flesh we own chastisement, and daily care, so to seed it, that it serve the soul, & rebel not. To the devil we must render the shame, that cometh by sin, acknowledging our faults, and all truths, and so return upon him all vanity and lying, wherewith he allureth & seduceth. Finally to sin 
To sin.  itself, we own hate, and revenge, because it is the only evil, that hurteth us; and due punishment with zeal of justice, because it dishonoureth God. He that thus offereth sacrifice of justice, may justly (as it followeth in the psalm) hope (yet not in himself but) in our Lord. And lest any should pretend ignorance, 
Light of reason showeth there is a God that rewardeth.  saying: who showeth (or teacheth) us good things? as though they lacked instruction, the prophet preventeth this vain excuse, saying: The light of thy countenance o Lord (the light of reason, which is the image of God, whereto we are created like) is signed upon us, fixed in our understanding, that we may see there is a God, that aught to be served, and that he will reward his servants. Heb. 11.    

PSALM. V  
Just men in affliction appeal to God, the revenger of injuries. 5. knowing and 
The general judgement. The 9 key.  professing that God hateth iniquity. 9 therefore remit their cause to him. 11. recite certain enormous vices of the wicked. 13. and expect Gods final judgement of the good and bad.  
† unto the end, for 
a The faithful just soul that over cometh. her enemies by virtue.  her that obtaineth the 
b eternal glory.  inheritance. The psalm of David.  
RECEIVE o Lord 
c The prayer of the whole Church, or of any faithful (ever beloved) soul.  my words with thine ears, understand my cry.  
† Attend to the voice of my prayer, my king and my God.  
† Because I will pray to thee: Lord in 
d God's help is presently granted of his part, though it be sometimes differred for the more good of his servants.  the morning thou wilt hear my voice.  
† In 
e Before all other affairs we must pray to God. S. Cyprian. in fine orat. Dominicae.  the morning I will stand by thee and will see: because thou art “ not a God that wilt iniquity.  
† Neither shall the malignant 
f The wicked and wickedness have no conversation with God.  dwell near thee: neither shall the unjust abide 
g in the day of judgement.  before thine eyes.  
† Thou hatest all that work iniquity: thou wilt 
h by final sentence of eternal damnation.  destroy all that speak lie.  
† The bloody and deceitful man our Lord will abhor:  
† But I in the multitude of 
i Not in man's power, but in God's mercy must the just man trust.  thy mercy. I will enter into thy house: I will adore toward 
k In the Church of God.  thy holy temple in thy 
l with reverential fear as in God's presence.  fear.  
Lord conduct me in thy justice: because of mine enemies direct my way in thy sight.  
† Because there is 
m No true nor solid goodness in the wicked.  no truth in their mouth: their hart is 
n They think nothing but vanity, and mischief.  vain.  
† Their throat is an 
o yielding loathsome stinch, bitterness, and rancour,  open sepulchre, they did 
p yet they flatter with feaned good words.  deceitfully 
Psal. 13. Rom. 3.  with their tongues, 
q Albeit the just desire the conversion of the wicked, yet if they will not repent, than the just conform their desires to Gods just judgement: which shall be manifested in the end of the world.  judge them o God. † Let them fail of their cogitations, according to the multitude of their impieties expel them, because they have provoked thee o Lord.  
† And let all be glad, that hope in thee, they shall rejoice for ever: and thou shalt dwell in them. And all that love thy name shall glory in thee, because thou wilt 
r The just shall receive sentence of eternal glory.  bless the just.  
† Lord, as with a shield of thy good will, thou hast crowned us.  

ANNOTATIONS. Psalm. V  
5. Not a God that wilt iniquity.] Seing God will not iniquity, as these words testify in plain terms, it followeth necessarily, that he is not author, nor cause 
God is not author nor cause of sin.  of any sin For God doth nothing contrary to his own wil But he hateth iniquity, and in respect thereof hateth all that work iniquities, as the authors of iniquity, though he loveth them as his creatures and of his part requireth their salvation.    

PSALM VI. 
A pathetical prayer of a sinner & the first penitential psalm. the 7. key.   
David's earnest and hearty prayer after he had grievously sinned. 5. which being grounded in filial, not servile fear, 9 concludeth with assured hope, and confidence in God's mercy.  
† unto 
a This psalm pertaineth also to penitentes in the new testament.  the end in songs, the psalm of David for the octave.  
LORD, 
b condemneme not eternally  rebuke me not in “ thy fury; nor 
c Spare me also for part of the temporal pain, which I deserve.  chastise me in 
Psal. 37.  “ thy wrath.  
have mercy on me Lord, because I am weak: 
d give me the medicine of grace.  heal me Lord, because all 
e My sorrow hath inwardly pierced me even to the bones.  my bones be troubled.  
† And my soul is 
f with fear of thyiust wrath.  troubled exceedingly: but thou Lord 
g leavest thou me in this calamity?  how long?  

h show again thy favourable countenance.  † turn thee o Lord, and 
i from this fearful affliction.  deliver my soul: save me for 
k Though my sins have deserved the contrary yet show thy mercy.  thy mercy.  
† Because there is not in 
l This life is the time of repentance, after death no cenuersion.  death, that is mindful of thee: and in 
m In hell nothing but blasphemy.  hell who shall confess to thee?  
† I 
n I have in part lamented.  have laboured in my sighing, I 
o I will add more sorrow & penance.  will every night was he my bed; I will 
p I will persist in my penance, till I be thoroughly watered with thy grace.  water my couch with my tears. † My mine 
q eyes are dim with weeping, for fear of thy just judgement.  eye is troubled for fury: I have waxen 
r my hears are grey with sorrow.  old 
s whereat mine enemies rejoice.  among all mine enemies.  
† 
t After due sorrow the true penitent hath confidence in God, against his enemies.  Depart from me all ye that work iniquity: because our 
Mat. 7. & 25. Luc. 13.  Lord 
v Will most certainly accept of true repentance.  hath heard the voice of my weeping.  
† Our Lord hath heard my petition, our Lord hath received my prayer.  
† Let all mine enemies be 
w These are no● imprecations, but threatenings, that the wicked ma yamend, or else predictions if they persist in sin.  ashamed, & very sore troubled: let them be converted and ashamed very quickly.  

ANNOTATIONS. Psalm. Vi  
1. For the octave.] Literally it seemeth that the psalms which have For the 
The octave signifieth the world to come.  octave, in their titles, were to be song on an instrument of eight strings. So the Caldee paraphasis translateth. In eitheris octo chordarum: in Citherus of eight strings. But prophetically S. Augustin, & others expound it, to pertain to the Resurrection in the end of this world. So David, and all penitent sinners bewail their sins, and do penance in this life, for the octave, that is for the world to come.  
1. In thy fury, nor in thy wrath.] By fury is signified divine justice, irrevocably condemning the wicked to eternal damnation: by wrath, God's fatherly 
Hell for some sinners. Purgatory for others.  chastisement correcting sinners, whom he saveth. Whereupon S. Gregory teacheth, that the faithful soul not only feareth fury, but also wrath: because after the death of the flesh, some are deputed to eternal torments, some pass to life through 
in Psal. 37. 1. Cor. 3.  the fire of purgation. Which doctrine the same holy father confirmeth, by the judgement of S Augustin more ancient. Who likewise affirmeth, that all those which have not laid Christ their foundation, are rebuked in fury, because they are tormented in eternal fire: and those which upon right foundation (of true faith in Christ) have built wood, hay, stubble, are chastised in wrath, because they are brought to rest of beatitude, but purged by fire. Let therefore the faithful soul (considering what she hath done, and contemplating what she shall receive) say: Lord rebuke me not, in thy fury: nor chastise me in thy wrath. As if she said more plainly: This only with my whole intention of hart, I crave, this incessantly with all my desires I covet, that in the dreadful judgement, thou neither strike me with the reprobate, nor afflict me with those, that shall be purged in barning flames. Thus S. Gregory, in 1. Psalm penitent. v. 1.    

PSALM VII.  
David in confidence of his just cause, and unjust persecution. prayeth for 
David's prayer in tribulation. the 8. key.  God's help, 7. and just revenge of his enemies. 15. describing their malicious intention, and ruin.  
The psalm of David which he song to our Lord, for the words of 
a This Chusi defeated the counsel of Achitophel. as S. Aug. S. Basil & S. Chris. expound it.  Chusi the son of jemini. (2. Reg. 16.)  
† O Lord my God I have hoped in thee: save me from all that persecute me, and deliver me.  
† Lest sometime 
b Absolom, ●n any other enemy, if God do not resist and hinder him.  he as a lion violently take 
c my life.  my soul, whiles there is none to redeem, nor to save.  
O Lord my God if I have done 
d Such evil as mine enemies fain & object against me.  this, if there be iniquity in my hands;  
If I have rendered to them that repaid me evils, let me worthily fall 
e Let me not have the victory of them.  empty from mine enemies.  
† Let the enemy persecute my soul, and take it, and 
f Let me die with ignominy.  tread down my life in the earth, and bring down my glory into the dust.  
† Arise Lord in thy wrath: and 
g show thy power.  be exalted in the coasts of mine enemies.  
And arise o Lord my God in the 
h Seing thou didst command to make me king, it behoveth thee to protect me.  precept which thou hast commanded: † and a 
i many will serve thee the only true God.  synagogue of peoples shall compass thee.  
And 
k For this increase of faithful people.  for it return on high: † our Lord judgeth peoples.  
judge me o Lord according to 
l my just cause against my particular enemies.  my justice, and according to my innocency 
m let fall upon me.  upon me.  
† The wickedness of sinners shall be consumed, and thou 
1. Par. 28. jere. 11. 17.  shalt direct the just, which searchest the hart and reins o God.  
† My just help is from our Lord, who saveth those that be right of hart.  
God is a just judge, strong, & patiented: is he angry 
n God doth not punish all sinners presently, but often differreth.  every day?  
† 
o expecting if they will an●d  unless you will be converted, he shall shake his sword, he hath bend his bow, and prepared it.  
† And in it he hath prepared the vessels of death: he hath made his arrows for them that burn. 
Isa. 59 Job. 15.   
† Behold 
p The injurious persecutor purposing injustice, conceiveth envy, and bringeth forth iniquity.  he hath bred with injustice: he hath conceived sorrow, and brought forth iniquity.  
† He hath opened a pit, and digged it up: and he is fallen into the ditch, which he made.  
† His 
q envy, & desire to hurt others turneth to the ruin of the enviers.  sorrow shall be turned upon his head: and his iniquity shall descend upon his crown.  
† I will confess to our Lord according to his justice: and will sing to the name of our Lord most high.   

PSALM VIII.  
God is magnified & praised for his marvelous work of creatures, 5. but 
Christ's Incarnation. The 5. key.  especially of mankind, singularly exalted by the Incarnation of Christ.  
† unto 
a Belonging to the new Testament.  the end 
b Suffering of Christ, and of Christians.  for “ presses, the psalm of David.  
O LORD 
c God the lord of all by creation, is our singular lord, that believe and trust in him.  our Lord, how marvelous is thy name in the whole earth! Because thy magnificence is elevated, above 
d God more excellent than the heavens, he being the creator, they a creature.  the heavens.  
† Out of the mouth of 
e fulfilled when Christ coming into Jerusalem, children sang Ozanna Mat. 21.  infants and sucklings, thou hast 
Mat. ●●.  perfected praise because of thine enemies, that thou mayest destroy the enemy and revenger.  
† Because I shall see thy heavens, the works of thy fingers: the moon and the stars, which thou hast founded.  
† What is man, that thou art mindful of him? or the son of man, that thou visitest him?  
† Thou hast 
f The son in assumpted human nature became less than Angels.  minished him a little less than Angels; with 
Heb. 2.  
g But in him man's nature is exalted above Angels.  glory and honour thou hast crowned him:  
† and hast appointed him 
h Christ the Lord of all creatures.  over the work of thy hands.  
† Thou hast subjecteth 
i yea of Angels. Heb. 2.  all things under his feet, all 
k Not only all reasonable creatures, but all beasts, and other things obey him. The sea and the winds obey him. Mat. 8.  sheep and oxen: moreover also the beasts of the field. 
Gen. 1. v. 27. 1. Cor. ●●.   
† The birds of the air, and fishes of the sea; that walk the paths of the sea.  
† 
l The same end & beginning signify that as God was marvelous in creating man in so happy state, that if he would, he might have avoided both sin & death: so he is marvelous in that he so rewardeth the blessed in the resurrection, that they can neither sin non dye.  O Lord our Lord, how marvelous is thy name in the whole earth!  

ANNOTATIONS. PASLME. VIII.  
1. Presses.] Most Hebrew Doctors say the word Gittith, may either signify the place, where this psalm was made, or the musical instrument, on which it 
Presses signify Christ's Passion.  was song. But most Christian Doctors expound it literally of Christ's Passion, who was stretched on the cross, and all his sacred blood pressed, and drawn out of his body. Which Metaphor Isaias also useth, demanding of Christ: 
Isa. 63.  Why is thy clothing red, and thy garments as theirs, that tread in the vine press? and answereth in Christ's person: I have trodden the press alone. S. Augustin also apply it morally to the Church, where Christ is the vine, the 
Morally i● signifieth the travels of the Church militant.  Apostles are the branches, & spreaders (that is preachers) of the gospel, Christians are the grapes, Christian virtues are the wine. Namely patience, and fortitude in afflictions. Whereby the good are purified, and severed from amids the reprobate, as wine is pressed out of the grapes, barreled, and laid up in sellers, and * the husks and carnels cast to hogs, or other beasts. 
vin●ci●.  
God's providence in protecting the good and permitting evil. The 3. key.     

PSALM. IX.  
The Church praiseth God for her protection, 4. in repelling the enemy's force, 8. in punishing the wicked, and rewarding the just.  
† unto the end, for the 
a Christ's coming in humility, and Christians afflictions, are hidden from the world, in God's providence.  secrets of the son, the psalm of David.  
I Will 
b give thanks  confess to thee ō Lord with all my hart: I will tell all thy marvelous things.  
I will be 
c in mind.  glad and 
d and body.  rejoice in thee: I will sing to thy name ō most High.  
† In 
e God repelleth the enemy, when man is not able to resist.  turning mine enemy backward: they shall be weakened, and perish before thy face.  
Because thou hast done 
f A just man doth his endeavour, not of himself, but by God's grace overcometh the enemy.  my judgement and my cause: thou hast sit upon the throne which judgest justice.  
Thou hast rebuked the 
g all sinners called gentiles, because they were generally accounted wicked.  Gentiles, and the impious hath perished: their 
h The vain glorious fame of sinners partly decayeth in this world but most especially in the world to come.  name thou hast destroyed for ever, and for ever and ever.  
† The sword of the enemy have failed unto the end: and their cities thou hast destroyed.  
† Their memory hath perished with a sound: and our Lord abideth for ever.  
He hath prepared his throne in 
i judicial seats of men are of●e● corrupted but Gods never.  judgement: † & he will judge the whole world in equity, he will judge the people in justice.  
† And our Lord is made a refuge for the poor: an helper 
k God doth not presently deliver the good from afflictions▪ but when 〈…〉 it spiritual profitie.  in opportunities, in tribulation.  
† And let them hope in thee that know thy name: because thou hast not forsaken them that seek thee o Lord.  
† Sing to our Lord, which dwelleth in Zion: declare his 
l His precepts which men ought chief to study.  studies among the Gentiles:  
† Because he 
m God revengeth the blood of Martyrs.  requiring blood remembered them: he hath not forgotten the cry of the poor.  
† have mercy on me o Lord: See my humiliation 
n procured by mine enemies  by my enemies.  
† Which exaltest me from the gates of death, that I may declare all thy praises in 
o In the public view of the Church.  the gates of the daughter of Zion.  
† I will rejoice in thy salvation: the Gentiles are 
p The wicked are entangled in the snares which they lay for others.  fastened in the destruction, which they made. In this snare, which they hide, is their foot taken.  
† Our Lord shall be known doing judgements: the sinner is taken in the works of his own hands.  
† 
q In zeal of justice not in desire of revenge.  Let sinners be turned into hell, all nations that forget God.  
† Because to the end there shall not be oblivion of the poor man: the patience of the poor, shall not perish in the end.  
† Arise Lord, let not man be strengthened: let the 
r By Gentiles is often understood all great sinners. For the Jews despised Gentiles: as the Romans did all Barbarous nations.  Gentiles be judged in thy sight.  
† Appoint Lord 
s Suffer a tyrant to rule over them that thereby they may learn what it is to use others unjustly. It seemeth to S. Augustine aprophecie, that such as receive not Christ, shall believe Antichrist.  a lawgiver over them: that the Gentiles may know that they be men. 
2. Thes 2.    

The 10. Psalm, according to 
t The latter Hebrew Doctors.  the Hebrewes.  
† 
v In great per secution it seemeth to the weak, that God differreth his assistance very long.  Why Lord hast thou departed far of, despisest in opportunities, in tribulation?  
† Whiles the impious is proud, the poor is 
w Extremely vexed & tormented.  set on fire: 
x The Prophet answereth to the complaint of the just, that in deed the wicked are caught in their own snares.  they are caught in the counsels which they devise.  
† Because the sinner is praised in the desires of his soul: and the unjust man is blessed.  
† The sinner hath exasperated our Lord, according to the multitude of his wrath he shall 
y not seek to recover God's favour.  not seek.  
† There is no God in his sight: his ways are defiled at all time. Thy judgements are taken away from his face: he shall 
z The wicked doth domineer for a time, and thinketh he shall do so still.  rule over all his enemies  
† For he hath said in his hart: I will not be moved from genetion unto generation, 
a and never fall into any adversity but still remain without misery or any evil.  without evil.  
Whose mouth is full of cursing, and bitterness, and guile: 
Rom. 3.  under his tongue labour and sorrow.  
† He sitteth in wait with the rich in secret places, to kill the innocent.  
† His eyes look upon the poor: he lieth in wait in secret, as a lion in his den.  
† He lieth in wait to take the poor man violently: violently to take the poor man whiles he draweth him. In his snare he will humble himself, and shall fall when he shall have dominion over the poor.  
† For he hath said in his hart; God hath forgotten, he hath turned away his face not to see for ever.  
† 
b The prayer of the just in tribulation.  Arise Lord God, let thy hand be axalted: forget not the poor.  
† wherefore hath the impious provoked God? for he hath said in his hart; He will not inquire.  
† Thou seest, that thou considerest labour and sorrow: that thou mayest deliver them into thy hands.  
To thee is the poor left: to the orphan thou wilt be an helper † break the arm of the sinner and malignant: his sin shall be sought, and shall not be found.  
† Our Lord shall reign for ever and for ever and ever: ye 
c ye vilest men.  Gentiles shall perish from his land.  
† Our Lord hath heard the desire of the poor: thy ear hath heard the 
d The just aught always to be ready prepared in hart, to suffer patiently all that shall happen unto them.  preparation of their hart,  
To judge 
e As the first works of Christ in all humility and patience were strange, and hidden to the world: (v. 1.) so his last judgement shall be in majesty and manifest to all in exalting the blessed and suppressing the wicked.  for the pupil and the humble, that man add no more to magnify himself upon the earth.  

ANNOTATIONS. Psalm. IX.  
21. After the 21. verse the late Hebrew Doctors divide this psalm, beginning 
Some divide this psalm into two. Sela a note of change, or of rest in music, or rather of attention. All the psalms ●●● just 150.  there the tenth, without any new title: but only this word Sela: Which 
Epist ad Marcel  the Septuagint, Theodotion, and Symmachus translate Diapsalma, that is, change of meeter, or music, also pause or rest in singing. Aquila whom S. Jorom rather approveth, translateth semper ever. Some English Bibles omit it, 
Anno. 1577. 1552. 1603.  others leave it in the text, not translating it into English. It seemeth to most Interpreters to be added as a note to stir up attention. And it occureth often, not only in the end of psalms, but also in other places. For it is thrice in the third psalm. And therefore maketh no argument, that this psalm should be divided. And those which divide this into two, join two in the 147. Psalm. So that all agree in the number of 150. Psalms in the whole Psalter.    

PSALM X.  
David's friends advising him to flee from the persecution of Saul, he answereth, 
God's provident care of the just. The 3. key.  that his trust is in God's protection. 2. Though the persecutor be very malicious, 4. yet God will overthrow him, 5. and deliver the just.  
Unto 
a S. Augustin apply it to heretics, persuading Catholics to repair unto their separate congregation, falsely calling it the mountain.  the end the psalm of David  
I trust in our Lord: how say 
b Ye my friends say thus.  ye to my soul: pass over unto the mountain as a sparrow?  
† For behold sinners 
c persecutors using all rigour and force,  have bend the bow, they have prepared their arrows in the quiver, that they may shoot in 
d falsely pretend other causes against the innocent to destroy them.  the dark, at them that be right of hart.  
† For they have 
e It is the manner of persecutors, and especially of heretics, to destroy and puldowne that others have built.  destroyed the things, which thou didst perfit: but the just what hath he done?  
† Our Lord is in his holy temple, our Lord his seat is in 
Abac. 2.  heaven.  
† His eyes have respect unto the poor: his 
f Though God seem to wink or sleep, yet his providence still watcheth, and observeth all men's actions.  eyelids examine the sons of men.  
† Our Lord 
g proveth by tribulations.  examineth the just, and the impious: but he that 
h continuamce in sin bringeth damnation to the soul.  loveth iniquity, hateth his own soul.  
† 
i God sparing for the time at last must needs of justice punish severely.  He shall rain snares upon sinners: fire and brimstone, and blast of storms the portion of their cup.  
† Because our Lord is just and hath loved justice: his countenance hath seen equity.   

PSALM. XI.  
The Prophet describeth the paucity of just men, and abundanc of wicked, 
The state of the Church in the first and of Christ. The 6. key.  both at Christ's first coming in flesh, 6. and second in majesty, in the end of the world.  
† unto 
a Christ's first,  the end for 
b and last coming,  the octave, the 
c will bring joy to the elect.  psalm of David.  
SAVE 
d Christ calleth his mystical body, himself. Act. 9 v. 4.  me Lord, because the holy hath failed 
e False and double dealing hinder from true faith.  because verities are diminished from among the children of men.  
† They have spoken vain things every one to his neighbour, deiceitful lips, they have spoken in hart and hart.  
† Our Lord destroy all deceitful lips, & the tongue that speaketh 
f Insolent & arrogant.  great things  
† Which have said: We will magnify our tongue, our lips are of us, who is our Lord?  
† For the misery of the needy, and mourning of the poor, now will I arise, saith our Lord: I will put in 
g When sin most abunded Christ came into this world: and in like case will come to judge.  a salvation: I will do confidently in him.  
† words of our Lord, be chaste words: silver examined by fire, tried from the earth, purged seven fold. 
●reuer'●. 3●.   
† Thou Lord wilt 
h yet still there remain some just whom God preserveth.  preserve us: and keep us from this generation for ever.  
† The “ impious walk round about: according to thy highness thou hast 
i God sometimes suffereth the wicked to do what evil they desire.  multiplied the children of men.  

ANNOTATIONS. Psalm. XI.  
9 The impious wal●e round about I S Augustin expoundeth this of worldly 
Temporal desires hinder the entrance into heaven.  men desiring temporal things, signified by the seven days, wherein this whole life is turned about, as in a wheel, not providing for the eight day, which is 
li. 12. c. ●3. 〈…〉.  eternity, after the day of judgement. In an other place he showeth also, that this sentence agreeth aptly to the Platonistes, who taught, that this world never endeth, but passeth and returneth round about, in a revolution of many years; 
Platonistes error.  so that all things should happen again even as they did before, contrary to this, and many other Scriptures, affirming that God will preserve the just, and keep them from this generation for ever. Whereas the reprobate, who set their whole mind on temporal things, or expect a revolution of all, shall eternally walk without the kingdom of heaven, & never enter in; though some may call with the foolish virgins, saith S. Jerom (or some other learned author) upon this place: Lord Lord, open (the door) to us: but he will answer: that I know you not. Mat. 25.    

PSALM XII. 
A prayer in tribulation. The 7. key.   
A general prayer of the Church, in tribulation, either temporal or spiritual.  
† unto 
a It more pertaineth to the new testament then to the old.  the end, the psalm of David.  
HOw long ● Lord wilt thou forget me unto the end? How long dost thou turn away thy face from me?  
† How long shall I put 
b Carful and almost perplex cogitatios by reason of long persecution and man's weakness.  counsels in my soul, sorrow in my hart 
c Very often every day.  by day?  
† How long shall mine enemies be exalted over me?  
† Regard and hear me o Lord my God.  
Illuminate mine eyes that I sleep not 
d fall not into mortal sin.  in death at any time: † lest sometime mine enemy say: I have prevailed against him.  
They that truble me, will rejoice if I be moved: † but I have hoped in thy mercy.  
My hart shall rejoice in thy salvation: I will sing to our Lord which giveth me 
c Patience in tribulation, and reward for victory.  good things: and I will sing to the name of our Lord most high.   

PSALM. XIII.  
After general gross ignorance and impiety in the World, 7. Christ shall be 
Of Christ's Incarnation. The 5. key.  incarnate, the redeemer of mankind.  
† unto the end, the psalm of David.  
THE 
a wicked men drowned in sin are at last so besotted in their understanding, that they think in their hart (though they dare not utter it) that there is no God: that is, none that hath divine providence in governing the world, nor that will judge all in the end.  fool hath said in his hart: There is no God. They 
Psal. 52.  are corrupt, and are become 
b defiled withal sorts of sin.  abominable in their studies: there is 
c not only the most Wicked, but also all mankind were unable Without a redeemer to do good.  not that doth good “ no not one. 
Rom. 5.   
† Our Lord hath looked forth from heaven upon the children of men, to see if there be that understandeth, and seeketh after God. Al have declined, they are become Without 
d faith in Christ none had meritorious works.  unprofitable together: there is not that doth good, no not one.  
Their throat is an open sepulchre: with their tongues they did deceitfully, the poison of asps under their lips.  
Whose mouth is full of cursing and bitterness: their feet 
These three verses being not in the Hebrew, nor Greek, yet are in the English. an. 1577. and are three distinct verses in other psalms. 5. 9 & ●5.  swift to sheed blood.  

e They are wholly occupied in vexing others.  Destruction and infelicity in their ways, and the way of 
Isa. 52. ●. 8.  peace they have not known: there is no fear of God before their eyes.  

f The Prophet speaketh this in the person of God.  shall not all they know that work iniquity, that devour my people 
g With greediness to hurt the good.  as food of bread?  
They have not invocated our Lard, 
h Not believing in God, they feared Idols, that is, devils:  there have they trembled for fear, 
i who in deed can not hurt God's servants.  where no fear was.  
† Because our Lord is in 
k Though innumerable be very wicked, yet some are just.  the just generation, you have 
l mocked and derided those that trust in God.  confounded the counsel of the poor man: because our Lord is his hope.  

m The Prophet wisheth, and withal prophesieth that Christ our saviour wilcome, who is premised to Israel.  Who will give from Zion the salvation of Israel? when our Lord shall have 
n redeemed man from the captivity of the devil.  turned away the captivity of his people, 
o those that supplant vice  Jacob shall rejoice, and 
p and contem plate God.  Israel shall be glad.  

ANNOTATIONS. Psalm. XIII.  
1. No not one.] S. Paul by this place, and the like (isaiah 59 v. 7.) confirmeth 
Without Christ's grace no man is nor can be just.  his doctrine (Rom. 3.) that both the Jews and the gentiles (meaning all mankind) were in that state, that none, no not one without the grace of Christ, were just, nor could be justified, nor saved by the law of Nature, nor of Moses. Which proveth the necessity of faith. But neither that only faith justifieth, nor that the justest are still wicked, as Calvin and Beza falsely expound these Scriptures. For the Prophets and S. Paul speak in these places of men before they be justified, teaching that all mankind was once in sin, and none could be justified but by Christ. Nevertheless they teach also that men being justified must, and may serve justice unto sanctification. And that their works are not then 
The law showed the insufficiency of man's wil Grace cureth the will The will being cured cooperateth with g●●●e.  unprofitable. For being made free from sin (saith the same Apostle to the Romans. c. 6.) and become servants to God, you have your fruit, unto sanctification, and the end is life everlasting. Which point of doctrine, how man is justified, S. Augustin excellently, & briefly explicateth (li. 1. de Spirituet lit. c 9) in these words: The just are justified freely by (Christ) his grace, they are not therefore purified by the la: they are not justified by their proper will, but justified freely by (Christ) his grace. Not that it is done without our will, but by the law our will is showed weak, that grace might cure the will, and the will being cured might fulfil the law, not being under the law, not needing the law.  
Whereto we may here add (and so save labour of repeating this in other 
Venial sins exclude not from heaven Good works done in mortal sins avail not to salvation.  places) an other document of the same Doctor, in the same book (de spirit & lit. c 27.) that the just do not live without some sins, and yet remain in state of salvation: the wicked do sometimes certain good works, & full remain in state of damnation. For even as (saith he) venial sins without which this life it not led, do not exclude the just from eternal life: so certain good works, without which the life of the very worst is hardly found, profit nothing the unjust man to eternal salvation, but in everlasting damnation, some shall have more and somelesse torment.    

PSALM. XIIII.  
For attaining eternal glory in heaven, it is necessary to flee from sins, 
Of eternal Beatitude. The 10. key.  and do good works.  
† “ The psalm of David.  
LORD who shall dwell in 
a In heave, as appeareth by the last verse.  thy tabernacle? or who shall rest in thy holy hill?  
† He that walketh 
b One requisite thing is to be free, or cleansed from sin.  without spot, and 
c the second is to do good. d Sincerely in thought,  worketh justice.  
† He that speaketh truth in his d hart, that hath not done guile in his 
e word, and  tongue. Nor hath 
f deed:  done evil to his neighbour, and hath not taken 
g nor hearkened to detraction.  reproach against his neighbour,  
The malignant is brought to nothing in his sight; but them that fear our Lord, he 
h glory is the reward of good works.  glorifieth: he that sweareth to his neighbour, and deceiveth not,  
† that hath not given his money to 
i usury excludeth from heaven.  usury, and hath not taken k gifts upon the innocent:  
k Likewise doing wrong for bribes.  
He that doth “ these things, shall “ not be moved for ever.  

ANNOTATIONS. Psalm. XIIII.  
1. The psalm of David] As the appropriating of the general name of psalm 
Why this and certain others are called the psalms of David.  unto some, doth not prejudice, but that the rest are also psalms, though they be called Prayers, Canticles, Testimonies, and the like: so the application of David's name to certain psalms, proveth not other authores of the rest. But the name of psalm showeth a spiritual song, apt for musical instrument; and the name of David by interpretation signifieth, that it particularly pertaineth to the beloved.  
5. He that doth these things] whereas this, or any other place of holy Scripture, 
Both faith and good works necessary to salvation.  attributeth salvation to certain good works, neither faith, nor other works are thereby excluded, but presupposed as no less necessary, than those which are mentioned. Especially faith is always requisite, without which it is impossible to please God, and other virtues either in practice, or in purpose, 
Heb. 1●.  and preparation of mind, when and where occasion requireth.  
5. Shall not be mou●d for ever] all states of this world are mutable, and only 
Only the state of glory is immutable.  eternal felicity in heaven shall continue for ever. Therefore this psalm can not be understood of the Tabernacle, nor Temple of the old Testament, which were but figures of eternal glory. But if so much purity was then requisite, much more all sincerity, and great sanctity are necessary for entrance into heaven.    

PSALM. XV.  
Christ, by the mouth of David, declareth his future victory, and triumph 
Of Christ's victory. The 5. key.  over the world, 9 and death.  
† The 
a Stylographiae signifieth a thing most worthy to be noted, towitte, Christ crucified.  inscription of the title 
b and most worthy of the prophet's consideration.  to David himself.  
PRESERVE 
c Christ as man did often pray, as appeareth in the Gospel.  me o Lord, because I have hoped in thee.  
† I have said to our Lord: Thou art my God, because thou 
d Christ's passion was not needful nor profitable to God, but to man.  needest not my goods.  
† 
e God speaketh showing that Christ should make his marvelous charity known to his Apostles, and other servants.  To the saints, that are in his land, he hath made all my wills meruclous in them.  
† Their infirmities were 
f Men feeling their infirmities and miseries,  multiplied: afterward they 
g make haste in seeking remedies.  made haste.  
I will not assemble their 
h Sacrifices to idols shall ● cease in Gentiles.  conventicles of blood: neither will I be mindful of their 
i Their names shall be changed from heathen to be called Christians.  names by my lips.  
† 
k Eternal glory consists in seeing God.  Our Lord “ the portion of mine inheritance, and of my 
l God is the reward of suffering pains for Christ.  cup: thou art he, that will restore mine inheritance unto me.  
† 
m In division of temporal inheritance, land is measured by cords: as joshua 10. so portions in heaven are given with large measure.  cords are fallen to me in goodly places: for 
n Christ also received all nations for his inheritance.  mine inheritance is goodly unto me.  
† I will bless our Lord, who hath 
o Wisdom to make good election of spiritual things rather than temporal.  given me understanding: moreover also even till Not 
p only by day, but also by night.  night, my 
q Also my corporal pains give me instruction.  veins have rebuked me.  
I 
r Christ had God continually before his eyes: cuerieman ought to think frequently of God.  foresaw our Lord in my sight always: because he is 
s for God still protecteth the just.  at my 
Act. e. v. 25.  right hand, that I be not moved.  
† For this thing my hart hath been glad, and my tongue hath rejoiced: moreover also my flesh shall rest in hope.  
† Because thou wilt “ not leave my soul in 
t in limbo patrum.  hell: neither wilt give 
v Christ's body corrupted not in the grave.  thy holy one to see corruption. 
Act. 2. & 13   
Thou hast made 
w death and resurrection is the way to life.  the ways of life known to me, thou shalt make me full of joy with 
x Perfect glory consisteth in seeing God.  thy countenance: delectations on thy right hand, even to 
y in eternity.  the end.  

ANNOTATIONS. Psalm. XV.  
5. Out lord the portion of mine inheritance] Christ whom the Jews expected as 
Christ a King sometimes exercised temporal jurisdiction.  an earthly conqueror, that should advance himself and them temporally in this world, was in deed, as the children and multitude called him, king of Israel. (Joan 12.) At which time (as also before) he exercised temporal jurisdiction, in correcting abuses in the Temple (Mat. 21. Joan. 2.) And when Pilate demanded of him, if he were a king (joan. 18. v. 37.) he answered: Thou sayst, that I am a king▪ For this I was borne, and for this came I into the world, that I should give testimony to the truth. And though he answered withal, that his kingdom (to wit the possession, and use thereof) was not of this world, yet Pilate by God's providence, writ the title, and would not alter it, Jesus of Nazareth King of the Jews. But Christ's chief inheritance, and reward of his 
God the proper inheritance of Christ, and Christians. Clergy men profess expressly to serve God, for God him self not for temporal profit.  merits is God himself, as here he professeth by his prophet David: which is also the only true & perfect inheritance of all Christ's seruates, wherefore Clergy men more particularly profess the same, when they first enter into their spiritual state, addicting and dedicating themselves to serve God in Ecclefiastical sunct. on, not for temporal inheritance, but for a better lot, God himself, who is all Good, and most perfect goodness, true riches, and eternal inheritance. In which election of state to live and serve God in, every clergy man saith: Our Lord is the portion of mine inheritance, and of my cup: Thou art he that will restore mine inheritance unto me. Man calleth it his inheritance, because he was created to serve God, and for his service to inherit God: which reward though he lost by sin, yet every one returning to God's service, and persevering therein, recovereth by Christ, new right and title to the same inheritance, performing their duties in their several vocations. Some traveling in the world, but not 
psal.. ●●. v. 11. 2 〈◊〉 a. v. 4.  loving it: others sequestered from secular affairs, duly administering sacred offices, more peculiarly called divine service.  
● Net leave my 〈◊〉 in hell] How Calvin and Beza sometimes corrupt this text, always pernert the sense, and most absurdly oppose themselves against 
Protestants denving that Christ descended into limbus translate grave for b●●.  all ancient holy Farhets, concerning the Article of Christ's descending in soul denving that into that part of hell called Limbus patr●, is largely noted Gen. 37. Act. 2. & 1. pet 3 Only here we may not omit to advertise the reader, that some Protestants 
1552. 1577. 1603.  Bibles permitting the word hell to remain in the text, a latter Edition for hell putteth grave, with this only note in the former place, that thus is chiesly meant of Christ by whose Resurrection all his members have immortality. And Act. 2. they repeat their new text by this paraphrasis: Thou shlat not leave me in the grave. W resting that which pertaineth to the body, rising from the grave, to the soul, which was not at all in the grave, all the time the body lay there.    

PSALM XVI.  
Aiust man's prayer in tribulation, 10. describing his enemy's cruelty, 13. by 
God's providence protecting the just. The 3. key.  way of imprecation foreshoweth their destruction, 15. and declareth that the just shall be satisfied in glory.  
† The “ prayer of David.  
HEAR o Lord my 
a in my just cause hear my petition.  justice: attend my petition: With thine ears hear my prayer, 
b seeing I pray sincerely, not in feaned affection.  not in deceitful lips.  
† From 
c Thou that's seest all thing declare my right against mine adversaries.  thy countenanee let my judgement proceed: let thine eyes see equity's.  
† Thou hast proved 
d my intention  my hart, and visited it 
e most secret cogitations.  by night: 
f by tribulations  by fire thou hast examined me, 
g Whose conscience is pure from grievous sin, may pray with this confidence, otherwise repentance is first necessary. But the whole Church may ever pray in this manner, because there be always some just and holy, in respect of whom it is truly called holy.  and there is no iniquity found in me.  
† That my mouth speak not the works of men: for the 
h for thy precepts.  words of thy lips I have kept the 
i the narrow way of virtue.  hard ways.  
† 
k none can of themselves walk rightly, but by God's help.  perfit my pases in thy paths: that my steps be not moved.  
I have cried, because thou hast heard me ● God: incline thine ear to me, and hear my words.  
† Make thy mercies marvelous, which savest them that hope in thee.  
† From them that resist 
l against thy omnipotent power.  thy right hand keep me, as the apple of the eye.  
† under the shadow of thy wings protect me: † from the 
m from their cruel and furious countenance.  face of the impious, that have afflicted me. Mine enemies have compassed my soul, † they have shut up their 
n they have shut out all pity or commiseration.  fat; their mouth hath spoken pride.  
† Casting me forth now have they compassed me: they have set their eyes to bend them 
o They intent utterly to destroy me even to the ground.  unto the earth.  
† They have taken me as a lion ready to the pray: and as a lion's whelp dwelling in hid places.  
† Arise Lord, 
p Except God prevent, man's industry is not sufficient.  prevent him, and supplant him: deliver my soul from the impious, 
q restrain their power, which they have by thy permission, that they may not persecute so much as they intent.  thy sword † from the enemies of thy hand.  
Lord from 
r This is a prophecy, that the wicked from the elect  a few out of the land divide them, 
s which judgement beginneth sometimes in this life.  in their life: their belly is filled of 
t the pleasures of this world, which God approveth not, nor acknowledgeth amongst good things.  thy secrets.  
They are filled with children: and they have left their remnants to their little ones.  
† But 
v the just shall be approved.  I in justice shall appear to thy sight: I shall be 
w Nothing doth satiate man's mind, but the sight of God in eternal glory.  filled when thy glory shall appear?  

ANNOTATIONS. Psalm. XVI.  
1. The prayer of David] This psalm of the matter contained is called a prayer▪ 
This psalm called a prayer is both a sword & buck ●●r in affliction.  Which holy David so composed, as was both convenient for himself, being molested with unjust afflictions by the wicked, and for any other just person, or the whole Church in persecution, serving as a spiritual sword to strike the enemies, and as a shield to bear of with patience and fortitude all their forces.    

PSALM XVII.  
King David's thanks to God for his often delivery from great dangers, 
David singularly protected by God. The ●. key.  first in general, 9 then more particularly describeth Gods terrible manner of fight for him, 18. against his cruel, and otherwise potent enemies 22. attributing the same to God's good pleasure, and justice of his cause, 31. praiseth God, 33. his only protector. 41. and depresser of his enemies.  
† unto 
a Though literally this psalm pertained to David, yet in figure of Christ: and of the Church, or e●erie just soul.  the end, 
b The holy Ghost inspired David to render these thanks for his often delivery from dangers.  to the servant of our Lord David, who spoke to our Lord the words of this canticle, in the day, that our Lord delivered him out of the hand of all his enemies, and out of the hand of 
c Saul is specially named because he was his most potent worldly enemy.  Saul, and he said: (2. Reg. 22.)  
I will These 
d first words (as also divers others) are added, and many changed in this and other psalms by the Septuagint, who often leaving the Hebrew text render the sense, and so this agreeth in substance with the same psalm recorded. 2. Reg. 22.  love thee o Lord 
e by whom I am strong.  my strength: † Our Lord is my firmament, and my refuge, and my delivere.  
My God is my helper, and I will hope in him. My protector 
H●b. 2.  and the 
f high & firm salvation.  horn of my salvation, and my receiver.  
† praising I will invocate our Lord: and I shall be saved from mine enemies.  
† The 
g This is aptly applied to all mankind after his fall, declaring our state in sin, and inducing to penance, in the office of mass on Septuagesima sunday.  sorrows of 
h mortal flesh subject to death.  death have compassed me: and 
i violent incursions of tentions to sin.  torrentes of iniquity have troubled me.  
The sorrows of 
k exceeding great afflictions of mind, like to torments of hell, which I also fear.  hell have compassed me: the 
l secret temptations have deceived me.  snares of death have prevented me.  
† In my tribulation I have invocated our Lord, and have 
m Earnest prayer is the best remedy in all tribulations.  cried to my God:  
And 
n As it is certain that God heard David's prayers; so he assuredly heareth all that sincerely flee unto him.  he hath heard my voice from his holy temple: and my cry in his sight, hath entered into his ears.  
† The earth was shaken & trembled: the foundations of mountains were troubled, and were moved, 
o God's anger against sin maketh high and lofty things to shake, even the most obstinate presumptuous sinners.  because he was wrath with them.  
† 
p divine wrath is like to smoke of the nosethrles, or flaming fire, and burning coals.  Smoke arose in his wrath: and fire flamed up from his face: coals were kindled from him.  
† He 
q God's punishment sometimes cometh so swiftly, as if the heavens bowed towards the earth.  bowed the heavens, and descended: and 
r God's fury is as a dark desolate night, or horrible witted.  darkness under his feet.  
† And he Yet 
r when sinners repen. God most speedily, as fleeing with wings of mercy, comforteth & protecteth them.  ascended upon the cherubs, and flew: he flew upon the wings of winds.  
† And he put darkness his 
s God being in himself in comprehensible, is also secret in his determinations, and covert in his procedings or acts.  covert, his tabernacle is round about him: darksome water in the clouds of the air.  
Because of the 
t God's splendour oppressing man's sense, yet instructeth him by his marvelous works. Which mystically signifieth, that Christ illuminateth the world by his Apostles, and other preachers denouncing his justice, peace, and his will in all things pertaining to man.  brightness in his sight the clouds passed, hail and coals of fire.  
† And our Lord thundered from heaven, and the Highest gave his voice: hail and coals of fire.  
† And he shot his arrows, and dissipated them: he multiplied lightnings, and troubled them.  
† And the fountains of waters appeared, and the foundations of the world were revealed.  
At thy rebuke o Lord, at the blast of the spirit of thy wrath.  
† He sent from on high, and took me: and he received me out of many 
v from tribulations.  waters.  
† He delivered me 
w From Saul, Absalon, Moabites, Ammonites, and all temporal and spiritual enemies.  from my most strong enemies, and from them that hated me: because they were made strong over me.  
† They prevented me in the day of mine affliction: and our 
So in the rest of this psalm the Prophet speaketh for most part in proper terms, without metaphors or other figures. Yet in the mystical sense of Christ, and Christians.  Lord was made my protector.  
† And he brought me out into largeness: he saved me, because he 
x Of his good pleasure without my deserts.  would me.  
† And our Lord will reward me according to my justice, and according to the purity of my hands he will reward me.  
† Because I have kept the ways of our Lord, neither have I done impiously from my God.  
† Because all his judgements are in my sight: and his justices I have not repelled from me.  
† And I shall be immaculate 
y by his grace  with him; and shall keep me from mine iniquity.  
† 
z He repeateth the 21. verse, incultating that God will render to everic one as they deserve.  And our Lord will reward me according to my justice: and according to the purity of my hands in the sight of his eyes.  
† With the holy thou shalt be holy, and with the innocent man thou shalt be innocent.  
† And with the elect thou shalt be elect: and with the perverse thou shalt be perverted.  
† Because thou wilt save the humble people: and the eyes of the proud thou wilt humble.  
† Because thou dost illuminate my lamp o Lord: my God illuminate my darkness.  
† Because in thee I shall be delivered from tentation, and in my God I shall 
a pass over all difficulties.  go over the wall.  
† My God his 
b God's precepts.  way is unpolluted: the words of our Lord are examined by fire: he is protector of all that hope in him.  
† For 
c One only God, Creator and saviour of al.  who is God but our Lord? or who is God but our God?  
† God that girded me with strength: and made my way immaculate.  
† That perfited my feet as it were of hearts: and setting me upon high things.  
† That teacheth my hands to battle: and hast put mine arms, 
d Amongst other acts, David killed a lion, and abeare, & Goliath. 1. Reg. 17.  as a bow of brass. 
2. Re. 22.   
† And hast given me the protection of thy salvation: and thy right hand hath received me:  
And thy discipline hath corrected me unto the end: and thy discipline the same shall teach me.  
† Thou hast enlarged my pases under me: and my steps are not weakened:  
† I will pursue mine enemies, and overtake them: and will not return till they fail.  
† I will break them, neither shall they be able to stand: they shall fall under my feet.  
† And thou hast girded me with strength to battle: and hast supplanted them that rise against me under me.  
† And 
e As God giveth streingth to his servants; so he diminisheth the natural streingth and courage of his enemies.  mine enemies thou hast given me their back, and them that hate me thou hast destroyed.  
† They cried, neither was there that would save them, to our Lord; neither did he hear them.  
† And I will break them to powder, as the dust before the face of wind: as the dirt of the streets I will destroy them.  
† Thou wilt deliver me from the contradictions of the people: thou wilt appoint me to be head of the Gentiles.  
† A people, 
f conversion of Gentiles to Christ, as the Moabites, Idumeans, and others were subdued by David. 1. Par. 11. 14. 18. 19 20.  which I knew not, hath served me: in the hearing of the ear it hath obeyed me.  
† The The 
g revolting and reprobation of the Jews prefigured by Absalon's rebellion and others. 2. Reg. 15. 16.  children being alienes have lied to me, the children alienes are inueterated, and have halted from their paths.  
† Our Lord liveth, and blessed be my God, and the God of my salvation be exalted.  
† O God 
h God still protecteth the Church of Christ, as he preserved David.  which givest me revenges, & subdewest peoples under me, my deliverer from mine angry enemies.  
† And from them that rise up against me thou wilt exalt me: from the unjust man thou wilt deliver me.  
therefore will I confess to thee among nations o Lord: and will 
2. Reg. 22. Rom. 1●.  say 
i use of psalms is most frequent in the Church of Gentiles. See the proemial Annotations. page. 12.  a psalm to thy name,  
Magnifying the salvations of his king, and doing mercy to his Christ David, and to his seed for ever.   

PSALM. XVIII.  
God's perfect goodness and glory is showed by his great works, and by his 
Propagation of the Catholic faith. The 6. key.  Apostles sent with heavenly commission, to preach in all tongues to all nations. 6. Christ coming into the world, and return unto heaven. 8. his immaculate Law: 13. Wherein notwithstanding the just shall have need to pray for remission of smaller and daily sins.  
† unto 
a pertaining to the beloved of the new Testament.  the end, the psalm of David.  
THE 
b The silent works of God declare his majesty to them that consider thereof; his preachers declare the same by words, to all that will hear.  heavens show forth the glory of God, and the firmament declareth the works of his hands.  
† 
c The constant course of times showeth that the same was disposed by God's power, and daily propagation of faith, especially of Christian doctrine showeth Christ's power, & assured perpetuity of his Church.  Day unto day uttereth word: and night unto night showeth knowledge.  
† There are 
d Some of every language or nation have believed in Christ, receiving the Catholic Religion.  no languages, nor speeches, whose voices are not heard.  
† 
e S. Paul affirmeth that this hath been fulfilled by the Apostles preaching in all the world. Rom. 10.  Their sound hath gone forth into all the earth; and unto the ends of the round world the words of them.  
† He put his tabernacle in 
f By the sun a most excellent and superelemental creature, the Prophet describeth Christ, making his course through this world, illuminating, comforting and streingthning the Church his tabernacle, wherein he perpetually dwelleth.  the sun: & himself as a 
g Christ the bridegroom, and the Church his bride are never divorced; his love, wisdom, and power, ever conserving her by his immaculute law.  bridegroom coming forth of his bride-chamber.  
He hath rejoiced as againt to run the way, † his coming forth from the top of heaven: And his recourse even to 
Luc. 24.  the top thereof: neither is there that can hide himself from his heat.  
† “ The law of our Lord is immaculate 
h The old law was likewise pure i● itself and holy, but the new also maketh the observers immaculate.  converting souls: the testimony of our Lord is faithful, giving wisdom to 
Mat. 27. Mar. 15.  little ones.  
† The justices of our Lord be right, making hearts joyful: the precept of our Lord lightsome; illuminating the eyes.  
† The fear of our Lord is holy, permanent for ever and ever: the judgements of our Lord be true, justified in themselves.  
† To be desired above gold and much precious stone: and more sweet above honey and the honey comb.  
† For thy servant 
i How sweet the law of God is, his servants find not by reading, or by hearing only, but by keeping it.  keepeth them, in keeping them is 
k Conformably to this text the prophet professeth (Psal. 118. v. 12.) that he kept them for reward, in which place the heretics translation is corrupted.  much 
Mat. 27. Mar. 15.  reward.  
† sins 
l None in this life knoweth perfectly his own estate, whether he be worthy of love or hate, Eccle. 9 but hopeth and feareth.  who understandeth? from my secret sins cleanse me: † and from other men's spare thy servant.  
If 
m If mortal sins have not dominion in the soul it is just: and shall be in time immaculate from all sin.  they shall not have dominion over me, then shall I be immaculate; and shall be cleansed from the greatest sin.  
† And the words of my mouth shall be such as may please: and the meditation of my hart in thy sight always.  
O Lord 
n God's helping grace is still necessary to persever,  my helper, and my 
o as his first grace redeeming man is nessarie for our first conversion.  redeemer.  

ANNOTATIONS. Psalm. XVIII.  
●. The la of our lord is immaculate, converting souls.] God's law in itself 
God converteth and justifieth souls instructing them by his law, and sweetly drawing their free cooperation by grace.  being most pure, and immaculate, is the proper means, whereby the holy Ghost converteth souls from sins to justice. Not that every one is just. fied, which readeth, heareth, or knoweth the la, but by keeping it, through grace of the holy Ghost. Who is the author and worker of ius●●e, by disposing the soul to cooperate in manner, partly here described: Gods faithful and most true testimony, by his la, giveth wisdom, faith and knowledge to the humble, his right justices, comfort the hearts of the saithful, his clear precept teacheth them their duty; his holy fear persevireth with them; his true judgements are most delectable, and desiderable above all worldly riches or pleasures. So by these and like spiritual motives the soul freely desireth, accepteth, undertaketh, endureth, and by continual assistance of grace, observeth Gods la; and so meriteth the great reward, which is promised for keeping it. v. 12. 2. Tim. 4. v. 6.    

PSALM XIX. 
The subjects prayer for their superior. The 7. key.   
Faithful people join their prayer, for their Prince or Prelate, 4. with sacrifice offered for his preservation, and prosperous success.  
† unto 
a Though such a prayer was very fitly made for David, Ezechias, or other Kings of Juda, yet it more properly serveth for Christian Kings and Prelates.  the end, the psalm of David.  
our Lord hear 
b The king, or other superior praying for himself, his subjects pray with him, and for him. It may also be applied to Christ, praying whiles he was mortal, or now praying for his mystical body the Church, but in both these cases, our prayers are only necessary for his servants not for him.  thee in the day of tribulation: the name of the God of Jacob protect thee.  
† Send he aid to thee from the holy place: and from Zion defend he thee.  
† Be he mindful of all thy 
c The Hebrew word MINCA signifieth sacrifice of flower, and unbloody, so pertaineth to the Eucharist, in form of bread, and wine.  sacrifice: and be thy holocaust made 
d be acceptable for him, for whom it is offered.  fat.  
† give he unto thee according to thy hart: and confirm he all thy counsel.  
† We shall rejoice 
e in the prosperous state of thee our superior.  in thy salvation: and in the name of our God we shall be magnified.  
† Our Lord accomplish all thy petitions: now have I known that our Lord hath saved 
f his anointed king, or Priest. Mystically faithful people acknowledge the victory of Christ our saviour over death and all enemies.  his CHRIST.  
He shall hear him from his holy heaven: the faluation of his right-hand is, 
g in great streingth, or heavenly forces.  in powers.  
† These in chariotes, and these in horses: but we will invocate in the name of the Lord our God.  
† 
i men trusting in human and worldly power fall into captivity.  They are bound, and have fallen: but we have risen and are set upright.  
† Lord 
k By protection of the head the body is also conserved.  save the king, and hear us in the day, that we shall invocate thee.   

PSALM. XX. 
Christ's exaltation. The 5. key.   
Praise to God for Christ's exaltation after his passion: 9 and depression of his enemies.  
† unto 
a pertaining to the new Testament, principally to Chrrist, partly to godly and victorious Kings, and generally to all the blessed, which overcome spiritual enemies.  the end, the psalm of David.  
LORD in 
b Christ our king as man overcoming his enemies by his divine power, rejoiceth in victory.  thy power the king shall be glad: and upon thy salvation he shall rejoice exceedingly.  
The 
c Christ's most special desire was the salvation of his people.  desire of his hart thou hast given him: and of the will of his lips thou hast not defrauded him.  
† Because thou hast 
d This most principally verified in Christ, is also applied to martyrs, which suffer or are ready in preparation of mind to suffer death for the truth.  prevented him in blessings of sweetness: thou hast put on his head a crown of pre●ious stone.  
† He asked life of thee: and thou gavest him length of days for ever, and for ever and ever.  
† Great is his glory in thy salvation: glory and great beauty thou shalt put upon him.  
† Because thou shalt give him 
e Al Saincte● receive blessing of glory, but only Christ imperteth such grace to others: for in him all are blessed hat are eternally glorified ●●n. 21. Joan. 1.  to be a blessing for ever and ever: thou shalt make him joyful in gladness with thy countenance.  
Because the king hopeth in our Lord: and in the mercy of the Highest he shall not be moved.  
† Let 
f The just conforming their desires to Gods will, do pray that the wicked may be punished. It is also a prophecy, that ●o it shall come to pass.  thy hand be found of all thy enemies: let thy right-hand find all, that hate thee.  
† Thou 
g And so it followeth i● the next verse: Thou shalt put them etc.  shalt put them as an oven of fire 
h This also can not be understood of any but of Christ, who in the general or particular judgement shall give sentence upon the wicked  in the time of thy countenance: our Lord in his wrath 
i And immediately hell f●re shall devour them.  shall truble them, and fire shall devour them.  
Their 
k all the wicked, and namely the Jews who persecuted Christ, fail in their devices.  fruit thou shalt destroy from the land: and their seed from the children of men.  
Because they have turned the evils upon thee: they have devised counsels, which they could not establish.  
Because thou shalt put them back: in thy remnants thou ●● shalt prepare their countenance.  
Be exalted Lord in thy power: 
l Whiles the wicked perish, the just rejoice and praise God in song and psalm.  we will chaunte and sing thy powers.   

PSALM XXI.  
Christ prayeth in his Passion, 7. describeth the acerbity thereof; 20. foreshoweth 
Christ's Passion & effects thereof. The ● key.  by way of prayer his resurrection: 23. more clearly the foundation and propagation of his Church (27. & 30. interposing the singular food of the most blessed Sacrament) even to the ends of the earth in all nations.  
† unto the end “ for the 
a Redemption of mankind undertaken by Christ, and performed by his death, began to be showed by his Resurrection in the morning of the third day. ●. Aug.  morning enterprise, the psalm 
b in figure of Christ the beloved of God.  of David.  
GOD 
c God is God of all his creatures, but in more peculiar sort God of Christ by personal union.  my God have respect to me: 
d Thou neither deliverest me from dying: nor yeldest me such comforth, as thou voutsafelst to other saints. v. 6. Mat. 27.  why hast thou forsaken 
Mat. ●●.  me? 
e I am neither delivered from dying, nor comforted in my passion, having undertaken to die for the sins of mankind, & reputed them as mine own words or facts.  far from my salvation are the words of my sins.  
My God I shall cry 
f Albeit I cry by day,  by day, 
g and by night, on the cross and in the garden, to have the chalice of death removed from me, and shall not be heard,  and “ thou wilt not hear: and by night, and 
h Yet there is no folly, nor fault in this petition, which is with submission of man's will to Gods wil  not for folly unto me.  
† But 
i Thou from heaven wilt hear when it is convenient.  thou dwellest in the holy place, 
k whose wisdom and goodness the Church worthily praiseth.  the praise of Israel.  
† In thee 
l patriarchs, Prophets, and other holy men praying in their distresses obtained their requests.  our fathers have hoped: they hoped, and thou didst deliver them.  
They cried to thee, and were 
m Were temporally delivered by thy mighty hand from their persecutors.  saved: they hoped in thee, and were 
n not frustrate of their humble prayers  not confounded.  
† 
o God that comforted his servants in their tribulations, lief Christ without his ordinary consolation, to suffer more than ever any other did.  But I am a 
p wicked persecutors respected not Christ as a man, but contemned him, as a very worm  worm and no man: a 
q as most reproachful of all men.  reproach of men and 
r as the basest of all the people.  outcast of the people.  
† Almost 
s all became Christ's cruel enemies at the time of his passion, afflicting, blaspheming, and scorning him, as the evangelists record.  all that see me have scorned me: they have spoken with the lips, and wagged the head.  
† 
t The evangelists writ how all these things were fulfilled by wicked men speaking these blasphemies, and reproaches.  He hoped in the Lord, let him deliver him: let him save him, because he 
v God seemed to be well pleased with Christ, as with his own son: if it be so, let him deliver him from these afflictions, say these blasphemers.  will him.  
† Because thou art he that 
w divine power without man form me in the womb of my mother a virgin.  hast drawn me out of the womb: my hope from the breasts of my mother.  
† upon thee I 
x As I have no father but thee O God: so without intermission from mine incarnation to this time, I have had thee my protector:  have been cast from the matrice: 
y leave me not now without comfort seeing I must die as thou hast determined, and I freely consented: yet leave me not in death but raise me again to life. Psal. 15. v. 9 10.  from my mother's womb thou art my God, † departed not from me.  
Because tribulation is very nigh: because there is 
z Almost all are become mine enemies, and those few that would, can not help me.  not that will help.  
† many 
a Delicate lascivious yougmen,  calves have compassed me: 
b and the scribes pharisees and elders of the people have all conspired against me.  fat bulls have besieged me.  
† They have 
c condemning me and persuading the people to cry: Crucify, crucify him.  opened their mouth upon me, as a lion ravening and roaring.  
† As 
d So weakened with pains of torments, as fluid water not able to consist.  water I am powered out: and all 
e My bones and strongest parts of my body are weakened, verified, when our saviour fell down under his cross.  my bones are dispersed.  

f the part that first and last liveth is weakened as soft wax by heat of the fire, and ready to fail.  My hart is made as wax melting in the mids of my belly.  
† My strength is withered as a 
g all my powers, and radical humidity is dried up, as a potter's vessel is baked in the furnace.  pot-shard, and my tongue 
h Through exceeding great drught, which our saviour professed on the cross saying: I thirst.  cleaved to my jaws: and thou hast 
i thus thou O God hast suffered me to come to the last breath of life, next to death. Yet finally ou● seviour gave up his spirit, before he should have died. v. 21.  brought me down into the dust of death.  
† Because many 
k again this royal Prophet recounteth by whom, and how our B. saviour should suffer, even as clear as though evangelists afterwards have written the history.  dogs have compassed me: the counsel of the malignant hath besieged me.  
They “ have digged my hands and my feet: † they have 
●●●. 19  
l Our saviours body was so racked on the cross, that his bones might be seen and counted.  numbered all my bones.  
But themselves have 
m The persecutors wittingly determined all ti●● cruelty: beheld it with their eyes, and without all compassion persisted in malice, rejoiced, and blasphemed.  considered and beheld me: † they have 
n the soldiers that crucified our saviour, taking his garments for their pray:  divided my garments among them, and upon my 
o yet in mystery of his Church, divided not his coat.  vesture they have cast lot.  
† But thou Lord 
p He prophesieth Christ's speedy resurrection.  prolong not thy help from me: look toward my defence.  
† deliver, o God, 
q Christ's saul was not separated from his body by force of the torments, but he preventing death freely yielded up his spirit. Joan. 10. v. 9 & 10.  my soul from the sword: and mine 
r the most pure, and sanctified soul, of whose fullness all other just souls are sanctified:  only one from 
s that it stay not in hell, which devoured all other souls in the old Testament.  the hand of the dog.  
† save me out of the lion's mouth: and my humility from the horns of unicorns.  
† “ I will 
t The propagation of the Church of Christ in all nations.  declare thy name to my brethren: “ in the mids of the Church I will praise thee.  
† Ye that fear our Lord praise him: all the 
v not the carnal but spiritual children of Jacob, Isaac, and Abraham. Rom. 9 v. 8.  seed of Jacob glorify ye him:  
† Let all the seed of Israel fear him: because he hath not contemned, nor despised the petition of the poor. Neither hath he turned away his face from me: and when I cried to him he heard me.  
† With thee is my praise in 
w the Church gethered both of jew and Gentiles is very great and universal.  the great Church: I 
x Our saviour promised to give his own body, the bread of life joan. 6, and performed the same at his last supper.  will render my vows in the sight of them that fear him.  
† “ The 
y those that be faithful, humble and poor in spirit participate the sruict of this most excellent Sacrament.  poor shall eat, and shallbe filled: and they shall praise our Lord that seek after him: their hearts 
z The effect of this B. Sacrament is the resurrection in glory, and life everlasting.  shall live for ever and ever.  
† all the ends of the earth 
a Gentiles which have been idolaters shall recollect themselves, when they hear Christ preached, and shall turn to true Religion.  shall remember, and be converted to our Lord:  
† And all the families of the Gentiles shall adore in his sight.  
† Although 
b men can neither deserve to be converted, nor to persevere in justice; yet Christ meriteth to have a continual kingdom; which is the perpetual visible Catholic Church.  Because the kingdom is our Lords: and he shall have dominion over the Gentiles.  
† all the 
c Not only the poor sort▪ but also the mighty ones of the world shall be converted to Christ, participate his B. body in the Sacrament:  fat ones of the earth have eaten, and 
d and religiously adore the same.  adored: in his sight shall all fall, 
e all that adore God, shed adore him in this Sacraments.  that descend into the earth.  
† And 
f Death being once overcome, it shall have no more power.  my soul shall live to him: and my 
g again the prophet inculcateth the continuance of the Catholic Church.  seed shall serve him.  
† The generation to come shall be showed to our Lord: and the 
h Apostles, and other preachers of Christ.  heavens shall show forth his justice to the people that shall be borne, whom our Lord hath made.  

ANNOTATIONS. Psalm. XXI.  
1. For the morning enterprise.] In respect of the end for which Christ suffered, 
Christ's Resurrection. The Passion of Christ according to David.  this psalm is entitled: for the morning enterprise: that is, for Christ's glorious Resurrection, and other effects of his Passion. Which holy David by the spirit of prophecy so describeth here long before with divers particular cicumstances as the evangelists have since historically recorded, that it may not unfitly be called, The Passion of Jesus Christ according to David.  
3. Thou wilt not hear.] Our B. saviour seeing his most terrible death imminent, prayed conditionally, if it pleased his heavenly Father, to have the same removed 
Christ's conditional prayer was not heard.  from him; and was not heard, as the Psalmist here prophesieth. The principal reason was, because God of his divine charity had decreed, that mankind should be redeemed by this death of his son. Christ also himself of his excellent charity, consented here unto & therefore persisted not in his conditional prayer, but added and absolutely prayed, that not his own will, but his Fathers might be fulfilled. And in this he was heard, to his own more glory, and 
His absolute prayers were always heard.  other infinite benefits of innumerable souls, as it followeth, v. 25. when I crie●d to him he heard me. S. Paul also witnesseth (Heb. 5. v. 7.) that Christ offering prayers and supplications to him that could save him from death, was heard for his reverence: that is, in respect of his inestimable merit in human nature united in person to God. An other cause, why Christ was not delivered from violent 
Christ's suffered for our example.  death, as many holy persons were, when they cried to God in distresses, as S Augustin showeth (Epist. 120. c. 11.) was for example to Christians, whom God will have to suffer temporal afflictions, and death, for the glory of life everlasting, according to S. Peter's doctrine, Christ suffered for us, leaving an example 
●. Pet. 2.  that you may follow his steps:  
18. They have digged.] Of obstinate malice the Jews have corrupted this 
The Hebrew text corrupted by the Jews.  place (and God knoweth how many others) in the Hebrew text of some editions, reading caari, which signifieth as a lion, without all coherence of the sense for caaru they digged or pierced, to avoid so plain a prophecy of nailing Christ's hands and feet to the cross.  
23 I will declare thy name to my brethren.] Here it is evident that this psalm 
This psalm is of Christ.  is of Christ, not of David, by S. Paul's allegation (Heb. 2. v. 11. 12.) saying: He that sanctifieth (towitt Christ) disdaned not to call the sanctified his brethren.  
23. In the mids of the Church I will praise thee.] After Christ's Passion and Resurrection, in the rest of this psalm, other two principal points of Christian Religion are likewise prophesied: His perpetual visible Church, and the B. Sacrament of his body. The former is here prophesied by way of inviting all the seed of Jacob to glorify God (v. 24.) all the seed of Israel to fear him (v. 25.) 
Prophecy of the visible and universal Church.  towit, innumerable Christians the true Israelites, the universal Church in the whole world. As for heretical parts, or parcels in the world, such as the Donatists, which going forth from the Catholic Church say: Christ hath lost his great Church, the devil hath taken the whole world from him, and he remaineth only in a part of Africa, they do not praise God (saith S. Augustin) 
in hu●● Psal.  but dishonour God and Christ, as if God were not faithful in his promise, as if Christ were dispossessed of his kingdom the Catholic Church. Lest any should reply, that Christ is praised though the Church be decayed, or be very small, the holy Ghost hath prevented such arguments, saying: v. 26 His praise is in the great Church. Which could neither be verified in the part of Donatists 
S. Agustin proveth the Church to be always visible and great by this psalm.  in Africa, nor now in the part of Protestants since Luther in Europe. Further S. Augustin explicateth, & urgeth the verses following in this psalm, against the same blind, deaf, and obstinate Donatists, who did not, or would not see, not hear, that all the ends of the earth shall remember, and be converted to our Lord. The holy Scripture saith not, the ends of the earth, but all the ends: well go too (saith this great Doctor) peradventure there is but one verse, thou thoughtest upon some thing else, thou talkedst with thy brother, when one read this; mark, he repeateth and knocketh upon the deaf; All the families of the Gentiles shall adore in his sight: Yet the heretic is deaf, he heareth not, let one knock again: Because the kingdom is our Lords, and he shall have dominion over the Gentiles. Hold these three verses brethren. Thus and more S. Augnstin against those that think the true Church may fail, or become invisible or obscure. And though it be not in like prosperous state at all times, and in all places, yet it is always conspicuous, and more general than any other congregation professing whatsoever pretenced religion.  
27. The poor shall eat.] Seeing this psalm is of Christ, as is proved by S. Paul's 
The Eucharist prophesied in this place.  allegation of 23 verse, and by the concordance thereof with the evangelists, it is necessarily deduced, that the vows mentioned in the former verse, and these words, the poor shall eat and be filled, can not be referred to the sacrifices of the old Testament, but to the blessed Sacrifice and Sacrament of the Eucharist, which our saviour promised, after he had replenished the people with five loaves, and which he instituted at his last supper in presence of his Apostles. So S. Augustin doubteth not to understand it, and to teach, as well in his double exposition of this psalm as in his 120. Epistle. c. 27. The poor, that is the humble and poor in spirit shall eat & befilled, the fat ones, or the rich being proud, do also adore and eat, but are not filled. They also are brought to the table of 
Real presence of Christ in the Eucharist.  Christ, and participate his body & blood, but they adore only, are not also filled, because they do not imitate (Christ's humility) they disdain to be humble Where it is clear, this holy father by Christ's body and blood meaneth not bread and wine as signs of his body and blood, for bread and wine can not be lawfully adored: neither doth he mean our Lord's body as it was on the cross, or is in heaven, for so it is not eaten, but as it is in forms of bread and wine on Christ's table, the Altar.    

PASLME. XXII.  
A form of thanksgiving for all spiritual benefits (described under the 
Thanksgeving for God's protection. The 7. key.  metaphor of temporal prosperity) even from a sinners first conversion, to final perseverance, and eternal beatitude.  
† The psalm of David.  
OUR 
a Christ the good pastor, governeth, protecteth,  Lord ruleth me, and nothing shall be wanting to 
Isa. 40. jere. 23. Ezech. 34. Joan. 10. 1. Pet. 2. &. 5.  me: † in place 
b and feedeth his faithful flock.  of pasture there he hath placed me.  
upon 
c baptism of regeneration,  the water of refection he hath brought me up: † he hath 
d which is the first justification.  converted my soul.  
He hath conducted me upon 
e God's precepts which the baptised must observe. Mat. 28. v. 20.  the paths of justice, 
f salvation is in the name and power of Christ, not in man's own merits.  for his name.  
† For, although I shall walk in 
g in great dangers of temptations to mortal sin,  the mids of the shadow of death, I will 
h yet by God's grace we may resist.  not fear evils: because thou art with me.  
Thy 
i God's direction and law is straight,  rod and thy 
k and strong.  staff: they have comforted me.  
† Thou hast prepared in my sight 
l Christ hath prepared for our spiritual food the B. Sacrament of the Eucharist. S. Cyprian. Epist. 63. Eutim. in hunc Psal.  a table, 
m against all spiritual enemies, the world, the flesh, and the devil.  against them; that truble me.  
Thou 
n Christian souls are also streingthned by the Sacraments of Confirmation, Penance, holie-Orders, matrimony, and Extreme unction.  hast fatted my head with oil: and my 
o The B. Sacrament and Sacrifice of Christ's body and blood.  chalice inebriating how goodly is it!  
† And thy mercy shall follow me 
p continual and final peseverance is by God's special grace.  all the days of my life:  
And that I may dwell in the house of our Lord, 
q in eternal life.  in longitude of days.   

PSALM. XXIII.  
Christ is Lord of the whole earth, being creator, and redeemer of man. 
Christ Lord of all the world. The 5. key.  3. Good life (with faith in him) is the way to heaven. 7. whither Christ ascending with triumph Angels admire him.  
† The 
a Christ rising from death the first day of the week, had all power given him in heaven and in earth▪ Mat. 28.  first of the Sabbath, the psalm of David.  
THE earth is our Lords, and Not 
b only the soil itself but all the fruit, and all that dwell therein are Gods.  the fullness thereof: the round world, and all that dwell therein.  
Because he hath founded it upon the seas: and upon the rivers hath prepared it.  
† Who 
c Though Christ created and redeemed all, yet only the just shall inherit heaven.  shall ascend into the mount of our Lord? or who shall stand in his holy place?  
† The innocent of hands, and of clean hart, that hath not taken his soul 
d not occupied himself in vain and unprofitable things, but in commendable works.  in vain, nor sworn to his neighbour in guile.  
† He shall receive blessing of our Lord: and 
e God's mercy goeth before justifications just works follow, and so glory is the reward of al.  mercy of God his saviour.  
† This is 
f This sort of people thus serving God, shall receive everlasting bliss.  the generation of them that seek him, of them that seek the face of the God of Jacob.  
† Lift up your gates 
g The prophet contemplating in spirit Christ's Ascension, inviteth Angels to receive him, and (by prosopopeia) speaketh also to the gates of heaven, by which he is to enter.  ye princes, and be ye lifted up o eternal gates: and the king of glory shall enter in,  
† 
h Angels answer admiring, & demanding as in a dialogue, how Christ is become so glorious!  Who is this king of glory? Our Lord 
i The Prophet answereth that Christ by his power hath overcome all enemies in battle.  strong & mighty our Lord mighty in battle.  
† 
k again he willeth Angels to open the gates, and biddeth the gates to enlarge themselves.  Lift up your gates ye princes, and be ye lifted up o eternal gates: and the king of glory shall enter in.  

l the Angels demand as before:  Who is this king of glory? 
m the prophet answereth: that Christ is Lord also of Angels, and all heavenly powers under God.  The Lord of powers he is the king of glory.   

PSALM XXIIII.  
A general prayer of the faithful against all enemies, 4. with desire to be directed in the way of godliness, 7. and to be pardoned for sins past. 9 
A prayer of the faithful. The 7. key.  acknowledging god's meekness, 17. our weakness, necessity of help, and hope in God: 22. concludeth with prayer for the whole Church.  
† unto 
a This psalm pertaineth more properly to the new testament. And is artificially composed: the verses beginning with distinct letters in order of the Hebrew Alphabet, to the last verse.  the end, the psalm of David.  
TO THEE o Lord I have lifted up my 
b min●, to be attentive.  my soul: † my God in thee is my confidence, let me 
c not be frustrate of my petition.  not be ashamed:  
† Neither let mine enemies scorn me: for all 
d that patiently expect the time when God will assist.  that expect thee, shall not be confounded.  
† 
e This manner of praying is frequent in the psalms, signifying as a prophecy, that so it will come to pass and the conformity of the just to God's justice.  Let all be confounded that do unjust things in vain. Lord show me thy ways: and teach me thy paths.  
† Direct me 
f in true faith and religion.  in thy truth, and teach me: because thou art God my saviour, and thee have I expected 
g all our life we must desire more and more knowledge of true doctrine.  all the day.  
† Remember o Lord thy commiserations, and thy mercies: that are from the beginning of the world.  
† The sins 
h from the first use of reason, at which time many are careless,  of my youth, and 
i & negligent to learn how to serve God.  my ignorances do not remember.  
According to thy mercy remember thou me: for thy goodness o Lord.  
† Our Lord is 
k As God is sweet in giving good motions:  sweet, and 
l so he is severe to them that resist his grace.  righteous: for this cause he will give a law to them that sin in the way.  
† He will direct the mild in judgement: he will teach the meek his ways.  
† all the ways of our Lord, be 
m God mercifully p eventeth with his grace:  mercy and 
n and justly rewardeth good works.  truth, to them that seek after his 
o God's law is his covenant with man:  testament and his 
p and testimon e of his wil  testimonies.  
† For thy name o Lord thou wilt be propitious to my sin: for 
q sin in respect of aversien from God is great & needeth ●e grace.  it is much.  
† Who is the man that 
r He that feareth God which is the beginning of wisdom receiveth five spiritual commodities here mentioned:  feareth our Lord? he 
1 God iustructeth him by his law.  appointeth him a law in the way, that he hath chosen.  
† His soul 
2 bestoweth all necessaries upon him:  shall abide in good things: and 
3 others shalimitate his good example.  his seed shall inherit the land.  
† Our Lord is 
4 God will protect him:  a firmament to them that fear him: etc. 
5 According to God's covenant he shall enjoy the manifest sight of God for his eternal reward.  his testament that it may be made manifest to them.  
† mine eyes are always to our Lord: because he will pluck my foot out of the snare.  
† have respect to me, and have mercy on me: because I am alone and poor. 
●mans weakness without God's help.   
† The tribulations of my hart are multiplied: deliver me from 
t Tribulations can not be a●o●de●, but must necessarily be suffered: therefore o God g●ue us grace to pass through them without sin.  my necessities.  
† See my 
v mine affliction.  humiliation, and my labour: and 
w take away the cause and affliction will be mitigated.  forgive all my sins.  
† Behold mine enemies, because they are multiplied, and with 
joan. 15.  
x wicked men of ●●ured do end ●our to draw others into sin.  unjust hatred hated me.  
† keep my soul, and deliver me: I shall 
y Those that hope in God shall never be confounded.  not be ashamed, because I hoped in thee.  
† The innocent and righteous have cleaved to me: because I expected thee.  
† 
z all The letters of the Alphebet being complete in this psalm, this last verse beginneth with Pere, redeem, praying God to redeem and deliver Israel, that is, the whole Church from tribulations.  deliver Israel o God, out of all his tribulations.   

PSALM. XXV.  
David in banishment among the Philistimes, trusteth in the justice of his 
David's prayer distressed in persecution. The 8. key.  cause, 9 and prayeth God earnestly to deliver him, that he may with more freedom and commodity serve him as he desireth.  
† unto 
a This psalm is also a counenient prayer for any Christian in tribulation.  the end the psalm of David.  
judge 
b Be thou o God arbiter of the cause bet 〈…〉 Saul and me, thou knowest mine innocency in this behalf, though I am unjustly charged by Saul, and his friends.  me o Lord because I have walked in my innocency: and hoping in our Lord I shall not be weakened.  
† 
c Lest perhaps I be not so innocent as I desire, and as in respect of Saul I hope that I am, do thou O God prove me as thou wilt by tribulations.  prove me Lord, and tempt me: burn my reins and my hart.  
† Because thy mercy is before mine eyes: and I am well pleased in thy truth.  
† I David 
d in confidence of a good conscience, and zeal against the wicked, allegeth his sincere proceeding, more than ordinary men may do, God so inspiring him extraordinarily.  have not sitten with the council of vanity: and with them that do unjust things. I will not enter in  
† I “ have hated the Church of the malignant: and with the impious I will not sit.  
† I 
e The rest of this psalm every Priest reciteth in mass, before he offer the holy Sacrifice, professing, & putting himself in memory, that he must only communicate with the innocent, or of pure conscience;  will wash my hands among innocentes: 
f and so approach to the Altar. prefigured Leuit. 16. v. 4.  and will compass thy altar o Lord:  
† That I 
g Shutting the ears of my hart from evil and vain thoughts I will attend to godly inspirations  may hear the voice of praise, and 
h and so with mental prayer, and external voice (as the holy order of this sacred office requireth) praise thee o God in thy marvelous works.  show forth 
Epi. ●●●. c. 11.  all thy marvelous works.  
† Lord I have loved 
i I can not but singularly love the excellency of this place dedicated to thy service: where is true faith, unity, and charity of thy people, the guard of holy Angels, the administration of sacred mysteries, assistance of the holy Ghost, real presence of Christ our Lord, all replenished with divine majesty.  the beauty of thy house, and the place of 
k This representeth unto me the glorious heavenly kingdom of God and all saints.  the habitation of thy glory.  
† 
l Suffer me not therefore to be contaminate by the wicked, nor to be devoured with them.  Destroy not o God my soul with the impious, and my life with bloody men.  
† In whose 
m They are still ready to commit more and more iniquities.  hands are iniquities: their 
n themselves being corrupted, endeavour by gifts of worldly commodities to corrupt others.  right-hand is replenished with gifts.  
† But 
o every one ought so to purge his conscience, that he may be innocent, or free from great sin.  I have walked in mine innocency: 
p deliver me from this necessity of dwelling among the wicked.  redeem me, and have mercy on me.  
† My 
q I intent to walk right.  foot hath stood in the direct way: in 
r I desire ●● praise thee amongst thy true faithful servants.  the Churches I will bless thee o Lord.  

ANNOTATIONS. Psalm. XXV.  
5. I have hated the Church of the malignant.] Holy David forced by reason of 
A singular great affliction to be hindered from God's true service.  persecution to dwell amongst Infidels the Philistians; after he had twice spared king saul's life (1 Reg 24. v. 5. et. c. 26. v. 9) lamented (v. 19) how great affliction it was to him, to be cast out, that he could not a well in the inheritance of our Lord (where God was rightly served) and that his enemies had done so much as in them lay, to make him fall into idolatry, by their fact, as it were saying: go serve strange gods. Nevertheless his zeal was such that (as he here professeth) 
Christians must abhor, and abstain from all conventicles of heretics and other Infidels.  he hated the Church of the malignant: that is, the congregations of all miscreants: & his immaculate religious purity was so perfect, that he would not so much as in ex●e●●●l show, conform his actions to theirs, in matters of religion, nor yield his 〈◊〉 presence in their conventicles: but said: With the impious I will not si●●● instructing us Christians (for the word to the end, in the title showeth that this 〈◊〉 pertaineth also to us) that we must both hate the Church or con-●●●● 〈◊〉 of the malignant, to wit, of paynim Jews, Turks, and Hererikes, and ●●t ●i t● “ 60; nor personally be present with them in the exercise of their false pretended religions.    

PSALM. XXVI.  
David being in great distress through persecution, and having assured confidence 
another confident prayer of David in tribulation. The 3. Key.  in God, describeth the great security of God's protection. 7. showeth the same experienced in himself. 12. prayeth for continuance thereof 13. and encourageth his own soul, in hope of life everlasting, to persever in virtue.  
† The psalm of David 
a Before his second anointing, as is probable. 2. Reg. 2.  before he was anointed.  
OUR Lord is 
b Against ignorance God illuminateth his servants.  my illumination, and 
c against infirmity he giveth streingth.  my salvation, 
d so he needeth not to fear anic man's malice, suteltie, nor force. Luc. 21. v. 15.  whom shall I fear?  
Our Lord is the protector of my life, of whom shall I be afraid?  
† Whiles the harmful approach upon me, to eat my flesh. Mine enemies that truble me, themselves are weakened and are fallen.  
† If camps stand together against me, my hart shall not fear. If battle rise up against me, in this will I hope.  
† One thing I have asked of our Lord, this will I seek for, that I 
e How special a benefit David esteemed it to be in the Catholic Church the only true house of God!  may dwell in the house of our Lord all the days of my life.  
That I may see the pleasentnes of our Lord, and visit his temple.  
† Because he hath 
f Albeit the spiritual or carnal enemy seek to overthrow me, yet I am secure in the Catholic Church.  hid me in his tabernacle: in the day of evils he hath protected me, ●in 
g God either suffereth not the enemy to find his servant.  the secret of his tabernacle.  
† In 
h or not to be able to hurt him spiritually  a rock he hath exalted me: and now he hath 
i when a martyr or confessor dieth, than he getteth the victory against the perse●ntors.  exalted my head over mine enemies. I Diligently 
k recounting all thy benefits, I render thanks by sacrifice and praise.  have gone round about, and have immolated in his tabernacle an host of jubilation: I 
l not only in hart, but also singing with loud voice and instrument.  will sing, and say a psalm to our Lord.  
† hear o Lord my voice, wherewith I have cried to thee: have mercy on me, and hear me.  
† My 
m In my inward sincere cogitation I desire, and seek that I may see thee,  hart hath said to thee, my face hath sought thee out: 
n face to face 1. Cor. 13. v. 12.  thy face o Lord I will seek.  
† turn 
o In the mean time o Lord, grant me thy favour,  not away thy face from me: 
p leave me not though thou be angry with me.  decline not in wrath from thy servant.  
Be 
q He speaketh [in the person of orphans.  thou my helper: forsake me not, neither despise me o God my saviour.  
Because 
r Though car nal parents forsake the just man in tribulation, yet God hath then most special care of him.  my father and my mother have forsaken me: but our Lord hath taken me.  
† give me 
s Establish my hart in thy law.  a law o Lord in thy way: 
t conserve me in the right way, which thou hast already taught me, and it is the more necessary, because mine enemy's labour to pervert me.  and direct me in the right path, because of mine enemies.  
† deliver me not into 
v the wills.  the souls of them that truble me: because 
w false witnesses accused David, others accused Christ: Mat. 26. others do still accuse the just Mat▪ 5.  unjust witnesses have risen up against me, and iniquity hath lied 
x the wicked please themselves in lying, but the chief hurt finally turneth upon themselves.  to itself.  
† I 
y The prophet and all just men are comforted by God, and hope of reward in heaven.  believe to see the good things of our Lord, in the land of the living.  
† 
z The just exhorteth his own soul to patience  Expect our Lord, do manfully: and 
a fortitude,  let thy hart take courage, and 
b and longanimity.  expect thou our Lord. 
Psal. 30.    

PSALM. XXVII.  
David prayeth to be defended from the eternal destruction of the wicked, 
another prayer of David for delivery from evils The 8. key.  which (by way of imprecation, or conformity to God's justice) he prophesieth 6. Feeling by inspiration that his prayer is heard, rendereth thanks to God, 9 and prayeth for all the people.  
A psalm to David himself.  
TO THEE o Lord will cry, my God 
a omit not to comfort me.  keep not silence from me: lest at any time thou hold thy peace from me, and I shall be like to them that go down into the lake.  
† hear o Lord the voice of my petition whiles I pray to thee: whiles I lift up my hands to thy holy temple.  
† 
b Suffer me not to be overcome: for God tempteth none to evil. Jac 1.  Draw me not together with sinners: and with them that work iniquity destroy me not.  
Which speak peace with their neighbour, but evils in their hearts.  
† 
c The just in zeal of justice pray that sin may be punished.  give them according to their works, and according to the wickedness of their inventions.  
According to the works of their hands give unto them: render them their retribution.  
† Because they have 
d Ignorance doth not excuse when men may and will not understand.  not understood the works of our Lord, and in the works of his hands thou shalt destroy them, and 
e God saveth not without our cooperation with his grace.  not build them up.  
† Blessed be our Lord: because he hath heard the voice of my petition.  
† Our Lord is my helper, and my protector: in him my hart hath hoped, and I was helped.  
And 
f being comforted in spirit my body is as it were refreshed.  my flesh flourished again: and 
g freely and gladly.  with my will I will confess to him.  
† Our Lord is the strength of his people: and he is 
h God protecteth and prospereth the King's good endeavours for his people.  the protector of the salvations of his anointed.  
† save 
i As Psal. 19 and often elsewhere the subjects pray for their Superior: so mutually the superior prayeth for the subjects.  thy people o Lord, and bless thine inheritance: and rule them, and extol them for ever.   

PSALM XXVIII.  
The royal prophet seeing in spirit the most sacred Mysteries, brought by 
The Church of Christ endowed with excellent mysteries. The 6. key.  Christ into this world, inviteth all to offer their best things, even themselves wholly, as sacrifice of thanks, for so excellent benefits, preached with magnificence. 5. Whereby innumerable are gathered into his Church here replenished with grace, and in heaven with glory.  
† The psalm of David, “ in the consummation 
a 2. Reg. 6. v. 17. 1. Par. 16. v. 1.  of the tabernacle.  

ANNOTATIONS.  
1. In consummation of the tabernacle.] The seventy Interpreters testify by adding this title, that king David made this psalm (as he did also some others) 
●04. 105. etc.  
Mysteries of the Catholic Church prophesied in this psalm.  when the ark of God was brought into the tabernacle, which he had pitched for it in Zion. 2 Reg. 6. 1. Paral. 16. Wherein he saw by prophetical spirit, and here uttereth other far greater mysteries, & more excellent benefits, brought into the world by Christ, and preached by him, and his Apostles, then agreed to the ark, or the time of the old Testament; but are verified in the admirable fruit of innumerable people of all nations, and of many great Potentates converted to Christianity.  
BRING 
b Offer sacrifice of thanks for the singular benefits after recounted in this psalm.  to our Lord ye children of God: bring to our Lord 
c rams were of the more principal things that were offered in the law of Moses. But the sons of rams import in mystical sense better hosts than rams.  the sons of rams.  
† Bring to our Lord 
d The first thing in sacrifice is to glorify, honour, and adore God in sincerity of spirit,  glory and honour, bring to our Lord glory unto his name: adore ye our Lord 
e in his holy Catholic chugh.  in his holy court.  
The voice of our Lord 
f Here is a greater matter intimated then happened in the bringing of the ark into a tabernacle prepared in Zion, when David danced, and offered hosts for sacrifice, others joining with him in that solemnity. But this voice of our Lord upon waters is rather verified of our Blessed saviours own preaching with  upon waters, the God of 
g majesty  majesty hath 
h thundering, & by his Apostles upon  thundered: Our Lord upon 
i many waters, many nations:  many waters.  
† The voice of our Lord 
k in power of miracles.  in power: the voice of our Lord 
l in magnificence preaching as having in deed power, not as the searches and pharisees. Mat. 7. v. 29.  in magnificence.  
† The voice of our Lord 
m breaking cedars among innumerable others, converting highest Potentates  breaking ceders: and our Lord shall break the 
n of Libanus, Emperors, Kings and greatest Princes of the world:  ceders of Libanus:  
† And he shall break them in pieces as a 
o as a calf of Libanas so meekly submitting themselves to Christ's yoke, and spiritual obedience of his Church.  calf of Libanus. 
p all which is done by Christ our Lord the beloved of God,  and the heloved as 
q as the son of unicorns, is most tenderly beloved by the parents.  the son of unicorns.  
The voice of our Lord 
r This voice of our Lord dividing the flame of fire▪ the holy Ghost proceeding from the Father and the son, came upon the Apostles, as in divided tongues of fire.  dividing the flame of fire:  
† The voice of our Lord 
s wherewith the d●●●rt, the Gentiles of the wide and wild world, were shaken and moved, t the desert of Cades, some of the Jews also compunct in hart with remorse of conscience hearing the voice of S. Peter, and other Apostles. v The same voice of our Lord preparing hearts, inspiring the minds of men with speed, like hinds and does, to ascend the high hills of free and perfect life, in contemplative virtues. w So our saviour shall discover the thick woods, reveal the hidden Mysteries of the old Law, by preaching Christian doctrine, and use of Christian Religion. x in his holy Temple, the Catholic Church, wherein all true Christians shall glorify God. y making the great abundance of people, who are like the sea when it overfloweth the land, to dwell in the same Church. z Christ our Lord sitting, & ruling king over all forever: a by his grace giving streingth to his people, to pass through the temptations of this life; b and bless the just with eternal peace in heaven.  shaking the desert; and our Lord shall move t the desert of Cades.  
The voice of our Lord v preparing 
〈…〉.  hearts, and he shall discover thick woods: and in x in his temple all shall say glory.  
† Our Lord maketh y to inhabit the flood: and our Lord z shall sit king for ever.  
Our Lord a will give strength to his people: our Lord b will bless his people in peace.    

PSALM. XXIX. 
David rendereth thanks for his establishment in his kingdom. The 8. key.   
King David by voice and instrument rendereth thanks to God for his peaceable state in the kingdom, 5. inviteth others to rejoice in God's benefits, teaching by his own example that God sometimes giveth more conforth sometimes showeth his wrath, but all for our good.  
† A 
a The general name of psalm common to this whole book containing in all 150. is more particularelie appropriated to some, which more specially were played upon musical instruments as on the Psalter, harp, etc. Others are called Canticles, which were most usually song with humane voices. So this, called a psalm of Canticle, signifieth that voices began the music and instruments were adjoined. As contrariwise others are called Canticles of psalms, where instruments began and voices followed.  psalm of Canticle, 
b After many great tribulations, King David prospering built an excellent house or palace. (2. Reg. 5. v. 11. Paralip. 14. v. 1.) And at his first dwelling therein, made this psalm, beginning himself to sing the same with voice, other musicans joined with him in the praises of God and thanksgiving for his benefits.  in the dedication of David's house.  
I Will 
c Though God in himself is most high, and neither needeth, nor can be exalted by men, yet the royal prophet knew it was his duty to sing thanks and praises to him,  exalt thee o Lord, 
d for his delivery from many trubles, and dangers. e not suffering his enemies to be delighted in his ruin.  because thou hast received me: neither haste e delighted mine enemies over me.  
† O Lord my God I have cried to thee, and thou hast 
f conserved my body in health amongst innumerable dangers.  healed me.  
† Lord thou hast 
g preserved my soul from greater dangers of sins, and so from hell.  brought forth my soul out of hell: thou hast saved me from them that go down into the lake.  
† Sing to our Lord 
h Ye that are just and holy praise God for it, from whom it cometh, and not from yourselves:  ye his saints: and 
i confess his mere goodness without your deserts.  confess to the memory of his holiness.  
† Because 
k when he is angry,  wrath is in his indignation: 
l yet he meaneth well unto us.  and life in his wil At The 
m state of a just man's life is often changed from sorrow to comfort, and from comfort to sorrow.  evening shall weeping abide: and in the morning gladness.  
† And I said in my abundance: 
n Though we suppose ourselves firmly established:  I will not be moved for ever.  
† O Lord 
o yet God of his good will towards us sometimes giveth strength, and corege,  in thy will, thou hast given strength to my beauty. Thou hast 
p sometimes suffereth us to our own weakness,  turned away thy face from me, and I became troubled.  
† To thee o Lord 
q therefore we must still cry and pray for God's help,  I will cry: and I will pray to my God.  
† 
r in manner here expressed of the like.  What profit is in my blood, whiles I descend into corruption?  
Shall dust confess to thee, or declare thy truth?  
† Our Lord hath heard, and had mercy on me: our Lord is become my helper.  
† † Thou hast turned my mourning into joy unto me: thou hast cut my sackcloth, and hast compassed me with gladness.  
† That 
s finally in this my good state  my glory may sing to thee: and I be not compunct: Lord my God for ever 
t I shall always confess and praise thee.  will I confess to thee.   

PSALM. XXX.  
A prayer of a just man exceedingly afflicted still confident in God, 11. describing 
How to pray in affliction. The 7. key.  his many calamities (in respect of his enemies) undeserved, 18. prayeth for his own delivery, and their just punishment. 20. praiseth and thanketh God for his goodness. 24. exhorteth all others to do the same.  
† unto 
a pertaining to the new Testament.  the end, the psalm of David, for 
b especially to the just troubled and almost distracted in mind in great affliction. See v. 23.  excess of mind.  
IN THEE o Lord 
c How grievously soever I am afflicted yet I trust in thee,  have I hoped, 
d therefore I pray thus.  let me not be confounded for ever: in thy justice deliver me. 
〈◊〉. 70.   
† Incline thine ear to me, make haste to deliver me. Be unto me for a God protector: and for a house of refuge, that thou mayst save me.  
† Because thou art my strength, and my refuge: and for thy name thou wilt conduct me, and wilt nourish me.  
† Thou wilt bring me out of this snare, which they have hid for me: because thou art my protector.  
† Into 
e I offer and resign myself to thee.  thy hands I commend my spirit: thou hast 
f The first preceptis to learn of our elders.  redeemed me o Lord God of truth. 
●●●. 23.   
† Thou hast hated them that observe vanities, unprofitably. But I have hoped in our Lord: † I shall rejoice and be joyful in thy mercy.  
Because thou hast respected my humility, thou hast saved my soul out of necessities.  
† Neither 
g not suffered me to be shut up.  hast thou shut me up in the hands of the enemy: thou hast set me feet in a large place.  
† have mercy upon me o Lord because I am in tribulation: mine ei●is troubled for wrath, my soul, and my belly:  
† Because 
h all my parts external and internal, body and mind are troubled.  my life is decayed for sorrow: and my years for groanings.  
My strength is weakened for poverty; and by bones are troubled.  
† above all mine enemies I am made a reproach both to my neighbours exceedingly: and 
i My friends dare not converse with me, lest they incur displeasure for my sake.  a fear to my acquaintance.  
They that saw me, fled forth from me: † I am forgotten, from the hart as one dead.  
I am made as a vessel destroyed: † because I have heard the reprehension of many that abide round about:  
In that while, they assembled together against me, they consulted to take my soul.  
† But I have hoped in thee o Lord: I said: Thou art my God:  
† my lots are in thy hands.  
Deliver me out of the hands of my enemies, and from them that persecute me.  
† 
k Make thy ●●●ht so ●hine in my soul, that I may understand that is right.  Illustrate thy face upon thy servant, 
l and through thy mercy deliver me from the force of mine adversaries.  save me in thy mercy:  
† Lord let me not be confounded, because I have invocated thee.  
Let the impious be ashamed, and brought down into hell: † let the deceitful lips be made mute.  
Which speak iniquity against the just, 
m 〈…〉 lie behaving themselves ●● if they had no superior, neither in earth nor in heaven, to whom they shall at last render account:  in pride, and 
n and abusing their present power and authority, which they have of God.  abuse.  
† How great is the multitude of thy sweetness o Lord, which thou 
o As yet in this present life the reward of the just is hid:  hast hid for them that fear thee.  
Thou hast perfited it for them that hope in thee, 
p but shall be made manifest in sight of all men.  in the sight of the children of men.  
† Thou 
q In the mean time the just is in great estimation in the secret knowledge of God.  shalt hide them in the secret of 
r title of honour, as we speak to a king; your majesty: or to a noble man, your lordship.  thy face from the disturbance of men.  
Thou shalt protect them in thy tabernacle from the contradiction of tongues.  
† Blessed be our Lord: because he hath made his mercy marvelous to me in the fenced city.  
But I have said in 
s in mine extreme affliction being almost distracted in my mind I said that in reason I would not have said. Holy Job spoke some things in such state of affliction ch. 3. & 42.  the excess of my mind: I am cast away from the sight of thine eyes.  
Therefore thou hast heard the voice of my prayer, whiles I cried to thee.  
† 
t the prophet, or other just person exhorteth all the servants of God  love our Lord all ye his saints: because our Lord will require truth, & will repay them abundantly that do proudly.  
Do ye 
v to constancy.  manfully, and let your 
w long animity  hart take courage, all ye that 
x and final perseverance to the end.  hope in out Lord.   

PSALM. XXXI.  
forgiveness of sins is a happy thing: 3. whereto many are brought by 
The second penitential psalm. The 7. key.  affliction giving them understanding, so moving them to confess their sins, 6. pray for remission, 10, not despair, but hope in God's mercy, and so rejoice with sincere hart.  
† To 
a This psalm showeth how David was brought to understand his sins, to confess, bewail, and obtain remission of them.  David himself “ understanding.  
BLESSED are they, 
b The first blessing of a sinner is the forgiveness of his sins.  whose iniquities are forgiven: and 
●om. 4. ●. P●●. 4.  “ whose sins 
c by charity, which covereth the multitude of sins. 1. Pet. 4.  be covered.  
† Blessed is the man, to whom 
d Satisfaction be●●g made.  our Lord hath “ not imputed sin, “ neither is there 
e When sinners repent sincerely without guile, than God forgiveth: without which cooperation non● is justified.  guile in his spirit.  
† Because because 
f I acknowledged not my grievous sins, I was still sore afflicted.  I held my peace, my bones are * inueterated, 
“ Waxed as if they were old.  
g though otherwise I ceased notto pray but without any fruit or good effect.  whiles I cried all the day.  
† Because day and night thy hand is made heavy upon me: I 
h thy divine providence reducing me,  am turned in my anguish, whiles 
i by remorse of mine own conscience which telleth me that I deserve all this affliction.  the thorn is fastened.  
† I 
k therefore I do no longer dissemble with men nor am silent to thee, but expressly acknowledge my sins.  have made my sin known to thee: and my injustice I have not hid.  
I said: I will confess against me my injustice to our Lord: and thou hast forgiven the impiety of my sin.  
† For this 
l As I do now recall myself being stricken with God's heavy hand; so must every one that will be purged from his sins and sanctified pray to thee, when he is afflicted.  shall every holy one pray to thee, in time convenient. But yet 
m Though calamities be marvelous great like to a deluge:  in the flood of many waters, they shall 
n yet they shall not oppress him, that relieth upon God.  not approach to him.  
† Thou art my refuge from tribulation, which hath compassed me: my exultation, deliver me from them that compass me.  
† I 
o God speaketh▪ promising by these tribulations to give his servants under standing, and instruction:  will give thee understanding, and will instruct thee in the way, that thou shalt go; I 
p with perpetual protection.  will fasten mine eyes upon thee.  
† do 
q Be not therefore careless, like to brute beasts, but considerative of your actions.  not become as horse and mule, which have no understanding.  
In 
r The Prophet or any just soul beseecheth God to held this straight hand of discipline over sinners, for their conversion.  bit and bridle bind fast their cheeks, that approach not to thee.  
† many 
s Sinners deserve much punishment.  are the scourges of a sinner, but 
t but repenting, and trusting in God shall find his mercy.  him that hopeth in our Lord mercy shall compass.  
† Be 
v The end of true penance is ioyto which therefore the prophet inviteth all penitents.  joyful in our Lord and rejoice ye just, and glory all ye right of hart.  

ANNOTATIONS. Psalm. XXXI.  
1. Understanding.] When David had sinned and somewhile neglected to 
Vexation giveth understanding.  confess his fault, God's mercy by affliction made him to understand his own estate, who then repenting, confessing, and sorrowing for his sins made this psalm which is therefore entitled understanding: or, Instruction of David. It giveth 
Sin must be punished.  us also to understand, and to know, saith S. Augustin, that we must neither trust in our own merits, nor presume to escape punishment of sin. Thy first understanding therefore or lesson, must be, to know thyself to be a sinner The 
Good works are of gra●e  nex is, that when with faith thou beginnest to work well by love, thou attribute not this to thine own streingth, but to the grace of God.  
1. Whose sins are covered. 2. not imputed.] Calvin and his complices gether 
in epist. ad Ro. c. 4.  
Protestants expound this place contrary to many other clear places.  poison of these holy words, denying that sins are truly taken away, but only covered, and still remain say they in the justest. Which sense would make this Scripture contrary to other places isaiah 6. thine iniquity shall be taken away, and thy sin shall be cleansed. Joan. 1. The lamb of God which taketh away the sin of the world. Act. 3. Be penitent and convert, that your sins may be put out. 1. Cor. 6 you are washed, you are sanctified, you are justified. & the like, which show the true real taking away of sins, true sanctification, and justification. As S. Jerom (or some other ancient authentical author) explicateth 
contrary to the exposition of ancient fathers.  this place saying: sins are so covered by baptism & penance, that they are not to be revealed in the day of judgement not imputed in him that diligently purgeth himself in this world, or by martyrdom. S. Augustin teacheth the same saying: sins are covered, are wholly covered, are abolished. Neither must you understand (saith he) that sins are covered, as though still they were, and lived. Why then did the prophet say; sins are covered? they are not to be punished. More clearly, li. 1. c 13. cont. duas Epist. Pelag. The Pelagians calumniating. Catholics, as if they taught, that sins are not taken away, but shaven, as hears are cut with a razor; the roots remaining in he flesh. which (he answereth) none affirmeth but an infidel▪ Likewise S. Gregory teacheth, that a sinner covereth his sins well, when with contrary virtues he overwhelmeth former vices, and with good deeds blotteth out former evil deeds. He covereth 
God covering or not imputing sin doth quite take them away.  them evil, when either for shame, or fear, or obstinacy, or desperation he concealeth his sins, omitting to confess them. God covereth sins, as a physician covereth wounds, by applying medicinal plaster, which in deed cureth them. Thus ancient, learned holy Fathers expound this text. Further explicating, that albeit things covered, and only thereby hid from men, do remain as they were before they were hid, yet whatsoever is hid to God, is in deed utterly taken away, for nothing that is, can be hid from God. And the 
The contrary doctrine is injurious to God. to Christ.  contrary doctrine of Protestants is injurious either to God's power, if they say he can not quite take away sins, or to his mercy, if he will not, or to his justice, if he never punish sins ever remaining, and to his truth if he repute otherwise, then in deed the thing is. It is also injurious to Christ, to say, his blood and death is not effectual to take away sins. Injurious to innumerable places of holy Scripture, which affirm plainly that sins by God's grace are 
to holy Scriptures. to glorified S inctes.  utterly taken away Finally it is injurious to saints in heaven, arguing them as still infected with sins, if in deed sins yet remain in them. which is most absurd, and blasphemy to speak And yet followeth by necessary consequence. For if the justest lived & died in sin, they should remain eternally in sin.  
2. Neither is there guile in his spirit.] In remission of sins the penitent necessarily 
Sincere repentance is a necessary dispotion to remission of 〈…〉 e. After remission it is satisfactory and meritorious.  must so cooperate, that he have no guile in his spirit, or hart, for if he have, than he faileth of the foresaid blessedness, and his iniquities are not forgiven, nor his sins covered to God, but to be imputed and punished Yet the repentance of a sinner be it never so sincere, hearty, and without guile doth not merit remission of sin, but only disposeth thereto. But after remission it is satisfactory for the pain due for sins, and meritorious of glory. According as S. Augustin here teacheth saying▪ Good (or meritorious) works go not before faith, and remission, but follow the same.    

PSALM XXXII.  
The prophet exhorteth to praise God, 4. describing his power, providence, 
The perfection of Gods works described. The 2. key.  mercy, and wisdom. 16. no salvation but by him. 20. and therefore prayeth for his help.  
The psalm of David.  
rejoice ye just 
a not in yourselves  in our Lord: 
b praise is not comely in the mouth of a sinner. Eccli. 15.  praising becometh the righteous.  
† confess ye to our Lord on 
c in mortification offering your bodies a living host, Rom. 12.  the harp: on 
d of this instrument this book is called the Psalter and it signifieth the observation of the ten commandments, without which no praise pleaseth God.  a psalter of ten strings sing to him.  
† Sing ye to him 
e praising God for the grace of Christ in the new testament.  a new song: sing well to him in jubilation.  
† Because the 
f God's rules and precepts are most just and right.  word of our Lord is right, and all his works are 
g he performeth whatsoever he promiseth.  in faith.  
† He loveth 
h God ever joineth these virtues together.  mercy and judgement: the earth is full of the mercy of our Lord.  
† By 
i God's word i● omnipotent.  the word of our Lord the heavens are established: and by the spirit of his mouth all the power of them.  
† Gathering together the waters of the sea, as it were in a bottle: putting the depths 
k unknown, ●● riches hid in secret places.  in treasures.  
† Let all the earth fear our Lord: and let all the inhabitants of the world be moved at him.  
† Because he said, and they were made: he commanded and they were created,  
† Our Lord l dissipateth the counsels of nations: and he reproveth 
As in Babylon he confounded their tongues.  the cogitations of people, and he reproveth the counsels of princes.  
† But the counsel of our Lord abideth for ever: the cogitations 
m his absolute will is always fulfilled.  of his hart in generation and generation.  
† Blessed is the nation, whose God is our Lord: the people 
n the people of Israel in the old testament: and Christians of all nations in the new.  whom he hath chosen for his inheritance,  
† Our 
o God's per petual providence.  Lord hath looked from heaven: he hath seen all the children of men.  
† From his prepared habitation he hath looked upon all, that inhabit the earth.  
† Who 
p God's wisdom infinite.  made their hearts severally: who understandeth all their works.  
† The 
q No power in earth is of any force without God.  king is not saved by much power: and the giant shall not be saved in the multitude of his strength.  
† The horse faileth 
r of his master  to safety, 
s or of himself.  and in the abundance of his force he shall not be saved.  
† Behold the eyes of our Lord be upon them that fear him: and on them, that hope upon his mercy.  
† That he may deliver their souls from death: and nourish them in famine.  
† Our soul expecteth our Lord: because he is our helper and protector.  
Because in him our hart shall rejoice: and we have trusted in his holy name.  

t O God which hast all perfection, show thy mercy in protecting, and saving all that trust in thee.  Let thy mercy o Lord be made upon us: as we have hoped in thee.   

PSALM. XXXIII.  
King David by his own example being delivered from danger, exhorteth 
God's providence. The 3. key.  all men to render thanks for God's benefits. 12. showing wherein justice consisteth, 16. and Gods special providence towards the just.  
To David, when “ he changed his countenance before 
a His proper name was Achis 1. Reg. 21. but all Kings of Palestina were called Abimelech, as pharaoh in Egypt, N●huchodonosor in Babylon.  Abimelech, 
This psalm is also composed in order of though Alphabet.  and he dismissed him, and he went away. (1. Reg. 21.)  
I 
b I praise God  Will bles●e our Lord at 
c both in prosperity and adversity.  all time: his praise always in my mouth.  
† In our Lord 
d when I serve our Lord, my soul shall be praised in his service.  my soul shall be praised: let the mild hear, and rejoice.  
† magnify ye our Lord with me: and let us exalt his name for ever.  
† I have sought out our Lord, and he hath heard me: and from all my tribulations he hath delivered me.  
† Come ye to him, and be illuminated: and your faces shall not be confounded.  
† This 
e every man be he how poor soever when he prayeth shall be heard.  poor man hath cried, and our Lord hath heard him: and from all his tribulations he hath saved him.  
† The 
f the proper guardian Angel of every one.  Angel of our Lord shall put in himself about them that fear him: and shall deliver them.  
† taste ye, and see that our Lord is sweet: blessed is the man, that hopeth in him.  
† fear 
g with filial fear.  ye our Lord all ye his saints: because there is no lack to them that fear him.  
† The 
h the rich of this world setting their mind upon their wealth, are poor in spiritual gifts.  rich have wanted, and have been hungry: but they that seek after our Lord shall not be diminished of any good.  
† Come children, hear me: I will teach you the fear of our Lord.  
† Who is the man 
i every one desireth to be happy, but he in deed shall be happy, that fleeth from evil, and doth good.  that will have life: loveth to see good days.  
† “ Stay thy tongue from evil: and thy lips that they speak not guile.  
† turn away from evil, and do good: seek after peace, and pursue it.  
† The eyes of our Lord upon the just: and his ears unto their prayers  
† But the 
k God seeing almens' actions & intentions, will render as they deserve.  countenance of our Lord is upon them that do evil things: to destroy their memory out of the earth.  
† The just have cried, and our Lord hath heard them: and out of all their tribulations he hath delivered them.  
† Our Lord is nigh to them, that are of a contrite hart: and the humble of spirit he will save.  
† many are the tribulations of the just: and out of all these our Lord will deliver them.  
Our Lord keepeth all their 
l Though the just some for a time to be forsaken, yet God that giveth them internal streingth, will at last reward and crow 〈…〉 them his own gifts.  bones: there shall not one of them be broken.  
The death of sinners is very ill: and they that hate the just 
m for their sin they are suffered to fall into more sin.  shall offend.  
Our Lord will redeem the souls of his servants: and all that hope in him 
n contrariwise those that accept of his grace, shall finally not offend.  shall not offend.  

ANNOTATIONS. Psalm. XXXIII.  
1. He changed his countenance▪] S. Augustin by holy David's changing of his 
A secret great mystery in the title of this psalm.  countenance, and by changing the king of Geth his name, who in the book of Kings (where the history is recorded) is called Achis, and here Abimelech, gethereth that here is an hidden, and great mystery. Which he explicateth partly by interpretation of the Hebrew names, but more especially by David's changing of his countenance, which prefigured Christ, eternal God becoming also man, and so making great changes in the world. For as David killed Goliath, and for his good act got envy, so Christ killing the devil, and humility in Christ's members killing pride, are persecuted by the wicked. For Christ was both 
Iuc. 2.  
Some become worse, some better by Christ. Sacrifice and Priesthood changed.  to the ruin, and Resurrection of many. He changed Sacrifice and Priesthood. The Jews had sacrifice according to the order of Aaron, in victims of cattle, and this was in mystery. For there was not then the Sacrifice of the body and blood of our Lord: which the faithful, and those that have read the Gospel do know, which Sacrifice is now spread in all the round earth. A●litle after: the Sacrifice of Aaron is taken away, and the Sacrifice according to the order of Melchisedech began to be. He therefore, I know not who, changed his countenance, Let it not be, I know not who, for our Lord Jesus Christ is known. He would have our health to be in his body and blood From whence did he commend 
God most high is become low  his body and blood? from his humility. For unless he were humble, he would neither be eaten nor drunk. Behold his highness: In the beginning was the word, and the word was with God, and God the word. Lo the everlasting meat, and Angels eat it, supernal powers eat it, celestial spirits eat it, and they eat, and are fatted, and the thing remaineth whole, which satiateth and rejoiceth them. How then hath the wisdom of God fed us with 
He is our sacramental meat. Christ left the jew, & received the Gentiles.  the same bread, the word was made flesh and dwelled in us: It were too long to recite this great Doctors whole discourse. He further showeth that Christ dismissed the jew, and went from them to the Gentiles. Thou seekest now Christ (saith he) among the jew, and findest him not: because he hath changed his countenance. For they sticking to the sacrifice according to the order of Aaron, held not the Sacrifice according to the order of Melchisedech, and have lost Christ: and the Gentiles have begun to have him again this holy father willeth us to remember the Gospel: When our Lord Jesus Christ 
The real presence of Christ in the Sacrament.  spoke of his body, he said: unless you eat the flesh of the son of man, and drink his blood, you shall not have life in you: because he had changed his countenance, this seemed as fury; and madness unto them, to give his flesh to be eaten of men, & his blood to be drunk, therefore David was reputed mad before Achis, when he said: you have brought this mad man unto me. Doth it not seem madness: eat ye my flesh, and drink my blood? He seemed to be mad, thus S. Augustin. Never imagining the figurative interpretation of our new Sacramentaries: who say Christ gave no more but a figure of his body & blood, for than it had been easily understood by the Capharnaites, and no such contradiction, nor murmuring had happened. Yet S. Augustin saith more plainly, 
Catech. R●. p. 2. ● ●. q. ●4.  if more plain may be▪ Christ carried himself in his own hands. And how this can be done (brethren) in man, who can understand? For who is carried in his own hands? A man may be carried in the hands of others, no man is carried in his own hands. We find not how it can be understood in David, according to the letter: but in Christ we find it. For Christ was carried in his own hands, when giving his very body, he said: This is my body. for he carried his body in his own hands.  
14 15. ●tay thy tongue, etc.] Both these verses, and frequent other places in 
Not only faith but good works with faith justify.  the psalms, show plainly that justice consisteth not only in faith, but in abstaining from evil and doing good: yet requiring and presupposing true faith, without which no works are avalable to justice, nor to everlasting life.    

PSALM XXXIIII.  
David, in figure of Christ, prophetically by way of invocating Gods help▪ forsheweth his persecution, and the just revenge upon his persecutors, 
Christ's persecution. The 5. key.  9 with praise to God. 13. his charity towards his cruel adversaries. 17. whom nevertheless God punisheth, 20. for pretending peace in words, and in fact persecuting, 23. rendering to all as they deserve.  
To 
a David signifieth beloved desiderable, or strong of hand, that is Christ, above all beloved of God, desired of man, the strong conqueror of death and hell. S. Aug. in hunc locum.  David himself.  
Judge 
b By way of imprecation heprophecieth that God will overthrow the persecutors of Christ, and of Christians.  o Lord them that hurt me: overthrow them that impugn me.  
† Take 
c offensive  armour and 
d denfensive.  shield: and rise up to help me.  
† Bring forth the sword, and 
e preoccupate and prevent the malice of the persecutor.  shut up against them, that persecute me: say to my soul: I am thy salvation.  
† Let them 
f Such a punishment and confusion shall fall in the end upon all the malicious, after that the just shall have overcome tribulations.  be counfounded & ashamed, that seek my soul. Let them be turned backward, and be confounded that think evil against me  
† Be they made as dust before the face of wind; and the angel of our Lord straictning them.  
† Let their way be made darkness and slippernes: and the angel of our Lord pursewing them.  
† Because they have hid the destruction of their snare for me without cause: in vain have they upbraided my soul.  
† Let the snare which he knoweth not, come on him; and the net, which he hath hid, catch him: and let him fall into the very same snare.  
† But 
g In the time of truble in hope.  my soul shall rejoice in our Lord: and shall be delighted upon 
h after delivery, in eternal salvation,  his salvation.  
† all my bones shall say: Lord, who is like to thee▪ delivering the needy from the hand of them that are stronger than he: the needy and poor from them that spoil him. 
i such false witnesses did rise against Christ Mat. 26.  unjust witnesses rising up, asked me things that 
k things that were not; for God himself, that knoweth althings knoweth not that which neither was, is, nor can be.  I knew not.  
† They repaid me evil things for good, 
l they made privation of my life, verified in Christ, not in David, for he was killed by his enemies.  sterility to my soul.  
† But I when they were troublesome to me, 
m Al our saviours life was penance for others, needing none for himself.  did put on cloth of hear. I humbled my soul in fasting: and my prayer shall be turned into my bosom.  
† As a 
n Christ the good Samaritane that relieved the wounded man. Luc. 10.  neighbour, as our brother, so did I please: as mourning and sorrowful so was I humbled.  
† And they 
o all this was fulfilled according to the letter in our saviours passion.  rejoiced against me, and 
p all this was fulfilled according to the letter in our saviours passion.  came together: 
q all this was fulfilled according to the letter in our saviours passion.  scourges were gathered together upon me, and I was 
r Our Lord knoweth not any just cause, why the Jews so persecuted him, for they had no just cause but mere malice.  ignorant.  
† They were dissipated, and not compunct, they tempted me, they scorned me with scorning: they gnashed upon me with their teeth.  
† Lord 
s as Psal. 21. and Mat. 27. God why hast thou forsaken me? not delivered me from temporal death, nor yielded me such consolation, as thou gavest other saints in their agonies?  when wilt thou regard? 
t a prophecy of Christ's resurrection.  restore thou my soul from their malignity, mine only one from the lions.  
† I will confess to thee in 
v prophecy of the Catholic Church. as Psal. 21.  the great Church, in a grave people I will praise thee.  
† Let them not rejoice over me that are my adversaries unjustly: 
w This place is applied by our saviour to himself. Joan. 15.  that hate me without cause, and twinkle with the eyes.  
† Because they spoke in deed 
x The pharisees and Herodians said: Master we know that thou art a true speaker etc. meaning to entrap him with treason. Mat. 22.  peaceably to me: and in the anger of the earth speaking they meant guiles.  
† And they 
y The same pharisees and priests judged him worthy of death, and procured the people to ●rie: crucify him, crucify, him.  opened their mouth awide upon me: they said; well, well, our eyes have seen.  
† Thou hast seen o Lord, keep not silence: 
z again his Resurrection is prophesied.  Lord depart not from me.  
† Arise and attend to my judgement: my God, and my Lord unto my cause.  
† judge me according to thy justice o Lord my God, and let them not rejoice over me  
† Let them not say in their hearts: well, well, to our soul: neither let them say: We have devoured him.  
† Let 
a At the day of judgement the wicked shall receive sentence of damnation.  them blush and be ashamed together, that rejoice at my evils.  
Let them be clothed with confusion and shame; that speak great things upon me.  
† Let 
b the blessed of eternal glory.  them rejoice and be glad, that will my justice: and let them say always: Our Lord be magnified, that will the peace of his servant.  
† And my tongue shall meditate thy justice, thy praise all the day.   

PSALM XXXV.  
The prophet describeth the wicked malice of obstinate sinners 6. Against 
God's providence. The 3. key.  which he opposeth God's infinite goodness, 9 with his provident mercy towards the worst, and just reward of the good; 12. praying to escape the dangerous gulf of pride.  
† 
a More specially describing the state of men in the new testament, then in the old.  unto the end, to 
b instruction for David not as a king, or a prophet, but as the poor servant of God.  the servant of our Lord David himself.  
THE unjust hath said within himself, that he 
c wittingly and resolutely preferring wicked life before virtuous.  would sin: there is no fear of God before his eyes  
† Because he hath done deceitfully in his sight: 
d God so eateth sin committed of mere malice, that he commonly rejecteth such sinners, and more often offereth new grace to those, that sin of frailty, or ignorance.  that his iniquity may be found unto hatred.  
† The words of his mouth are iniquity, and guile: he 
e Some ignorance is invincible when one hath a good will to learn, doing his endeavour to know the truth in doctrine, & his duty in manners, but can not get knowledge thereof, and then he is excused before God; though he err in opinion, or in fact: others are negligent to learn, and their error is gross ignorance and is a sin, greater or less, according to the importance of the thing, which they ouhgt to know. Others are more wilful, desiring to be ignorant; that they may sin with the less remorse, or repining of their own conscience, and this is affected ignorance, and most heinous, and odious sin. For which God often leaving them destitute of ordinary grace, which he giveth to others, they fall into reprobate sense, and into more horrible sinner.  would not understand that he might do well.  
† He hath meditated iniquity in his bed: he hath set himself on every way not good, and malice he hath not hated.  
Lord 
f God doth not utterly shut up his mercy from the most wilful & wicked sinners, but giveth them sometimes good motions, and sufficient help, that they may repent, be i● stified & saved, if they do not wittingly harden their own hearts, and still wilfully repel God's grace.  thy mercy is in heaven: and 
g For so God pomiseth (who is most faithful) that he will forgive sinners, and receive them into his favour again, when so ever they resolving to serve him, repent and cease to sin.  thy truth even to the clouds.  
† Thy justice as the hills of God: thy judgements are great depth.  
Men & 
h Thou o God that hast care of all creatures, not only of men but also of brute beasts, art ever ready of thy part to save both moderate men, in whom the light of reason remaineth, and also gross senseless persons, which are become brutish like horse and mule or other beasts.  beasts thou wilt save o Lord: † as thou 
i For so our Lord multiplieth his mercy.  hast multiplied thy mercy o God.  
But 
k Yet with condition that senseless or brutish men, must become reasonable men, the children of men, not colts, whelps, pigs etc.  the children of men, 
l Sinners thus converted shall not only have all necessaries in this life, as all living creatures have in this world, but also shall hope of spiritual, heavenly, & eternal glory prepared for Angels, and children of men: as in the verses following.  shall hope in the covert of thy wings.  
† They shall be inebriated with the plenty of thy house: and with the torrent of thy pleasure thou shalt make them drink.  
Because with thee is the fountain of life: and in thy light we shall see light.  
† Extend thy mercy to them that know thee, and thy justice to them, that are of a right hart.  
Let 
m Le●t any impediment hinder the obtaining and possession of eternal reward, the just must specially pray not to be infected with pride:  not the foot of pride come to me: and let not 
n nor be overcome by the forcible temptations of other sinners, by persuasion, not evil example.  the hand of a sinner move me.  
† There 
o The first sin, towit of devils, was pride, and man's sin was by persuasion of the devil.  have they fallen that work iniquity: they were expelled, 
p neither of which could escape punishment.  neither could they stand.   

PSALM. XXXVI.  
An exhortation not to envy nor imitate the evil, who for most part prosper 
An exhortation to contempt of this world. The 7. key. This psalm is composed in order of the Alphabet, every distich beginning with a divers letter, to move the reader to diligent attention, which may serve in place of a larger commentary.  in this world, and are damned eternally: but to flee evil and do good, duly considering that God diversly permitteth and punisheth the wicked, and likewise comforteth and afflicteth the just, all for their good.  
† A psalm For 
a David's and every just man's instruction.  to David himself.  
HAVE 
b Neither be thou offended that the wicked do prosper in this world, nor imitate them that thou Mayst also prosper.  no emulation toward the malignant: neither envy them that do iniquity.  
† Because 
c For all this life, and consequently the prosperity thereof is short, and uncertain.  they shall quickly whither as grass: and as the blossoms of herbs they shall soon fall.  
† 
d Put thy trust in God, living content in this world:  Hope in our Lord and do good: and inhabit the land, and thou 
e & he will give thee that is necessary.  shalt be fed in the riches thereof.  
† Be delighted in our Lord: and he will give thee the petitions of thy hart.  
† 
f Commend all thine affairs to God.  reveal thy way to our Lord, and hope in him: and he will do it.  
† And he will 
g Partly making virtue appear to the comfort of the virtuous, and example of others in this life, but especially in the next world.  bring forth thy justice as light: and thy judgement as midday: † be subject to our Lord, and pray him.  
Have no emulation in him, that prospereth in his way: in a man that doth injustices.  
† Cease from wrath, and leave fury: have not emulation that thou be malignant.  
† Because they that are malignant, shall be cast out: but they that expect our Lord, the same shall inherit 
h the land of the living.  the land.  
† And yet a little while, and the sinner shall not be: and thou shalt seek his place, and shall not find it.  
† But the meek shall inherit the land, and shall be delighted in multitude of peace.  
† The sinner shall observe the just: and shall gnash upon him with his teeth.  
† But our Lord shall scorn him: because he forseeth that his 
Mat●  day shall come.  
† Sinners have drawn out the sword; they have bend their bow; That they may deceine the poor and needy: that they may murder the right of hart.  
† Let 
i By way of imprecation (as in many other places) the prophet forsheweth that wicked men shall fall into the evils, which they prepare for others.  their own sword enter into their hearts: and let their bow be broken.  
† Better is a little to the just, above much riches of sinners.  
† Because the arms of sinners shall be broken in pieces: but our Lord comfirmeth the just.  
† Our Lord knoweth the days of the immaculate: and their inheritance shall be for ever.  
† They shall not be confounded in the evil time, and in the days of famine they shall be filled: † because the sinners shall perish.  
But the enemies of our Lord forth with as they shall be honoured and exalted, vanishing shall vanish as smoke.  
† The sinner shall borrow, and not pay: but the just is merciful and will give.  
† Because they that bless him shall inherit the land: but they that curse him shall perish.  
† With our Lord the step of man shall be directed: and he shall like well of his way.  
When 
k Though the just fall of frailty orignorance into venial sin, yet God's grace shall stay him that he fall not into mortal. The just falleth seven times in the day, & riseth. Prou. 24.  he shall fall, he shall not be bruised: because our Lord putteth his hand under.  
† I have been young, for I am old: and I have not seen the just forsaken, 
l So king David observed: and it very rarely happeneth, that the just or their children are 
●●cle. 2.  destitute of necessary sustenance in this world. If it chance in some, it is to their greater merit, and is manifestly recompensed in spiritual gifts. In which sense S. Basil expoundeth, that it is always verified For God ever rewardeth good works either temporally, or spiritually, or both ways. S. Augustin also (conc. 3. in hunc Psal.) exemplifieth in Abraham, Isaac, and Jacob with all his family, who were forced to go into other countries by reason of famine▪ and by God's providence were there susta ned, Gen. 12. 26▪ 46 and S Paul among his other tribulations mentioneth famine and thirst. 2. Cor. 11. v. 27. Seeing therefore these so just persons sought their bread in necessity, he expoundeth this holy Scripture in the Allegorical sense, that the Church from her beginning in Jerusalem to the end of the world, never wanteth the true word of God, true faith and doctrine, which is the spiritual bread where with the soul is nourished.  nor his seed seeking bread.  
† all the day he is merciful and dareth: and his seed shall be in blessing.  
† In 
m these two principles, declining from evil and doing good, true justice consisteth.  Decline from evil, and do good: and 
n and he that finally observeth these two points, mer●teth and shall possess heaven.  inhabit for ever and ever.  
† Because our Lord loveth judgement, and he will not forsake his saints: they shall be preserved for ever.  
The unjust shall be punished: and the seed of the impious shall perish.  
† But the just shall inherit the land: and shall inhabit for ever and ever upon it.  
† The mouth of the just shall meditate wisdom, and his tongue shall speak judgement. 
Pro. 31. Isa.. ●●.   
The law of his God in his hart: and his steps shall not be supplanted.  
† The sinner considereth the just: and seeketh to 
o to draw him to mortal sin, which is death of the soul.  murder him.  
† But our Lord will not leave him in his hands: neither will he condemn him, when judgement shall be given of him.  
† Expect our Lord, and keep his way: and he will exalt thee, that thou mayst inherit the land: when the sinners shall perish thou shalt see.  
† I have seen the impious highly exalted, and advanced as the ceders of Libanus.  
† And I passed by, and behold he was not: and I sought him, and his place was not found.  
† keep innocency, and see equity: because there are 
p rewards.  remains for the peaceable man.  
† But the unjust shall perish together: the remains of the impious shall perish.  
† But the salvation of the just is 
q man's justice and well doing is not of his own power but of God's grace.  of our Lord: and he is their potector in the time of tribulation.  
† And our Lord will help them, and deliver them: and he will take them away from sinners, and save them: because they have hoped in him.   

PSALM XXXVII.  
King David, or any other penitent, earnestly prayeth God to remit his 
The third penitential psalm. The 7. key  sins, and mitigate the pains which he acknowledgeth himself to have deserved, 12▪ lamenting the afflictions which he suffereth by such as sometimes were his friends, 14. whose temptations h● now resisteth, trusting in God, resigning himself to Gods will, confessing his own iniquity, and humbly praying for God's help.  
A psalm of David, in 
a In remembrance that by sin ●● lost the rest and peace, which man had in the state of innocency; secondly we lost the peace of conscience; thirdly the rest and peace of eternal felicity.  recordation of the sabbath.  
LORD 
b condemn me not to eternal pain:  rebuke me nor in thy fury: 
c nor punish me in purgatory fire; but purge me so in this life, that the purging fire be not needful. By which fire (saith S Augustin) though some shall be saved (grau●or tamen er●t ille ●gnis, quam quicquid potest homo pa●●n hac vita) yet that fire shall be more grievous, hen whatsoever a man can suffer in this ●●ife. S. Grego●y also expoundeth this same place, as if David said thus: I ●new it will co●e to pass, that after the end of this life, some shall be cleansed by purging flames, some shall be under the sentence of eternal damnation. But because I do esteem that transitory fire more intolerable than all present tribulation, I desire not only not to be rebuked in fury of eternal damnation, but also I fear to be purged in the wr●th of transitory correption. Thou therefore o Lord whom I serve in my sp●●i●●, whom I know to be the saviour of all men, rebuke me not in fury of perpetual damnation, not chatise me in wrath of purging punishment. See Annotat. Psal. 6.  nor chastise me in thy wrath.  
Because 
d Afflictions of mind and body sent by thy just judgement.  thy arrows are fast sticked in me: and thou hast 
e thou hast struck me with an heavy hand.  fastened thy hand upon me.  
There is 
f I already feel in my flesh, in all my bones, and powre● great affliction,  no health in my flesh, at 
g considering thy justice,  the face of thy wrath: my bones have no peace at 
h and my sins.  the face of my sins.  
Because mine iniquities are gone 
i which are exceedingly increased, almost overwhelming my spirit.  over my head: and as a 
sins not washed away by penance by their weight carry the soul into more and more wickedness.  heavy burden are become heavy upon me.  
† My 
l still corrupting those parts which were whole before, as a pestered sore that is not cured.  scars are putrefied and corrupted, because of my foolishness.  
I am become miserable, and am made 
m not able to go straight to do any good work, being guilty of grievous sin.  crooked even to the end: I went sorrowful all the day.  
Because 
n concupiscence striving in me.  my loins are filled with illusions: and there is no health in my flesh.  
I am afflicted and am humbled exceedingly: I 
o from the sorrow of my hart, my voice hath broken out into clamour.  roared for the groaning of my hart.  
† Lord, ● 
p God thou knowest my desire, to be restored to thy favour.  before thee is all my desire: and my groaning is not hid from thee.  
† My hart is troubled, my strength hath forsaken me: and the light of mine eyes, and the same is not with me.  
† My 
q those that were my friends and companions in sin are become mine enemies, because I forsake them:  friends, and my neighbores have approached, & stood against me.  
And they that were near me, stood far of: † and they did violence which sought my soul.  
And they that sought me evils, 
r sought by all means to entangle me again.  spoke vanities: and meditated guiles all the day.  
† But I as 
s I now renounce all sin  one deaf did not hear: and as one dumb not opening his mouth.  
† And I became as a man not hearing: and not having reproofs in his mouth.  
† Because 
t I now rely upon thee o God.  in thee o Lord have I hoped, thou wilt hear me o Lord my God.  
† 
v for this cause I am returned to thee and do pray that mine enemies may not prevail against me.  Because I said: Lest sometime mine enemies rejoice over me: and whiles my feet are moved, they speak great things upon me.  
† Because I 
w I resign myself to thee.  am ready for scourges: and my sorrow is in my sight always:  
† Because 
x though thou knowest all yet with mouth confession is made to salvation.  I will declare my iniquity: and I will 
y and I meditate of that which my sin hath deserved.  think for my sin.  
† But mine enemies live, and are confirmed over me: and they are multiplied that hate me unjustly.  
† They that repay evil things for good, 
z one kind of detraction is in reveling secret faults, an other in feaning and imputing false crimes, the third (here mentioned) in calling virtue vice, as penance, hypocrisy.  detracted from me: because I followed goodness.  
† 
a grant me Lord final perseverance in thy grace, and service.  Forsake me not o Lord my God, depart not from me. Attend unto my help, o Lord the God of my salvation.   

PSALM. XXXVIII.  
A just man in remediless persecution resolveth to suffer all with peace and silence: 
God's providence. The 3. key.  5. praying God to take him from this world, confessing the vanity thereof. 8. and relying on God's providence (11. who punisheth man for his sins) prayeth for release.  
† unto Some 
a expound this psalm of the Jews in captivity in Babylon, but this title, and the matter contained show, that it rather peteineth to the new Testament.  the end, to 
b to be song by Idithun and his scholars & successors, or rather by christians.  Idithun himself, a canticle of David.  
I 
c weak men in affliction not able to deliver themselves, seek revenge, by murmuring and other evil speeches, but the perfect resolve to rule their tongues:  HAVE said: I will keep my ways: that I offend not in my tongue. I have set a guard to my mouth, when the sinner stood against me.  
† I was dumb and humbled, and kept silence 
d even to forbear sometimes from their own just defence:  from good things: and 
e though thereby they endure more persecution.  my sorrow was renewed.  
† My 
f sorrow suppressed maketh the hart to burn with zeal, and indignation.  hart waxed hot within me: and in my meditation a fire shall burn.  
† I have spoken in my tongue: Lord 
g If it may please thee let me know how long I shall live, desiring to die; as Elias desired. 3. Reg. 19  make mine end known to me.  
And the number of my days what it is: that I may know what is lacking to me.  
Behold thou hast put my days measurable, and my 
h my life and all that I have is as nothing compared to thy eternity.  substance is as nothing before thee.  
doubtless all things are vanity, every man living.  
† Surely man passeth as 
i as a shadow or image appearing in a glass, which is quickly forgot.  an image; yea and he is troubled 
k therefore there is no cause man should be troubled in mind for temporal miseries.  in vain.  
He gathereth treasure; and knoweth not to whom he shall gather them.  
† And now what is my expectation? is not our Lord? and my substance is with thee.  
† From all mine iniquities deliver me: 
l Thou hast suffered me to be reproached by the foolish that prosper in this world.  a reproach to the foolish thou hast given me.  
† I was dumb, and opened not my mouth, 
m I know my tribulation is by thy providence.  because thou didst it: † remove thy scourges from me.  
† By the strength of thy hand I have fainted in reprehensions: for iniquity thou hast chastised man.  
And thou hast made his 
o my life decayeth as a spider having spent all her moisture.  soul pine away as a spider: but vainly is every man troubled.  
† hear my prayer o Lord, and my petition; with thine ears receive my tears. Keep not silence: because I am a 
p Almen are strangers in this life, heaven being our home.  stranger with thee, and a pilgrim, as my fathers.  
† forgive me, that I may 
q that I may recover spiritual streingth in this life:  be refreshed before I depart: and 
r after which I shall not be in state to do frceworkes of satisfaction nor merit.  shall be no more.   

PSALM. XXXIX.  
Christ's faithful members after long expectation congratulate his coming in 
Christ's coming and redeeming of mankind The 5 key.  flesh. 6. He directing his speech to his Father, professeth to perform the Redemption of mankind, and to denounce the same in the whole world: 12. prayeth for his servants, undertaking to satisfy for their sins.  
† unto 
a pertaining unto the new Testament.  the end, a psalm to David himself.  
† EXPECTING 
b the faithful of the old and new Testament rejoice in the coming of Christ.  I expected our Lord, and he hath attended to me.  
† And he heard my prayers, and brought me out of the lake of misery, and from the mire of dregs.  
And hath set my feet upon a rock: and hath directed my steps.  
† And he hath put a new canticle into my mouth: a song to our God.  
Many shall see, and shall fear: and they shall hope in our Lord.  
† Blessed is the man, whose hope is in the name of our Lord: and hath not had regard to vanities and false madness.  
† Thou hast done many thy marvelous things ● Lord my God: & in thy cogitations there is none that may be like to thee. I 
c Christ by him se●●e and by others preached the Gospel of salvation.  have declared and have spoken: they 
d the multiplication of Christians thereby.  multiplied above number.  
† 
e ●● sacrifice of the old testament sufficed ●o satisfy God's justice for the sin of man.  Sacrifice and oblation thou wouldst not: but 
f Christ by the ear of obedience performed the redemption of man by his death, as was determined from eternity. S. Paul for [ears] ●aith [body] See Annotations. Heb. 10.  ears thou 
Heb. 10.  hast perfited to me.  
Holocaust and for sin thou didst not require: † then said I; Behold I come  
In the The 
g sum of holy Scripture is of Christ's Incarnation & death for redemption of man.  head of the book it is written of me, † that I should do thy will: my God I would, and thy law in the mids of my hart.  
† I have 
h again Christ inculcateth the preaching and receiving of his Gospel in the whole world.  declared thy justice in the great Church, lo I will not stay my lips: Lord thou hast known it.  
† Thy justice I have not hid in my hart: thy truth and thy salvation I have spoken. I have not hid thy mercy, and thy truth from the 
i In the greatest and wisest congregations of this world, Christ concealeth not his mercy and truth. So himself professed before Annas, Caiphas, Pilate, and their counsels. S. Paul preached Christ at Athe●s, and in many nations, and so the other Apostles. For their voice went into all the coasts of the earth.  great council.  
† 
k The prophet now speaketh in the name of Christ's mystical body the Church: praying to be made partaker of mercy, and to be delivered from eu●les.  But thou o Lord make not thy commiserations far from me: thy mercy and thy truth have always received me.  
† Because evils have compassed me, which have no number: mine iniquities have overtaken me, & I was 
l the sins also of those which believe in Christ are so many, that they can not be fully seen in particular.  not able to see.  
They are multiplied above the hears of my head: and 
m I almost faint in considering so many and so great iniquities amongst those that profess Christ.  my hart hath forsaken me.  
† It may please thee o Lord to deliver 
n The whole Church prayeth in the name of all for the infirm members.  me: Lord have respect to help me.  
Let 
o The prophet foreshoweth that the reprobate for their obstinate malice, seeking to hurt others shall be confounded.  them be confounded and ashamed together, that seek my soul, to take it away.  
Let them be turned backward, and be ashamed that will me evils.  
Let them forth with receive their confusion, that 
p that skornfully say: well, well: wishing all evil to good men.  say to me: well, well.  
† Let all 
q which not only in mouth and outward profession, but also in sincerity of hart seek thee, may with confidence rejoice, and praise God.  that seek thee, rejoice and be glad upon thee: and let them that love thy salvation, say always: Our Lord be magnified:  
† But Christ 
r speaketh in the name of sinners truly repenting, whose sins he undertaketh to redeem, and wash away by his passion.  I am a beggar, and poor: Our Lord is careful of me.  
Thou art 
s The faithful of the old testament pray for Christ's first coming into this world, and the faithful now pray for his second coming to purge his Church, and to reward the good.  my helper, & my protector: my God be not slack.   

PSALM XL.  
The prophet pronounceth them happy that will believe in Christ, coming in 
Christ's Passion and Resurrection. The 5 key.  humility and poverty 5. Christ describeth his own poor afflicted state in this life, by reason he is to satisfy for the sins of the world; the malice of his adversaries, 10. especially of Judas, 11. and by way of prayer, prophesieth his own Resurrect. on.  
† unto 
a pertaining to the new testament, as appeareth by the 10. verse alleged by our saviour. This psalm is also applied by the Church in the office of the sick, whom whosoever assisteth in that case, may hope to have assistance in their own like necessity.  the end, a psalm to David himself. 
Io. 13. v. 18.   
BLESSED is the man that understandeth concerning 
b He is happy that is not scandalised in Christ (Luc. 7. v. 23.) coming in poverty, and suffering extreme afflictions.  the needy, and the poor: in 
c He that trusteth in Christ, notwithstanding the contrary motives of his wordly misery, shall be delivered by him in all distress.  the evil day our Lord will deliver him.  
† Our Lord 
d Our Lord will give to such servants more grace in this life, and glory in the next.  preserve him, and give him life, and make him blessed in the land: and 
e not suffer him to be overcome in temptations.  deliver him not unto the will of his enemies.  
† Our Lord help him 
f when such constant servants are sick to death, Christ will most especially comfort and help them.  upon the bed of his sorrow: thou hast turned all his couch in his infirmity.  
† I said: 
g Christ in the behalf of his mystical body confesseth their sins, and prayeth for them.  Lord have have mercy on me: heal my soul, because I have sinned to thee.  
† Mine enemies have spoken evils to me: When shall he die, 
h After death suffered for mankind Christ riseth, and his name and kingdom is glorious.  and his name perish?  
† And if 
i Those that came not of good will, but of malice to observe Christ's deeds and words, carped at both, sometimes saying, he taught against the law, and against Moses; sometimes that he ●ast out devils in the power of Beelse bub.  he came in to see, he spoke vain things: his hart hath gathered together iniquity to himself.  
He went forth. and spoke together.  
† all mine enemies whispered against me: they did think evils to me.  
They 
k At last they resolved that he should die.  have determined an unjust word against me: 
l But they could not so suppress his power, for he rose again in glory.  shall not he that sleepeth add to rise again?  
† For 
m By our saviours application of this verse, it is certain that the traitor Judas is here described. Joa. 13. v. 18.  the man also of my peace, in whom I hoped: who 
Io. 11. Act. 1.  did eat my breades, hath greatly trodden me under foot  
† But thou o Lord have mercy upon me, and raise me up again: and I 
n in the day of judgement Christ judge of all will render to every one as they deserve.  will repay them.  
† In this I have known that thou wouldst me: because mine enemy shall not rejoice over me.  
† But me thou hast received 
o As before in respect of sinners, Christ judge of all will render to every one: so here in his own person he avoucheth his own innocency, which made him apt to satisfy for others.  because of innocency: and thou hast confirmed me in thy sight for ever.  
† Blessed be our Lord the God of Israel 
p For this mercy of almighty God in saving the elect by his sons death, he is to be praised for ever eternally.  from the beginning of the world, and for evermore: 
q all the blessed agree in this, that God is eternally to be praised and thereto say Amen. So be it, so be it. Some divide the psalms into five books, supposing the first book to end here with these words; Be it, be it: not observing that the last psalm hath not this ending. S Jerom confuteth this opinion by our saviours, and S. Peter's naming it the book, not books of psalms. Luc. 20. v. 42. Act. 1. Moreover if this were the end of one book, than the psalm following should not be called the 41. Psalm, but the first psalm of the second book.  Be it, be it.   

PSALM. XLI.  
The fervent desire of the just, 6. much afflicted in this life, 12. and assured 
Eternal glory, The 10. key.  hope of eternal joy.  
† unto the end, understanding to the sons of 
a The sons of Core repent, and departed from their father's schism, and so escaped miraculosly the horrible pit of damnation, in●o which heir father and his complices fel. Num. 26. v. 10. By which example all seduced, and deceived Christians are admonished, not to persist in schism or other sins. And wordly men, ambitious of honour be warned to desire & seek God above all things, first of all the kingdom of heaven ●o be living members of the Catholic Church) and the justice thereof: to seek things wh●●h are above 〈◊〉 which are upon the earth; lest hell devour them, as it denoured the complices of Core Num 1● v. 31.  Core.  
EVEN as the heart 
b A heart waxing old, and burdened with much hear, and great horns, draweth a serpent into his nosethrels, so being infected with poison, desireth most ardently to drink, and afterwards casteth his horns, and hear, and becometh as it were young again  desireth after the fountains of waters: 
c with such fervent desire a true penitent, feeling himself infected with poison of sins, seeketh the water of God's grace.  so doth my soul desire after thee o God.  
† My soul hath thirsted after God God 
d is omnipotent, and in deed the only true living God▪ devils who are honoured in idols, ca do no more than God permitteth, and so they can kill the souls, that consent unto their tentation, but can not restore spiritual fe again.  the strong 
e God is omnipotent, and in deed the only true living God▪ devils who are honoured in idols, ca do no more than God permitteth, and so they can kill the souls, that consent unto their tentation, but can not restore spiritual fe again.  living: 
f The soul being justified, and still assaulted with new temptations desireth to be with God.  when shall I come and appear before the face of God?  
† My 
g I have had no other refection, but to lenify my sorrow with weeping.  tears have been breads unto me day and night: whiles it is said to me daily: 
h The wicked exprobate the just, as though God would never help them, because he suffereth them to be sometimes long in tribulation.  Where is thy God?  
† These things have I remembered, and have powered out my soul in me, because I shall pass into the place 
i King David was not permitted to build the temple, much less did he enter into any such marvelous tabernacle in his mortal life, but must needs be understood, to speak here of the heavenly tabernacle, prepared by Christ for his servants  of a marvelous tabernacle, even to the house of God.  
In the yoyce of exultation, and confession: the sound of one feasting.  
† Why 
k The prophet comforteth himself, or any just soul, in the hope of everlasting joy.  art thou sorrowful my soul? and why dost thou truble me?  
Hope in God, because yet I 
l render thanks and praises.  will confess to him: the salvation of my countenance, † and my God.  
My soul is troubled toward myself; therefore will I be mindful of thee from the land 
m all this life is like to the small straight place between Jordan and a little hill called Hermoniim, but from this straictnes the hope of the just is, to be placed in heaven.  of Jordan, and Hermoniim from the little mountain.  
† Depth 
n One tentation st●l succeedeth an other:  calleth on depth, in the voice of 
o and the same so great, as if God opened the gates, and suffered them to overflow like floods of water.  thy flould-gates. Al thy high things, and thy waves have passed over me.  
† In 
p But God helpeth in opportunity, not suffering his servants to be tempted above their streingth giving them fruit with temptations:  the day our Lord hath commanded his mercy: and 
q yea in the greatest tribulation, he giveth ordinarily most comfort, making them sing spiritually in hart, if not also in voice.  in the night a song of him.  
With me one 
r special means to procure divine consolation is prayer in distress.  is prayer to the God of my life: † I will say to God: Thou art my defender.  
Why hast thou forgotten me? and why go I sorrowful, whiles mine enemy afflicteth me?  
† Whiles my bones are broken, mine enemies that truble me have upbraided me:  
Whiles they say to me day by day: Where is thy God?  
† Why art thou heavy o my soul? & wh● dost thou truble me? 
s still the just soul taketh comforth in assured hope of salvation, the eternal vision of God.  Hope in God, because yet I will confess to him: the salvation of my countenance, and my God.   

PSALM. XLII.  
The just invocateth God's sentence against the deceitful, that seek his 
One God th● B Trinity. The 1. key.  spiritual overthrow, 4. acknowledgeth his help, from almighty God the B. Trinity, in whose vision glory consisteth.  
† A psalm 
a holy David often prefiguring Christ, here representeth every faithful servant of God, and particularly when they begin a great and holy work; as when priests celebrate the divine Sacrifice, they with their assistants receive by interchangeable verses this psalm.  of David.  
judge 
b After that we have examined, and prepared ourselves to the most holy Sacrifice and Sacrament, according to S Paul's admonition (let a man prove himself, and so eat this bread, and drink this chal●ce, 1 Cor 11) we pray God, to judge between our true sincere intention, and the unjust deceipful endeavours of our enemy:  me o God, & discern my cause from the nation not holy, from the unjust and deceitful man 
c and so to deliver and protect us from subtle malice.  deliver me.  
† Because thou art God 
d With thee I can do any thing, without thee nothing,  my strength: 
e thou seemest sometimes not to regard ●e,  why hast thou repelled me? and why go I sorrowful, 
f whiles temptations are more sensible than thy grace.  whiles the enemy afflicteth me?  
Send forth 
g As thou hast sent Christ the light and truth into this world, gr●nt us the same now in particular.  thy light and thy truth: 
h These two gifts of God, the light of knowing our duties and truth with sincere intention to perform the same have brought us into thy Church, and unto thy Altar.  they have conducted me, and have brought me into thy holy hill, and into thy tabernacles.  
† And 
i Accompanied with light of truth, and sincere intention, we confidently approach to thy● Altar o God,  I will go in to the altar of God: to God, which 
k who changest our old corruption into newness of li●e.  maketh my youth joyful.  
† I'wil confess to thee But 
l to this purpose we praise God on the harp, mortisying our affections.  on the harp 
m The former word is of the plural number in hebrew, Eloim, the other of the singular, signifying the Blessed trinity, one God.  o God 
n The former word is of the plural number in hebrew, Eloim, the other of the singular, signifying the Blessed trinity, one God.  my God: 
o Thou needest not therefore my soul, be pensive, or desolate.  why art thou sorrowful o my soul? and dost thou trubel me?  
† 
p But trust in God,  Hope in God, because yet 
q praise him,  will I confess to him: the salvation 
r whom I hope to see face to face,  of my countenance, and 
s the true eternal God.  my God.   

PSALM. XLIII.  
The prophet describeth the first calling, and difficult state of the Jewish 
The state of the jew. The 4. key.  nation, 6. their prosperity at other times. 10. Again their afflictions in captivity, and persecutions.  
† unto 
a Though this psalm doth first and literally pertain to the people of Israel, yet all things happening to them, were in figure of the Christian Catholic Church, which began with difficulties, afterwards prospered, and again suffereth much persecution  the end, for the sons of 
b Core signifieth calvus, bald; also caluar●a a skull, or place of skulls: the name of the place where our saviour was crucified, so the children of Core signify the children of Christ. S. Aug.  Core to understanding.  
O GOD we have heard with our ears: our fathers have declared to us.  
The 
c The particular calling of Abraham out of Chaldea, protection of him, and Isaac, and Jacob, the delivery of all Israel out of Egypt, and establishing them in the promised land of Chanaan, with innumerable, great, and strange things done for them.  work, that thou hast wrought in their days: and in the days of old.  
† Thy hand destroyed the nations, and thou didst plant them: thou didst afflict the peoples, and expel them:  
† For 
d The Israelites conquered not by ordinary power, but by the miraculous hand of God. See joshua 2●.  not by their own sword did they possess the land, and their own arm did not save them:  
But thy right hand, and thine arm, and the illumination of thy countenance: because 
e Not that this people deserved of themselves, but of God's free election, all the world being wicked, he gave peculiar grace to Abraham, Isaac, Jacob and some others, and then for their ●akes protected the whole people, in them conserving a visible Church.  thou wast pleased in them.  
† Thou art the same my king and my God: which commandest the salvations of Jacob.  
† In 
f As in former examples, so in David's time, not man's streingth, but God's hand gave them great victories.  thee we shall turn out our enemies with 
g As an ox with his horn casteth a small thing into the wound.  the horn, & in thy name we shall contemn them that rise up against us.  
† For I will not hope in my bow: and my sword will not save 
Ios. 24. ● R●. 17. 2. Reg. 8.  me.  
† For thou hast saved us from them that afflict us: and them that hate us thou hast confounded.  
† In God we shall be praised all the day: and in thy name we will confess for ever.  
† But 
h The prophet for●eile●h that after prosperity God would suffer the jew to sa●●e into captivity, & many afflictions, which also sign fied allegorically divers states of Christ's Church.  now thou hast repelled and confounded us: and thou wilt not go forth o God in our hosts.  
† Thou hast turned us back behind our enemies: and they that hated us, spoiled for themselves.  
† Thou hast given us as sheep that are to be eaten: and thou 
i The Jews are now marvelously dispersed, and depressed.  hast dispersed us among the nations.  
† Thou hast sold thy people 
k In the destruction of Jerusalem the remnant of the people were sold for small, as it wree for no price. They had sold Christ for thirty pence;  without price: and there was 
l and now no multitude, nor number of money at all was given for them, but thirty of them were sold for one penny, Josephus de bello judaico.  no multitude in the exchanges of them.  
† Thou hast made us a reproach to our neighbours, a scorn and mocking stock to them, that are round about us.  
† Thou hast made us for a parable to the Gentiles: a wagging of the head among the people's.  
† all the day my shame is against me, and the confusion of my face hath covered me.  
† At the voice of the upbraider, and the reprocher: at the face of the enemy and persecutor.  
† all these things have come upon us, 
m until Christ's passion the Jewish people did not wholly fall from God, and true religion. And of them were chosen the Apostles, and many others, that founded and propagated the Church of Christ.  neither have we forgotten thee: and we have not done wickedly in thy testament.  
† And our hart hath not revolted backward: and 
n The negative particle is here understood by zeugma, according to the hebrew thus: our hart hath not revolted backward, neither haste thou suffered our paths to decline from thy way.  thou hast declined our paths from thy way:  
† Because thou hast humbled us in the place of affliction, and the shadow of death hath covered us.  
† 
o another hebrew phrase, If we have, for, we have not.  If we have forgotten the name of our God, and if we have spread forth our hands to a strange God:  
† will not God inquire of these things? For he knoweth the secrets of the hart.  
Because 
p The prophets and others persecuted partly before Christ, much more the Apostles, and other Christians in the new Testament.  for thee we are killed all the day: we are esteemed as 
Rom. ●.  sheep of slaughter.  
† 
q A prayer in affliction.  Arise why sleepest thou o Lord? Arise, and expel us not to the end.  
† Why dost thou turn away thy face, forgettest our poverty and our tribulation?  
† Because 
r We are at death; door, ready to become dust.  our soul is humbled in the dust: our 
s lying as groveling sorrowing on the earth:  belly is glowed in the earth.  
† 
t till thou deliver us from these tribulations.  Arise Lord, help us: and redeem us for thy name.   

PSALM. XLIIII.  
David singularly moved in hart and tongue, 3. prophesieth Christ's excellency, 
Christ most excellently indowing his Church. The 6. key.  indowing his Church with most worthy dowries. 11. by way of exhortation forshewing her internal and external beauty. 17. with perpetual succession of Pastors feeding the flock even to the world's end.  
† unto 
a pertaining to the new Testament.  the end, for them, 
b Gentiles converted from paganism to christianity:  that shall be changed, 
c and all others returning from schism, or other sins,  to the sons of Core, 
d for their instruction,  for understanding, 
e this psalm is a marriage song of the beloved bridegroom and bride: Christ and his Church.  a Canticle for the beloved.  
MY 
f I have received by divine inspiration in my hart and cogitation,  hart hath uttered 
g a most high mystery.  a good word: I tell my works 
h To the honour therefore and glory of this king (whom I secretly see in my hart) I utter and refer all my works, and this particular canticle.  to the king.  
My 
i From the abundance of my hart, my tongue also speaketh,  tongue is the pen of a scribe, that 
k & that presently without delay  writeth swiftly.  
† 
l Description of Christ, most excellent in all internal and external gifts.  Goodly of beauty above the sons of men, grace is powered abroad in thy lips: therefore hath God blessed thee for ever.  
† Be 
m The prophet seeing in spirit the perfections which he wisheth in Christ, in manner of congratulating, describeth his fortitude, fight against the devil for the Church.  girded with thy sword upon thy thigh, o most mighty.  
† With thy beauty and fairness purposing 
n,  intend, 
o prosecuting,  proceed prosperously, and 
p and perfecting the conquest, and so establishing thy spiritual kingdom.  reign,  
Because of 
q Not with warlike armour of this world, but by assaulting the adversary with truth:  truth, and 
r defending thyself and thy soldiers with the shield of mildness,  mildness, and 
s and striking the enemy with the sword of justice Which right force of spiritual fight hath marvelous good success.  justice: and thy right hand shall conduct thee marvelously.  
Thy 
t Preaching of Christ's Gospel, his grace moving the hearts of the hearers, is lively and forcible, more piercing than any two edged sword.  sharp arrows, the 
v The example of people converted, shall move the hearts of the adversaries to come also unto the truth.  peoples underneath thee shall fall into the hearts of the King's enemies.  
† “ Thy seat o God 
w Christ's kingdom shall have no end. Luc 1. v. 33.  for ever and ever: a rod of direction the rod of thy kingdom.  
Thou 
x Thou defendest and rewardest the good, finally forsakest and punishest the wicked.  hast loved justice, and hast hated iniquity: therefore God, 
y more peculiarly the God of Christ, by hypostatical union.  thy God, hath anointed thee with the oil of gladness 
z divers Kings (as David himself, Josaphat, Ezechias, and Josias) were as godly as Solomon, and persevered good to the end, which is doubted Solomon did not: but Christ incomparably was anointed, & endued with all graces above all Kings.  above thy fellows.  
† 
a Mortification which conserveth from putrefying,  Myr●he, and 
b humility aswaging pride,  Aloes, and 
c being small in the first spring groweth great,  Cassia from thy 
d humanity assumpted; and sanctified persons, in whom Christ dwelleth as in clean, shining, odoriferous houses;  garments, from houses of ivory; out of the which † 
e sincere faithful souls more dear to their spouse Christ, than daughters of temporal Kings  the daughter of Kings have delighted thee in thy honour.  
The 
f The Catholic Church, in faith purified as gold:  Queen stood on thy right hand in golden raiment: compassed with 
g with variety of states▪ as clergy, Laity and divers sorts of religious Orders, and other professions, all united in the same faith, hope, and charity.  variety.  

h carifully all that Christ thy spouse speaketh to thee by his spirit  hear daughter, and 
i diligently put the same in practice:  see, and 
k with all obedience and readiness, and return not to former infidelity, no● to corrupt life.  incline thine ear: and forget thy people, and the house of thy father.  
† And the king 
l Christ loveth the Church adoined with his gifts,  will covet thy beauty: because he is the Lord thy God, and 
m and mutually his true children love and serve him.  they shall adore him.  
† And the daughters many 
n of all nations submitle themselves, and all that they have to Christ.  of tire with gifts, all the rich of the people shall beseech thy countenance.  
† all the glory of that daughter of the king is 
o Internal virtues are most especial ornaments:  within, in 
p exterior are required to edify others in divers sorts of virtues.  borders of gold † clothed round about with varieties.  

q By this means many more are converted to christianity:  virgin's shall be brought to the king after her: her 
r and one country inviteth and draweth another.  neighbours shall be brought to thee.  
† They shall be brought in joy and exultation: “ they shall be brought into the temple of the king.  
† “ For 
s As Apostles came in place of patriarchs and prophets: so still Bishops, and priests succeed in the Church, pastors, and governors thereof.  thy fathers there are borne sons to thee: thou shalt make them princes over all the earth.  
† They shall 
t These pastors shall still teach the true Christian doctrine.  be mindful of thy name in all generation and generation.  
Therefore shall 
v and still there shall be Christian people that will follow and profess the same.  peoples confess to thee for ever: and for ever and ever.  

ANNOTATIONS. Psalm. XLIIII.  
7. Thy seat Ô God for ever and ever.] Seing S. Paul (Heb. 1. v. 8.) affirmeth expressly that these words are spoken of the son of God, Christ our saviour, 
Calvin expoundeth this psalm contrary to S. ●aul.  and thereby proveth his excellency above Angels: John Calvin is wonderful bold to avouch that in the simple & proper sense, David spoke of his son Solomon, and the daughter of Pharaoh, as if that were the literal sense, and S. Paul only expounded it mystically. But first the solemn preface in the two first verses importeth far greater things, then agree to any terrestrial king Secondly, this excellent beauty described (v. 3.) above the sons of men, can not be verified of Solomon, for Absalon (2. Reg. 14. v 25.) and Adonias were also very beautiful. (3. Reg. 1. v. 6.) As for salomon's wisdom, or other virtues, he persevered not therein, and so he was not blessed for ever. Thirdly, the prophet here calleth the person of whom, and to whom he speaketh, God. v. 7. & 12. Fourtly, not only the ancient Fathers, and Doctors of the Church, but also the Hebrew Rabbins, and the Chaldee paraphrasis, expound this psalm literally of the promised Messias, and his kingdom the Church.  
16. They shall be brought into the temple of the king.] The temple of the king, saith S. Augustin, is the Church, the temple of the king is in unity, the temple of the 
No salvation out of the Church.  king is not ruinous, not cut insunder, not divided▪ the joining of living stones is charity. Nothing is more evidenr. Attend now the very temple of the king, for from thence he speaketh, because of the unity spread in the round earth. For those that would be virgins (faithful souls) unless they be brought into the temple of the king (the Catholic Church) they can not please the bridegroom.  
17. For thy fathers there are borne sons to thee.] The Apostles begot thee (o Christian Church) they were sent, they preached, they are the fathers. But could they be always corporally with us? Can any of them tarry here till this time? could they tarry to the time yet to come? But was therefore the Church 
Perpetual succession of Bishops in place of the Apostles.  left desolate by their departure? God forbidden. For thy fathers, sons are borne to thee. What is this for thy fathers, sons are borne to thee? The Apostles were sent fathers, in place of the Apostles sons are borne to thee; Bishops are appointed. For whence were the Bishops borne, that are at this day through the world? the Church herself calleth them fathers, ●he begat them, and appointed them in the seats of the fathers. Do not therefore think thyself desolate (o christian Church) because thou seest not Peter, seest not Paul: for thou seest not them by whom thou wast borne, but of thine issue fatherhood is sprung to thee For thy fathers, sons are borne to thee, thou shalt make them princes over all the earth. This is the Catholic Church. Her children are made princes over all the earth: her sons are constituted for fathers. Let them acknowledge this that are cut of: let them come to the unity, be they brought into the temple of the king. Thus S. Augustin.    

PSALM. XLV. 
The Church prospereth also in persecution. The 6. key.   
The Church in persecution acknowledgeth Gods perpetual defence, 5. making her thereby more glorious, 10. sometimes granting rest (11. God himself ckecking the persecutors) and ever protecting her.  
† unto 
a Belonging to the Church of Christ.  the end, to the sons of Core, for 
b As well the cause, why God suffereth his Church to be persecuted, at his assured protection in difficulties, are hidden secrets to the world.  the secrets.  
our God is a refuge. 
c all refuge is not secure for one man is not able always to defend an other: but God is a sure and strong refuge.  and strength: an 
d ever able and in convenient time willing to help  helper in tribulations, which 
e This whole world is full of tribulations, but the Church suffered the greatest in the first persecutions, & shall suffer as great in the time of Antichrist. English Catholics suffer most of all nations in this age, and can not be suppressed, but still increase in number and fortitude.  have found us exceedingly.  
† therefore will we 
f therefore all Catholics may assuredly know, that the whole Church can not fail  not fear when 
g though very many, as now in England,  the earth shall be troubled: and 
h and very eminent persons, as some noblemen, and some priests have revolted, yet all will not.  mountains transported into the hart of the sea.  
† Their waters have sounded, and were troubled: the mountains were troubled in his strength.  
† The violence of the river 
i Such bad examples make the good to recollect themselves more diligently, and to rejoice in God's grace, by which they stand fast.  maketh the city of God joyful: the Highest hath sanctified his tabernacle.  
† God is in the mids thereof, it shall not be moved: God will help it 
k before the heat of persecution shall invade all, for the elect the days of tribulation are shortened.  in the morning early.  
† Nations are troubled, and Sometimes 
l one nation or kingdom rebelleth against the Church, but can not destroy it.  kingdoms are inclined: he gave 
m by the spirit of Christ, Antichrist, and all his members shall be destroyed.  his voice, the earth was moved  
† The Lord of hosts is with us: the God of Jacob is our defender.  
† Come ye, and see the works of our Lord, what wonders he hath put upon the earth: † 
n The Church sometimes hath great peace, and tranquility.  taking away wars even unto the end of the earth.  
He shall destroy bow, & break weapons: and shields he shall burn with fire.  
† 
o God himself restraineth the wicked, suddenly abating their fury, or cutting of their forces.  Be quiet, and see that I am God: I shall be exalted among the gentiles, and I shall be exalted in the earth▪  
† The Lord of hosts is with us: the God of Jacob is our defender.   

PSALM. XLVI. 
Vocation of Gentiles▪ The 6. key.   
Gentiles are called, and invited to praise God for his magnificence: 6. for Christ's Ascension, and power.  
† unto the end, for 
a For Christians that leave the sins of their fathers, and rejoice in Christ crucified: See Annotation. Psal. 41.  the sons of Core.  
ALYE Nations 
b True joy of the hart showeth it sel●e both in voice of exultation, and also in gesture of body, by clapping of hands, dancing (as king David did before the ark. 2▪ Reg ●▪) likewise with instruments.  clap hands: make jubilation to God in the voice of exultation.  
† Because our Lord is high, 
c To all the wicked,  terrible; a great king over 
d not only of one or few kingdoms, but of all the earth.  all the earth.  
† He hath made people's subject 
e When Kings, and countries become Christians▪ they are made subjects to the Church▪ that was before, not heads and rulers therefore.  to us▪ & gentiles under our feet.  
† He hath chosen his inheritance in us: the beauty of Jacob which he loved.  
† 
f Christ God & man, after his Passion, rose from death and ascended:  God is ascended in 
g not leaving his Church desolate, but making her joyful by an other comforter the holy Ghost.  jubilation▪ and our Lord in the voice of trumpet.  
† Sing ye to our The 
h same Christ is our God, by his divinity:  God, sing ye: Sing ye to our 
i and our king by his humanity.  king, sing ye.  
† Because God is king of all the earth: sing ye 
k do your endeavour to understand what you sing, read, or hear in God's word. At least to know the principal Mysteries, and points of Christian doctrine, every one according to their capacity and state or profession.  wisely.  
† God shall reign over the gentiles: God sitteth upon his holy seat.  
† Prince's of peoples are gathered together with 
l The faithful of the old and new Testament are united in the service of one, and the same eternal God.  the God of Abraham: because the strong 
m In respect of the Blessed trinity, holy Scripture here, and in many places useth names of the plural number as Eloim gods, not dividing God's substance, which is one, but insinuating distinction of divine Persons. The Father, the son, and the holy Ghost. Which mystery is more expressly mentioned in baptism, and professed by Christian gentiles, than it was by the people of the jew.  gods of the earth, are exceedingly advanced.   

PSALM XLVII.  
God most, and every where laudable, is especially praised in the Church of 
The Church founded and protected by God The 6. key.  Christ (prefigured by Zion, and there begun) 9 All things being fulfilled in the Church, even as they were prophesied, and promised, 12. the faithful are exhorted to consider and congratulate the same.  
A psalm 
a Voices beginning the music instruments prosecuted;  of Canticle to the sons of Core, the 
b especially for the second day of the week, the day after the sabbath, which is our Sunday, called Dominica, our Lord's day.  second of the Sabbath.  
GREAT is our Lord, and to be praised exceedingly in 
c Jerusalem, and mount Zion were most obliged to praise God, for greatest benefits received, so the Catholic Church thereby prefigured, and having received far greater▪ is most of all bonden to be gratful.  the city of our God, in his holy mount.  
† Mount Zion is founded with the exultation of 
d This can▪ not be affirmed of Zion, or Jerusalem, but is only verified of the Catholic Christian Church:  the whole earth, 
e whose coasts do extend to the North, and to all quarters of the round earth.  the sides of the North, the city of the great king.  
† God shall be known in 
f The same one God▪ one Christ, one Faith, and one Religion in all particular Churches of the whole militant Church.  the houses thereof, 
g And this universality, and unity shall be, after that Christ taking man's nature shall be ascended, and shall send the holy Ghost, to found & begin this Church.  when he shall receive it.  
† For behold the kings of the earth 
h For the assured certainty of that is foreshowed, the Prophet speaketh in the pretendence▪ as if it were already done in his time, which he then saw in spirit.  were gathered together: they assembled in one.  
† They seeing it so, were in admiration, were troubled, were moved: † trembling took them.  
Their sorrows 
i Nothing more moveth he hart, & affecteth all the body and soul, then spiritual cogitations of faith and religion, and therefore it is compared to a woman traveling with child, who hath mo●● careful and grievous pains.  as a woman traveling, † In a vehement spirit 
k In which great confflict of man's spirit, God by his grace giveth force, to break through the contrary assaults of our enemy, to remove all impediments, and to overcome the difficulties.  thou shalt break the ships of Tharsis.  
† 
l This consideration that all is now done, that was of old prophesied, is a marvelous confirmation and consolation to Christians.  As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God hath founded it for ever.  
† We have received thy mercy, o God, 
m Grace and mercy is only granted to those that are within, or come unto the Catholic Church.  in the mids of thy temple.  
† According to thy name o God, so also is thy praise unto the ends of the earth: thy right hand is full of 
n As God is praised for his mercy, so also for his justice; which do never prejudice the one the other.  justice.  
† Let mount Zion be glad, and the daughters of Juda rejoice, because of thy judgements o Lord  
† compass Zion, and embrace ye her: 
o Consider the fortresses of the Church, which are the holy Fathers, and Doctors, that watch and defend her walls.  tell ye in her towers.  
† Set your hearts 
p So rest you assured for all matters of faith in this pillar of truth.  on her strength: and 
q observe and mark diligently how many particular Churches were speedily founded in the world,  distribute ye her houses, that you 
r and declare this to other generations, that they may also hold fast the same faith, or return unto it, if they be relapsed; or at last embrace it, if sowner they have not.  may declare it in an other generation.  
† Because 
s Christ God incarnate that worketh all this, is our very God and saviour, not for a few years, an hundred, six hundred, or a thousand, but for ever and ever.  this is God, our God for ever, and for ever and ever: he 
t he shall rule as a king, and consequently have a kingdom his militant Church evermore, to the very end of this world. As he shall like wise have his triumphant Church in eternity.  shall rule us evermore.   

PSALM. XLVIII.  
The royal prophet inviting all states and sorts of men, to hear him attentively, 
Exhortation ●o flee from sin for fear of hell▪ The 7. key.  6 showeth that all aught to fear eternal damnation, that live wickedly▪ 9 vainly and foolishly seeking (13. even like brute beasts) carnal pleasures, which they can not long enjoy, nor long escape hell. 16. confidently animating himself, and all good men, that trust not in this world.  
† unto the end, In 
a this and divers other titles, both before and ye: ensuing, is said, To the sons, or, for the sons of Core, a psalm, or Canticle, or understanding & the like; but in no place, a psalm, Canticle etc. of the sons of Core, which no way proveth that they were the authores of such psalms, but rather the contrary.  to the sons of Core a psalm.  
hear these things 
b Al ye nations and sorts of people,  all ye Gentiles: receive with your ears all ye, that 
c that dwell upon the earth, learn this lesson which I will teach you.  inhabit the earth.  
† all ye earthly persons, and children of men: together in one the rich and the poor.  
† My mouth shall speak wisdom, and the meditation of my hart prudence.  
† I will 
d holy David hearkened to God inspiring him,  incline mine ear unto a parable: I will 
e and declared to others that which he received from God,  open my proposition 
f not only by his pen or tongue, but also for better instilling it into their minds he sounded it upon the instrument called the Psalter, which had t●nne strings, signifying the observation of the ten commandments.  on a Psalter.  
† 
g What especial thing is there in this life, why or for which I or any have cause to fear ●he dreadful day of judgement?  Why shall I fear in the evil day? 
h Marry this we must fear, iniquity, by which any supplanteth, defraudeth, oppresseth, or any way wrongeth others, for that will involve the offender in the sentence of eternal damnation.  the iniquity of my heel shall compass me.  
† They 
i Such be they that trust in their present power, riches, or other wordly thing.  that trust in their strength: and glory in the multitude of their riches.  
† A 
k A man's own brother can not help a sinner in that day,  brother doth not redeem, 
l much less any other man; so the Hebrew phrase by zeugma, understandeth an other negative particle.  man shall redeem: he shall not give unto God his reconciliation.  
† And the price of the redemption of his own soul: and he shall 
m still suffer pain,  labour for ever, † and 
n and not die, but live in eternal torments.  shall live yet unto the end.  
† He shall not see death, when he shall see 
o all both wise and foolish do die temporally: but the wise living in eternal joy, the foolish live in eternal pain,  the wise dying 
p those that believe not any other life after this,  the unwise, and 
q and those that believing an other life, yet live badly in this, shall perish in eternal damnation.  the fool shall perish together.  
And they shall leave their riches to strangers: † and their 
r They shall never return from their sepulchres,  sepulchres their 
s to enjoy again their houses and earthly possessions.  houses for ever.  
Their Tabernacles in generation and generation: they have renowned their 
t which vainly they labour to establish in their posterity.  names in their lands.  
† And A 
v most pithy and brief consideration, for man to think, how absurdly, he being endued with reason, understanding, & free will, like unto Angels, and capable of eternal glory, setteth his whole study, and care upon corporal and temporal things, so making himself like unto brute beasts.  man, when he was in honour, did not understand: he was compared to beasts without understanding, and became like to them.  
† This their way is 
w This care of wordly things is the stumbling block, and cause of eternal ruin:  a scandal to them: and 
x yet they shall be obstinate, and praise their own desires, still persisting therein.  afterward in their mouth they shall take pleasure.  
† As 
y Amongst other creatures a sheep can least help herself in misery: even so the damned in hell are altogether unable to deliver themselves from thence, or to get any relief,  sheep they are put in hell: death shall feed upon them. And the just shall rule over them 
z in the general resurrection they shall be most of all in misery, as ever dying and never dead: the just whom they wronged, shall be their judges, all friends shall fail them, after they have passed their glory, and pleasure in this world.  in the morning: and their aid shall wax old in hell from their glory.  
† nevertheless 
a The confidence of the just.  God will redeem my soul out of the hand of hell, when he shall take me.  
† fear not when a man shall be made rich: and when the glory of his house shall be multiplied,  
† Because when he shall die, he shall not take 
b He shall leave all worldly things and take nothing with him.  all things: neither shall his glory go down with him.  
† Because his soul in his life shall be 
c temporally:  blessed: he will confess to thee 
d so long as he enjoyeth wordly profits he will seem gratful to God;  when thou shalt do him good.  
† He shall enter in, even to the progenies of his fathers: and he shall 
e but they shall not see the true light of heaven.  not see light for ever.  
† 
f Remember and consider o worldly man, that God made thee an excellent creature: which thou neglecting makest thyself like to a beast. As, v. 13.  Man, when he was in honour, did not understand: he was compared to beasts without understanding, and became like to them.   

PSALM. XLIX.  
Christ in his first coming calleth all Nations. 3. in his second will judge the 
General judgement. the 9 Key.  world. 7. In the mean time God exhorteth all men to serve him in purity of virtue, which he much preferreth before external sacrifice of the old law. 17. reprehending such as profess or teach the right way, and live wickedly.  
† A psalm To 
a be song or tuned by Asaph a master of music.  to Asaph.  
THE 
b God almighty, who is greater than are all falsely supposed gods, or holy persons, that patticipating of his goodness are called gods (as Kings, priests, judges) coming into this world in man's nature, calleth all men to salvation.  God of gods our Lord hath spoken: and he hath called the earth, from the rising of the sun even to the going down.  
† Out 
c The Church of Christ began in Zion.  of Zion the beauty of his comeliness.  
† God will come 
d Christ that came in humility, and more obscurely to suffer, and to redeem us, will come i● majesty, and manifestly to judge.  manifestly: our God and he will not keep silence. 
e Immediately before the general judgement, fire shall burn all transitory things.  Fire shall burn forth in his sight: and round about him a mighty tempest.  
† He shall 
f give signs in the firmament,  call the heaven from above: and 
g and in earth.  the earth to discern his people.  
† Gather ye together his saints unto him: which ordain his testament 
h Which know that to keep God's commandments in following virtues, is above the oblation of external sacrifice.  above sacrifices.  
† And the heavens shall show forth his justice: because God is judge.  
† 
i God instructeth his people.  hear o my people, and I will speak: Israel, and I will testify to thee: God thy God am i  
† I will not rebuke thee in thy sacrifices: and thy holocaustes 
k Sacrifices are gratful to God.  are in my sight always.  
† I will 
l but in regard that God needeth not these earthly things, he rather requireth a gratful mind. For otherwise man in deed can give nothing to God: seeing all that is in the whole world is Gods own in propriety  not take calves out of thy house: nor buckegoats out of thy flocks.  
† Because all the wild beasts of the woods be mine, the cattle in the mountains and oxen.  
† I have known all the fowls of the air: and the beauty of the field is with me.  
† If I shall be hungry, I will not tell thee: for the round earth is mine, and the fullness thereof.  
† will I eat the flesh of oxen? or will I drink the blood of buck goats?  
† Spiritual 
m sacrifice of praise.  Immolate to God “ the sacrifice of praise, and 
n & due payment of voluntary vows made in honour of God,  pay thy vows to the Highest.  
† And 
o and praying to him for help in tribulation are most grateful.  invocate me in the day of tribulation: I will deliver thee, and thou shalt glorify me.  
† But to the sinner God hath said: 
p He that will teach others, must especially flee from sin, & serve God sincerely.  Why dost thou declare my justices, and takest my testament by thy mouth?  
† But thou hast hated discipline: & cast my words behind thee.  
† If thou didst see a thief, thou didst rune with him: and with adulterers thou didst put thy portion.  
† Thy mouth hath abounded with malice: and thy tongue fourged guiles.  
† Sitting thou spakest against thy brother, and against thy mother's son thou didst put a scandal: † these things hast thou done, and I have held my peace.  
† Thou hast thought unjustly that I will be like thee: I will reprove thee, and set it against thy face.  
† understand these things you that forget God: lest sometime he take you violently and there be none to deliver you.  
† The “ sacrifice of praise 
q God is honoured by man's gratitude, and other good works.  shall glorify me: and there is the way, by which I will show him the salvation of God.  

ANNOTATIONS. Psalm. XLIX.  
14. 23. The sacrifice of praise.] For better and more due performing of external 
Sacrifice of praise disposeth men to the fruit of external sacrifice.  sacrifice, it is requisite, that those which offer it, or desire to participate, do bring with them necessary internal virtues, or disposition; as sorrow and repentance for their sins, which is a kind of improper sacrifice (mentioned in the next psalm) the sacrifice of justice, which rendereth ro every one that is due (Psal. 4.) and sacrifice of praise, or thanks giving, for all god's benefits received or expected; which kinds of internal and improper sacrifices, do nothing prejudice, but rightly prepare men to the fruit of external sacrifice, ever used in the law of nature, the law of Moses, and of Christ. This place also hath an other higher and prophetical sense, of the Sacrifice of Christ's body in the Eucharist, which is both propitiatory, and sacrifice of praise and thanks giving. So S. Augustin (orat. Adversus judeos. c. 6.) teacheth, that here certainly is a plain change of the old sacrifices. The same he affirmeth Ep. 120. c. 18. God foreshowing that the old sacrifices should be changed, which were offered 
The Sacrifice of the Eucharist prophesied.  in shadow of a sacrifice to come. I will not take (faith God to Israel) calves nor gores at thy hand, etc. but appointeth that all Israel (all nations from the rising of the sun to the setting) shall immolate the sacrifice of praise, the same Christ, whom old Simeon knew an infant, whom he received into his hands: Likewise, li. contra adverse. legis & prophet. c. 20. The Church offereth to God in the body of Christ the sacrifice of praise.    

PSALM. L.  
King David in great sorrow for his sins of adultery and murder, most seriously prayeth God of his manifold mercies to remit and purge all 
The fourth penitential psalm. The 7. key.  his offences, and pains due for them. 12. to restore unto him the grace of the holy Ghost, lost by his sins; 15. that he may teach others (as in deed his singular example may teach the whole world true penance) 19 contrition of hart, worthily to offer sacrifice, for the whole Church.  
† unto 
a pertaining not only to David, but also to all penitentes, especially of the new testament.  the end, a psalm of David, † “ when Nathan the Prophet came to him, after that he had sinned with Bethsabee. (2. Reg. 12.)  
HAVE mercy on me o God, 
b My sins being very great, need thy great mercy.  according to thy great mercy.  
And according to 
c Yea many sorts of thy mercies: not only remission of the crimes, but also mitigation of the pains due for, the same. Thy merciful grace to be truly sorry, to make some part of satisfaction, to beware hereafter not to fall again, to give better example of penance, and of virtuous life, and to persever to the end.  the multitude of thy commiserations, take away mine iniquity.  
† “ Wash me 
d O God thou hast forgiven me, and taken away my sins, as thy prophet hath told me (2. Reg. 12. v. 13.) but my soul so foully polluted, needeth yet more washing.  more amply from mine iniquity: & 
e cleanse also the dregs that remain, and all habits and inclinations to sin. So our saviour afterwards taught. (joan. 13. v. 10.) He that is washed needeth not saving to wash his fear (ill affections and relics of former sins) but is clean wholly.  cleanse me from my sin.  
† 
f while I did not know; not consider nor acknowledge my sins, I could not be forgiven, but now I know and acknowledge them:  Because I do know mine iniquity: and my sin is 
g and I cease not to consider of them with sorrow.  before me always.  
† To thee 
h Principally (for so this particle [only] here signifieth) the enormities of my sins consist, in that I have offended thy divine goodness and majesty, the King of the worlds, immortal, invisible, only God, to whom is due all honour and glory for ever and ever. 1. Tim. 1. v. 17.  only have I sinned, and have done evil before thee: that thou mayst 
i Thou which hast promised forgiveness to all sinners that truly convert, shall herein be justified by receiving me again to grace:  be justified in thy words, and mayst 
k and overthrow thy calumniators, that judge wickedly of thy proceed, as if either thy justice or mercy were perverted.  overcome when thou art judged.  
† For behold “ I 
l I and all are burn in original sin, the relics whereof, concupiscence and weakness incline us to other sinne●, which we have added. In regard of which our infirmity, thy mercy is ready to recall us, and help us.  was conceived in iniquities: & my mother conceived me in sins.  
† For behold thou Besides 
m thou hast also given me knowledge of true faith, and right doctrine, which thou ever lovest, and art accustomed to reduce, and direct such into the true way of penance.  hast loved truth: 
n yea thou hast moreover showed to me things uncertain, or unknown to many others, given me the gift and spirit of prophecy, to know hid mysteries, and to every one God giveth some particular benefits, which he loveth in him, and is ready of his part to confirm and maintain the same, that they be not lost.  the uncertain, and hidden things of thy wisdom thou hast made manifest to me.  
† Thou shalt sprinkle me with 
o Most merciful Lord thou wilt (as I see in the spirit of prophecy) sprinkle me, and all men with thy blood, from the cross, where they shall give thee vinegar about hyssoppe to drink. (joan. 19)  hyssop, and I shall be cleansed: thou shalt wash me, and I shall be made 
p by which washing I shall be clean from sin, and become in time pure, yea whiter than snow. A figure of this hyssop was observed in Moses Law. Num. 19 signifying the lively heat of Christ's infinite charity.  whiter than snow.  
† To 
q When mine affections shall be clean purged, I shall take singular great delight to hear of thee,  my hearing thou shalt give joy and gladness, and 
r and all my powers of mind and body, which are now afflicted, shall rejoice.  the bones humbled shall rejoice.  
† 
s leave of thy cogitation of punishing, to which purpose first take away mine iniquities, ●o● otherwise if they remain, God's justice can not but punish them.  turn away thy face from my sins: and wipe away all mine iniquities.  
† 
t Create in me new grace, whereby my hart shall be pure. So S. Paul calleth a just soul a new creature. Galat. 6. v. 15.  Create a clean hart in me o God: and renew a right spirit in my u bowels. 
v v In my inward thoughts.   
† Cast me not away from thy face: and thy holy spirit 
w suffer me not so to fall again, that thy grace departed from me.  take not from me.  
† Render unto me 
x which I had before my fall, of Christ promised of my seed, and altar not the same for my ●●n●es. David also and other penitents pray here, that God will restore unto them the joy, which they had in the state of grace, of eternal salvation promised;  the joy of thy salvation? and 
y confirm & conserve in ●e hereafter, a strong, constant, and willing spirit to persevere.  confirm me with the principal spirit,  
† I 
z No way can a penitent better show himself gratful to God, for remission of his sins, the● by instructing, exhorting, and persuading other sinners to repentance, to leave their former ill ways, and turn to God.  will teach the unjust thy ways: and the impious shall be converted to thee.  
† deliver me 
a From the guilt and punishment of murder, causing Urias and others with him to be slain. Other penitents pray to be delivered from what sins soever they have committed, by shedding blood, or other ●●●●gs and injuries; promising to praise God's justice, in offering and giving grace, accord●●● 〈…〉 promise to sinners, that they may repent.  from bloods o God, the God of my salvation: and my tongue shall exult [for] thy justice.  
† Lord, thou Thou 
b ● God first stirring me up, opening my lips, which of myself I can not do, than my tongue and mouth will praise thee.  wilt open my lips: & my mouth shall show forth thy praise.  
† Because if thou 
c If thou wouldst especially legal sacrifice, I would easily have offered great store:  wouldst have had sacrifice, I had verily given it: with holocaustes thou wilt 
d but the best of that kind is not sufficient:  not be delighted.  
A “ sacrifice to God is 
e true contrition of hart pleaseth thee far better.  an afflicted spirit: a contrite, and humbled hait, o God thou wilt not despise.  
deal favourably o Lord in thy good will 
f After a penitent hath remission of his own sins, he must pray for the whole Church.  with Zion: that the walls of Jerusalem may be built up.  

g The Church prospering, her faithful children shall offer  Then shalt thou accept sacrifice of 
h the sacrifice of justice, rendering to every one that is due;  justice, 
i also free offerings without obligation, k yea holocaustes, which is the chiefest, ●ca●●es, and like hosts upon the altar, according to the state of the old law: but in the law of Christ, the most B. Sacrifice by him instituted.  oblations, & k holocaustes: l then shall they lay calves upon thine altar.  

ANNOTATIONS. Psalm. L.  
2. When Nathan came to David.] As Nathan denouncing to David that our 
Temporal punishment is due after remission of sins.  Lord had (upon his repentance and confession) taken away his sin, added nevertheless that because he had made the enemies of God to blaspheme, his son should die: so David knowing that more was required then only confession, for that the bond of satisfaction remained after his sins were remitted, persisted in penance, praying, lamenting, and beseeching God according to his great and mainfold mercies, to take away his iniquity, albeit the prophet Nathan had now told him, that our Lord had taken away his sin, because there yet remained temporal pain due for the same. He prayeth also v. 4. that God will, wash him more amply, from his iniquity, and cleanse him from his sin. 
Custom of sin maketh more pronnes to fall again.  For albeit the guilt of mortal sin be washed and taken away, yet besides temporal punishment that is due, the soul that was so polluted, needeth to be washed, and cleansed from the evil habit, or pronnes to fall again, gotten by the former custom, or delectation in sin.  
7. I Was conceived in iniquities.] another reason why sinners after remission 
Concupiscence remaineth after original sin.  of all mortal sins, need to be washed, and cleansed, is, because being borne in original sin, after remission thereof, there remaineth concupiscence, that ●●riueth against virtue, and inclineth to sin, from which we must pray, and labour to be more and more washed and cleansed.  
19 Sacrifice] holy Scriptures make often comparison between two kinds of 
Spiritual sacrifice preferred before external.  sacrifices, preferring internal before external, as more gratful to God. And of spiritual sacrifices, this of a contrite spirit is first in order, and maketh the way to the sacrifice of justice, because justice presupposeth repentance, and finally succeedeth sacrifice of praise, and thanksgiving.    

PSALM. LI.  
Holy David inveigheth against wicked Doeg a traitor. 7. prophesieth his 
David's invective against Doeg. the 8. key.  ruin. 10. and his own exaltation.  
Unto the end, understanding to David, † when Doeg 
a Of the race of Esau, half a Jew, but either an Infidel, or fautor of Infidels, a spy for Saul, a persecutor of David, & a murderer of Innocents. 2. Reg. 22. v. 9 18.  the Idumeite came and told Saul: David is come into the house of 
b High priest, slain with 84. more priests and others, because they were supposed to favour David. ibidem.  Achimelech. (1. Reg. 22.)  
WHY dost thou 
c Thou persecutor Doeg, why art thou so malicious, to abuse thy credit with king Saul, to the murdering of innocents?  glory in malice, which art mighty in iniquity?  
† all the day hath thy tongue thought injustice: as a sharp razor thou 
d playing the part of a spy, in betraying to Saul, that I was with Achimelech?  hast done guile.  
† Thou hast loved malice more than benignity: 
e Though he told a truth, yet it was iniquity to betray innocents.  iniquity rather than to speak equity.  
† Thou hast loved all words of precipitation, a deceitful tongue.  
† therefore will God destroy thee for ever, he will 
f Thou shalt utterly be destroyed.  pluck thee out, & remove thee out of thy tabernacle: & 
g & all thy race.  thy root out of the land of the living.  
† The just shall see, and fear, and shall laugh at him, and they shall say: Behold the man, that hath not put God for his helper.  
But hath hoped in the multitude of his riches, and hath 
h for a short time in this world.  prevaled in his vanity.  
† But I as 
i David prophesieth his own exaltation, and conservation of his seed in the kingdom of Israel.  a fruitful olive tree in the house of God, have hoped in the mercy of God for ever: and for ever and ever.  
† I will 
k Sing praise, and ●a●kes to thee.  confess to thee for ever, because thou hast done it: and I will expect thy 
l thy goodness, which agreeth to thy name.  name, because it is good in the sight of thy saints:   

PSALM. LII.  
As in the thirteenth psalm, Christ's Incarnation is prophesied, after that 
The general judgement. the 9 key  sin abunded in the world: so here is foreshowed that after general wickedness, 5. Christ will come to judge the bad, 7. and deliver the good.  
Unto the end, for 
a weakness, or mourning,  Ma●leth; 
b S. Augustin expoundeth this psalm as an instruction to those that suffer persecution and injuries, especially near the end of the world.  understandings of David.  
THE fool hath said in his hart: There is no God.  
† They are corrupt, and become abominable in iniquities: there is not that doth good.  
† God hath looked forth from heaven, upon the children of men: to see if there be that understandeth, or seeketh after God.  
† all have declined, they are become unprofitable together: there is not that doth good, no there is not one.  
shall they not all know that work iniquity, that devour my people as food of bread?  
God they have not invocated: there have they trembled for fear, where no fear was.  
Because God hath 
c God will overthrow all the counsels, and forces  dissipated the bones of them 
d of worldly politics.  that please men: they are confounded, because God hath despised them.  

e The true Church afflicted desireth Christ's coming to deliver the oppressed.  Who will give out of Zion the salvation of Israel? when God shall convert the captivity of his people: Jacob shall rejoice, and Israel shall be glad.   

PSALM. LIII.  
David in distress crieth to God for help, 6. confidently trusting therein, 
A prayer in distress. the 7. key.  8. and promising sacrifice of thanksgiving.  
† unto 
a Though historically this psalm  the end, 
b was song by David the author thereof, showing how he prayed in dauger, and rendered thanks for his delivery,  in songs understanding for David † when the Zipheites were come, and said to Saul: 
c when upon notice given that he abode in the mountains, Saul straictly besieged him, with a great army, but the Philistims invading the country, Saul was forced to leave David, and to turn his forces against them, 1. Reg. 23 yet i● perceyneth also literally to all just men in distress, especially to the Church of Christ, praying in like dangers, and God by his like providence, delivering his servants in extremities.  Is not David hid with us? (1. Reg. 1. 23. & 26.)  
O GOD save me For 
d the glory of thy name  in thy name: and in thy strength 
e for the justness of my cause defend me.  judge me.  
† O God hear my prayer with thine ears: receive the words of my mouth.  
† Because 
f Barbarous highland men have betrayed the place of mine abode to the persecutors.  strangers have risen up against me, & the strong have sought my soul: and they have not set God before their eyes.  
† For 
g But I fear them not, because I am in God's protection.  behold God helpeth me: and our Lord is the receiver of my soul.  
† 
h A just prayer, that God will turn intended mischief, upon the devisers heads,  turn away the evils to mine enemies: and in 
i according to his promise, that he will defend the innocent.  thy truth destroy them.  
† 
k Offering voluntary sacrifice, more than is commanded:  I will voluntarily sacrifice to thee, and 
l and praise thee o God,  will confess to thy name o Lord, because it is good:  
† 
m as I am bond  Because thou hast delivered me out of all tribulation: and 
n I rejoice in thy just judgements against the wicked.  mine eye hath looked down upon mine enemies.   

PSALM liv.  
The prophet (as well in his own, as other just men's person) describeth great 
God's providence towards the good and bad. the 3. key.  calamities suffered, 10. prayeth against the wicked, 13. lamenting especially that those which profess friendship, are adversaries. 17. and declareth God's providence in protecting the good, and destroying the bad.  
Unto 
a A song as well for king David himself, as others of all times;  the end, 
b to sing,  in songs, 
c and consider God's providence, in suffering one man to afflict an other in this life.  understanding to David.  
hear my prayer o God, despise not my petition. † Attend to me; and hear me.  
† I am made sorrowful in my 
d This life is awarefare, and a continual combat.  exercise: and am troubled at the voice of the enemy: and at the tribulation of the sinner.  
Because they have 
e calumniated me,  wrested iniquities upon me: & 
f and persecuted me in great fury.  in anger they were troublesome to me.  
† My hart is troubled in me: and 
g so inwardly afflicted, as if death were at hand.  the fear of death is fallen upon me.  
† fear and trembling are come upon me: and 
h I have scarce sense, or discourse of reason, being almost overwhelmed with trubles.  darkness hath covered me.  
† And I said: 
i would God I could fly, that in the simplicity of a dove, I might speedily part away from these afflictions.  Who will give me wings as of a dove, and I will fly: and rest?  
† 
k I have fled so far as I could from trubles:  lo I have gone far flying away: and I abode in the wilderness.  
† I 
l for the rest I remitted to Gods will and good pleasure,  expected him, that 
m and he suffered me not to be overthrown,  saved me from 
n though I am weak,  pusillanimity of spirit, and 
o and the temptations are great.  tempest.  
† 
p O God abate the pride of arrogant persecutors,  Precipitate o Lord, and 
q suffer them not to agree amongst themselves.  divide their tongues: because I have seen 
r They are full of all iniquity,  iniquity, and 
s they have also contentions among themselves, turn the same to our good.  contradiction in the city.  
† Day and night shall iniquity compass it upon the walls thereof; and 
t With their continual great iniquity, they have their trubles,  labour in the midst thereof, and 
v but leave not their injustice.  injustice.  
† And there hath not ceased out of the streets thereof 
w They are still usurers, and deceitful oppressors of the poor.  usury, and guile.  
† For 
x It is a greater grief to suffer injuries of those that seem to be friends.  if mine enemy had spoken evil to me, I would verily have borne it.  
And if he that hated me had spoken great things upon me:  
I would perhaps have hid myself from him.  
† But 
y A man that was, or seemed of the same mind, faith, and religion,  thou a man of the same mind: my 
z whom I so trusted, that I would have gone, whithersoever he should have led me.  guide, and my familiar.  
† Which didst 
a Thou that didst participate the same holy sacraments with me,  take sweet meats together with me, in the 
b in the Catholic Church.  house of God we walked with consent.  
† Let 
c As Core & his complices: spoken of just zeal, not of desire to revenge: verified in those that sin wittingly and knowing, for they descend, as it were, alive into hell.  death come upon them: and let them go down quick into hell.  
Because there is wickedness in their habitations, in 
d The whole crew of the wicked conspire in iniquity.  the mids of them.  
† But I have cried to God, and our Lord will save me.  
† In 
e The prophet alludeth to three more specially appointed hours of divine service, the daily sacrifice at morning, and evening, and other sacrifices commonly about midday. Which also are the three principal times of divine service in the Church of Christ. Martin's, evensong, and the Sacrifice of mass. Which Eutyn●ius and other Grecians call Lyturgiam. S. Clement also (li 7. c. 25. Apost. Instit) testifieth that the Apostles ordained three set hours of common prayer every day.  the evening, and morning, & at midday, I will 
* ●r pr●●  speak, and declare, and he will hear my voice.  
† He will redeem my soul in peace from them, that approach to me: because among many 
f many enemies combined together approached unto me, to overthrow me.  they were with me.  
† God will hear, and he 
g Eternal God.  which is before the worlds will humble them.  
† For there is 
h They will never repent of their wickedness.  no change with them, & they feared not God: he hath streached forth his hand in repaying.  
† They have contaminated his testament, they are 
i They harden their hearts against his threatened wrath:  divided by the wrath of his countenance; and 
k but Gods provident illuminateth others to know and teach the truth, when it is impugned, or contemned.  his hart hath approached.  

l God's words, which in themselves are meek and sweet,  His words are made softer than oil: and 
m are hard to the incredulous, & as darts that wound them. Christ said (joan. 6.) Unless one eat my flesh, & drink my blood, he shall not have life in him, which the Capharnaites not understanding said one to an other: This is a hard speech, who can abide it? which S. Augustin here saith was the first heresy against our saviours, preaching. It was not hard to S. Peter, who in the name of the rest, answered, that Christ had the words of eternal life. He yet understood not the secret of our Lord's speech, but he piously believed that the words were good, which he understood not.  the same are darts.  
† 
n therefore in all doubts of doctrine, in all distresses of persecution, and other difficulties which surpass thy weakness, cast thy care upon our Lord, and he will nourish thee.  Cast thy care upon our Lord: and he will nourish thee: he will not give 
o He will not suffer the just to remain always in fluctuation, that is, in doubtful, dangerous, and wavering thoughts or perplexities, as when a ship is tossed in the waves of the sea, but will give quiet repose of mind, as in a sure haven without danger of drowning.  fluctuation to the just for ever.  
† But thou o God wilt bring 
p Contrariwise, the wicked and obstinate shall fall into destruction.  them down into the pit of destruction.  

q Often or for most part, bloodsuckers die before the course of nature requireth, as Saul, Absalon, Achitophel, Achab, Jezabel, and the like.  bloody and deceitful men shall not live half their days, but I will hope in thee o Lord.   

PSALM. LV.  
David being in danger before Achis king of Geth, confidently implereth 
David's prays in danger, the ●. key.  god's help, against the great malice and power of his enemies; 8. foretheweth their ruin, his own exaltation, 12. and offereth praises and thanks.  
Unto 
a This psalm pertaineth also to future times,  the end, 
b for the use of any just persons, or people, that are against their will separated from the public divine service of holy Church:  for a people, that is made far from the saints, David in 
c mo●● worthy to be noted with tule, for perpetual memory  the inscription of the title, 
d made by David when the Philistims detected him to their king in Geth.  when the foreigners held him in Geth. (1. Reg. 12. v. 12.)  
HAVE mercy on me o God, because 
e Now one sort of ill disposed men, now another,  man hath trodden upon me: 
f never cease to seek my destruction.  all the day impugning he hath afflicted me.  
mine enemies have trodden upon me all the day: because they are 
g Saul with his great army, the Philistim●s, and other strangers, some in manifest hostility, others detecting and betraing me to mine adversaries. So all that live godly in Christ have many enemies visible and invisible.  many that war against me.  
† From 
h Of these most eminent great dangers I am in deed afeard,  the height of the day I shall fear: 
i but so that my trust and assured confidence is in thee o God.  but I will trust in thee.  
In God I will praise 
k words and promises made to me; or the good which I speak or do by God's grace.  my words, in God have I hoped: I will not fear what flesh may do to me.  
† all the day did they 
l They calumniate whatsoever I say,  detest my words; against me, 
m wresting all my words to evil sense.  all their cogitations are unto evil.  
† They will 
n They meet together, and secretly conspire to entrap me or catch me tripping.  inhabit and keep secret: they will observe my heel.  
As they have expected 
o to take my life:  my soul, † 
p for this their vain purpose to destroy me, thou wilt save them, as they deserve, that is,  for nothing shalt thou save them: 
q thou wilt break them in pieces.  in wrath thou wilt break peoples.  
O God, † I have showed my life to thee: thou hast set my tears in thy sight.  
As also in thy promise: † then shall mine enemies be turned backward.  
In what day soever I shall invocate thee: lo I have known that thou art my God.  
† In God I will praise 
r I will always gratfully acknowledge thy promises, and sayings, for they are assured.  the word, in our Lord will I praise thee saying, I have hoped in God, I will not fear what man can do to me.  
† In me, o God 
s I have purposed and vowed to offer sacrifice of praise, and by thy help will perform it.  are thy vows, which I will render, praises to thee.  
† Because thou hast delivered my soul from death, and my feet from falling: that I may 
t do that pleaseth God,  please before God, in 
v in true faith and pious works.  the light of the living.   

PSALM. LVI.  
The Prophet prayeth in tribulation, 4. testifieth Gods help, 6. praiseth his 
David's great patience. the 8. key.  greatness: 8. promising, and inviting all nations to praise him.  
Unto 
a The heroical facts of David are for examples to all Christians.  the end, 
b Innocent David having opportunity to kill his unjust persecutor, obeyed the motion of God, suggesting unto him, not to destroy his enemy; contrary to the counsel of his friends:  destroy not, to David in 
c a thing most worthy to be recorded for perpetual memory,  the inscription of the title, 
d being in so great and unjust truble, as to lie in the cave of a mountain, yet spared to kill, or hurt him, that drive him into such straictes See the history 1. Reg. 24.  when he fled from the face of Saul into the cave. 
1. ●●●. 22. 24.   
HAVE mercy on me o God, have mercy on me: because my soul hath trusted in thee.  
And I will hope in the shadow of thy wings, until iniquity pass.  
† I will cry to God the highest: God that hath done me good.  
† He sent 
e extraordinary divine help, passing man's power.  from heaven, and delivered me: he hath given into 
f It fell reproachfully to Saul, that David might have slain him if he would, yet did neither hurt him, nor insult upon him, but meekly and piously admonished him of his error, and injurious persecution.  reproach them that trod upon me.  
God hath sent his mercy, and his truth, † and hath delivered my 
g my life.  soul out of the mids of 
h from most mighty and ravenous persecutors.  Lions whelps: I slept troubled.  
The sons of men, their 
i Though they have not lions natural teeth, yet they exercise cruelty by artificial weapons,  teeth are weapons and arrows: and their 
k and with their cruel tongues incite their followers to the same fury. 1. Reg. 22. v. 16.  tongue a sharp sword.  
† Be exalted above the heavens o God: and thy glory upon all the earth.  
† They prepared a snare for my feet: and bowed down my soul.  
They 
l Saul endeavoured many ways to overthrow David, amongst other means provoked him to set upon the Philistims, thinking they should have slain him, 1. Reg. 18. v. 17. but the same Philistims overthrew Saul. 1 Reg. 31.  digged a pit before my face: and they are fallen into it.  
† My hart is ready o God, my hart is ready: I will sing, and say 
:: psalms more in use with Christian gentiles, than they were with the Jews. See page, 12.  a psalm.  
† Arise my glory, arise psalter and harp: I will arise early.  
† I will confess to thee among 
m God's benefits bestowed upon David, and upon faithful Christians prefigured by him, are for ever to be praised by all peoples and nations.  people's o Lord: and I will say 
:: psalms more in use with Christian gentiles, than they were with the Jews. See page, 12.  a psalm to thee among 
n God's benefits bestowed upon David, and upon faithful Christians prefigured by him, are for ever to be praised by all peoples and nations.  the Gentiles.  
† Because thy mercy is magnified even to the heavens, and thy truth even to the clouds.  
† Be axalted above the heavens o God: and thy glory upon all the earth.   

PSALM. LVII.  
Holy David inveigheth against dissembling wicked men. 7. describeth 
God's providence in suffering evil. the 3. key.  their manifold punishment, 11. wherein the just shall be comforted.  
† unto 
a This psalm was made upon the same occasion, and to the same purpose as the former,  the end, 
b to exhort the just and innocent to patience,  destroy not, to David in, 
c by David's memorable example.  the inscription of the title.  
IF 
d Few are so wicked, but they speak and pretend just things:  in very deed you speak justice: judge right things ye sons of men.  
For in 
e but neither think well,  the hart you work iniquities: in the earth your 
f nor do well, but both contrary, which feaned sanctity is double iniquity.  hands forge injustice.  
† Sinners are alienated from the matrice, they have erred from the womb: they have spoken false things. 
g These wicked sinners that flatter and incite king Saul, seem to have spent all their life from their infancy in malice.   
† They have fury according to the similitude of 
h Their fury is unquiet, till they may wound the innocent with their poisonful sting,  a serpent: as of the asp that is deaf, and stoppeth his ears. 
i neither will they hearken to good admonitions, but stop their ears like an asp, that layeth one ear close to the ground, and stoppeth the other with his tail.   
† Which will not hear the voice of the enchanters, and of the sorcerer enchanting wisely.  
† God shall break their 
k But God will break their cruel force,  teeth in their mouth, the 
l though it seemeth most strong, and in superable.  check tooth of the lions, our Lord will break in pieces.  
† They shall come to nothing as water running down: he hath 
m God's just determination of punishing the wicked still remaineth bend and ready, though execution be some while differred.  bend his bow till they be weakened.  
† As 
n That force and power which is now invincible, hard and strong like a lion's strongest teeth, shall then be as impotent and soft as wax:  wax that melteth, shall they be taken away: 
o God's wrath, like fire, the most forcible element, shall fill upon them, and they shall be cast into utter darkness, deprived of the sun and all comfortable light.  fire hath fallen on them, and they have not seen the sun.  
† Before your 
p Before their malice can bring to effect, the great mischiefs which they plot and purpose, God suddenly cutteth them of before they fully understand of, either sickness or death, casteth them as it were alive into hell.  thorns did understand the old briar: as living so in wrath he swalloweth them.  
† The just 
q The just rejoice in the punishment of the wicked for three causes, first in zeal of justice, conforming his will and mind to God's judgement; secondly, for that himself through God's mercy hath escaped that terrible damnation; thirdly, for that he is now delivered from molestation, and continual tribulation.  shall rejoice when he shall see revenge: he shall wash his hands in the blood of a sinner.  
† And man shall say: If certes there be fruit to the just: 
r The just seeing, or by faith knowing what punishment remaineth for the wicked, is thereby assured that the good shall reap fruit for his well doing, and that in the mean time God ruleth and judgeth on the earth, though as yet it appeareth not so evidently.  there is a God certes judging them on the earth.   

PSALM. LVIII.  
Holy David (being besieged in his own house by m●n sent to kill him) 
another prayer of David in danger. the 8. key.  confidently prayeth God to deliver him, 6. and all faithful nations in like danger: 7. and praiseth God.  
Unto the end, destroy not, to David in the inscription of the title, 
a King Saul having thrice attempted in vain to kill David, (1. Reg. 18 v 11. etc. 19 v. 9) seen some of his guard to fe●ch him, from his own house, that he might be slain: but God moved the mind of Michol, to admonish him of the danger, and to help him away in safety, though Saul thought she would have been a scandal unto him (or cause of ruin) by the hands of the Philistians 1. Reg. 18. v. 21. Upon which occasion David made this psalm. As he also made others, for perpetual memory of Gods like benefits, in delivering him in imminent dangers, When Saul sent three troops of sergeant to kill him, and followed them himself. 1. Reg. 19 v. 20 likewise when he was known and bewrayed before Achis king of Geth 1. Reg. 21. also in Ceila, in the deserts of Ziph, and of Maon. c. 23, in Engaddi, c. 24. in Hachila. c. 26. and again amongst the Philistians c. 27. and 30.  when Saul sent, and watched his house to kill him. (1. Reg. 19)  
DELIVER me from mine enemies o my God: and from them that rise up against me defend me.  
† deliver me from them that work iniquity: and from bloody men save me.  
Because lo they 
b They have so straictly besieged me, that it is now in their haudes, to take away my life.  have taken my soul: the strong have fallen violently upon me.  
† neither is it mine iniquity, nor my sin o Lord: 
c Of my part I have committed no salt against mine enemies, for which they can have a●ie just cause to persecute me.  without iniquity have I run, and gone directly.  
† rise up to meet me, and see: and thou o Lord the God of powers, God of Israel attend to visit 
d The prophet soreseing in spirit, that the Catholic Church shall be unjustly persecuted, prayeth, and teacheth others to pray, that God will mercifully visit his faithful people of all nations:  all nations: have 
e and not spare obstinate persecutors.  no mercy on all that work iniquity.  
† They will return 
f persecutors labouring how much, or how long soever, shall at night, that is, in the end of all their wicked endeavours be unsatisfied in their desires,  at evening: and they shall suffer famine 
g as hungry dogs that run hunting all the day, & night also, still seeking & not finding wherewith to fill their ravenous mouths and devouring bellies.  as dogs, and shall compass the city.  
† Behold they 
h They threaten and determine to use all cruelty,  will speak in their mouth, and a sword in their lips: 
i as if there were no God, that heareth, and will punish it.  because who hath heard?  
† And thou o Lord wilt scorn them: thou wilt bring to nought all the nations.  
† I will keep my strength to thee: 
k Through God's grace the Church is still strong and the virtuous do persevere.  because thou art my receiver: † my God, thy mercy shall prevent.  
† God will show unto me concerning mine enemies, kill them not 
l God suffereth afflictions to fall upon his servants to keep them exercised, lest in prosperity they forget their duties to him.  lest sometime my people's forget.  
Disperse them in thy strength: and 
m deprive them of power, that they may not do so much evil as they desire.  depose them my protector o Lord.  
† The sin of their mouth, the word of their lips: and let them be taken in their pride.  
And for After 
n that their iniquity is complete  cursing and lying they shall be 
o they shall be accused and punished for their blasphemies and lies.  talked of † in consummation: in wrath of comsummation and they shall not be.  
And they shall know that God will rule over Jacob: and over the ends of the earth.  
† They 
p As. v. 7.  shall be turned at evening, and shall suffer famine as dogs: and shall compass the city.  
† They shall be 
q They shall in vain seek oil for their lamps with the foolish virgins, repent with Judas, and finding no help,  dispersed to eat: and if they be not filled, they 
r shall continually blaspheme in hell.  will murmur also.  
† But I will sing thy strength: and will exalt thy mercy in 
s In the resurrection.  the morning.  
Because thou art become my receiver, and my refuge, in the day of my tribulation.  
My helper, I will sing to thee, because thou art God my receiver: my God, my mercy.   

PSALM. LIX.  
King David after his own and the people's many tribulations, 8. rendereth 
King David's thanks for victories. the 8. key.  thanks for their renowned victories, 11. achieved by God's only power.  
† unto the end, for them, 
a The change of state from adversity to prosperity in the people of Israel, was a figure of the like change in the Church of Christ,  that shall be changed, in 
b worthy to be remembered,  the inscription of the title 
c for the instruction,  to David himself, 
d of Gods beloved,  for doctrine, † 
e as the same are more largely recorded in the books of Kings.  when he set fire on Mesopotamia of Syria, and in Sobal, and Joab returned, and stroke Idumaea in the valley of saltpittes twelve thousand. (2. Reg. 8. & 10. & 1. Paral. 18.  
O GOD thou 
f God suffereth his people to be afflicted, as well for their sins, as for exercise in virtue,  hast repelled us, & hast destroyed us: thou wast angry 
g after showeth his mercy in pardoning, and favour in advancing them.  and hast had mercy on us.  
† Thou hast moved the earth, and hast troubled it: heal the breaches thereof, because it is moved.  
† Thou hast showed unto thy people 
h by punishing sinners.  hard things: thou hast made us drink the wine of compunction.  
† Thou hast 
i Warning them to amend.  given a signification to them that fear thee: they flee from the face of the bow.  
That thy beloved 
k and then restoreth them to former good state.  may be delivered, save me with thy right hand; and hear me.  
† God hath spoken in God 
l also as he hath promised by his holy oracle,  his holy: I shall rejoice, and 
m hath advanced king David, in his temporal kingdom, and doth much more advance him, and other elect in everlasting life,  shall divide Sichem: and shall measure the valley of tabernacles.  
† Galaad is mine, and Manasses is mine: and Ephraim the strength of my head.  
† Juda my king: Moab 
n As a vessel for meaner uses.  the pot of my hope.  
Into Edom will I 
o Bring it under my dominion.  stretch out my shoe: the foreigners are subject to me.  
Who shall conduct me into a fenced city? who shall conduct me even into Idumea?  
† shall not thou o God, 
p As God doth sometimes punish:  that hast expelled us: and 
q so he also rewardeth.  wilt not thou o God go forth in our hosts?  
† give us aid from tribulation: because man's salvation is vain.  
† In God we shall do 
r strongly▪ with fortitude.  strength: and he shall bring to nothing them that afflict us.   

PSALM. LX.  
Faithful people of the whole earth pray, and acknowledge that God mercifully 
A confident prayer for Christ's Incarnation. the 5. k. ●y.  heareth their prayer. 6. expect the eternal kingdom of Christ, in which they shall praise him for evermore.  
Unto the end, 
a In songs of praise and thanks to God.  in hymns to David.  
hear o God my petitions attend to my prayer.  
† From 
b From all coasts of the earth faithful people pray to God,  the ends of the earth I have cried to thee: whiles my hart was in anguish, thou 
c the Church builded upon an assured foundation, is exalted to great power and dignity.  didst exalt me on a rock  
† Thou hast 
d God conducteth, defendeth, and delivereth those that confidently trust in him.  conducted me, because thou art made my hope: a tour of strength from the face of the enemy.  
† I shall inhabit in 
e in the Church, a place of assured protection.  thy tabernacle for ever: I shall be protected in the covert of thy wings.  
† Because thou my God hast heard my prayer: thou hast given inheritance to those that fear thy name.  
† Thou wilt add 
f Christ● kingdom the Church perpetual to the end of this world, and eternal after the general Resurrection.  days upon the days of the king: his years even unto the day of generation and generation.  
† He is permanent for ever in the sight of God: his 
g Who is able to understand, or explicate how great Christ's mercy is in redeeming us,  mercy and 
h and his truth in performing his promised rewards?  truth who shall require?  
† So 
i For so imestimable benefits, I will always praise thee with psalms, Canticles, or other thanks in this life:  will I say a psalm to thy name for ever and ever: that I may render my vows 
k and eternally in the life to come.  from day to day.   

PSALM. LXI.  
A just man encoregeth his own soul to serve God in sincere humility, 9 
Exhortation to good life, in respect of reward, or punishment. the 7. key.  exhorteth also all others to trust in God, not in false and worldly policy, or wealth, because God's power and mercy will render to every one as they deserve.  
Unto the end, for 
a Directed to Idithun, one of the masters of music, to sing it, or to make tune for it.  Iduthun a psalm of David.  
shall 
b The wicked threating to ruinated others, David, or any just man, feareth them not, because his soul is subject to God.  not my soul be subject to God? for of him is my salvation.  
† For he is my God, and my saviour: my receiver 
c therefore I firmly purpose never to be moved from God.  I shall be moved no more.  
† 
d In vain do you mine adversaries still assault me,  How long set you violently upon a man: 
e though ye be all confederate to kill me,  you all do kill: as it were upon 
f supposing me to be like a ruinous, or shaken wall, that is easily thrown down.  a wall, that is leaning, and a wall shaken.  
† But 
g They think still to deprive me of my reward, the price of my labours and merits,  yet they thought to repel my price, 
h but I run so much more diligently, as thirsting after righteousness in this life, and glory in the next, to finish my course.  I ran in thirst: they 
i A most dangerous tentation, when after threats and cruelty, persecutors endeavour by sweet words, and promises to perswaed the just to fall into sin.  blessed with their mouth, and cursed with their hart.  
† But yet my soul be thou subject to God: because my patience is from him.  
† Because he is my God, and my saviour: my helper 
k I resolutely purpose not to yield to any temptations.  I shall not remove.  
† In God is my salvation, and my glory: the God of my help, and my hope is in God.  
† Hope in him 
l God's faithful servants are not only constant themselves, but also exhort and persuade all others, as much as in them lieth, to serve God and trust in him.  all ye the congregation of people: power out your hearts before him, God is our helper for ever.  
† But yet the children of men are vain, the children of men are 
m using false weights they defraud one an other.  liars in balances: that they may deceive by vanity together.  
† Hope not in iniquity, and covet not robberies: if riches abound set not your hart upon them.  
† 
n God having nce spoken it is most assured.  Once hath God spoken, these 
o Two especial attributes of God.  two things have I heard:  
† That 
p God is Omnipotent, so that he can both reward, and punish infinitely;  power is Gods, and 
q and Merciful, that he is ready to receive all sinners into his favour, if they will repent and turn unto him.  mercy o Lord is to thee: because 
Mat. 16. Rom. 2. 1. Cor. 3. Gal. 6.  thou wilt render to every one according to his works.   

PSALM. LXII.  
David in banishment with great affection desireth to unite himself with 
David's devotion in banishment. the 8. key.  God in meditation, 4. purposing and promising ever to praise him: 10. prophicieth the vain endeavours, and condemnation of his enemies; and his own advancement.  
A psalm 
a holy David made this devout meditation when he was in the forest of Haret, or desert of Ziph 1. Reg. 22. & 23. and could not come to the tabernacle of God, nor to Jerusalem, where he especially desired to be, in the inheritance of our Lord, which was to him a great affliction. As the like is now to Catholics, when they are put in close prison for their faith, or otherwise hindered, that they can not be present at the most holy and daily Sacrifice. In which ease we must supply as we may, this great loss, and comfort ourselves with this, or like psalm, or prayer, saying: O God my God, to thee I watch.  of David when he was in the desert of Juda (1. Reg. 22.)  
O GOD my God to thee I watch, 
b even from the first downing of the morning,  from the morning light. 
c my soul thirsteth after thee,  My soul hath thirsted to thee, 
d yea also my very flesh, and whole body feeleth great pains, by this affliction of mind, and desireth relief and rest.  my flesh to thee very many ways.  
† In a desert land, and inaccessible, and without water, 
e Being now in case that I can not serve thee, o God, as I would, yet I exhibit myself present in spirit, before thy holy place,  so in the holy have I appeared to thee, 
f meditating thy power, and thy glory.  that I might see thy strength, and thy glory.  
† Because 
g This consolation in banishment from thy divine service, is sweeter to me then many temporal lives, or any worldly prosperity.  thy mercy is better than lives, my lips shall praise thee.  
† 
h For as the Passions of Christ abound in us (saith S. Paul 2. Cor. 1.) so also by Christ our comfort aboundeth.  So will I bless thee in my life: and in thy name I will lift up my hands.  
† As with Replenish 
i my soul o God, with the abundance of thy grace,  marrow and fatness let my soul be filled: 
k so shall I be more able to praise thee.  and my mouth shall praise with lips of exultation.  
† 
l seeing in the night, also in my bed I meditate of thee;  If I have been mindful of thee upon my bed, 
m I will more diligently do the same in the morning.  in the morning I will meditate on thee: † because thou hast been my helper.  
† And in the covert of thy wings I will rejoice, my soul hath cleaved after thee: thy right hand hath received me.  
† But 
n My temporal and spiritual enemies:  they in vain have sought my soul, 
o and they shall be damned for their sins.  they shall enter into the inferior parts of the earth.  
† They 
p It happened l●terally to Saul, that he was slain in battle, which he made against his enemies.  shall be delivered into the hands of the sword, they shall be 
q and his dead body was hung on a wall (1. Reg. 31.) exposed to wild beasts, or birds, though it was after wards burnt and buried.  the portions of foxes.  
† But 
r David was presently after saul's death exalted to the kingdom, in figure of Christ, whose name and glory was exalted, after the destruction of the Jews by pagan Emperors.  the king shall rejoice in God, all shall be praised that swear by him: because the mouth is stopped of those that speak wicked things.   

PSALM. LXIII.  
A prayer of the just reposing their whole trust in God: 7. and rejoicing 
A confident prayer in trih●lation. the 7. key.  that the enemies machinations are frustrate.  
Unto the end, a psalm of David.  
hear o God my prayer when I make petition: from the fear of my enemy deliver my soul.  
† Thou 
a By example of thy former protection,  hast protected me from the 
b from the conspiracy of wicked men, I trust most assuredly in thy help.  assembly of the malignant: from the multitude of them that work iniquity.  
† Because they have sharpened their tongues as a sword: they have bend the bow a bitter thing, † that they may shoot in secrets at the immaculate.  
† Sodanely they will shoot at him, and will not fear: they 
c They are resolved to entrap me,  have confirmed to themselves a wicked word.  
They have talked to hide snares: they have said, who shall see them?  
† They have searched 〈…〉 they But 
d as they have failed: so 〈…〉, and be overreached in their bad counsels, as Achitophel. 2. Reg. 17.  have failed searching with scrutiny  
† Man shall come to a 〈…〉: and God shall be exalted.  

e God hath chosen the weak of this world ●o confound the strong.  children's arrows are made their wounds: † and their tongues are weakened against them.  
All that saw them 
f much marveled, seeing the wicked so punished.  were troubled: † and every man feared.  
And they showed forth the works of God: and they understood his doings.  
† The just shall rejoice in our Lord, and shall hope in him, and all the right of hart 
g The just shall be praised, for rightly serving God.  shall be praised.   

PSALM. Lxiiii  
God is rightly praised in Zion and I erusalem (in his Church only) for his 
Conversion o● Gentiles▪ the 6. key.  benefits bestowed and promised. 8. Unto which also in the time of grace, all nations shall be called.  
To the end, a psalm of David, 
a The seventy interpreters seeing David here prophecy of the people's return from Babylou, added the names of jeremy and Ezechiel, who being in that captivity, prophesied the same more largely. As likewise these and other prophets, foresaw in spirit, and more especially prophesied the going forth of all nations from Babylon, that is, forsaking idolatry, and embracing true Religion ●n the Church of Christ, so S. Augustin, Eutymius, and others.  the Canticle of jeremy, and Ezechiel, to the people of the transmigration, when they began to go forth.  
AN hymn o God becometh thee 
b Not in Babylon, nor else where, but only in the Church, praises and vows are gratful to God.  in Zion: & a vow shall be rendered to thee in Jerusalem.  
† hear my prayer: 
c Alnations shall know thee.  all flesh shall come to thee.  
The words of the wicked 
d The wicked are insolent in threatening,  have prevailed upon us: and thou wilt be 
e but thou mercifully pardoning our sins, they shall not hurt us.  propitious to our impieties.  

f They are happy to whom thou hast prepared grace, and glory.  Blessed is he, whom thou hast chosen, and taken: he shall dwell in thy courts.  
† 
g The voice of the faithful, rejoicing in the hope of eternal glory. Rom. 5  We shall be replenished in the goods of thy house: holy is thy temple, 
h nothing polluted shall enter into heaven. Apo. 21.  marvelous in equity.  
† hear us o God our saviour, the hope of all the ends of the earth; and in the sea far.  
† Preparing 
i Thou which art all powerful, as appeareth by the huge montaines,  mountanes in thy strength, girded with might: which trublest 
k seas, and other thy workc●.  the depths of the sea, the sound of the waves thereof.  
† The Gentiles shall 
l Thou wilt by thy omnipotent power move the hearts of obdurate men, and so convert innumerable of all nations to thee.  be troubled, and they that inhabit the borders shall be afraid of thy signs: 
m Thou wilt draw many to thee, with joy and gladness, from the uttermost coasts of the east and West.  the outegoinge of the morning and evening thou shalt delight.  
† Thou hast visited the earth, and hast inebriated it: thou hast multiplied to enrich it.  
The 
n God wrought divers miracles in waters (Gen. 7. Exo. 7. 14. 15. joshua. 3. 4. Reg. 5. 6. etc.)  river of God is replenished with waters, thou hast prepared their 
o likewise in providing meat for his people. (Exo. 16. 3. Reg. 17. 4. Reg. 4. 7. etc.) which were figures of baptism, Eucharist, and other Sacraments of Christ, washing from, sins, and augmenting grace,  meat: because 
p so replenishing the Chureh with most sacred Mysteries.  so is the preparation thereof.  
† Inebriate 
q Endewing the Apostles and other preachers with spiritual grace and learning,  her rivers, 
r continuing the succession of pastors to water and feed the faithful people.  multiply her fruits: in her drops she shall rejoice springing.  
† Thou “ will't 
s God blesseth the whole course, or circle of time, of the Church militant in this world,  bless the crown of the year of thy goodness: 
t and the crown, or happy end of every just persons life.  and thy fildes shall be replenished with plenty.  
† The u beautiful places of the desert shall be fat: and the 
w those which are more eminent shall particularly rejoice in their own, and others spiritual progress in virtue.  little hills shall be girded about with exultation. 
v even those which before had only a show of beauty, but in deed were barren, shall yield abundant fruit.   
The 
x The principal pastors shall in proportion rejoice above the rest, for the grace and glory of all their flock.  rams of the sheep are clothed, and 
y the subjects also and inferior people shall be satiate with their happy lot.  the valleys shall abound with corn: 
z Al together, prelate's and people, higher and lower shall with un. Form voice sing praises to God, and perpetual hymns.  they will cry, yea they will say an he.  

ANNOTATIONS. Psalm. Lxiiii  
12. God will bless the crown] under the allegory of the land of jury, 
Perpetuity of the Church.  whereunto the people of God were to be restored, after their captivity in Babylon, the Psalmist here prophesieth greater things, then can be verified 
S. Aug. Eutym.  of the temporal state of the Jews, that the militant Church shall still be blessed from the beginning to the end, yielding expected fruit; and all the just, that persevere to the end of their lives, shall receive most happy and glorious 
Reward of the just.  rewards of their labours. As S. Paul after his meritorious travels confidently expected his glorious reward, when he said (2. Tim. 4.) I have fought a good fight, I have consummate my course, I have kept my faith: Concerning the rest, there is laid up for me, a crown of justice, which our Lord will render to me 
Saints crowns are of God's benignity.  in that day, a just judge. And not only to me, but to them also that love his coming. And this is called the crown of the year of God's benignity, because God of his own benignity, without man's former desert giveth grace, and in the end for merit following, giveth a crown of glory. So our Blessed saviour according to his fullness of grace, which was in his soul, and infinite merit, received a crown of glory, in the consummation of his temporal life, after the space of thirty three years. And our Blessed Lady the mother 
The Corones of our Lord, and our Lady.  of God, received an answerable crown to her excellent grace and merits, in the consummation of her life, at the end of sixty three years. In memory of which numbers of years, devout men have piously instituted certain forms of prayers, called the crowns, or Corones of our saviour, and of our Lady.    

PSALM. LXV.  
The prophet inviteth all men to praise God for his marvelous works, and 
Gentiles succeed the Jews. the 6. key.  benefits done to the Jews. 7. Who being ungratful, 8. Gentiles are called, 16. and bring forth better fruit.  
Unto the end, a Canticle 
a Mystical resurrection, Gentiles succeeding in place of the Jews.  of resurrection.  
MAke ye 
b show your internal joy by external words and deeds.  jubilation to God all the earth, † say a psalm to his name: give glory to his praise.  
† Say ye to God: 
c In drowning the world, in confounding the tongues in Babel, in burning Sodom and Gomorrha with brimstone, in plaguing the Egyptians, in drowning Pharaoh and his whole army in the read sea; in destroying the Chananites and other infideles, in punishing the ten tribes, and afterwards the other two by captivity, and innumerable other punishments, all for sins,  How terrible are thy works o Lord! in the multitude of thy strength thine enemies 
d for which even the wicked, though not sincerely converted, yet of servile fear, feaned and falsely promised to amend, but performed it not: as Pharaoh afflicted with plagues, was forced to promise liberty to the children of Israel, which he afterwards denied.  shall lie to thee.  
† Let all the earth adore thee, and sing to thee: let it sing a psalm to thy name.  
† Come ye, and see the works of God: terrible in counsels over the children of men.  
† Who turneth The 
e read sea,  the sea into dry land, in 
f when joshua brought the people over Jordan,  the river they shall pass on foot, 
g in remembering and reciting these singular benefits.  there we shall rejoice in him.  
† Who ruleth in his strength for ever his eyes look upon the gentiles: 
h God's chosen people the Jews did often exasperate God by their ingratitude, murmuring, and other sins: whom the prophet therefore admonisheth,  they that exasperated him let them 
i not to be proud, lest they be subdued, and brought low.  not be exalted in themselves.  
† Ye 
k By way of invitation the Psalmist prophesieth the conversion of Gentiles.  Gentiles bless our God: and make the voice of his praise heard.  
† Who hath put 
l The voice of the whole Church: confessing God's providence and protection, that she never faileth; for the Jews falling from Christ the Gentiles believed in him; and some nations, or countries falling from Religion, others are converted.  my soul in life: and hath not given my feet to be moved.  
† Because thou 
m God suffereth his Church to be persecuted with all kinds of tribulation, as some are here recited.  hast proved us o God: by fire thou hast tried us, as silver is tried.  
† Thou hast brought us into a snare, thou hast laid tribulations on our back: thou hast set men upon our heads.  
† 
n But through God's assistance his servants pass through, and overcome all temptations.  We have passed through fire and water: and thou hast brought us out into refreshing.  
† I will go into thy house with 
o Sacrifice of thanks,  holocaustes: I will render thee 
p and voluntary vows,  my vows: † which my lips have distinguished. And 
q that which any promiseth to God in tribulation, they must perform accordingly.  my mouth hath spoken in my tribulation.  
† 
r Th●se were the best external sacrifices of the old law.  Holocaustes with marrow will I offer to thee, with incense of rams: I will offer to thee oxen with buck goats.  
† 
s But both then and now the internal sacrifices of contrite hart, of justice, and of divine praise best please God  Come ye, hear, and I will tell all ye that fear God, what great things he hath done for my soul.  
† To him have I cried with my mouth, and have exulted 
t from the hart, which is under the tongue, and directeth the tongue what to speak.  under my tongue.  
† 
v whosoever will be heard in prayer, must repent of his sins.  If I have beheld iniquity in my hart, our Lord will not hear.  
† therefore hath God heard, and hath attended to the voice of my petition.  
† Blessed be God who hath not removed my prayer, and his mercy from me.   

PSALM LXVI. 
Propagation of the Church the 6. key.   
The prophet prayeth for (and withal foreshoweth) the propagation of the Church of Christ.  
Unto the end, in hymen's, a psalm 
a This psalm beginning to be song by voices, instruments were adjoined.  of Canticle to David.  
GOd 
b God first remit our sins:  have mercy upon us, and 
c then give us thy manifold graces,  bless us: 
d grant faith and repentance,  illuminate his countenance upon us, and 
e and so forgiveness of sins.  have mercy on us.  
† That we may know thy way upon earth: in all nations thy salvation.  
† Let people's o God, confess to thee: 
f all nations shall be converted.  let all people's confess to thee.  
† Let nations be glad & rejoice: because thou judgest peoples in equity, and the nations in earth thou dost direct.  
† Let people's o God confess to thee, let all people's confess to thee: † the earth hath yielded her fruit.  

g God the Fater,  God, 
h God the son,  our God bless us, † 
i God the holy Ghost, save the peoples of all nations, by evangelical preaching of thee, the most Blessed Trinity. . God bless us: and let all the ends of the earth fear him.   

PSALM LXVII.  
Notwithstanding great persecutions the Church prospereth. 10. Especially 
The Church still conserved. The 6. key.  in the new testament, by Apostolical function, 18. ministery of Angels, Christ's Ascension, coming of the holy Ghost, 31. confirming the faithful, repressing the insolent, and converting many. 35. For all which the prophet inviteth all men to praise God.  
Unto the end, a psalm of Canticle, to David himself.  
LEt 
a In manner of praying that God will vouchsafe to defend the Church, the Psalmist prophesieth that God will arise,  God arise, and let his enemies be dispersed, and let them that hate him 
b and the enemies shall flee away, not daring to abide the combat.  flee from his face.  
† As smoke vanisheth, let them vanish away: as wax melteth at the presence of fire, so let sinners perish at the presence of God.  
† And 
c As God is terrible to the wicked: so he is comfortable to the just.  let the just make merry, and rejoice in the sight of God: and let them be delighted in mirth.  
† Sing to God, say a psalm to his name: 
d Resist not God's inspiration, but receive it with joy and thanks.  make way to him, who 
e who triumpheth over death  mounteth upon the west, 
f God is Lord, not only of these or those nations, countries or other creatures, but absolutely and universally of al.  Lord is his name.  
Rejoice ye in his sight, they shall be troubled at the presence of him: † the father of orphans, and judge of widows. God in his 
g That is the true holy Church, which hath  holy place: † God that maketh men to inhabit 
h unity in doctrine, touching faith and ma●ers.  of one manner in a house.  
That bringeth forth them, 
i That be bond in sin  that be bound, in strength, 
S. Cypr. ep. 76.  likewise them, that 
k even rebellious wills are altered by God's mercy, and freely embrace his law  exasperated, that dwell 
l also the dead and dry hearts that cared not for spiritual things, are softened, and quickened with new grace.  in sepulchres.  
† O God 
m The benefits bestowed on the Israelites, are written in the books of Moses, joshua, and judges.  when thou goest forth in the sight of thy people, when thou didst pass through the desert.  
† The earth was moved, and the heavens also distilled, at the presence of the God of Sina, at the face of the God of Israel.  
† 
n Not man's deserving, but God's mere good will, and free grace caused Christ to come, and by himself and his Apostles to preach the evangelical doctrine, which watereth the whole world,  voluntary rain shalt thou separate o God to thine inheritance: and it was 
o God chose the weak, but made them strong.  weakened, but thou hast persited it.  
† Thy 
p Those whom thou hast chosen, and so made thine own peculiar people, shall enjoy this grace.  living creatures shall dwell in it: thou hast prepared 
q Thou gavest Manna in the desert, the B Sacrament in the new testament.  in thy sweetness for the poor, o God.  
† Our Lord shall give 
r God giveth to the preacher what to speak,  the word to them that evanglize, 
s and to some he giveth also power to work miracles, in confirmation of their doctrine. Mar. 16.  with great power.  
† The 
t Some potent king, or (as it is in the Hebrew) kings being beloved, of the beloved of God, the only son of God, shall yield themselves to the same beloved son of God:  king of hosts the beloved of the beloved: and 
v which shall redound to the glory and beauty of his Church, gaining such spiritual prays from the devil.  to the beauty of the house, to divide the spoils.  
† If ye 
w If you be in such danger, that the adversaries cast dice, o● lots for your persons, and goods, yet you shall be delivered, as if a dove, with her glistering feathers, like silver and gold, fly away into a secure place, without loss or diminution, but rather with increase of virtues.  sleep among the midst of the lots, the wings of a dove laid over with silver, and the hinder parts of her back in the paleness of gold.  
† Whiles When 
x the heavenly king determineth thus of earthly Kings,  the heavenly discerneth kings over her, 
y they shall be purged from their sins, and made white like snow, that falleth in mount Selmon, which is a shadowed hill, thick with trees, in mount Ephraim near to Jordan.  with snow they shall be made white in Selmon.  
† “ The 
z The Church of God is visible, and durable like to a mountane.  mountane of God a fat mountane.  
A mountane 
a Combined, or joined together, as when milk is turned into cured, and so into cheese.  crudded as cheese, a 
b fruitful, enriched by spiritual gifts of the holy Ghost.  fat mountane: † “ why 
c ye that are not of this Church, do in vain and erroneously imagine, that any other mountains are united.  suppose you crudded mountanes?  
A mountane, in which it hath well pleased God to dwell therein: for in deed our Lord will dwell even to the end.  
† The 
d Innumerable Angels ministers of Gods will, do continually attend upon his divine majesty, as if he (who otherwise needeth no service) were carried by them, as in a chariot of infinite magnificence. Dan 7.  chariot of God is ten thousand fold, thousands of them that rejoice, our Lord in them, 
e So God appeared in majesty, when he gave his law in mount Sinai.  in Sina in the holy place.  
† Thou art 
f Christ ascended with innumerable Angels attending upon him,  ascended on high, thou 
g carried with him the fathers of the old testament, that had been captive,  hast taken captivity: 
Ephes. 4.  thou 
h as man he received gifts of God, in and for men, his faithful servants,  hast received gifts in men: for even those 
i yea also he received for his merit, that innumerable, which before were incredulous, were converted, and God dwelled in their souls.  that do not believe, our Lord God to inhabit.  
† Blessed be our Lord day by day: the God of our salvations will make us a prosperous journey.  
† Our God is the God of saving: and 
k Our Lord, I say, our Lord, and none but he could overcome death by dying.  the issues of death are of our Lord, our Lord.  
† But yet God 
l Though Christ died to deliver all men from death yet he will give capital sentence of eternal death to all that obstinately remain his enemies, and multiply sins upon sins, to the end of their temporal life.  still break the heads of his enemies: the hairy crown of them, that walk in their sins.  
Our Lord Said: Out 
m even of the iudest barbarous nations, many shall be converted to Christiantie  of Basan I will convert, I will convert 
n namely God's grace is extended into the islands of the Ocean, and other seas.  into the depth of the sea.  
† That thy foot 
o But such severe slaughter shall fall upon the obstinate contemners of this grace, that men's feet shall be defiled in their blood, and dogs shall lap it.  may be dipped in blood: the tongue of thy 
Exi●i●●●● ab ●●●.  dogs [made red] with * the same [blood] of the enemies.  
† They many 
p have seen, or known in general, but the faithful more exactly know how Christ came into this world, his conversation therein, and his going forth:  have seen thy enterings in o God, the enterings of my God: of my King Who is 
q his reigning now in heaven our mediator, by whom all other intercessors have access to God.  in the holy place.  
† 
r The Apostles sowing the first seed of evangelical doctrine,  Prince's came before 
s with whom other Apostolical men,  joined with them that sang, in the mids 
t and other souls of all nations converted by their preaching, most joyfully sing together in hart, voice, and instruments: especially in good works, show their gratful affections to our Redeemer.  of young women playing on timbrels.  
† In 
v And all this in the particular Churches of divers kingdoms, and parts of the world;  churches bless ye God our Lord, of 
w beginning with the Israelites in Jerusalem, and so proceeding into all fury, and Samaria, and to the ut most of the earth. Act. 1.  the fountains of Israel.  
† There 
x S. Paul of jacob's youngest son Benjamin, last called to Apostleship, was chief sent to the Gentiles.  Benjamin a youngman, in excess of mind.  

y Other Apostles of divers tribes sent first to the Jews, secondarily to Gentiles.  The Princes of Juda: their leaders: the Princes of Zabulon, the Princes of Nephthali.  
† Command thy strength o God: 
z As the Church began by the omnipotent power of God; so by the same only power it is conserved.  confirm this o God, which thou hast wrought in us.  
† From thy temple in Jerusalem, Kings shall offer gifts to thee.  
† Rebuke 
a chastise therefore o God, all persecutors of thy Church, who are but as weak wavering reeds, in comparison of thy power:  the wild beasts of the reed, the congregation 
b no better than bulls, with kine, that is, captains and popular people,  of bulls in the kine of thy peoples: 
c endeavouring to alienate the constant proved confessors from their faith.  that they may exclude them, which are tried with silver.  
Dissipate the nations that will wars: † Legates shall come 
d A prophecy that many should be converted to Christ in Egypt, and Aethiopia: as appeareth by the innumerable multitude of religious monks, & nuns in those countries, shortly after the Apostles days.  out of Egypt: Aethiopia shall prevent his hands to God.  
† Ye kingdoms 
e The like afterwards in all other nations, whom therefore the prophet inviteth to praise God, for so inestimable benefits in the whole world.  of the earth sing to God: sing to our Lord:  
† Sing ye to God, that mounteth upon the heaven of heaven, to the East.  
Behold he will give to his voice Christ 
f will come to judge, in terror of voice, and with magnificence, accompanied with holy Angels and other saints.  the voice of strength, † give you glory to God upon Israel, his magnificence, and his power in the clouds.  
† God is marvelous in his saints, the God of Israel he will give power, and strength to his people, God be blessed.  

ANNOTATIONS. Psalm. LXVII.  
16. The mountain of God.] For better discerning the true Church from other 
Marks of the Church: visibility. Sanctity.  congregations, the Prophet here describeth certain proprieties thereof, for he calleth it a mountane, because it is most visible to all men Secondly a fat mountane, that is, replenished with all virtues, and gifts of the holy Ghost; whereof it is called holy. Thirdly it is crudded, or consolidated in unity of 
Unity.  faith and Religion, which conjoin the whole body, making it solid and firm, as the ruen turneth liquid milk into cured, and so into cheese. Fourtly, 
Perpetuity. Assured verity.  it is the Congregation, wherein God always remaineth, even to the end, for ever; which showeth two other proprieties; that the Church never faileth; nor erreth in doctrine: God still dwelling therein, and consequently conserveth it from error in doctrine.  
17. Why suppose you crudded montaines] As for other congregations, it is certain 
No other pretended Church hath the mark of unity or the rest.  and evident, that they are not the Church of God, because they are not crudded, that is, not united, in the same points of faith, but only in negative points, and in general opposition against the Catholic Church, and among themselves notoriously disagreeing and divided. As they also want the other marks of the true Church.    

PSALM. LXVIII.  
Christ in mids of afflictions (as one in dangerous waters) 5. describing the 
Christ's afflictions and victory, the 5. key.  malice of persecutors, and his own true zeal, 14. prayeth his heavenly Father for help. 23. By way of just imprecation, forsheweth the severe punishment of his adversaries, 30. his own glorious Resurrection, and prosperous building of his Church. For which he inviteth all creatures to praise God.  
Unto 
a pertaining to the new Testament,  the end, 
b for gentiles converted to Christianity, and from vice to virtue,  for them that shall be changed, 
c prefigured in David.  to David.  
SAVE me o God: because 
d Vehement afflictions invir on my hart.  waters are entered into my soul.  
† I 
e I am as one entangled with quickesand, or quadmyre in the bottom of a great wa●●●.  stick fast in the mire of the depth: and there is no sure standing.  
I am come into the depth of the sea: and a tempest hath overwhelmed me.  
† I have 
f Our Lord sweated blood for anguish in his prayer, and was not delivered from his Passion, neither are his servants presently delivered from tribulations, but as is most to God's honour and their own good.  laboured crying, my jaws are made hoarse: my eyes have failed, whiles I hope in my God.  
† They are multiplied above the hears of my head, that hate 
joan. 15.  me without cause.  
Mine enemies are made strong, that have persecuted me unjustly: 
g Our saviour who had no sin, pay the the ransom for all sins.  then did I pay the things that I took not.  
† O God thou knowest my 
h O God thou knowest, that this which seemeth folly to worldly men, is true wisdom;  foolishness: and 
i and though men charge me with offences, thou knowest that I am innocent.  mine offences are not hide from thee.  
† 
k Suffer not the weak to be scandalised in my passions.  Let them not be ashamed upon me, which expect thee o Lord, Lord of hosts.  
Let them not be confounded upon me that seek thee, o God of Israel.  
† Because for thee have I sustained reproach, confusion hath covered my face.  
† I am become a foreigner to my brethren, and a stranger to the sons of my mother.  
† Because 
l The zeal of seeking God honour, in propagaring and advancing his Church, is the cause of persecution. As we see those are less persecuted, which have less godly zeal.  the zeal of thy house hath eaten me: and the 
joan. 2. Rom. 15.  reproaches of them that reproached thee, fell upon me.  
† And I covered my soul in fasting: and it 
m The wicked do reproach those that mortify themselves.  was made a reproach to me.  
And I put hear cloth my garment, & I became a parable to them.  
† They spoke against me 
n The great men and judges, also the drunkards and rascality of the people.  that sat in the gate; and they song against me that drank wine.  
† But I, 
o But I direct my prayer to thee.  my prayer to thee o Lord: a time of thy good pleasure o God.  

p Expecting the time of thy good pleasure.  In the multitude of thy mercy hear me, in the truth of thy salvation:  
† deliver me out of the mire, that I stick not fast: deliver me from them that hate me, and from the depths of 
q ●ribulations.  waters.  
† Let not the tempest of water drown me, nor the depth swallow me: 
r Though Christ died and was buried, and in soul descended into hell, yet he could not be holden in his sepulchre, nor in limbo, but rose again.  neither let the pit shut his mouth upon me.  
† hear me o Lord because thy mercy is benign: according to the multitude of thy commiserations have respect to me.  
† And turn not away thy face from thy servant: because I am in tribulation, hear me speedily.  
† Attend to my soul and, deliver it: 
s That they may either be converted, or confounded, and so do no more hurt.  because of mine enemies deliver me.  
† Thou knowest my reproach, & my confusion, & my shame.  
† In thy sight are all they that afflict me, my hart hath looked for reproach and misery.  
And I expected some body that would be sorry together with me, and there 
t Not any that could mitigate our saviours affliction, would show compassion towards him.  
●at. 27.  was none: and that would comfort me, and I found not.  
† And they gave 
v But contratiwise when he complained of thirst, they gave him gall and vinegar to drink.  gall for my meat: & in my thirst they gave 
●an. 19  me vinegar to drink.  
† 
w A prophecy of the destruction of the jew, at the time of Pasch, when they should thinks to eat their paschal lamb with joy.  Let their table be made a snare before them, & for retributions, 
●om. 11.  and for a scandal.  
† Let 
x They are also blind in hart, that they will not see the truth of Christ's doctrine:  Their eyes be darkened that they see not: and make 
y but bow themselves to earthly things, and worldly gains even to this day.  their back crooked always.  
pour out thy wrath upon them: and let the fury of thy wrath overtake them.  
Let their habitation be made desert: and in their tabernacles let there be none to dwell. 
〈◊〉. 1.   
Because 
z Christ, whom God of this mercy designed to suffer death, for redemption of mankind, the jew of mere envy and malice persecuted to death.  whom thou hast stricken, they have persecuted: and upon the sorrow of my wounds they have added.  
† add thou 
a A prophecy that God would suffer them, to fall from one iniquity to an other.  iniquity upon their iniquity: and let them not enter into thy justice.  
† In 
b the end of their lives, they shall not be found in the book of life, where they suppose themseelues to be written.  Let them be put out of the book of the living: and with the just let them not be written.  

c The voice of Christ, humbling himself to death, even to death of the cross:  I am poor and sorrowful: 
d from which he rose again.  thy salvation o God hath received me.  
† I will praise the name of God with canticle: and will magnify him in praise.  
† And 
e devout praise and thanksgiving please God more than sacrifices of the most tender calves, which were otherwise also gratful sacrifices.  it shall please God more than a young calf: that bringeth forth horns and hooves.  
† Let the poor see and rejoice: seek ye God, and your soul shall live.  
† Because our Lord hath heard the poor: and he hath not despised 
f God doth assuredly comfort all such, as are imprisoned for professing the truth.  his prisoners.  
† Let 
g all the creatures of God.  the heavens and earth praise him, the sea, and all the creeping beasts in them.  
† 
h God will always establish and protect the Catholic Church:  Because God will save Zion: and 
i and particular Churches, members of the universal shall also prosper.  the cities of Juda shall be built up.  
And they shall inhabit there, & by inheritance they shall get it.  
† And 
k perpetual succession of the Catholic Church.  the seed of his servants shall possess it, and they that love his name shall dwell in it.   

PSALM. LXIX.  
another prayer of David, when he was persecuted by Absolom: made in 
David's prayer in persecution. the 8. key.  a psalm after his delivery.  
Unto 
a An apt prayer also for the afflicted in the newv Testament,  the end, a psalm of David, in remembrance, that our 
b from the danger of Absolom. (2. Reg. 18.) or from any persecutor.  Lord saved him.  
O God 
c all men at all times need God's help:  intent unto my help: Lord 
d but most present need, in present dangers. The rest of this psalm is contained in the 39 Psalm, from the 15. verse. but there the whole Church prayeth for help, the world being almost drowned in sins; here David, or other particular persons, or peoples pray in their several distresses,  make haste to help me.  
† Let them be confounded, and be ashamed, that seek my 
Psal. 39  soul.  
† Let them be turned away backward, and be ashamed that will me evils.  
Let them be turned away forthwith ashamed, that say to me: well, well.  
† Let all that seek thee rejoice, and be glad in thee, and let them say always: Our Lord be magnified: which love thy salvation.  
† But I am needy and poor: o God help me thou art my helper, and deliverer: o Lord be not slack.   

PSALM. LXX.  
King David, or any other just person, prayeth God to continue his grace, 
A prayer for perseverance in virtue. the 7. key.  and protection against the malice of the enemy. 5. Recounteth God's mercy in delivering him from falling into temptations. 6. prayeth for the same in old age, or weakness of body and spirit, 20. and promiseth perpetual gratitude and praises.  
A psalm 
a Though this psalm (as also divers others) is entitled to, or for David, it proveth not that some other was the author thereof, but the seventy Interpreters in sinuate hereby, that it pertaineth in more particular sort to David, growing old;  for David, 
b they add also the sons of Jonadab a most holy family,  of the sons of Jonadab, and 
c who for their singular piety, were suffered to remain in Jerusalem, in the first captivity. jerem. 35.  the former captives.  
IN thee o Lord 
d The words of David, or any faithful just person.  I have hoped, let me not be confounded for ever: † in 
e God of his justice revengeth the injuries 
Psal. 30.  done to his servants.  thy justice deliver me, and receive me.  
Incline thine ear to me, and save me.  
† Be unto me for a God protector, and for a fenced place: that thou Mayst save me:  
Because thou art my firmament, and my refuge.  
† My God deliver me out of the hand of the sinner, and ou● of the hand of him that doth against the law, and of the unjust.  
Because thou art 
f Through thy grace I have patience to expect thy pleasure, when I shall be relieved.  my patience o Lord my hope from my youth.  
† upon thee have I been confirmed from the womb: from my mother's belly thou art my protector.  
In thee is my singing always: † I was made to many as 
g It seemeth strange to most men, why the just have more trubles then the wicked.  a wonder: and thou art a strong helper.  
† Let my mouth be filled with praise, that I may sing thy glory: 
h A necessary prayer for perseverance, which none can have without special and continual help of grace.  all the day thy greatness.  
† reject me not in the time of old age: 
i Against this special danger, and last assaults of the enemy, Christ hath instituted the Sacrament of Extreme unction.  when my strength shall ●aile, forsake me not.  
† Because mine enemies have said to me: and they that watched my soul, consulted together,  
† Saying: God hath forsaken him, pursue, and take him: because there is none to deliver.  
† O God be not far from me: my God have respect to mine aid.  
† Let them be confounded, and fail that detract from my soul: let them be covered with confusion, and shame, that seek evils to me.  
† But I will always hope: and 
k The best means to conserve virtue, is to exercise the same, adding good works towards our neighbours, and praises to God.  will add upon all thy praise.  
† My mouth shall show forth thy justice: all the day thy salvation. Because 
l I profess not exact knowledge of natural things;  I have not known learning, 
m but I consider and contemplate the infinite power of God, which appeareth in his works,  I will enter into the 
n and his just judgements; as partly have appeared in punishing, and rewarding some in this life, but especially will be manifest in the end of this world.  powers of our Lord: † o Lord I will be mindful of thy justice only.  
† O God thou hast taught me from my youth: and until now I will pronounce thy marvelous works.  
† And unto ancient age, and old age: o God forsake me not? Until I show forth thy arm to all the, generation, that is to come.  
Thy might, † and thy justice o God even to the highest, great marvels which thou hast done: o God who may be like to thee?  
† How great tribulations hast thou showed me, many and evil: and turning thou 
o After tribulations recreated me.  hast quickened me: and from the depths of the earth thou hast brought me back again.  
† Thou hast multiplied thy magnificence: and being turned thou hast comforted me.  
† For I also will confess to thee in the instruments of psalm thy truth: o God I will sing to thee on the harp, holy one of Israel.  
† My 
p I will praise thee with mouth and hart.  lips shall rejoice when I shall sing to thee; and my soul, which thou hast redeemed.  
† Yea and my tongue all the day shall meditate thy justice: when they shall be confounded and ashamed that seek evils to me.   

PSALM. LXXI.  
By way of prayer the Psalmist prophesieth Christ's coming, our King and 
Christ our king & judge. the 5. key.  judge: 4. the deliverer of mankind from the thraldom of the devil. ●. the greatness of his spiritual kingdom in the Gentiles. 16. and his continual glory and praise.  

a This psalm is of Christ, perfigured by Solomon, whose kingdom was most glorious of all the Kings of God's people; for of king Solomon himself many things in this psalm can not be truly understood. S. Aug.  Concerning Solomon.  
O God give thy judgement to 
b O God most blessed trinity, give power and authority, to the son of Man, God incarnate, King of all Kings,  the king: and thy justice to 
c the son of king David, to judge for mankind against the devil.  the son of the king.  
To judge thy people in 
d Christ paying ransom for all mankind, and so man renouncing the devil, and serving God is justly, not injuriously delivered from captivity of siona, and of the devil.  justice, and thy poor in judgement.  
† Let 
e A prophecy of the Apostles receiving power to preach Christ's Gospel, of peace and reconciliation of men to God by penance;  the mountains receive peace for the people: and 
f and of other Apostolical men that follow the●● steps.  the little hills justice.  
† He 
g Solomon in figure of Christ was for a time a just and good king.  shall judge the poor of the people, and shall save the children of the poor: and he shall humble the calumniator.  
† And he shall But 
h only Christ, not Solomon, nor any other king of that people, continueth, or reigneth for ever.  continue with the sun, and before the moon in generation and generation.  
† He 
i The manner of Christ's Incarnation most silent, sweet, and gratful.  shall descend as rain upon a fleece: and as drops distilling upon the earth.  
† There shall rise in his days justice, and abundance of peace, 
k again the prophet inculcateth that Christ's kingdom, his Church, shall continue for ever.  until the moon be taken away.  
† And he shall rule 
l The Church is not only universal in all times, but also in places.  from sea unto sea: and from the river even to the ends of the round world.  
† Before him shall the Aethiopians fall down: and his enemies 
Isaiae 6●.  shall lick the earth.  
† The 
m The three Sages or Kings, which adored our saviour, and offered gold, frankincense, and myrrh, were the first that fulfilled this prophecy: and afterwards Constantin the great, and other Emperors, Kings, and Princes.  Kings of Tharsis, and 
n Amongst other islands great Bryttannie (the greatest of Europe) was converted to Christ, according to this prophecy: first some few in the Apostles time (Metaphrastes apud Surium, Theodoret, epist. ad Timoth. Sophronius, Ser. de Nat. Apost, & alij.) More in the time of Eleutherius. Lastly our Englisc nation by S. Augustin and others sent by S. Gregory.  the islands shall offer presents: 
Mat. ●.  the kings of the Arabians, and of Saba shall bring gifts.  
† And all Kings of the earth shall adore him: all nations shall serve him.  
† Because he shall deliver the poor from the mighty: and the poor which had no helper.  
† He shall spare the poor and needy: and he shall save the souls of the poor.  
† From usuries and iniquity he shall redeem their souls: and their name shall be honourable before him.  
† And 
:: How is this prophecy verified▪ except the Church be always visible?  he shall live, and there shall be given him of the gold of Arabia, and they shall adore it always: all the day they shall bless him.  
† And there shall be a firmament in the earth, in the tops of mountanes, the fruit thereof shall be extolled far above Libanus: and they shall flourish of the city, as the grass of the earth.  
† Be his name blessed for ever: before the sun his name is permanent.  
And all the tribes of the earth shall be blessed in him: all nations shall magnify him.  
† Blessed be our Lord the God of Israel, 
o No miracles can be done but by God's power.  who only doth marvelous things.  
† And blessed be the name of his majesty for ever: and all the earth shall be filled with his majesty. 
p above all other desires the holy prophet wished God's glory, and praises in all the earth, as it is in heaven.  Be it, be it.  
† 
q It seemeth by this appendix added by Esdras, that this psalm was last composed, though not put in the last place, but as it came to his hands.  The praises of David, 
r David the natural son of Jesse, made no more hymns, that is, no more musical praises of God after this psalm, but the prefigured David Christ our saviour, the son of God, in his body the Church, singeth full new praises S. Aug▪ in enarrat. Psal. sequentis. 72.  the son of Jesse are ended.   

PSALM. LXXII.  
The royal prophet, first professing the unspeakable goodness of God, 2. in 
Affliction in this world is recompensed in the end. the▪ 9 key.  the person of the weak complaineth, that the wicked prosper, and the just are afflicted. 15. reprehendeth the murmuration, for though we can not comprehend the secret judgements of God. 18. yet they are most just. 25. So with desire to rest in God, he promiseth ever to praise him.  
A psalm 
a To be song by Asaph the master of music, and his company.  to Asaph.  
HOW 
b God is so excellent good, as no tongue can express, no hart can conceive.  good is God to Israel, to them, that are of a right hart! 
Psal. 39   
† But 
c The peace and prosperity of the wicked tempted me, to leave the right narrow way, and to go the broad easy way with them.  my feet were almost moved, my steps almost slipped.  
† Because I have had zeal upon the wicked, seeing the peace of sinners.  
† Because there is 
d They never think of death;  no respect to their death: and 
e and if they suffer some affliction, they quickly remove it from them.  stability in their plague.  
† In 
f They travel not so much as good men do, neither are they so often punished.  the labours of men they are not, and with men they shall not be scourged.  
† therefore 
g Which maketh them proud, and so they run into all sorts of iniquity.  hath pride held them, they are covered with their iniquity and impiety.  
† Their iniquity hath proceeded as it were of fat: they have passed into 
h whatsoever mischief came in their mind, they feared not to commit it in fact.  the affection of the hart.  
† They have thought, and have spoken wickedness they have spoken iniquity 
i boldly extolling their own words and works, and despising others.  on high.  
† They have set their mouth unto heaven: add their tongue hath passed in the earth.  
† therefore will my people 
k For this prosperity of the wicked, some of God's people will fall from the right way,  return here: and 
l and their days will abound with calamities.  full days shall be found in them.  
† And they have said: 
m The voice of the weak, inclining to diffidence, and doubt of God's knowledge, and providence.  How doth God know, and is there knowledge in the highest?  
† lo the sinners themselves, and they that abound in the world, have obtained riches.  
† And I said: Then have I justified my hart without cause, and have washed my hands amongst innocentes:  
† And have been scourged all the day, and my chastising in the mornings.  
† If I said: I will speak this: behold 
n The prophet in his own person answereth, that if he should say such things, he should reprove God's children, as faulty, unworthy of his protection, and to be neglected; whereas it is God's providence to chastise his children whom he loveth.  I reproved the nation of thy children.  
† I 
o In this life we can not know the particular causes, why the just are afflicted, and many wicked prosper in this world.  thought to know this thing, it is labour before me:  
† until I may enter into the sanctuary of God: and may understand concerning their latter ends.  
† But yet 
p But only in general we are taught, that evils are prepared for the guiles, or deceptes,  for guiles thou hast put it to them: thou hast cast them down whiles they 
q pride, and other sins of the wicked.  were elevated.  
† How are they brought into desolation, they have failed sodanely: they have perished for their iniquity.  
† As the dream of them that rise o Lord, in thy city thou shalt bring their 
r Not real but imaginary felicity.  image to nothing.  
† Because my hart is Almost 
s burned up with afflictions.  inflamed, and my reins are changed:  
And I am brought to nothing, and knew not.  
† As 
t Charged with heavy burdens, without knowledge how long, or to what end,  a beast am I become with thee: and I 
v yet not destitute of thy protection.  always with thee.  
† Thou hast held my right hand: and in thy will thou hast conducted me, and with glory thou hast received me.  
† For what is to me 
w Nothing to be desired in heaven, nor in earth but God.  in heaven? and besides thee what would I upon the earth?  
† My 
x In body and mind I thirst after thee, my true inheritance.  flesh hath fainted, and my hart: God of my hart, and God my portion for ever.  
For behold, they 
y Men by their free-will make themselves enemies to God.  that make themselves fair from thee, shall perish: thou 
z determined their damnation, forseing their final sins.  hast destroyed all, that fornicate from thee.  
† But it is good for me to cleave to God: to put my hope in our Lord God:  
That I may show forth all thy praises, in the gates of the daughter of Zion.   

PSALM. LXXIII.  
Faithful people pressed with persecution lamentably complaining, beseecheth 
A prayer in long affliction. the 7. key.  God to respect his own inheritance, cruelly afflicted; ●●. and leift long without help, 12. whereas heretofore he relieved his people in like distresses. 18. And therefore confidently hopeth he will renenge the blasphemers of his name,  
Understanding 
a Instruction for the congregation of the faithful in distress, not to seek temporal towards and prosperity, but to expect spiritual and eternal. S. Aug.  to Asaph.  
WHY hast thou o God 
b In long persecution the weak begin to fear, or suspect, that God hath utterly abandoned them.  repelled for ever: is thy fury wrath upon the sheep of thy pasture?  
Be 
c But the stronger prey with confidence,  mindful of thy congregation, 
d being assured that God who hath conserved his Church hitherto, from the beginning of the world, will conserve it st 〈…〉 the end.  which thou hast possessed from the beginning.  
Thou hast An 
e other reason why God will conserve his Church is, because he hath delivered it often a strong arm; as from bondage in Egypt, from persecution and oppression in the time of judges, and Kings, and lastly redeemed it from the tyranny of the devil by Christ's death.  redeemed the rod of thine inheritan●●e: mount Zion, in which thou hast dwelled.  
† Lift up thy hands upon 
f Thirdly the pride of the enemies moveth God to revenge their wickedness, and so to deliver his own people.  their prides for ever: how great things hath the enemy done malignantly in the holy place▪  
† And they that hate thee have gloried: in the mids of 
g They pretend to keep solemn feasts like to thine.  thy solemnity.  
They have set 
h They set up altars against thine altars, or some new devised external show, against the holy Rites of the Church:  their signs, for signs: † and have not known, 
i and that in public places, in the ends of high ways, or po●●es, and pinnacles.  as in the issue on high.  
As 
k The prophet describeth the manner how persecutors destroy temples, and all sacred things.  in a wood of trees they have with axes † cut out the gates thereof together: in hatchet, and chippeaxe they have cast it down. 
4. Reg ●   
† They have burnt thy sanctuary with fire: they have polluted the tabernacle of thy name in the earth.  
† Their 
l The whole crew, or band of persecutors.  kindred together have said in their hart: Let us make all the festival days of God to cease from the earth.  
† Our 
m The weak complain that God showeth not w●●ted signs, nor sendeth succourse to his people, by raising some prophet▪ or other means to help them.  signs we have not seen, there is now no prophet: and he will know us no more.  
† How long o God shall the enemy upbraid: the adversary provoke thy name for ever?  
† Why dost thou turn away thy hand, and thy right hand, out of the mids of thy bosom for ever? 
Luc. 1▪ 70.   
† But 
n The perfect do answer, that God both hath, and will relieve his people.  God our king before the worlds: he hath wrought salvation in the mids of the earth.  
† Thou in thy strength hast confirmed 
o Made the red sea like waves.  the sea: thou hast 
p drowned Pharaoh and his host.  crushed the head of Dragons in the waters.  
† Thou hast broken the heads of the dragon: thou hast given him for meat to the peoples 
q of black devils.  of the Aethiopians.  
† Thou hast 
r given water out of rocks,  broken up fountanes, and torrentes: thou hast dried the rivers 
s made passage over Jordan.  of Ethan.  
† The day is thine, and the night is thine: thou hast made the morning and the sun.  
† Thou hast made all the coasts of the earth: the summer and the spring thou hast form them.  
† Be mindful of this, the enemy hath upbraided our Lord: and a foolish people hath provoked thy name.  
† deliver not to beasts the souls that confess to thee: and the souls of thy poor forget not for ever.  
† have respect unto thy testament: because they that are 
t Ignorant, blind, and barbarous infidels, lodge all kinds of iniquity in their consciences.  obscure of the earth, are filled with houses of iniquities.  
† 
v and therefore it is unmeet, that faithful people should be in bondage under th●●.  Let not the humble be turned away being confounded: the poor and needy shall praise thy name.  
† Arise God, judge thy cause: be mindful of those thy reproaches, that are 
w These foolish audacious men do continually blaspheme all holy things.  from the foolish man all the day.  
† 
x Omite not to punish them,  Forget not the voices of thine enemies: the 
y seeing they are obstinate and obdurate in pride, and ●● hatred.  pride of them that hate thee, hath ascended always.   

PSALM LXXIIII.  
Christ (with his Assessors) will judge the whole world, at the last day: in 
General judgement. the 9 key.  the mean time exhorteth sinners to amend their life; 7. for none shall escape just judgement. 1●. The wicked shall be punished, and the good rewarded.  
Unto the end, 
a Either this was the beginning of a song, to the tune whereof this psalm was song; as some Hebrew Rabbins testify; or, as S. Augustin and other fathers explicate, the Septuagint do admonish us, by occasion of this psalm, not to fa●le in our hope, for that God will in no case violate his promise no● purpose, but will render to every one in the day of judgement, as they deserve.  Corrupt not, a psalm of Canticle to Asaph.  
WE Christ 
b with his Apostles, and other assessorie judges, will praise and thank God, for his admirable good providence, and government of this world.  will confess to thee o God: 
c This duplication of the same word, confirmeth us of the assured performance of that, which is here prophesied.  we will confess, and will invocate thy name.  
We will tell thy marvelous works: † when 
d Christ our singular, principal, and proper judge only, and no mere creature, knoweth the determinate time of general judgement.  I shall take a time, I will judge justices.  
† 
e The earth at that time shall be purged with flaming fire:  The earth is melted, and all that dwell in it: 
f yet shall not be destroyed, but changed in qualities.  I have confirmed the pillars thereof.  
† I said to the wicked: 
g An epitome, or brief sum of Christ's doctrine, to f●ee from sin.  do not wickedly: and to them that offend: 
h be not proud, abuse not the power you have, to do what you please.  Exalt not the horn.  
† Exalt not your horn on high: speak not iniquity against God.  
† For neither from the East, nor from the West, nor from the desert mountanes: † 
i When other judges sit on tribunales, some may be absent, or escape from their sentences▪ but all without exception shall be brought in persons, when Christ God and Man shall judge.  because God is judge.  

k Some shall have sentence of eternal pain in hell; some of eternal reward in glory,  This man he humbleth, and him he exalteth, † 
l though (partly in this world, partly in particular judgement of every soul) God hath alreardy, and will before the last day punish sinners, yet there resteth more punishment, and no impenitent sinners shall escape, but all shall drink of the bitter cup of eternal damnation.  because there is a cup in the hand of our Lord 
m strong wine not delayed with water, but mingled with bitter sharp things, as gall, vinegar, brimstone etc. and so powered into festered wounds, so they shall suffer untolerable endless pain, mixed with the worm of conscience, loss of glory, rancour of hart, and eternal desperation.  of mere wine full of mixture.  
And he hath powered it out 
n variety of hellish torments, from one extreme to an other: as from snow waters to exceeding heat. Job. 24.  of this into that, but yet the dregs thereof are not emptied: all the sinners of the earth shall drink.  
† But I will shewforth for ever: I will sing to the God of Jacob.  
† And I will break all the horns of sinners: and 
o The just for well using their power of free will, and of all power given them in this life, are rewarded in heaven.  the horns of the just shall be exalted.   

PSALM. LXXV.  
The royal prophet singeth Gods praises, for his particular providence 
God's providence towards his people the 3. key.  towards the Jews: 10. further to be extended to all the meek of the whole earth.  
Unto the end, in praises, a psalm 
a For the congregation of faithful and godly people  to Asaph, a Canticle to 
b Amongst others, one notorious example of God's providence is recorded of an hundred fourscore & five thousand Assyrians, slame in one night by an Angel. 4. Reg. 19  the Assyrians.  
God is known 
c God was not only known in general, as to pagan Philosophers, and some others, but more particularly to the Jews, the issue of Abraham, Isaac, and Jacob, by his special benefits towards them.  in Jewrie: in Israel his name is great.  
† And 
d God suffering all other nations to err for their sins, in their fond phantesies of false gods, reserved the Israelites for his Church,  his place is made in peace: and 
e establishing the principality thereof in Zion.  his habitation in Zion.  
† 
f For obtaining and conserving of Zion from wicked Infidels, God overthrew all sorts of contrary forces.  There he broke the powers of bows, the shield, the sword, and the battle.  
† Thou 
g God not only gave his people temporal victories over their enemies, but also illuminated their minds with knowledge of true religion:  dost illuminate marvelously from the eternal mountains: † all the foolish of hart 
h others are often troubled in mind, hearing the truth, but are not converted through their obstinate folly.  were troubled.  
† They 
i worldly men in supine carelessness as in a sleep, pass over this life, and afterwards find themselves excluded from heaven, for lack of merits, and good works, with the foolish virgins.  slept their sleep: and all the men of riches found nothing in their hands.  
† At 
k God undertaking the defence of his people, and threatening the adverse part,  thy reprehension o God of Jacob, they 
l they failed in courage, as men overcome with drowsiness of sleep.  have all slumbered that mounted on horses.  
† Thou art terrible, and who shall resist thee? 
m even from the first notice of thy will, the adversaries were dejected, fearing thy po●e●● wrath.  from that time thy wrath.  
† From Terrible 
n signs from the firmament appearing before the day of judgement,  heaven thou 
:: The prophets ●● often speak in the pretertence, for the assurance of the things to come.  hast made thy judgement heard: 
o persecutors and others being terrified shall be astonished and silent.  the earth trembled and was quiet.  
When God arose unto judgement, 
p God will come to judge the world, more especially for the justs sake.  that he might save all the meek of the earth.  
† Because 
q Men that shall seriously think and meditate upon these things, will praise and thank God for them:  the cogitation of man shall confess to thee: and 
r and the effect, and swear repast of such meditation, shall make as it were a great festival day, in the devout soul spiritually joined with God.  the remanes of the cogitation shall keep festival day to thee.  
† 
s The soul thus inflamed with God's love, is then apt of gratitude, for his goodness towards man, to make vows of things whereto we are not obliged,  vow ye, and 
t but most necessary it is to be maturely advised, and not rashly, nor lightly to vow; for being once vowed, we are strictly bound to whatsoever we have lawfully promised. And it is great sin to vow undiscreetly.  render to our Lord your God: all ye that round about him bring gifts.  
To 
v remembering that for vows, and all other works we must answer to God, who is a terrible judge, ready to punish in body and soul., sparing none for their greatness, not princes, nor Kings, nor vulgar sort, for all are to him alike.  the terrible, † and him that taketh away the spirit of princes, terrible to the Kings of the earth.   

PSALM. LXXVI.  
Any faithful devout person meditating Gods benefits, 7. examineth his 
God's special protection of the jew. the. 4. key.  conscience, that nothing be in his soul, that may offend God. Who is always ready to forgive: 11. and therefore he still reneweth his purpose to serve God sincerely, 15. particularly remembering the delivery of Israel from Egypt.  
Unto the end, for 
a For Idithun to sing, or to make tune for it.  Idithun, a psalm 
b For the faithful congregation to consider God's benefits.  to Asaph.  
† With 
c having heretofore prayed,  my voice I have cried to our Lord: with my 
Psal. 14●.  voice to God 
d I have obtained.  and he attended to me.  
† In the day of my tribulation I sought God, with my hands 
e Especially being in tribulation, and praying with hart and hands lifted up, as well in the night as day:  in the night before him: and I 
f I was not frustrate of my prayer.  was not deceived.  
My I 
g was sometimes in such anguish that nothing seemed comfortable,  soul refused to be comforted, † I 
h but I 〈…〉 d upon God so firmly,  was mindful of God, and was delighted, and was exercised: and 
i that my spirit came in●o an ecstasy, o●●●aunce.  my spirit fainted.  
mine eyes 
k I arose early before the ordinary time of away king,  prevented the watches: I was 
l my hart being attentive inwardly, I uttered nothing with my tongue  troubled, & spoke not.  
† I thought upon old days: and the eternal years I had in mind.  
† And I meditated in the night with my hart, and I was exercised, and I 
m I diligently examined my conscience.  swept my spirit.  
Why, 
n Assuredly God will not reject for ever, but he will be pleased with his Church.  will God reject for ever: or will he not add to be better pleased as yet?  
† Or will he cut of his mercy for ever, from generation unto generation?  
† Or will God forget to have mercy? or will he in his wrath keep in his mercies?  
And I said: 
o while I thus thought, I erred greatly, now I see and confess that God suffereth all calamities for the good of his servants:  Now have I begun: 
p and this I knew not by myself, but by the inspiration of God, making this change in me by his gracious hand.  this is the change of the right hand of the Highest.  
† I have been mindful of the works of our Lord: because I will be mindful, from the beginning of thy marvelous works.  
† And I will meditate in all thy works: and in thy inventions I will be exercised.  
† O God in the holy is thy way: what God is great as our God? † thou art the God that dost marvelous things.  
Thou hast made thy power known among peoples: † thou hast with thine arm redeemed thy people, the children of 
q The progeny of Jacob, received and nourished in Egypt for joseph's sake, as his adopted children.  Jacob, and Joseph.  
† The waters 
r The read sea, and Jordan felt thy divine power, and obeyed thy wil  saw thee o God, the waters saw thee: and they were afraid, and the depths were troubled.  
† A Noise 
s of waters meeting after the Israelites were passed, thunders and lightnings also happened, to the terror of the persecutors, though not mentioned in Exodus.  multitude of the sounding of waters: the clouds gave a voice.  
For in deed arrows do pass: † the voice of thy thunder in a wheel.  
Thy lightnings shined to the round world: the earth was moved and troubled.  
† Thy way in the sea, and thy paths in many waters: and thy steps shall not be known. 
Ex●. 14   
† Thou hast conducted thy people as sheep: 
By the ministery of Moses and Aaron.  in the hand of moyses and Aaron.   

PSALM. LXXVII.  
The royal prophet exhorting the people to attend, 5. reciteth many great 
God's great benefits bestowed upon the Iewes, and their ingratitude. the 4 key.  benefits of God towards their forefathers (whose ingratitude, often rebellion, and chatisement he still noteth) 9 as in their entrance into the land of Chanaan: 12. also before the same in Egypt, and in the desort. 42. How God plagued the Egyptians: 52. protected, and conducted his people into the promised land. 56. where likewise they often offended. were punished: 65. yet were still conserved: 69. and the tribe of Ind exalted in king David.  
Understanding 
a Commended to Asaph a▪ chief physician, that the people might understand and consider God's benefits.  to Asaph.  
MY people attend ye to 
b Neither the la, not the people was David's, but presenting God's person n, he speaketh in his name or authority, with whose inspitation he was replenished. S. Greg. Prefat: in job. c. 2.  my law: incline your ear unto the words of my mouth. 
Mat. ●● 5. 35.   
† I will open my mouth in 
c Albeit the prophet reciteth historically things done, yet the same were parables, similitudes, and figures of other things:  parables: I will speak 
d yea of secret hidden Mysteries, obscurly signified in the old Testament, and revealed in the new.  propositions from the beginning.  
† How great things have we heard and 
e which partly we know by written holy scriptures:  have known them, and 
f partly by Traditions.  our fathers have told us.  
† They were not hid from their children, in an other generation.  
Telling the praises of our Lord, and his powers, and his marvelous works which he hath done.  
† And he 
g God of his mercy without precedent merit, raised up a peculiar people of Abraham, Isaac, and Jacob,  raised up a testimony in Jacob: and 
h and gave them a particular law, first of circumcision, & more largely by Moses.  made a law in Israel.  
How great things he commanded our fathers, 
i So Abraham instructed his children and his house after him, Gen. 18.  to make the same known to their children: † that 
k in like sort others taught their children.  an other generation may know.  
The children that shall be borne, and shall rise up, and shall tell their children.  
† That they may 
l For three causes God gave his law, that his people may have confidence in him, he showing his care to instruct and govern them;  put their hope in God, and may 
m that they remember his benefits;  not forget the works of God: and may 
n and keep his commandmentes.  seek after his commandmentes.  
† That they become not as their fathers: 
o The Jewish nation very often, and in great numbers murmured, rebelled, and committed other great sins, and therefore David exhorted the people of his time, not to do the like. And this exhortation pertaineth more especially to Charistianes'. as S. Paul teacheth. 1. Cor. 10.  a perverse generation and exasperating.  
A generation, that hath not directed their hart, their spirit hath not been faithful towards God.  
† The 
p They first (trusting in their own strength) without God's commandment (Num. 14.) went forth to battle and were overthrown. 1. Par 7 v. 21.  children of Ephrem bending, and shooting with 
●. Par. 7. ●●●.  bow: were turned in the day of battle.  
† They kept not the testament of God: and in his law they would not walk.  
† And they forgot his benefits, and his marvelous works, which he showed them.  
† Before their fathers he did marvelous things in the land of Egypt, in the filled 
q Tanis the principal city in Egypt near the river Nilus, where Moses wrought his great miracles.  of Tanis.  
† He divided the sea & brought them through: and he made 
〈◊〉. 14.  the waters to stand as in a bottle.  
† And he 
This cloud shadowed them from the heat of the sun in the day, and the fire shined in the night, all the time that they were in the desert.  conducted them in a cloud by day: and all the night by light of fire.  
† He struck the rock in 
s In mount Horeb: and there was continual water in all the camp, which occupied near four miles in length and breadth.  the desert: and gave them water to drink as in a great depth.  
† And he broughtforth water out of the rock: and made waters run down as rivers.  
† And they added as yet to sin unto him: they provoked the Highest to wrath in the place 
t Which naturally wanted water: but by miracle had abundance.  without water.  
† And they tempted God in their hearts: so that they asked 
v Not content with Manna, they demanded to have flesh.  meats for their lives.  
† And they spoke evil of God: they said: 
w still incredulous, not believing God's omnipotency, they thought that, albeit he had given them manna, and water, yet he could not give them flesh.  Can God prepare a table in the desert?  
† Because he struck the rock and waters ran, & torrentes flowed:  
Can he also give 
x By bread in general is understood all competent meat usual for a table.  bread, or prepare a table for his people?  
† therefore our Lord heard, and 
y For this incredulity, murmuring, and other sins God kept the children of Israel forty yares in the desert, t●l all hat were of age, when they came from Egypt, were dead, except only joshua and Caleb.  made delay: and 
z In the mean time amongst other punishments, many mutmurers wooc burn●●o death with strange fire. Num. 11.  fire was kindled in Jacob, and wrath ascended upon Israel.  
† Because they believed not in God, nor hoped in his salvation.  
† And he commanded the clouds from above, and opened the gates of heaven.  
† And he rained them Manna to eat, and bread of heaven he gave to them.  
† Bread 
a Manna made by Angels.  of Angels did man eat: he sent them victuals in abundance.  
† He 
b God so changed the wind, that it brought abundance of quails and other birds, into their camp. Exo. 16. Nu. 11.  transported the southwind from heaven: and in his power he brought in the Southwestwinde.  
† And he rained upon them flesh as dust: and as the sand of the sea feathered fowls.  
† And they fell in the mids of their camp: about their tabernacles.  
† And they did eat and were filled exceedingly, and their desire he brought to them:  
† They were not defrauded of their desire.  

c Immediately after a month (for so long they had abundance of these birds ibid. v. 20.) they were stricken with a plague, and many died, for their concupiscence.  As yet their meats were in their mouth:  
† And the wrath of God ascended upon them. And he killed their fat ones, and 
d The most fresh strong men died, and so were hindered from possessing the promised land of Chana an  the chosen of Israel he hindered.  
† In all these things they sinned as yet: and they believed not in his marvelous works.  
† And their days failed in vanity: and their years 
e In forty years above six hundred thousand died.  in haste.  
† When he slew them, they sought him: and they returned, and 
f They offered morning sacrifice.  early they came to him.  
† And they remembered that God is their helper: and the high God is their redeemer.  
† And they loved him 
g But were not sincere in their hearts.  with their mouth, and with their tongue they did lie to him.  
† But their hart was not right with him: neither were they counted faithful in his testament.  
† 
h howsoever multitudes of people commit great sins, and are severely punished, yet God's mercy preferueth some by his effectual grace, and never suffereth the whole Church to fail, nor to be destroyed.  But he is merciful, and will be propicious to their sins: and he will not destroy them.  
And he abunded to turn away his wrath: and he kindled not all his wrath.  
† And he remembered that they are flesh: 
i man's life is like the wind, that still passeth, and the same returneth not. As Aristotel teacheth. Here the Hebrews note the mids of the Psalter, in 1263. verses. and so many in the rest.  spirit going, and not returning.  
† “ How 
k The people of Israel murmured so often in the desert, that it was not easy to tell how often See the Annotation.  often have they exasperated him in the desert: provoked him to wrath in the place without water.  
† And For 
l eftsoons repenting they offended God again and again.  they returned, and tempted God: and the holy one of Israel they exasperaed.  
† They did not remember his hand: in the day that he redeemed them from the hand of the afflicter.  
† As he put 
m The first sign was in turning a rod into a serpent, which was a miracle, but no plague, the other signs were also plagnes to the Egyptians.  his signs in Egypt, and his wonders in the filled of Tanis.  
† And he turned 
n The first plague.  their rivers into blood, & their 
o pools, lakes, and all sorts of water, yea showers, or rain water▪ which seldom happeneth in Egypt.  showers that they might not drink.  
† He sent upon them 
p The fourth plague, in order as they are recited in Exodus.  a 
* C●●●my●am.  swarm of flies, and it eat them: and 
q The second plague.  the frog, and it destroyed them.  
† And he gave their fruits to 
r This was a less plague, not mentioned in with the greater.  the blast, and their labours to 
s The eight plague.  the locust. 
Exodus.   
† And he killed their vineyeardes with 
t The seventh plague.  hail: and their mulberry trees with 
v This also is omitted in.  horefrost. 
Exodus.   
† And he delivered 
w Not only all trees, and plants, but also beasts were subject to the hail.  their beast to hail: and their possession 
x and to fiery leghtnings.  to fire.  
† He sent upon them 
y In these general terms, of wrath, indignation, and tribulation, the Prophet comprehendeth all the other plagues, to wit, the third of scinies, the fifth of pestilence, the sixth of boils in men and beasts, the ninth of darkness three days together.  the wrath of his indignation: indignation, & wrath, and tribulation: immissions 
z all which God sent by the ministery of devils, evil angels.  by evil angels.  
† He made a way to the path of his wrath, he spared not their lives from death: and their cattle he shut up in death.  
† And 
a The tenth and greatest plague, 11. v. 5. &. c. 12. v. 29.  he struck all the first borne in the land of Egypt: the first fruits of all their labours in the tabernacles 
b Egyptians also descended from cham, by his son Mesraim. Gen. 10. v. 6.  of Cham. 
Exod.   
† And he 
c After that Egypt was thus plagued, God brought Israel out of their servitude, as a shepherd leddeth his sheep, and defendeth them.  took away his people as sheep: and led them as a flock in the desert.  
† And he brought them forth in hope, and they feared not: and the sea covered their enemies.  
† And he brought them into 
d Judea a hilly country.  the mount of his 
e Into that country which God chose, and endued with many blessings.  sanctification, the mount, which his right hand purchased.  
And he cast 
f As is written in joshua.  out the gentiles from their face: and by lot he divided the land of them in a cord of distribution:  
† And he made the tribes of Israel to dwell in their tabernacles.  
† And 
g After the conquest and quiet possession, the Israelites often fell into gross sins, especially in the time of judges.  they tempted, and exasperated God the highest, and they kept not his testimonies.  
† And they turned away themselves, & kept not the covenant: even as their fathers, they were turned as a 
h A crooked bow deceiveth the archer, so this people failed to serve God, and deceived themselves.  crooked bow.  
† They incensed him to wrath in their 
i In their altars erected in hills to idols.  hills: and in their 
* Scuptilibus.  gravens they provoked him 
k By graven imagies of idols, they provoked God to indignation.  to emulation.  
† God heard, and contemned: and he brought Israel to nothing 
l Not absolutely to nothing, but punished them exceedingly, till they repent; and then spared and delivered them from tribulation, as appeareth in the book of judges.  exceedingly.  
† And he rejected the tabernacle 
m The ark of God sometime kept in Silo, joshua 18. in the tribe of Ephraim, was taken by the Philistims. 1. Keg. 4. and never returned thither again.  of Silo, his tabernacle, 
n but wheresoever the ark was, there God more especially heard their petitions, and gave answers.  where he dwelled among men.  
† And he delivered 
o For their sins God suffered the ark to be taken.  their force into captivity: and their beauty into the hands of the enemy.  
† And he 
p And the Israelites to be sore afflicted by their enemies.  shut up his people in the sword: and he despised his inheritance.  

q The zeal, and just wrath of God suffered these calamities to happen.  fire devoured their young men▪ and their virgins were not lamented.  
† Their 
r Ophni and Phinees the sons of Heli slain and Heli himself hearing that the ark was taken fell from his stool and broke his neck. 1. Reg 4.  priests fell by the sword: and their widows were not wept for.  
† And Nevertheless 
s God plagued the infidels, and conserved his Church. 1. Reg. 5.  our Lord was raised up as one that sleepeth: ● as a mighty man having surfited of wine.  
† And he struck his enemies on the hinder parts: an everlasting reproach he gave to them.  
† And he rejected the tabernacle 
t As before. v. 60.  of Joseph: and the tribe of Ephraim he chose not.  
† But he chose the tribe 
v After a time the ark was brought into the tribe of Juda.  of Juda, mount Zion which he loved.  
† And he built 
w The Church was firm, and ever preserved in the old testament till Christ, and from Christ's time to the end of the world.  his sanctuary as of unicorns in the land, which he hath founded for ever.  
† And 
x God's particular grace in choosing, and exalting David, was a special benefit to the Israelites.  he chose David his servant, and took him from the flocks of sheep: from after the ewes with young he took him.  
To 
y To rule and govern the people of Israel.  feed Jacob his servant, and Israel his inheritance.  
† And he fed them in the innocency of his hart: and in the understandings of 
z Prudently using his power and authority.  his hands he conducted them.  

ANNOTATIONS psalm: LXXVII.  
40. How often have they exasperated?] Moses (Deu. 9 v. 7.) repeating what had 
The people of Israel often murmured in the desert.  passed in the desert, chargeth the people that they had still provoked our lord to wrath, from the day, that they came out of Egypt, and always contended against him. And our lord himself expostulating their ingratitude, & often murmuring saith (Num. 14. v. 22.) in the beginning of the second year, that 
Ten times more notori ously.  they had then tempted him ten times; either by this certain number signifying an uncertain, or else chief ten times: for so often we find recorded that they tempted him, and murmured within that small time more notorionly. First near, unto the red sea (Exod. 14. v. 11.) where seeing the Egyptians 
1.  pursuing them, they murmured against Moses, for bringing them out of Egypt, saying: It had been much better to have served the Egyptians, then to 
2. 3. 4. 5. 6. 7. 8. 9  die in the wilderness. Secondly, for want of sweet water. Exod. 15. v. 24. Thirdly. for lack of meat, Exod. 16. v. 3. Fourtly, keeping Manna for the next day, contrary to God's commandment. ibid. v. 20. Fiftly, going on the Sabbath day, also contrary to God's commandment, together Manna. Ibid. v. 27. Sixtly, for want of water in Raphidim. Exod. 17. v. 2 Num. 26. v. 2 Seuently in Horeb, adoring a calf & the image thereof Exod. 32 Eightly, repining for their travels in the wilderness nurse, 11. v. 1. Nintly, loathing Manna, and burning with desire to eat flesh. Ibid. v. 4. 5 6. Tently despairing to possess the promised land of Chanaan, after that the discoverers had reported the difficulties, with the force of the people, and of the cities against which they must fight. Nu. 14. v. 1. All which and the rest, saith S. Paul, happened to them in figure of us: and are written for our correption (or admonition) that we murmur not as they did. 1. Cor. 10.    

PSALM. LXXVIII.  
The Prophet, in person of the Church, lamenteth the cruelty of persecutors 
The Church suffereth very great persecutions. the 6. key.  (both in the old and new testament) 5. prayeth for release, with just revenge against God's enemies, that blaspheme his name, 3. and promiseth to be gratful in divine praises.  
A psalm 
a to be sungue by Asaph and his company, in the behalf of people united in faith.  to Asaph.  
O God 
b Cruel infidels have invaded those things, which pertain to thy Church.  the Gentiles are come into thine inheritance, they 
c even possessed and profaned the holy temple of the Jews, and Churches of Catholic Christians. Fulfilled by Antiochus, in Jerusalem; by the Vandals in Africa, by Protestants, and Puritans, in divers parts of Europe, and will be more universally by Antichrist in all Christendom.  have polluted thy holy temple: they have made Jerusalem 
d instead of great and far Churches, God's servants are fane to use mean houses, yea poor cottages.  as a watch tour of fruits.  
† They have made 
e Some persecutors suffer not Martyrs bodies to be buried, but hang them on poles, and pinnacles, where birds may eat them.  the carcases of thy servants, meats for the fowls of the air: the flesh of thy saints for the beasts of the land.  
† They have poured out their blood as water round about Jerusalem: and there was none to bury them.  
† We are 
f christians galileans, Catholics Homousians, and now Papists, in spite and reproach.  become a reproach to our neighbours: a scorn and mock to them that are round about us.  
† How long o Lord wilt thou 
g sins provoking God's wrath, are one cause why he suffereth his people to be persecuted.  be angry for ever: shall thy zeal be kindled as a fire?  
† pour out thy wrath upon the Gentiles, 
h Though the faithful commit some sins, yet in respect that they believe rightly, have zeal in God's cause, and deny not God, they are nearer to grace and favour.  that have not known thee: & upon the kingdoms, that have not invocated thy name.  
† Because they have devoured Jacob: and his place they have made desolate.  
† 
i Especially when they repent, and confess their sins, than those that neither know not will know God; but obstinately impugn and resist the truth.  Remember not our old iniquities, let thy mercies quickly prevent us: because we are become exceeding 
k so much afflicted, and despised, that none will regard the truth which we profess.  poor.  
† Help us o God our saviour: and for the glory of thy name o Lord deliver us: and be propicious to our sins for thy name's sake.  
† Lest they say perhaps amongst the Gentiles: 
l Albeit o Lord, thou suffer us to be punished, yet suffer not thine enemies to insult, as though thou were not our God; and consequently thou hadst no people at all in the world.  where is their God? and 
m therefore we pray, that the revenge of thy servants blood may be so notified, that it can not be denied, nor doubted of. Which is also here prophesied, that it will so come to pass in the end.  be notified in the nations before our eyes.  
The revenge of the blood of thy servants, which hath been shed: † let the groaning of thefettered enter in thy sight.  
According to the greatness of thine arm, possess thou 
n preserve also, o God, the relics of thy servants, the successors of thy Martyrs.  the children of them that are put to death.  
† And 
o This also is a prophecy, that God will most severely revenge the blasphemy of persecutors.  render to our neighbours sevenfold in their bosom: their reproach where with they have reproached thee o Lord.  
† But 
p God's people delivered from persecution, and perpetually conserved, will always praise God for the same.  we thy people, and the sheep of thy pasture, will confess to thee for ever:  
Unto generation and generation we will show forth thy praise.   

PSALM LXXIX.  
The Prophet prayeth for the release of Israel in great tribulation. 15. forsheweth 
Christ our redeemer from sin and captivity. the. 5. key.  the coming of Christ to redeem man from sin, and from thraldom of the devil.  
† unto 
a pertaining to the new Testament,  the end, for 
b especially to Gentiles, that shall be converted to Christ.  them, that shall be changed, testimony to 
c for perpetual memory to the congregation of faithful.  Asaph, a psalm.  
† Thou that rulest Israel, attend: that By 
d Joseph the prophet understandeth all Israel; because the first birthright being taken from Reuben wa● given to him, to wit double portion of inheritance, two tribes of twelve.  conductest Joseph as a sheep.  
Which sittest upon the cherubs, 
e appear, and show thy mighty hand before thy people:  be manifest † before 
f whereof Ephraim, Benjamin, and Manasses following the ark, when they marched or camped, should most directly see what appeared therein, the other nine tribes being placed before it, and on both sides. Num. 2.  Ephraim, Benjamin, and Manasses.  
Raise up 
g Thou which always can help us, now use thy power in delivering us from this temporal misery.  thy might, and come, to save us.  
† O God 
h Set us in a better state  convert us: and show 
i show thy benign countenance and favour, Mystically, send the promised Messias, Christ, the essential Image of God. 2. Cor. 4. v. 4. Collos. 1 v. 15.  thy face, & we shall be saved.  
† O Lord the God of hosts, how long wilt thou be angry 
k How long wilt thou differre to hear our prayer?  upon the prayer of thy servant?  
† Thou wilt feed us with the bread of tears: and give us drink with tears 
l Thou dost justly punish us, but thou temperest the same with measure, that it exceed not to our ruin.  in measure.  
† Thou hast made us to be a contradiction to our neigh: bowers and our enemies have scorned us.  
† O God of hosts 
m God first preventing with his grace,  convert us: and show thy face, and we 
n man may cooperate therewith to his justification, and salvation.  shall be saved.  
† Thou didst transport 
o Thy Church and people,  the vineyard out of Egypt: thou didst cast out 
p the Chananites.  the Gentiles, and plantedst it.  
† Thou wast the guide of the way 
q The cloud, and pillar of fire were visible guides.  in the sight thereof: thou didst plant the roots thereof, and it 
r and it multiplied mightily.  filled the earth.  
† 
s Hyperbolical speech to signify the great multiplication of the Israelites.  The shadow of it covered the mountanes: and the boughs of it the ceders of God.  
† It extended her branches even to 
t from the mediterranean sea of Palestin,  the sea; and her boughs unto 
v to the river Euphrates. Exo. 23. v. 31. Beut, 11. v. 24.  the river.  
† Why hast thou destroyed the hedge thereof: and all that pass by the way do pluck it.  
† The 
w cruel enemies more like to most cruel beasts then to men.  boar of the wood hath destroyed it: and 
x yea so cruel, as none else in the world are like unto them.  the singular wild be'st hath eaten it.  
† O God of hosts return: regard 
y The Prophet now prayeth for the coming of Christ, which he saw in spirit.  from heaven, and see, and visit this vineyard.  
† And 
z The Church of the old testament, in her best state, wanted the perfection, which the Church of Christ hath.  perfit it, which thy right hand hath planted: and upon 
a Christ our Messias most commonly calleth by this title: The son of man.  the son of man whom thou hast confirmed to thee.  
† 
b So thy vineyard can not endure if it be still afflicted, and trodden down.  things burnt with fire, and digged down at the increpation of thy countenance shall perish.  
† Let 
c Christ working by God's power redresseth almiseries.  thy hand be upon the man of thy right hand: and upon the son of man, whom thou hast confirmed to thee.  
† And we depart not from thee, thou wilt quicken, us: and we will invocate thy name.  
† 
d The same is the 8. and the 15. verse (with little alteration) and here repeated the third time, In which we also pray for three things first to be purged, and converted from sin, second to be illuminated by Christ, the Image of God, Thirdly to be sanctified, and saved in eternal glory to have the fruition of the most blessed trinity.  O Lord the God of hosts convert us: and show thy face, and we shall be saved.   

PSALM. LXXX.  
All men are invited to celebrate festival days, 6. which were instituted 
Invitation to celebrate festival days devoutly. the 7. key.  in memory of benefits received. 9 the devent shall be protected, and the negligent leift in distress.  
† unto 
a This psalm pertaineth not only to the old testament, but also to the new,  the end, for 
b God's servants oppressed with tribulations,  wine presses, a psalm to 
c to be song by Asaph a chief master of music.  Asaph himself.  
† rejoice to God our helper: make jubilation to the God of Jacob.  
† Take ye psalm, and 
d Make ready all these musical instruments.  give timbrel: pleasant Psalter with the harp.  
† Sound ye with trumpet in In 
e the kalends, or first day of every month, in remembrance of God's providence, and perpetual government of all creatures:  the 
:: The feast of Neomenia.  new moon, in 
f and most especial solemnity in the first day of the seventh month, in memory of Isaac conserved from death, in whom God promised Abraham, to multiply his seed, and to blesle all nations. Gen. 17 v. 21. c 21. v 12. c 22. v. 18.  the 
:: Feast of trumpetes.  notable day of your solemnity.  
† Because it is a precept in Israel, and judgement to the God of Jacob.  
† He put it for a testimony in 
g The people of Israel signified by Joseph, as. Psal. 79. v. 2.  Joseph, when he came out of the Land of Egypt: he heard a tongue which he knew not.  
He 
:: In memory of this benefit Pasch was instituted.  turned away his back 
h God delivered the same people from their untolerable bondage of carrying burdens in baskets, from gathering straw, making bricks, and other servitude. Exo 1. v. 14 c. 5. v. 7.  from burdens: his hands served in baskets.  
† In 
i The admonition of God to the people:  tribulation thou diddest invocate me, and I heard thee: I heard thee in the secret of the tempest: I 
k yet after so great benefits thou didst murmur, and contradict me. Exo. 17. Num. 20.  proved thee at the water of contradiction.  
† hear o my people: and I 
l Seriously admonish thee.  will contest thee: Israel 
m Man by free will may choose whether he will obey or no.  if thou wilt hear me.  
† 
:: The feast of Pentecost in memory of the law.  There shall be 
n This was an other great benefit, to give an express law, for their instruction.  no new God in thee, neither shalt thou adore a strange God.  
† For I am the Lord thy God, which brought thee out of the land of Egypt: 
o observing my commandments, ask what thou wilt, and I will give it thee.  dilate thy mouth and I will fill it.  
† And my People heard not my voice: and Israel attended not to me.  
† And I let them alone, according to the desires of their hart, 
Pom. 1.  they shall go in their own inventions. 
●. 24.   
† If my people had heard me: if Israel had walked in my ways:  
† I had 
p Very easily.  for nothing, 
q of my free-will and liberality, without necessity or obligation.  perhaps humbled their enemies: and had laid my hand upon those that afflict them.  
† The enemies of our Lord have lied to him: and 
r The wicked that promise to serve God, and do it not shall be in eternal torments:  their time shall be for ever.  
† And/ he fed them of the fat of corn: and out of the rock, with honey he filled them. 
In the mean time God bestowed these benefits upon them, for the justs sake.    

PSALM LXXXI.  
The Prophet declareth, 2. that God reprehendeth unjust judges and Magistrates: 
Admonition to Magistrates. the. 7. key.  premonisheth them of his severe & eternal punishment: 8. whereto the prophet conforming his will prayeth for the same.  
† A psalm to Asaph.  
GOd stood in the assembly 
a The words of the prophet, admonishing all magistrates, that when they sit in judgement, or determine any cause, God who is there, and every where present,  of gods, and in the mids he 
b attendeth their process: and therefore it behoneth them to be advised what they do: even as if they heard God speaking as here followeth:  judgeth gods.  
† 
c The words of God, though not uttered sensibly, yet in effect intimated by his law, according whereto he will proceed in judgement against unjust judges.  How long judge ye iniquity: and accept ye the persons of sinners.  
† judge ye for the needy and the pupil: justify ye the humble, and the poor.  
† Take away the poor: and deliver the needy from the hand of the sinner.  
† They 
d Such judges proceed in gross ignorance, not caring to understand, but content to walk in darkness.  knew not, neither did they understand, they walk in darkness: 
e Ye are so evil disposed, that you would turn all upside down, instifying the wicked, and condemning the just.  all the foundations of the earth shall be moved.  
† I said: you are 
f For your office which you participate of me, you are certain gods upon earth:  gods, and the sons of the highest al.  
† 
g But when you die you shall find that you are men, subject to God's judgement.  But you shall die as men: and fall 
h yea your punishment will be grievous, and importable: for the mighty shall mightily suffer torments.  as one of the princes. 
Sap. ●   
† 
i again the words of the prophet praying God,  Arise o God, judge the earth: 
k that eing he is Lord of all he will judge al.  because thou shalt inherit in all the Gentiles.   

PSALM LXXXII.  
The Church impugned by all sorts of enemies 10. prayeth God to confound 
persecutors of the Church confounded. or converted the 6 key.  them, as the hath done divers the like, 17. whereby some shall be converted.  
† A Canticle of psalm to Asaph.  
O God 
a seeing none is like to thee o God,  who shall be like to thee? 
b show thy power and majesty,  hold not thy peace, 
c be not silent.  neither be thou appeased o God:  
† For behold 
d The cruel persecutors are most insolent,  thine enemies have made a sound: they that hate thee, 
e and proud.  have lifted up the head.  
† They have taken malignant counsel upon thy people: and they have devised against thy saints.  
† They have said: Come, and let us destroy them out of 
f That there be no more any faithful people,  the nation: and let 
g any Catholics leift alive.  the name of Israel be remembered no more.  
† Because they have devised with one consent: they have together made a covenant against thee.  
† The tabernacles of 
h The progeny of Esau,  the Idumeians, and 
i the seed of Ishmael.  the Ismahelites 
k descending from the elder son of Lot.  Moab, and 
l the issue of Abraham by Agar, who falsely call themselves Sarascens, as if they were of Sara.  the Agarens.  
† 
m People of Gebal a city of Syria,  Gebal, and 
n of the other son of Lot.  Ammon, and 
o those that first oppugned the Israelites, after they were parted from Egypt. Exo. 17.  Amalec: 
p The Philistians,  the for eners, with 
q and Tyrians, all near neighbours, and some of them near akin to the Israelites, were their great enemies.  the inhabitants of tire.  
† Yea and 
r Others also coming further of, joined against God's people, in figure that all heretics, and other infidels conspire together against Catholics.  Assur also is come with them: they are made an aid to the children of Lot.  
† do to them as 
s The Psalmist therefore prayeth (and withal prophesieth) that God will at last destroy them, as he did Madian. Num 31. Judic. 6. & 7.  to Madian, and 
t Sisara captain general,  Sisara: as to 
v for Jabin king of Asor near Cisson. Judic. 4. v. 7. & 23.  Jabin in the torrent Cisson.  
† They perished 
w Within the territory of Manasses (Ios. 17.) which they invaded.  in Endor: they were made as 
x slain and not buried.  the dung of the earth.  
† Put their princes as These 
y four princes of the Madianites were slain by gedeon's forces judic. 7. & 8.  Oreb, and Zeb, and Zebee, and Salmana.  
Al their princes: † which have said: Let us possess the sanctuary of God for an inheritance.  
† My God put them 
z By four similitudes the prophet describeth the punishment that shall fall upon persecutors.  as 
:: By four similitudes the prophet describeth the punishment that shall fall upon persecutors.  a wheel: and as stubble before 
1. 2.  the face of the wind.  
† even as fire that burneth a wood: & as a flame that burneth 
3. 4.  the mountains:  
† So shalt thou pursue them in thy tempest: and in thy wrath thou shalt truble them.  
† fill their faces with ignominy: and 
a God by punishing seeketh the conversion of sinners, not their eternal death.  they will seek thy name, o Lord.  
† Let 
b But such as be still obstinate, and finally impenitent do perish for ever.  them be ashamed, and troubled for ever and ever: and let them be confounded, and perish.  
† And let them know that 
c God only the creator of heaven and earth is properly called LORD: Whose essential, and incommunicable name is WHICH IS. Exo. 3. v. 14. &. 6. v. 3.  Lord is thy name, thou only the Highest in all the earth▪   

PSALM LXXXIII.  
Devout persons fervently desire eternal glory, 6. accounting it, in the mean 
Eternal glory. the 10. key.  time, a happy state to be in the militant Church, 12. where God first giving grace, will give glory in the triumphant.  
† unto the end, 
a For men afflicted in this vale of misery.  for wine presses, t 
b By the children of Core not being musicans (but porters in the temple, 1. Par. 26.) S. Augustin here and in other titles of psalms, understandeth the faithful children of Christ.  the children of Core, a psalm.  
HOW beloved are 
c The glorious mansions in heaven, which God hath prepared for the just:  thy tabernacles o Lord of hosts▪ † my soul coveteth, and 
d Vehement desires do sometimes deprive us of external sense.  fainteth unto the courts of our Lord.  
My hart, and 
e The mind rejoicing in hope, the body is also recreated, relieved, and revived, which before was dull and heavy.  my flesh have rejoiced toward the living God.  
† For As 
f sparrows by natural instinct seeking habitations, find houses to dwell in,  the sparrow also hath found her an house: and 
g and turtles have nests, wherein to lay their young ones: so faithful souls seek to dwell in heaven, and in the mean time to lay up good works within the Catholic Church; out of which (saith S. Augustin in this place) how good soever works do seem (as when pagans, and heretics feed the hungry, cloth the naked, receive strangers into their houses, visit the sick, comfort prisoners) being not laid in the nest, conculcabuntur, & conterentur: non seruabuntur, non custodientur: they shall be trodden under foot, they shall be bruised in pieces: they shall not be conserved, they shall not be kept: but (that such works may be profitable and be conserved) they must be done in true faith, in the Catholic faith, in society of the unity of the Church.  the turtledove a nest for herself, where she may lay her young ones.  
Thine 
h works are good, and rightly laid up when they are done in unity, and participation of God's altars, the most proper places of divine service, of external Sacrifice in this life, and spiritual sacrifice of perfect praises in eternal glory; whereal saints without ceasing sing: holy, holy, holy, Lord God of hosts. Isaiae 6. Apoc. 4.  altars o Lord of hosts: my King, and my God.  
† Blessed are they, that dwell in 
i The Catholic Church.  thy house o Lord: for ever and ever they shall praise thee.  
† Blessed is the man, whose help is from thee: he 
k The just by God's grace and help, may resolve to ascend by steps and degrees, from virtue to virtue (v. 8.) even to heaven,  hath disposed ascension in his hart, † in 
l though he be now in this vail of tears, by reason of man's sin, who otherwise was before sin in paradise, a place of delight:  the vail of tears, in the place, which he hath appointed.  
† For 
m Christ our lawgiver;  the lawgiver shall give 
n giveth abundance of graces,  blessing, they shall go 
o with continual increase.  from virtue into virtue: 
p but our only omnipotent God, is to be senne by this effect of his grace, in the Church and not elsewhere.  the God of gods shall be seen in Zion.  
† Lord God of hosts hear my prayer: receive with thine ear o God of Jacob.  
† Behold o God our protector: and 
q agreeably to this the Church maketh all her petitions, concluding all prayers, By Christ our Lord.  look upon the face of thy Christ.  
† Because 
r In respect of the future retribution, which every one shall receive according to their deserts, one day in God's Church is better than thousands out of it.  better is one day in thy courts, above thousands.  
I have chosen to be 
s And better to be in the poorest state of Catholic Christians, t then in greatest palaces or hieghest dignities amongst sinners.  an abject in the house of my God: rather than to dwell t in the tabernacles of sinners.  
† Because God The 
v divine wisdom so useth mercy, and verity, that neither may prejudice the other:  loveth mercy and truth: our Lord will give 
w and so giveth grace in this life,  grace, 
x and glory in the ●ext.  and glory.  
† He will not deprive them of good things, that 
y Besides innocency conserved without sin, there is also innocency after remission of sin, of which the prophet here speaketh.  walk in innocency: o Lord of hosts blessed is the man, that hopeth in thee.   

PSALM. LXXXIIII.  
With commemoration of God's former benefits, 5. Christ's Incarnation is 
Incarnation of Christ. the 5. key.  prophesied, 9 bringing peace and salvation, 11. mercy and justice concurring together.  
Unto the end, to the children of Core, a psalm.  
O Lord thou 
a God bestowed many great benefits upon the people of Israel:  hast blessed thy land: thou 
b he brought them out of the bondage of Egypt.  hast turned away the captivity of Jacob.  
† Thou 
c Remitted their manifold sins:  hast forgiven the iniquity of thy people: thou 
d pardoned also a great part of due punishment.  hast covered all their sins.  
† Thou hast mitigated all thy wrath: thou hast turned away from the wrath of thine indignation.  
† 
e As thou hast soared thy peculiar people, so we beseech thee o God creator and general saviour of all mankind,  convert us o God our saviour: and 
f mitigate thy wrath towards us all  avert thy wrath from us.  
† Wilt thou be wrath with us for ever? or wilt thou extend thy wrath from generation unto generation?  
† O God thou 
g till God first show his mercy, sinners lie dead in guilt of sin, but by his grace they are stirred up, and quickened:  being turned shalt quicken us: and thy people 
h and joyfully return to God.  shall rejoice in thee.  
† show us o Lord thy mercy and give us thy salvation.  
† I will 
i The words of the prophet,  hear what our Lord God will speak in me: 
k signifying that God had revealed unto him the redemption of mankind.  because he will speak peace upon his people.  
And upon 
l Not all men are justified, and saved, but those that are heartily and sincerely converted.  his saints: and upon them, that are converted to the hart.  
† But yet his salvation is nigh to them that 
m Though all be not saved (because many will not cooperate to God's grace) yet very many having the fear of God, which is the beginning of godly wisdom, freely accept of God's mercy, and so ●he Church is gloriously propagated.  fear him: that glory may inhabit in our land.  
† 
n whereas God's mercy would save all, and his truth, or justice requireth that sins be duly punished, by Christ's Passion and death, sufficient satisfaction is offered for all sins, and tho●e that will be partakers by penance, and conformity to God's law, may have remission,  mercy and truth have met each other: 
o and so justice is observed, and peace made between God and his subjects.  justice and peace have kissed.  
† 
p integrity of conscience reigneth in good men,  Truth is risen out of the earth: 
q God sending just means from heaven to save them.  and justice hath looked down from heaven.  
† For 
r God giveth grace,  our Lord certes will give benignity: and 
s and so men yield fruit.  our land shall give her fruit.  
† 
t Yea they walk in justice, and right path of God's law.  justice shall walk before him: and shall set his steps in the way.   

PSALM. LXXXV.  
In consideration of his own imperfections, the royal prophet, or other faithful 
A prayer for continual grace. the 7. key  person prayeth God, 5. according to his mercy and goodness, 9 showed in converting Gentiles, 13. and in delivering the supplicant himself from the state of damnation, 16. that he will still direct and defend him against all enemies.  
† A prayer 
a A form of prayer for king David, and for any faithful person.  to David himself.  
Incline thine ear o Lord, and 
b There be sundry just causes which move God to hear our prayers:  hear me: 
c first our necessity requireth God's help  because I am needy and poor.  
† keep my soul, because 
d Secondly because we profess, and promise to lead a holy life.  I am holy: save thy servant my God, that 
e Thirdly, because we trust and hope in God.  hopeth in thee.  
† have mercy on me o Lord, because I have cried to thee 
f Fourtly, because we persevere in prayer.  all the day: † make joyful the soul of thy servant, because to thee o Lord have I 
g Fiftly, if we pray with attention of mind.  lifted up my soul.  
† Because thou o Lord art Sixtly 
h because God of his own nature is benign, ready to bestow benefits.  sweet, and 
i Seuently, he is meek to remit offences,  mild: and 
k Eightly, he is merciful to mitigate the punishment, to those that make recourse unto him.  of much mercy to all that invocate thee. 
l For these causes we pray as followeth. .  
† receive o Lord my prayer with thine ears: and attend to the voice of my petition.  
† In the day of my tribulation I have called to thee: because thou hast heard me.  
† There is not the like to thee amongst gods ò Lord: and there is not according to thy works.  
† 
m Vocation of Gentiles.  all nations what soever thou hast made, shall 
n They shall come by faith.  come, and shall adore before thee o Lord: and they shall 
o and glorify God by good works. Mat. 5. v. 17.  glorify thy name.  
† Because thou art great and doing marvelous things: thou only art God.  
† Conduct me o Lord in thy way, and I will walk in thy truth: let my hart rejoice that it may fear thy name.  
† I will 
p Cofession of praise.  confess to thee o Lord my God with all my hart, and will glorify thy name for ever:  
† Because thy mercy is great upon me: and thou hast delivered my soul out of 
q From the state of eternal damnation.  the lower hell.  
† O God the wicked are risen up upon me, and the synagogue of the mighty have sought my soul: and they have not set thee in their sight.  
† And thou o Lord the God of compassion and merciful, patiented, and of much mercy, and 
r In performing all promises.  true.  
† have respect to me, and have mercy on me, 
s A digression (usual to prophets) of Christ's empire and Kingdom the Church, given to him, being the son of an immaculate virgin, the handmaid of God.  give thine empire to thy servant: and save the son of thy handmaid.  
† Make with me 
t The chief and principal sign of Christ's, and his church's glory, is his Resurrection, praefigured in Jonas  a sign unto God, that they may see which hate me, and may be confounded: 
v whereby all enemies are confounded, either to their conversion, or to eternal damnation. See 6. Augustin.  because thou o Lord hast helped me.   

PSALM LXXXVI.  
The Church of Christ beginning in Jerusalem, 3. is extended to all Nations 
The Catholic Church glorious. the 6. key.  5. glorious, 6. and permanent, 7. in holy joy.  
To the children of Core, a psalm of Canticle.  
THE foundations thereof in the holy 
a Christ's Church was first founded in Jerusalem on whitsunday, Act. 2. in mount Zion, which hath two tops, in one of which the Temple stood, in the other David's tower o● palace.  mountains: † our Lord loveth the gates of Zion, above all the tabernacles of Jacob.  
† Glorious things are said of thee, o city of God.  
† 
b The Prophet in the person of Christ, saith he will commend unto his Apostles, and other Apostolical men, that they convert all nations (as our saviour gave express commission and commandment. Math. 28. Luc. 24. v. 47. Act. 1. v. 8.)  I will be mindful of 
c naming here Raab (which is Egypt) and Babylon:  Raab, and Babylon knowing me.  
Behold 
d The Philistims, Tyrians, Aethiopians,  the foreigners, and tire, & the people of the Aethiopians, these 
e & the rest, shall be regenerate in this Church, which for the assured certainty thereof (after the prophet's manner of speaking) is affirmed in the pretertence, as if it were then done.  were there.  
† shall it not be said of Zion 
f It shall be reported, or one shall say to an other: lo this and that man, all these and all these men are regenerate by baptism in the Church of Christ.  Man and man, is borne in her; and 
g God himself, Christ God and Man, founded this Church.  the Highest himself founded her?  
† Our Lord will declare 
h The multitude of the elect is so great, that only God knoweth the number,  in scriptures of peoples, and 
i and the qualities of all sorts, of Princes, Prelates, and Peoples.  of princes: of those that have been in her.  
† The 
k Great spiritual joy with peace of conscience, is in true Christian Catholics in the militant Church; but the blessed have the most absolute & secure joy of all, in the Church triumphant.  habitation in thee, is as it were of all rejoicing.   

PSALM LXXXVII.  
A faithful person sore and long afflicted, lamentably complaineth, praying 
A prayer in long affliction the 7. key.  God, 15. not still to repel him, being leift desolate, 19 without all consolation of friends.  
A Canticle of a psalm, to the children of Core, unto the end, for 
a An instrument of music apt for lamentable songs Not expressed in the title of any other psalm. Perhaps because this psalm mixteth not any consolation with mourning, as other psalms do, which are also prayers in affliction. As the 30. 53. 63. 73.  Maheleth 
b Neither is this word in any other title. It is added here to admonish us, that as this psalm, and some others were song by two quires, one answering the other, so we must in answer and imitation of Christ, suffer long and great afflictions with patience, seeing he in his passion was leift without ordinary consolation.  to answer, 
c By some interpreted [his brethren] For Christ (saith S. Augustin) voutchsaffeth to make them his brethren, which understand the mystery of his cross, and not only are not ashamed thereof, but also faithfully glory therein.  of understanding to Eman the Ezrahite.  
O † Lord the God of my salvation: I 
d have cried to thee very often both by day, and by night.  in the day have I cried, and in the night before thee.  
† Let my prayer enter in thy sight: incline thine ear to my petition.  
† Because my soul is replenished with evils: and 
e I am almost dead.  my life hath approached to hell.  
† I 
f Accounted as dead, and ready to be buried.  am accounted with them that descend into the lake.  
I am become as a man without help, † 
g If I were dead, I should be free from these afflictions. Especially it agreeth to Christ, who was free, yea of infinite power amongst the dead.  free among the dead, as the wounded sleeping in the sepulchers, of whom thou art mindful no more: and they are cast of from thy hand.  
† They have put me in 
h mine enemies have endeavoured not only to believe me of temporal life, whereby I should go into limbus, but also to kill my soul spiritually, whereby I should descend into the lower hell of the damned.  the lower lake: in the dark places, and in the shadow of death.  
† Thy 
i Thy just wrath also o God hath exceedingly afflicted me.  fury is confirmed upon me: and all thy waves thou hast brought in upon me.  
† Thou hast made my familiars far from me: they have put me abomination to themselves.  
I was delivered and came not forth: † mine eyes languished for poverty.  
I cried to thee o Lord all the day: I stretched out my hands to thee.  
† Wilt thou 
k O God deliver me whiles I am yet living, for I may not look for extraordinary, and miraculous help, as to be raised again after death.  do marvels to the dead: or shall physicians raise to life, and they confess to thee?  
† shall any 
l When I shall be dead & buried, I can not denounce thy praises as now I can to mortal men.  in the sepulchre declare thy mercy, and thy truth in perdition?  
† shall thy marvelous works be known 
m Much less shall the damned praise thee in eternal perdition.  in darkness: and thy justice in the land of oblivion.  
† And I o Lord have cried to thee: and in the morning shall my prayer prevent thee.  
† Why dost thou o Lord reject my prayer: turnest away thy face from me?  
† I am poor, and in labours 
n As well young,  from my youth: and being 
o as waxing elder I have been still afflicted.  exalted, humbled and troubled.  
† Thy wraths have passed upon me: and thy terrors have troubled me.  
† They have compassed me as water all the day: they compassed me together.  
† Thou 
p My miserable estate hath alienated all friends, neighbours, & acquantances from me.  hast made friend, and neighbour far from me: and my familiars because of misery.   

PSALM LXXXVIII.  
God's mercy and truth, with his great promises to David, 6. his power in 
The Church of Christ never faileth. the 6. key.  the whole world, and just judgements, are the true joy of his servants. 20. Christ's kingdom shall remain for ever: 31. yea many offending yet all shall not perish, 39 but after great affliction, 47. God will respect man's infirmity, 50. his own promise, and the enemies reproaching his servants and himself: 53. who is blessed for ever.  
Of understanding 
a Otherwise called Idithun. 1. Paral. 25. or rather Ethan, who was very wise, mentioned with others, to whom Solomon is preferred for wisdom. 3. Reg. 4. v. 31, and signifieth strong, applied here to those that are strong in assured hope of Christ's promises, notwithstanding it seemeth sometimes to the weak, that his promises are not performed.  to Ethan the Ezrahite.  
THe mercies of our Lord I will sing for ever. In generation 
b In all generations.  and generation I will show forth thy truth, in my mouth.  
† Because thou saidst: mercy shall be built up for ever 
c The heavens shall rather fall, than God's truth fa●le. Mystically, in the Apostles, and by their preaching, the Church of Christ is built for ever.  in the heavens: thy truth shall be prepared in them.  
† I have ordained a testament with mine elect, I have sworn to David my servant: † 
d David's seed conserved till Christ was borne of his virgin mother: and in his spiritual seed, his kingdom the Church is for ever conserved. Otherwise not verified of David's temporal kingdom, which decayed in the captivity of Babylon, and is now wholly destroyed.  for ever will I prepare thy seed.  
And I will build thy seat unto generation and generation.  
† The heavens shall confess thy marvelous works o Lord: yea and thy truth in the church of saints.  
† For who in the clouds shall be equal to our Lord: shall be like to God among 
e The Angels.  the sons of God?  
† God, who is glorified in the counsel of saints: great and terrible over all that are round about him.  
† O Lord God of hosts who is like to thee? thou art mighty o Lord, and thy truth round about thee.  
† Thou rulest over the power of the sea: and the moving of the waves thereof thou dost mitigate.  
† Thou 
f The prophet aludeth to the plagues and miracles in Egypt, and in other enemies.  humbledst the proud one, as one wounded: in the arm of thy strength thou hast dispersed thine enemies.  
† The heavens are thine, and the earth is thine, the round earth, and the fullness thereof thou hast founded: † the north, and the sea thou hast created.  

g conversion of Gentiles.  Thabor and Hermon shall rejoice in thy name: † thy arm is with might.  
Let 
h Whether God punish, as with the left hand,  thy hand be confirmed, and thy 
i or bestow benefits, as with the right hand, all is to his glory, and according to mercy, and truth.  right-hand exalted: † justice and judgement is the preparation of thy seat.  
mercy and truth shall go before thy face: † 
k They are spiritually happy, that do thus consider of God's marvelous proceedings, praise the same, and rejoice therein.  blessed is the people that knoweth jubilation.  
Lord they shall walk in the light of thy countenance, † and in thy name they shall rejoice all the day: and in thy justice they shall be exalted.  
† Because thou art the glory of their streingth: and in thy good pleasure shall our 
l power, and kingdom.  horn be exalted.  
† Because our protection is of our Lord: and of the holy one of Israel our king.  
† Then didst thou speak in vision to thy saints, and saidst 
:: Thus God promised to establish the kingdom of the Jews in David and his family 1 Reg. 16. 2. Reg. 5. and other places. which was performed a● in a figure but more fully in Christ. Act. 13. v. 22.  I have put help on the mighty one: and have exalted an elect one of my people.  
† I have found David my servant: with mine holy oil have I anointed him.  
† For mine hand shall help him: and mine arm shall strengthen him.  
† The enemy shall nothing prevale in him: and the son of iniquity shall not add to hurt him.  
† And I will cut down his enemies before his face: and them that hate him I will put to flight.  
† And my truth, and my mercy with him: and in my name shall his horn be exalted.  
† And I will put his hand in the sea: and his right-hand in the rivers.  
† He shall invocate me: Thou art my Father: my God, and the protector of my salvation.  
† And I will put him the firstbegotten, high above the kings of the earth.  
† I will keep my mercy unto him for ever: and my testament faithful to him.  
† I will put his seed for ever and ever: and his throne as the days of heaven.  
† But if his children shall forsake my law: and will not walk in my judgements:  
† If they shall profane my justices: and not keep my commandmentes:  
† I will visit their iniquities with a rod: and their sins with stripes:  
† But “ my mercy I will not take away from him: neither will I hurt in my truth:  
† Neither will I profane my testament: and the words that proceed from my mouth I will not make frustrate.  
† Once I have sworn in my holy, 
* I will not lie.  if I lie to David:  
† his seed shall continue for ever.  
† And 
m Christian just souls as the sun,  his throne as the sun in my sight, and as the moon perfect for ever: and a faithful witness in heaven. 
n and as the perfect, or full moon. See the first Tome. page 716. S. Augustin also expoundeth this verse in the Anagogical sense, of the just after the Resurrection in glory, where the soul shall be like the sun, and the body, which now is mutable, shall be like the moon, not as now always changing, but as the full moon, always perfect.   
† “ But 
:: God having promised all the aforesaid the prophet in the person of the weak, lamenteth that the contrary shall happen as well in the temporal kingdom oppressed by the Assyrians Babylonians, Persians, Grecians, and Romans: as in the Church impugned by innumerable sorts of heretics and other Infidels.  thou hast repelled and despised: thou 
o Amongst many pensive things, this one word doth comfort us, thy promise remaineth, thou hast not denied to send Christ, but differred him,  hast differred thy Christ.  
† Thou hast overthrown the testament of thy servant: thou hast profaned his sanctuary on the earth.  
† Thou hast destroyed all the hedges thereof: thou hast made the firmament thereof fear.  
† all that pass by the way have spoiled him: he is become a reproach to his neighbours.  
† Thou hast exalted the right-hand of them that oppress him: thou hast made all his enemies joyful.  
† Thou hast turned away the help of his sword: and hast not helped him in battle.  
† Thou hast destroyed him from 
p From the use of Sacrifice and Sacraments, whereby sinners were wont to be cleansed.  emundation: and his seat thou hast broken down to the ground.  
† Thou hast lessened the days of his time: thou hast overwhelmed him with consusion.  
† 
:: The Psalmist prayeth and prophesieth that God will respect the weakness of man, maintain his Church in mante nations, & save many souls.  How long o Lord dost thou turn away for ever: shall thy wrath burn as a fire?  
† Remember what my substance is: for hast thou made all the children of men in vain?  
† who is the man that shallive, and shall not see death: shall deliver his soul from the hand of hell?  
† Where are thine old mercies o Lord, as thou swarest to David in thy truth?  
† Be mindful o Lord of the acproch of thy servants (which I have held in my bosom) of many nations.  
† Which thine enemies have reproached o Lord, which they have reproached 
q As though Christivere changed and turned from us.  the commutation of thy Christ.  
† Blessed be our Lord for ever: 
r So we wish and pray that all may bless and praise thee. Amen.  Be it, be it.  

ANNOTIONS, psalm LXXXVIII.  
34 My mercy I will not take away from him.] Although, Christians signified by the 
Though Christians do sin yet Christ loseth not his Church.  children or successors of David, sin most grievously, yea suppose they will sin with desperation (saith S. Augustin) and obstinately persist in sin, that they offend the eyes of their Father, & deserve to be disenherited: etc. Yet for these Christ shall not remain without inheritance, the corn shall not also perish for the chafe, some fishes shall be gathered out of the net into vessels, notwithstanding the evil fishes are cast away. And a little after, the same Doctor discoursing of eternal glory both in body and soul, of those that die in God's favour, saith; These things are promised concerning Christ, very certain, very firm, very plain, and undoubted. For albeit some things are covered in 
Hard places explicated by the clear.  mysteries, yet some things are so manifest, that by them the obscure things may most easily be cleared.  
39 But thou hast repelled etc.] Again S. Augustin, addeth upon the next verses following: God performed not these promises in David, that when thou seest 
God's Promises to David were not fulfilled in Solomon, but in Christ.  they were not fulfilled in David, which necessarily must be fulfilled, thou Mayst seek an other, in whom it may be showed that they were fulfilled. God promised some thing (a kingdom) for ever of David's seed: and Solomon was borne: and became of so great wisdom, and so great prudence, that Gods promise concerning David's ●eede, seemed to be fulfilled in him But Solomon fell, and gave place of expecting Christ; that because God neither can be deceived, nor deceive, he put not his promise in him, whom he knew would fall, but thou shouldest rely upon God, and exact his promise. A little after 
Defects in the Jews supplied in the Gentiles.  Thou seekest the kingdom of the Jews, it is not: thou seekest the altar of the Jews, it is not: thou seekest the sacrifice of the Jews, it is not: thou seckest the priesthood of the ●ewes, it is not. Whereupon he concludeth: all these defects came to the ●ewes: yet was not Christ taken from them, but differred. Some ●ewes believed in him, and many Gentiles. As the Psalmist prophesieth from the 47. verse to the end of this psalm.    

PSALM LXXXIX.  
Under the form of prayer, the psalmist describeth the shortness of man's life 
Man rightly created fell by sin into miseries. the 2. key.  and other calamities. 7. God's strict judgement. 13. but first his comfortable mercy: 16. and perpetual regard of his own work.  
† A prayer 
a Some Expositors think Moses was the author of this psalm, and of the ten next following. But others hold that David was author of all, and that Moses his name is here put in the title by Esdras, because this psalm is like to the prayer of Moses, when the people provoked God's wrath by their sins in the desert. And because man's creation, fall, punishment, and God's mercy to wards him, are here described: which moils first writ, as going before the written la. And that Moses made not this Pialme is probably gathered by the 10. verse, where the ordinary age of men is described to be (in streingth and vigore) senentie years, or of some fourscore: and the greater part (of the one or the other) is in labour and sorrow. And it is evident (Deut. 34.) that Moses lived in all an hundred and twenty years, and his eye was not dim, neither were his reeth moved. So Aaron, joshua, and others commonly lived longer than is here mentioned. But David was old and impotent at seventy years. 3. Reg. 1. S. H●larion, living near seventy years in his hermitage, S Remigius governing the Church of Rheims, seventy years, and the like are accounted to have been full of days, and such as lived longer are reputed extraord narie. Again it is more evidenly proved that Moses was not author of the 94. and 95. Psalms.  of Moses the man of God.  
Lord, thou art made a refuge for us: 
b always from the beginning of the world to the end.  from generation unto generation.  
† Before 
c The Prophet showeth that the world was created in and with time, not eternal.  the mountains were made, or the earth and the world form: 
d And that only God is eternal.  from everlasting even unto everlasting thou art God.  
† turn not away man into humiliation: thou saidst: Be converted ye children of men. 
e God hath often said, that he would not the death of sinners, but rather that they be connerted and live for ever.   
† Because Though 
f some lived long (none for all that did reach to a thousand years) yet it is nothing before God, and in respect of eternity.  a thousand years before thine eyes, are as yesterday, that is past.  
And as a watch in the night, † things that are counted nothing shall their years be.  
† In 
g The youth of man quickly passeth:  the morning as an herb he shall pass, in the morning he shall flourish, and pass: in 
h old age can not last long: whereof cometh our English proverb: A young man may die sown, an old man can not live long.  the evening he shall fall, be hardened, and withered.  
† Because we have fainted in thy wrath, and in thy fury we are troubled.  
† Thou hast put 
i sin the cause of shortness of man's life.  our iniquities in thy sight: our 
* Seculum.  age in the light of thy countenance.  
† Because all our days have failed: and in thy wrath we have failed.  
Our years shall be considered 
k man's life as brickle as a spider's web: or man's life wasteth continually, as a spider wasteth herself by spinning, and consuming her own substance.  as a spider: † the days of our years in them, are 
l These numbers literarly show the shortness of the longer sort of men's lives. Mystically, seven signify the rest after labours of this world, and pertain to the old testament: eight signify the reward in the resurrection, pertaining to the new testament. Which multiplied by ten, a perfect number, make seventy and eighty. Which joined together make an hundred and fifty. The number of all these psalms.  seventy years.  
And if in strong ones 
m These numbers literarly show the shortness of the longer sort of men's lives. Mystically, seven signify the rest after labours of this world, and pertain to the old testament: eight signify the reward in the resurrection, pertaining to the new testament. Which multiplied by ten, a perfect number, make seventy and eighty. Which joined together make an hundred and fifty. The number of all these psalms.  eighty years: and the more of them, labour and sorrow.  
Because 
n It is of God's mild providence, that man's life is short, for that many if they were sure, or had probability to live long, would presume to sin more.  mildness is come upon us: and we shall be chastised.  
† 
o Seing God of his justice punished all mankind, for one sin of our first parent, his wrath must needs be very great to every sinner, for his own proper sins.  Who knoweth the power of thy wrath: and for fear † to number thy wrath?  
So make thy right-hand known: and men learned in hart, in wisdom.  
† turn o Lord, how long? and be entreated for thy servants.  
† 
p The hope of glorious resurrection turneth our calamities into spiritual joy.  We are replenished in the morning with thy mercy: and we have rejoiced, and are delighted all our days.  
† Yea 
q the more we suffer in this life for the truth, the greater is our comforths in hope of reward.  We have rejoiced for the days wherein thou hast humbled us: the years, wherein we have seen evils.  
†:: look upon 
r Not only in that we are thy creatures, but also in that we are thy servants, we are thy proper work, therefore in both these respects, o God look upon us with clemency.  thy servants, and upon thy works: and 
s lead also our posterity into the right way, and make them thy servants.  direct their children.  
† And 
t O God illuminate our understanding,  let the brightness of our Lord God be upon us, and 
v make our actions by thy grace profitable to us.  direct thou the works of our hands over us: and 
w and make perfect in us the work of charity. In which one work, all good works are included and to which all other are directed. For than works are right (saith S. Angustin) when they are directed to this one end.  the work of our hands do thou direct.   

PSALM XC.  
Whosoever faithfully and firmly trusteth in God's providence, is secure from 
God's providence the 3. key.  all dangers of secret, subtle, and open enemies. 7. his adversaries shall come to ruin. 11. Angel's shall defend him 13. no kind of serpent, nor beast shall hurt him. 14. God himself assureth him of his protection, and of eternal salvation.  

a Praise of God's providence, with thanks,  praise of a 
b Which David song with voice.  Canticle to David.  
HE 
c He that firmly relieth and resteth upon God's providence, is assuredly protected by him.  that dwelleth in the help of the Highest, shall abide in the protection of the God of heaven.  
† He shall say to our Lord: Thou art my protector, and my refuge: my God I will hope in him.  
† Because he hath delivered me from 
d all secret and subtle machinations:  the snare of the hunters, and from 
e and from all cruelty of tyrants.  the sharp word.  
† With his shoulders shall he overshadow thee: and under his wings thou shalt hope.  
† With shield shall his truth compass thee: “ thou shalt not be afraid 
f Terrors obscurly suggested by evil men or spirits, with erronions conceit that men are not bond in time of temporal dangers, to confess the truth.  of the fear in the night.  
† Of 
g Open persecution threatening present death, except men deny the truth which they know.  the arrow flying in the day, 
h circumvention of crafty enemies by subtle arguing, and drawing men into error, and so to decline from Catholic Religion,  of business walking in darkness: 
i long torments, even to death, except God's servants will relent, and deny the truth, which they assuredly believe, and know in their conscience, that they are bond to profess it.  of invasion, and the midday devil.  
† A On 
k thy left side, in adversity many fall from God,  thousand shall fall on thy side, & 
l & on thy right side, in prosperity many more forget, and forsake God.  ten thousand: on thy right-hand: but to thee it shall not approach.  
† But thou shalt consider with thine eyes: and shalt see the retribution of sinners.  
† Because 
m In sincerely saying thou art my hope: thou makest God thy refuge.  thou o Lord art my hope: thou hast made the Highest thy refuge.  
† There shall no evil come to thee: and scourge shall not approach to thy tabernacle.  
† Because he hath given 
n Angels have protection of men by God's ordinance.  his Angels charge of thee: 
o The devil corruptly allegeth this scripture (Mat. 4) omitting the latter part of this verse: which showeth when Angels protect just men, towitte, when they walk in a right path, observing ordinary course in their actions, not in giving themselves headlong into needle's danger, as the same devil proposed to our saviour, to cast himself down from the pinnacle of the temple. Such falling is not the way of the just, but of Lucifer, that fell from heaven. So S. Bernard noteth. Ser. 15. in hunc Psal.  that they keep thee in all thy ways.  
† In their hands they shall bear thee: lest perhaps thou knock thy foot against a stone.  
† upon the asp, and the basiliscus thou shalt walk: & thou shalt tread upon the lion, and the dragon.  
† 
p God speaketh the rest that followeth in this psalm.  Because he hath hoped in me, I will deliver him: I will protect him, because he hath known my name.  
† He shall cry to me, and I will hear him: with him I am in tribulation: I will deliver him, and 
q In eternal salvation.  will glorify him.  
† With length of days I will replenish him: and I will show him my salvation.  

ANNOTATIONS. Psalm XC.  
5. Thou shalt not be afraid] S. Augustin here observeth four manners of tempting 
Four sorts of persecution for the Catholic faith.  the faithful to fall from true Religion. Sometimes with tentation that is but light and obscure, which the Prophet here calleth fear in the night: when ignorant men are tempted by suggestion, or apprehension of temporal afflictions, not knowing that they fall into eternal damnation, by fleeing from 
1.  worldly, or bodily calamities. Sometimes the tentation threateneth present 
2.  death to them that are well instructed in the truth, and know that they must confess it even to death, which the Prophet calleth an arrow flying in the day: when the faithful clearly seethe what danger hangeth over him, towit, present death if he stand constant, and damnation if he deny his faith Sometimes the tentation is n over uchement, but yet obscure, which he calleth, 
3  business walking in darkness: when by subtle endeavours, framing arguments in excuse of sin, men are persuaded that they may lawfully take some oath, or do some other thing, which in deed is not lawful: and so by earnest, and subtle persuasions they ignorantly decline from Catholic Religion, or commit other grievous sins. But the greatest and manifest tentation is called invasion 
4  & midday devil: when persecutors seeing neither more easy persuasions can deceive God's servants, nor present death force them to deny the truth, they then assault them more vehemently, and more dangerously with long, and continual afflictions, not remitting their cruelty till the afflicted either yeld to their will, or die in long torments. And by these two latter kinds of persecution many are overthrown, which were constant in the former. For while tyrants proposed dangers to simple people, and deceived some, yet threatening present death to others, that were better instructed, and confirmed in Religion, innumerable persevered, & gloriously died in confession of Christian catholic faith. But by subtle arguing of hard points of christian doctrine or practice; and by long torments many have been seduced, blindly falling into errors, and many wittingly have denied the truth, which they clearly believed in their hearts, to avoid this midday devil, the extremity of long manifest, and grievous afflictions. Nevertheless in all these temptations God protecteth 
God leaveth none but those that first leave him.  them that firmly trust in him. Those (saith this holy Father) have failed, which presumed of themselves, which dwelled not in the help of the Highest, and in protection of the God of heaven: which said not to our Lord: Thou art my Protector, and my refuge, which trusted not under the shadow of his wings, but relied, or attributed much to their own streingth.    

PSALM XCI.  
God is by all manner of voices and instruments to be praised his admirable 
The works of God admirable. the 2. key.  works. 7. which the foolish not doing are punished; 11. and the wise are rewarded.  
† A psalm 
a Voices beginning instruments prosecute this song:  of Canticle, 
b when we rest from work then especially we ought to think upon God's works, praise and thank him for the same.  in the sabbath day.  
IT is good 
c To give thanks.  to confess to our Lord; and to sing to thy name o Highest.  
† To shewforth thy mercy in 
d In prosperity,  the morning: and thy truth in 
e in adversity.  the night.  
† In 
f On every instrument of ten strings, signifying the observation of the ten commandments:  the instrument of tenstrings, in 
g namely on the Psalter.  Psalter: with Canticle, on 
h also on the harp, which signifieth mortification.  the harp.  
† Because thou hast delighted me o Lord in thy workmanship: and in the works of thy hands I will rejoice.  
† How are thy works magnified o Lord! thy cogitations are made very profound.  
† The 
i Carnal and sensual man,  unwise man will not know; and the 
k he that thinketh only of present things, not of future.  foul will not understand these things.  
† When sinners shall spring up as grass: and all that work iniquity shall appear.  
That they may perish for ever: † but thou the Highest forever o Lord.  
† Because lo thine enemies o Lord, because lo thine enemies shall perish: and all that work iniquity shall be dispersed.  
† And 
l The just in confidence of a good conscience, expect exaltation of their power:  my horn shall be exalted, as the unicorns: 
m and great consolation in the end of their life.  and my old age in plentiful mercy.  
† And 
n Then shall the just see their enemies depressed: and themselves flourish, like the palm, and cedar trees as followeth.  mine eye hath looked upon mine enemies: and the malignant rising up against me, mine ears shall hear.  
† The just, shall flourish as a palm tree: as the cedar of Libanus shall he be multiplied.  
† They that are planted in 
o Militant Church:  the house of our Lord, shall flourish in 
p triumphant.  the courts of the house of our God.  
† As yet shall they be multiplied in plentiful old age: and they shall be well affected, † that they 
q publicly profess God's praeises, as in the words following:  may shewforth:  
That the Lord our God is righteous, and there is no iniquity in him.   

PSALM XCII.  
Christ reigneth for ever in his Church: 3. notwith standing many and 
Perpetuity of the Church. the 6. key.  great persecution against the faithful.  
Praise 
a Praise to be song with voice  of Canticle 
b composed by David:  to David himself, in 
c the sixth day of the week, which is our friday,  the day before the sabbath, 
d in which day the Church of Christ was founded, by his blood shed on the cross.  when the earth was founded.  
our Lord e hath reigned, he 
f gloriously escending in soul into limbus, and in body to his grave:  hath put on beauty: our Lord hath 
g he then put on all armour of strength strength to reform the world, and to enlarge his kingdom, according to his own prediction where he said: If I be exalted from the earth, I will draw all things unto myself. Joan. 12. v. 31.  put on strength, and hath girded himself. 
Our saviour founding his Church by his death began then to reign therein:   
For he hath established Not 
h only in jury and Samaria, but the whole earth:  the round world, which 
i and the same Church shall not be destroyed.  shall not be moved.  
† Thy seat is prepared from that time: thou 
k Christ being eternal, hath an everlasting Church.  art from everlasting.  
† The 
l all sorts of persecutors, the High priests (who sometimes watered the spiritual land, like rivers) with Scribes, pharisees, and other incredulous jew, also pagans, Turks, and heretics have oppugned the Church.  rivers o Lord have lifted up: the rivers have lifted up their voice.  
The rivers have lifted up their waves, † 
m With more force than any persecutions in the old Testament.  above the voices of many waters.  
The surges of the sea are marvelous; 
n but though all these assaults be great, and marvelous, yet Christ in protecting his Church, is more marvelous.  marvelous is our Lord on high.  
† Thy testimonies are made 
o Articles of faith are not evidently apparent to knowledge, but evident to credibility, to those that are disposed by God's grace, illuminating their understanding, and moving their free will, to give consent of belief if they will  credible exceedingly: 
p It behoveth therefore all members of the Church to converse piously, and religiously in this life, seeing she hath so excellent a spouse, protector, and instructor,  holiness becometh thy house o Lord 
q even to the end of the world.  for length of days.   

PSALM. XCIII.  
The faithful servant of God assuredly professeth, that all the pride, 5. cruelty, 
Eternal salvation, and damnation. the 10. key.  7. foolish imaginations, and secret thoughts of the wicked are manifest to God. 12. acknowledgeth himself happy, that he is better instructed of God: whereas he had otherwise been damned. 20. sharply reprehendeth those that consider not of God's judgements: concluding that the just shall be glorified, and the wicked damned.  
To 
a The Hebrew letter Lamed, which ordinarily is prefixed to the dative case, or signifieth to, being set before proper names, is a sign of the genitive case. Yet the Septuagint, express it by the dative, and so doth the latin, ipsi David, and consequently our English hath, to David himself, to show a difference between sacred and profane writers. For in human books the writer and auctor is all one; but in divine, the holy Ghost is the proper auctor, and a man is the writer. To signify therefore the principal auctor, David is sometimes named as the instrumental cause, to whom the holy Ghost inspired this, and other psalms, and by whom they were written. And when the titles express otherwise: A psalm of David, yet it is so to be understood, that the holy Ghost is always the principal auctor, and David the instrumental, ministerial, or secondary auctor. But when other names are expressed, either in the genitive or dative case, or howsoever, it proveth not that those men were the writers of the same psalms, but importeth some other thing, as by S. Augustins judgement, we noted in the proemial Annotations page. 3. &. 4. whereby is proved that this psalm was not written, nor composed by Moses, as Hebrew Rabbins suppose, but by the Royal Psalmist David.  David himself, in 
b Made and ordinarily song in the sourth day of the week, our wenesday, in which day Judas the traitor sold our saviour Christ to his enemies. The revenge of which wickedness, and of all other sins, is here prophesied.  the fourth of the sabbath.  
our Lord God God 
c more commonly called the God of mercy (which virtue in him is above all his works, Psal. 144) is also the God of revenges, according to his justice.  of revenges: the God of revenges hath done 
d He proceedeth in judgement resolutely, not depending, nor fearing, not respecting any person, power, dignity, wisdom or other like quality, but their just merits.  freely.  
† Be 
:: A prayer of just zeal.  exalted thou that judgest the earth: render retribution to the ptoude.  
† How long shall sinners o Lord: how long shall sinners glory?  
† shall they utter, and speak iniquity? Shall all they speak, 
e shall most wicked men still be suffered to speak so insolently?  that work injustice?  
† 
:: A description of heathenish and heretical cruelty.  Thy people o Lord they have humbled: and thine inheritance they have vexed.  
† The widow, and the stranger they have slain: and the pupils they have killed.  
† And 
:: scarce any atheists are so blind, as thus to think but many sinners so behave themselves, as if God saw not, knew not, or at least cared not what they do.  they have said: The Lord shall not see, neither shall the God of Jacob understand.  
† understand ye foolish in the people: and ye fools be wise at sometime.  
† He that planted the ear, shall he not hear? Or he that made the eye doth he not consider?  
† He that chastiseth nations, shall he not rebuke: he that teacheth man knowledge?  
† Our Lord knoweth 
f So unpossible is it that God should be ignorant, or careless what men do, that he also knoweth and observeth most secret thoughts.  the cogitations of men: that they be vain.  
† Blessed is the man, whom thou shalt instruct o Lord: and shalt ●each out of thy law.  
† That thou Mayst 
g Mitigate and temper his afflictions, that by patience and fortitude, the just may persevere, and not be overwhelmed.  give him quietness from the evil days: till a pit be digged for the sinner.  
† Because our Lord The 
h whole Church shall never be rejected, nor forsaken.  will not reject his people: and his inheritance he will not forsake.  
† until justice 
i justice is converted into judgement, when just meaning is put in work and practise, that it may appear in judgement. Also God who doth & suffereth all justly, will conserve his inheritance the Church, even unto the day of judgement.  be turned into judgement: and 
k The sense is easy by transposing the words: all that are right of hart, are near it, that is, shall like and approve God's justice, when the wicked shall repine, and blaspheme it.  they who are near it, are all that are right of hart.  
† Who shall rise for me against the malignant? or who shall stand with me against them that work iniquity?  
† But that our Lord hath helped me: within very little my soul had dwelled in hell.  
† If I said: 
l when I felt, and complained that I was in danger, thou didst assist me.  My foot is moved: thy mercy o Lord did help me  
† According to the multitude of my sorrows in my hart: thy consolations have made my soul joyful.  
† Doth the seat of iniquity cleave to thee: which makest 
m only faith sufficeth not, but careful labour, in keeping Gods commandmnts is required.  labour in precept?  
† They will hunt after the soul of the just: and will condemn innocent blood.  
And our Lord became my refuge: and my God the help 
n The just do hope for eternal salvation, to which God will bring them.  of my hope.  
† And he 
o And God, the revenger of wrongs, will at last cast the wicked into eternal torments.  will repay them their iniquity: and in their malice he will destroy them: the Lord our God will destroy them.   

PSALMS. XCIIII.  
An invitation to serve and adore Christ our Lord and Messias, 3. aswell 
Christ our Lord and king. the 5. key.  for the benefits of creating all things, 7. as for his Incarnation, and not to harden our hearts as the Jews did.  
Praise 
a Praise song with voices:  of Canticle, 
b inspired to David, & written by him.  to David himself. 
This invitation is most fitly ordained by the Church for the poem or beginning of matins.   
COME, let us 
c With great and solemn exultation:  rejoice to our Lord: let us make jubilation to God 
d God our Creator, is also our Protector & saviour.  our saviour.  
† Let us Let 
e us be more diligent, and prevent our accustomed time. For no man can prevent God's grace with any good work, who first preventeth us; else we can neither do, nor think any good thing.  prevent his face in confession: and 
f not only in singing his praise with voice, but also with musical instruments.  in psalms let us make jubilation to him.  
† Because our Lord is a great God: and a great King above all gods.  
† Because in his hand are the ends of the earth: and the heights of the mountains be his.  
† Because the sea is his, and he made it: and his hands form the dry land.  
† Come let us adore, 
g So also Isaias (c. 45. v. 23.) and S. Paul (Philip. 2.) teach that kneeling or bowing the knees, as an external religious ceremony▪ is acceptable to God.  and fall down: and weep before our Lord, that made us.  
† Because he is the Lord 
h It is most just and necessary that we adore God, because he made us, and all this world for us, hath also redeemed us, and made us his people, as sheep of his pasture, and as a Pastor feedeth and governeth us.  our God; and we the people of his pasture, and the sheep 
i of his making.  of his hand.  
† 
k Though some have often repelled, and resisted God's grace, yet if they receive it being offered again, it will avail them to remission of sins.  To day if ye shall hear his voice, “ harden not your hearts;  
† As in the provocation according to the day 
l The Israelites in the desert tempted God, by desiring water, and flesh, of voluptuous concupiscence without necessity. For Manna did both extinguish their thirst, and tasted unto them, whatsoever they desired. Exo. 16. That also which was left ungathered when the sun waxed hot, melted (v. 21.) and served their cattle for drink. So this tentation was a figure of those, which require to communicate under both kinds, as if one did not contain as much as both.  of the tentation in the desert: where your fathers tempted me, proved me, and saw my works.  
† 
m By this mention of the offence of forty years, as long before passed, is convinced that Moses' writ not this psalm, who died in the very fourtith year of their abode in the desert. And S Paul citing the words of this psalm. (Heb. 4.) manifestly acknowledgeth David the writer thereof, and that it was written long after Moses' time in these words: (v 7) again he limiteth a certain day; To day, in David saying after so long time, as is above said. To day if you shall hear his voice, do not obdurate your hearts. For if Jesus (that is joshua) had given them rest, he would never speak of an other day afterward  forty years was I 
n Being greatly offended, I approached near unto them, in punishing the offenders.  offended with that generation, and said: These always err in hart.  
† And these have not known my ways: as I swore in my wrath: 
o Those that murmured died in the desert, and entered not into the promised land, even so those that finally offend Christ, shall not enter into everlasting rest▪ Heb. 3. &. 4.  if they shall enter into my rest.  

ANNOTATIONS. Psalm. XCIIII.  
8. Harden not your hearts.] Whatsoever God proposeth by preaching, or 
It is in man's free-will to resist good motions.  inspiration to a sinner, it resteth still in the power of his free-will, to harden his heart, and to reject all such good motions, and so he doth not only frustrate God's grace, and hinder his own justification, but also increaseth his former sins. But by not resisting, when deliberating thereupon he could resist, he disposeth 
Concil. Triden. Sess. 6. c. 5  himself and cooperateth to first justification. And therefore the royal Prophet here admonisheth, and earnestly exhorteth all men, to do this which God hath put in our power, not to harden our own hearts, when we hear his voice, by resisting and rejecting his grace freely offered, without all merit of our part.    

PSALM. XCV.  
All peoples & nations are invited to praise the blessed trinity, 3. for Christ's 
Christ's divine power. the 5. key.  Incarnation, and spiritual kingdom in all the world. ●●. even senseless creatures acknowledging his majesty, 13. and judicial power.  
A Canticle 
a Inspired to David, and written by him:  to David * himself, 
b prophesying the restoration of the temple, after the future captivity. And that in figure of the universal redemption of mankind by Christ, from the captivity of the devil.  when the house was built 
● 1. Par. 16. v. 23.  after the captivity.  
SING ye to our Lord 
c For a new benefit, far greater than the delivery of Israel from Egypt.  a new song: sing to our Lord all the earth.  
† 
d The same words [Sing to our Lord] thrice repeated, signify the Blessed trinity, as some father's note. Likewise v. 7. and 8. Bring ye to our Lord, etc. in both places concluding in the singular number, bless his name, bring to his name, importing one God.  Sing ye to our Lord, and bless his name: shewforth his salvation from day to day.  
† Shewforth his glory among the Gentiles, his marvelous works in all people's.  
† Because our Lord is great, and exceeding laudable: he is terrible above all gods.  
† Because all the gods of the Gentiles are 
e What creatures soever spiritual or corporal, visible or invisible the pagans serve for gods, still they ●e devils that deceive them, and divers ways usurp divine honour, making such idolaters to think, that there is divine power, where none is.  devils, but our Lord 
f He only is true God, who is Creator of heaven, and of all creatures. For no creature can create any thing at all, that is, make any thing of nothing but only God.  made the heavens.  
† Confession, and beauty in his sight: holiness, and magnificence in his sanctification.  
† Bring to our Lord ye families of Gentiles, bring ye to our Lord glory and honour: † bring to our Lord glory unto his name.  
Take up hosts, and enter into his courts: † adore ye our Lord in his holy court.  
Let all the earth be moved before his face: † say ye among the Gentiles that our Lord 
g divers ancient Doctors read more in this place: Our Lord hath reigned from the wood, to wit, Christ by his death on the cross conquered the devil, sin, and death, and thence began to reign. S. Justinus Martyr, dialogo adverse. Triphonem. Tertullian li. adverse. Judaeos. c. 9 & 13 & adverse. Marcionem. li. 3 c. 19 &. 21. S Augustin in this place, according to the old Roman Psalter. Before him Arnobius, and after him Cassiadorus and others, whereby it is probable, that it was sometimes in the Hebrew text, and blotted out by the Jews.  hath reigned.  
For he hath corrected the round world which shall not be moved: he will judge peoples in equity.  
† 
h The Psalmist in abundance of spirit inviteth all creatures to praise God, as Daniel in his Canticle. c. 3.  Let the heavens be glad, and the earth rejoice, the sea be moved, and the fullness thereof: † the fields shall be glad, and all things, that are in them.  
Then shall the trees of the woods rejoice † before the face of our Lord, because he cometh: because he cometh to judge the earth.  
He 
i Christ judgeth now in the world by his ministers discerning and deciding causes, rewarding and punishing, but especially he will judge all in the last day.  will judge the round world in equity, and peoples in his truth.   

PSALM XCVI.  
All the earth is invited to rejoice in Christ's kingdom, 3. with description 
The last judgement, the 9 key.  of the signs coming before the day of judgement. 7. Idolaters shall be confounded. 8. Holy Angels and just men shall adore Christ, and rejoice.  
To 
a In figure of Christ,  this David, 
b whose body rose the third day after his death: to whom many returned believing in him after his resurrection, which fell from him in his passion: and to whom all things shall be subdued, as to their true Lord, in the day of judgement.  when his land was restored again to him.  
our Lord hath reigned, let the earth rejoice: let 
c holy David, and other prophets having great joy to see long before in spirit only, Christ's kingdom extended in the whole earth, yea to the islands, we islanders have great cause to be glad, that God hath not only so blessed us long since, but as yet conserveth seed, whereby we trust the whole island shall be again restored unto him.  many islands be glad.  
† As 
d in a cloud with terror God gave his law to the Jews: so in a cloud with greater terror and majesty, he will judge the world;  cloud, and missed round about him: justice, and judgement 
e not as many corrupted seats of judgement, in this world, but as a corrected tribunal, where justice and right judgement shall be practised.  the correction of his seat.  
† Fire shall go before him, and shall inflame his enemies round about.  
† His lightnings 
:: These things are denounced as if they were already done, for the assured certainty thereof.  shined to the round world, the earth saw, and was moved,  
† The mountains melted as wax, before the face of our Lord: before the face of our Lord all the earth.  
† The heavens have showed forth his justice: and all people's have seen his glory.  
† Let them all be confounded, that adore 
f As well the worshippers of graven, or painted images of Jupiter, Mars, Bacchus and the like, as the worshippers of the same imagined false gods shall be confounded.  sculptils: and that glory in their idols.  
Adore him all ye his Angels: † 
g The Catholic Church.  Zion heard, and was glad.  
And 
h And all particular Churches, members of the universal.  the daughters of Juda rejoiced, because of thy judgements o Lord.  
† Because thou Lord most high over all the earth: thou art exalted exceedingly above all gods.  
† You that love our Lord, hate ye evil: our Lord keepeth the souls of his saints, out of the hand of the sinner he will deliver them.  
† Light is risen to the just, and joy to the right of hart.  
† Be glad ye just in our Lord: and confess ye to the memory 
i Praise our Lord Christ who is sanctity itself, and sanctifieth others.  of his sanctification.   

PSALM. XCVII.  
All men are again invited joyfully to celebrate the marvelous conquest of 
The Church in all nations. The 6. key.  Christ in all nations, 4. with hart, voice, and instruments: 8. all creatures acknowledging his coming to judge the world.  
A psalm 
a Prefiguring Christ, who hath made his salvation known in all nations.  to David himself.  
SING ye to our Lord A 
b new benefit of grace, making men new in spirit, requireth a new song of gratitude.  a new song: because he hath done marvelous things.  
His right-hand hath wrought salvation 
c Raised up himself from death.  to himself: and his arm is holy.  
† Our Lord hath 
d Made his grace effectually known by raising men from sin, and delivering them from the power of the devil.  made known his salvation: in the sight of the Gentiles he hath revealed his justice.  
† He hath remembered his mercy, and his truth to 
e Some of the Jews converted to Christianity. Rom. 11.  the house of Israel.  
All the ends of the earth have seen the salvation of our God.  
† Make ye jubilation to God all the earth: 
f In voice.  chant, and 
Cantate exultate, psallite.  
g In hart  rejoice, and 
h In instruments.  sing.  
† Sing to our Lord on harp, on harp and voice of psalm: † on long drawn trumpets, and voice of cornet of horn.  
Make jubilation in the sight of the king our Lord: † let the sea be moved, and the fullness thereof: the round world, and they that dwell therein:  
† The rivers shall clap with hand, the mountains together shall rejoice † at the sight of our Lord: 
i Christ directeth and disposeth all things rightly in this world.  because he cometh to judge the earth.  

k And will accordingly give just sentence in the end.  He will judge the round earth in justice, and the peoples in equity.   

PSALM XCVIII.  
Christ reigneth, notwithstanding his enemies repine, is adored (5. also his 
Christ our Messias. the 5. key.  footstool) 6. whom ancient prophets did invocate.  
A psalm to David himself.  
OUR Lord hath reigned, 
a Though many enemies do rage, and impugn Christ:  let peoples be angry: he that sitteth upon the Cherubs, let 
b though the whole earth be troubled therewith, yet Christ who sitteth Lord over the highest Angels, Cherubins and Seraphins, obtaineth the victory, reigneth, and doth his will in all the earth.  the earth be moved.  
† Our Lord great in Zion: and high above all people's.  
† Let them confess to thy great name: because it is terrible, and holy.  
† And the honour of the king 
c Requireth discretion.  loveth judgement.  
Thou hast prepared directions: thou hast done judgement and justice 
d in favour of thine elect people.  in Jacob.  
† Exalt ye the Lord our God, and “ adore 
e Hebrew Doctors expound this of the ark in the old testament, but the Doctors of the Church understand Christ's humanity, in the holy Eucharist.  his footstool: because it is holy.  
† Moses', and Aaron in his 
f Here it is evident (and S. Augustin saith this place taketh away all doubt) that Moses was a Priest, against those that for maintaining the heresy of Laiheadshippe, deny it.  priests: and Samuel among them, that invocate his name: 
● 23. in Leuit.   
They invocated our Lord 
g By example of their praying and obtaining, the Psalmist confirmeth his prophecy, that priests of the new Testament shall pray, and obtain mercy of Christ for the Church.  and he heard them: † in a pillar of a cloud he spoke to them.  
They kept his testimonies, & the precept which he gave them.  
† O Lord our God thou heardest them: God thou wast propitious to them, and taking vengeance upon all 
h God revenged the machinations made against them, punishing the rebellion of chore, Dathan and Abyron. Num. 16.  their inventions.  
Exalt ye the Lord our God, and adore ye in his holy mount: because the Lord our God is holy.  

ANNOTATIONS. Psalm XCIX.  
5. Adore his footstool] For so much as all Expositors, also the Hebrew Rabbins, 
Christ's humanity is his footstool, adored in the Eucharist.  affirm that the Psalmist here prophesieth of Christ the promised Messias, that should redeem mankind; and seeing the ark of covenant pertaineth not to the service of Christ; but was only a figure of him, the footstool of Messias here mentioned, must needs be something pertaining to him: and therefore most ancient Fathers expound it of Christ's humanity. And because the Prophet speaketh of perpetual adoration, not only of the short time, he conversed with men in this life, when very few adored him, the same fathers understand here the adoration of Christ in the blessed Sacrament of the Eucharist. Which S Ambrose teacheth (lib. 3. de Spiritu Sancto. c. 12.) in these plain words. By 
S. Ambrose.  the footstool must be understood the earth, by the earth the flesh of Christ. Which we also at this day adore in the Mysteries, and which the Apostles adored in our Lord Jesus. S. Augustin more largely upon this psalm, I am made 
S. Augustin.  doubtful (saith he) I fear to adore the earth, lest he condemn me that made heaven and earth. Again I fear not to adore the footstool of my Lord, because the psalm saith to me: Adore his footstool. I seek what is his footstool, and the Scripture (Isaiae. 66.) telleth me, the earth is his footstool. Doubtful I turn myself unto Christ, because I seek him here, and I find how without impiety the earth may be adored, without impiety his footstool may be adored. For he took earth of earth, because flesh is of earth, and he took flesh of the flesh of (the B. virgin) Marie. And because he walked here 
The receivers of the B. Sacrament do sin if they do not adore it.  in the same flesh, and gave the very flesh to us to eat, unto salvation, and no man eateth that flesh, unless he first adore it: it is found how such a footstool of our Lord may be adored: and not only we do not sin in adoring, but we should sin in not adoring. Thus far S. Augustin. Further instructing, not to conce●ue of Christ's flesh, as ●he Capharnaites did, that he would cute it in pieces from his body, and give them portions thereof. His very flesh is given and eaten, not in fleshly manner, but in sacramental. See Annotations. Joan. 6.    

PSALM XCIX. 
One Creator of all things. The 1. key.   
All are invited to rejoice in God, Creator of al.  
A psalm 
a of praise.  in confession.  
MAKE ye jubilation to God 
b Not only Jews, but also all Gentiles.  all the earth: serve ye our Lord in gladness.  
Enter ye in 
c God everywhere present, yet more peculiarly heareth his suppliants, praying in the temple, or place dedicated to his service.  before his sight, in exultation.  
† Know ye that our Lord 
d He only whom we serve as our Lord is the only God, and there is no other.  he is God: he made us, and not we ourselves.  
His people, and the sheep of his pasture: † enter ye into 
e Peculiar dedicated place, as v. 2.  his gates in confession, his courts in hymns: confess ye to him.  
Praise ye his name: † because our Lord is sweet, his 
f As God is always merciful in giving, and promising:  mercy for ever, and 
g so he is ever faithful in performing.  his truth even unto generation and generation.   

PSALM C.  
King David gratfully celebrateth the two general divine virtues, mercy and justice: 2. by his own example exhorteth all, especially Superiors, 
Instruction to govern. the 7. key.  to direct their ways in sincerity, 4. and to separate the wicked from conversation of the good.  
A psalm to David himself.  
MERCY 
a These two capital divine virtues are ever joined in all god's works, for both which experienced towards himself, the Psalmist rendereth thanks and praises.  and judgement I will sing to thee ● Lord: I will sing, † and I 
b I will do mine endeavour to know the immaculate way,  shall understand in the immaculate way, 
c which I can not do, but by thy grace coming unto me. For by help thereof I did as followeth.  when thou shalt come to me.  
I walked through in the inocency of my hart, in the mids of my house.  
† I did not propose before mine eyes any unjust thing: I hated them that do prevarication.  
† A perverse hart hath not cleaved to me: the malignant declining from me I knew not.  
† 
d That is, all and every one thus wickedly disposed I abhorred.  One secretly detracting from his neighbour, him did I persecute. One of a proud eye, and unsatiable hart, with him I did not eat.  
† Mine eyes are towards the faithful of the earth that they may sit with me. A man that walketh in the immaculate way, 
e I kept such under, as a servant or slave.  he did minister to me.  
† He that doth proudly shall not dwell in the mids of my house: he that speaketh unjust things, hath 
f Prospered not, got no benefit by me.  not directed in the sight of mine eyes.  
† In 
g speedily and without delay I cut of all disordered people:  the morning did I kill all the sinners of the earth: that I might destroy 
h that others might not be corrupted by them.  out of the city of our Lord, all those that work iniquity.   

PSALMS. CI.  
A sinner in affliction of mind prayeth God to deliver him, 10. desolate of 
The fift penitential psalm. the 7. key.  all other help. 13. conceiveth comforth in Gods eternal goodness, and singular mercy, in redeeming mankind, and propagating the Church. 24. Prayeth to be made mature in virtue before he die, that he may live with God: 26. who only and wholly being immutable, establisheth his servants for ever.  
The prayer of the poor, when he shall be anxious, and shall make his petition before our Lord.  
LORD hear my 
a every petition is a prayer,  prayer: and let my 
b and that which proceedeth from more fervent affection, is called a cry, though it burst not out into clamor, nor perhaps into any voice at al. For God said to Moses, praying in mere silence, but with vehemency of spirit (Exod. 14) Why criest thou to me?  cry come to thee.  
† turn Though 
c sin provoke God's wrath, because we by sinning turn from him, and not he first from us: yet we pray God not so to leave us, but to give us new grace, that by humility, and penance we may return to him, and not die in sin.  not away thy face from me: in what day soever I am in tribulation, incline thine ear to me.  
In what day soever I shall invocate thee, hear me speedily.  
† Because my days have vanished as 
d man's days, and all his works are nothing worth, but vanish like smoke, so long as he is in mortal sin:  smoke: and my 
e yea his best works, as if he give almose, fast, pray, and die for the truth, yet all those avail nothing (1. Cor. 13.) but are  bones are withered as 
f like dried sticks, or chips, fit to kindle the fire.  a dry burnt firebrand.  
† I 
g My soul separated by sin from God, withereth as grass, that is cut from the root:  am stricken as grass, and my hart is withered: because 
h because I have lost all savour and appetite to spiritual meat.  I have forgotten to eat my bread.  
† For 
i In this miserable state.  the voice of my groaning, my 
k I am as bones and flesh cleaving together without moisture, or radical humour.  bone hath cleaved to my flesh.  
† I am become like 
l I fled from conversation of men for sorrow, and shame of my sins:  a pelican of the wilderness: I am become as 
m as a crow that only flieth by night: or as an owl, or bat.  a nightcrow in the house.  
† I have watched, and am become as 
n Also as a sparrow having lost her mate, remaineth mourning and solitary in the accustomed nest, ornere unto it,  a sparrow solitary in the housetoppe.  
† all the day did mine enemies upbraid me: and they 
o Those that were wont to praise or flatter me, now are as sworn enemies against me.  that praised me, swore against me.  
† Because I did 
p Bread savoured to me no better than ashes.  eat ashes as bread, & mingled 
q and drink gave me no comfort, but still I wept.  my drink with weeping.  
† At 
r I am most especially afflicted, because thou art angry.  the face of thy wrath and indignation: because 
s In that thou didst sometime advance me in prosperity,  lifting me up thou hast thrown me down. 
t my fall is so much greater, and more grievous.   
† My days have declined 
v As a shadow declineth to nothing, and all becometh darkness, when the sun, and other light departeth, even so I, that am but a shadow, decline to mere darkness, when thy favour parteth from me.  as a shadow: and I am withered 
w and I lose my beauty, as grass cut from the ground withereth.  as grass.  
† But 
x I am marvelously comforted, considering that thou our Messias, the son of God, art immutable for ever:  But thou o Lord endurest for ever: and 
y and thy memorable promise of redeeming mankind, will have effect in all generations.  thy memorial in generation and generation.  
† Thou 
z Thou rising to help, who semedst to have forgot, wilt protect the Church, and every faithful soul.  rising up shall have mercy on Zion: because it is 
a because thou hast differred long:  time to have mercy on it, because 
b and because the time by thee designed seemeth to approach.  the time cometh.  
† Because 
c Men that shall hear thine Apostles preach, shall prove good and fit matter, for the building of thy Church:  the stones thereof have pleased thy servants: and they shall have pity on 
d and the simplest poor people, as it were, the earth or dust;  the earth 
e shall participate of this mercy.  thereof.  
† And 
f Besides those Jews that shall believe in Christ, much more the Gentiles shall fear and serve him  the Gentiles shall fear thy name o Lord, and all 
g His glory is so evident that all Kings know it, though all be not converted.  the Kings of the earth thy glory.  
† Because our Lord hath built Zion: and he shall be seen in his glory.  
† He hath had respect to the prayer 
h Of holy patriarchs, priests, prophets, and of all true penitents.  of the humble: and he hath not despised their petition.  
† Let these things be written unto an other generation: and the people, that shall 
i That shall be made a new creature in Christ.  be created, shall praise our Lord.  
† Because he hath looked forth from his high holy place: our Lord from heaven hath looked upon the earth.  
† That he might hear the groanings of the fettered: that he might lose the children of them that are slain:  
† That they may 
k The faithful people of the Church, according to their ability endeavour to serve Christ.  shewforth the name of our Lord in Zion: and his praise in Jerusalem.  
† In the assembling of the people together in one, and Kings to serve our Lord.  
† He answered him in the way of his strength: show me the fewnes of my days.  
† Cal me not back 
l Grant me time and means to be mature in virtue in this life.  in the half of my days: thy years are unto generation and generation.  
† In the beginning o Lord thou didst found the earth: and the heavens are the works of thy hands.  
† They Be 
m changed in quality.  shall perish, but thou art permanent: and they shall 
Heb. 1.  all wax old as a garment.  
And as a vesture thou shalt change them, and they shall be changed: † but thou art the self same, and thy years shall not fail.  
† The children of thy servants shall inhabit: and 
n The Church of Christ perpetual.  their seed shall be directed for ever.   

PSALM. CII.  
Thanks to God for private, 6. and public benefits. 17. His mercy, 
Gratitude for God's benefits. The 7. key.  justice, and other proprieties are immutable. 20. Angels, and all other creatures are invited to praise him.  
† To 
a Inspired to David, and written by him.  David himself.  
MY soul 
b show forth praises, and thanks:  bless thou our Lord: and 
c all my cogitations, affections, senses, and powers.  all things, that are within me, his holy name.  
† My soul bless thou our Lord: and forget not all his retributions.  
† Who is 
d The first benefit of grace is remission of sins:  propitious to all thine iniquities: who 
e the second, is curing evil habits, or dispositions.  healeth all thine infirmities.  
† Who 
f The third, to conserve from falling again:  redeemeth thy life from deadly falling: who 
g the fourth, to give victory and reward in abundant measure.  crowneth thee in mercy and commiserations.  
† Who 
h The fifth, to grant all lawful petitions temporal and spiritual, which are good for the soul,  replenisheth thy desire in good things: “ thy youth 
i the sixth, resurrection of flesh in glory.  shall be rued as the eagles.  
† Our Lord 
k Our Lord, whose special property is to show mercy,  doth mercies: and 
l when the same is neglected, he revengeth the wrongs, delivering the oppressed▪ and punishing the oppressors.  judgement to all that suffer wrong.  
† He made his ways 
m By giving them a written law.  known to Moses, his wills to the children of Israel.  
† Our Lord is God 
n is naturally pitiful, to relieve the afflicted.  pitiful, and 
o merciful towards sinners.  merciful: 
p loath to be angry, or to punish.  long suffering, and very merciful.  
† He will 
q God punisheth not penitents with eternal pain, but with temporal: for though (as in the next verse) our sins of their own nature, deserve eternal punishment, yet Christ paying our ransom, true penitents are only punished temporally.  not be angry always: neither will he threaten for ever.  
† He hath not done to us according to our sins: neither according to our iniquities hath he rewarded us.  
† For according to the height of heaven from the earth: hath he strengthened his mercy upon them that fear him.  
† As far 
r See here the perfect washing away, and separation of sins.  as the East is distant from the West: hath he made our iniquities far from us.  
† As a father hath compassion of his children, so hath our  
† Lord compassion on them that fear him: † because he hath known 
s In regard of our frailty he hath compassion: yet his mercy only availeth to them that fear him: as in the next words before, and v. 17.  our making.  
He remembered that we are dust: † man, his days are as grass, as the flower of the filled so shall he flourish.  
† Because the spirit shall pass in him, and he shall not stand: and he shall know his place no more.  
† But the mercy of our Lord from everlasting, and unto everlasting upon them that fear him.  
And his justice is upon the children's children, to them that keep his testament.  
† And are mindful of his commandmentes, to 
t A just man not only knoweth, and remembreth, but also doth the commandments.  do them.  
† Our Lord hath prepared his seat in heaven: and his kingdom shall have dominion over al.  
† bless our Lord all ye his Angels: mighty in power, doing his word, that fear the voice of his words.  
† bless our Lord all ye his hosts: you his ministers, that do his wil  
† bless ye our Lord 
v all creatures, though naturally senseless, yet praise God, because they are his work,  all his works: in every place 
w and because they are in his dominion.  of his dominion, my soul bless thou our Lord.  

ANNOTATIONS. Psalm. CII.  
5 Thy youth shall be renewed, as the Eagles.] Aristotel and Pliny write, that an 
An Eagle fresh in old age as in youth.  Eagle decayeth not, nor ever dieth by old age, but the upper part of her beak st. l growing, at last hindereth her from eating, and so she dieth of famine. Saadias', and other Hebrew Rabbins, report that an Eagle every ten years washeth herself ●n the sea as in a ba●h, & then flying very hiegh burneth her feathers in the elemental fire, & new feathers growing she becometh fresh, as in her first youth, t●l at last about an huadred years old, she is not able to rise from the water and so is drowned. S. Augustin more probably affirmeth that in long time her ●e●ke growing long, and stopping her mouth, that she can not eat, she breaketh the upper hooked part thereof against a stone, and so receiveth meat, and recovereth strength as in her youth. But whatsoever is the natural propert e of this kingly bird, the Royal Prophet here instructeth us, by the s●nilitude of her long life, or by the renovation of her streingth, that just men, Gods servants are spiritually renovated in Christ, the principal rock, on 
Renovation of a si●ner by grace.  who● the Church, & all the faithful are built, either by receiving new streingth by his grace in their souls, after they are weakened by sin; as S. Jerom and Eu hymius expound this place: or by restoration of their bodies glorified in the resurrection; as S. Augustin teacheth: or by both, as most Catholic Doctors understand it. For one sense of holy Scripture excludeth not an 
diverse senses of the same Scripture.  other. Especially when one is subordinate to the other. As here these two senses do very well concur, seeing the state of the body after the resurrection, dependeth upon the state of the soul▪ at the time of death.  
9 He will not be angry always.] Origen misunderstood this place, and some other like, holding an erroneous opinion, that all, even the most wicked sinners, 
origen's heresy that all shall be saved.  both men and devils, shall at last be saved, and not eternally damned: which is a condemned heresy, contrary to evident places of holy Scriptures. Psal 9 v 6. The impious hath perished: their name thou hast destroyed for ever, & for ever & ever. Mat. 2●. The wicked shall go into fire everlasting, into everlasting punishment. Apoc. 20. The beast and the false prophet (and the same reason is for all the wicked) shall be tormented day and night, for ever and ever. Neither are the●e words (God will not be angry always) spoken universally, touching all sinners whosoever, but are limited, v, 13, &, 17, to those that sear him, and keep his testament: whereas all those that die in mortal sin, are still 
The damned can never repent.  o●●●●na●e in malice, and can never rightly repent, nor rightly fear God, nor keep his commandments.    

PSALM CIII.  
The Psalmist inviteth himself and others to praise God, for his marvelous works in the heavens, 5. the earth, and water, 9 limiting their bonds, 
God's works 〈◊〉 the 2. key.  producing all things necessary for all living creatures, in convenient seasons. 27. With continual providence of al.  
† To David himself.  
MY soul bless thou our Lord: o Lord my God thou art magnified exceedingly.  
† Thou hast put on Thou 
a possessest all majesty, and matter of praise.  confession and beauty: being clothed with light as with a garment:  
Stretching out the heaven as a skin: † which coverest the higher parts thereof 
b Thou hast compassed the sphere of the fixed stars, with a sphere of crystalline substance; which is as water congealed.  with waters.  
Which 
c According to our capacity the prophet describeth the speedy coming, or working of God, as if he came in a swift cloud, or with wings of the wound, to signify that he worketh what and when he pleaseth without delay: He sa●de, and things were made: he commanded and they were created, Psal.. ●2.  makest the cloud for thee to ascend on: which walkest upon the wings of winds.  
† Which makest spirits thine 
d Thy messengers to execute thy will:  Angels: and thy 
e & the same Angels are as a burning fire in operation, yea they dispatch more easily, and more speedily than we can conceive,  ministers a burning fire.  
† Which hast founded the earth upon 
f Most sirmly established by natural weight, in the centre of the world.  the stability thereof: it shall not be inclined for ever and ever:  
† The 
g The water  depth, 
h should naturally cover all the earth:  as a garment, is his clothing: upon the mountains shall waters stand.  
† At 
i But by thy commandment the waters are contained in their limited places.  thy reprehension they shall flee: at the voice of thy thunder they shall fear.  
† The 
k The waters being contained in their appointed channels, both hills and fields appear, which otherwise would be covered.  mountains ascend: and the plain fildes descend into the place, which thou hast founded for them.  
† Thou hast set a bound, which 
l The waters.  they shall not pass over: neither shall they return to cover the earth.  
† Which sendestforth fontaines in the valles: between the midst of mountains shall waters pass.  
† all the beasts of the filled shall drink: the wild asses shall 
m hope for and receive.  expect in their thirst.  
† over them shall the fowls of the air inhabit: out of the mids of rocks they shall geveforth voices.  
† Watering the mountains from his higher places: of the fruit of thy work shall the earth be filled:  
† Bringing forth grass for beasts, and herb for the service of men.  
That thou mayst bring forth By 
n these three principal kinds of food, bread, wine, and oil, all sorts of nutriment are understood.  bread out of the earth: † and 
o By these three principal kinds of food, bread, wine, and oil, all sorts of nutriment are understood.  wine may make the hart of man joyful:  
That he may make the face cheerful with 
p By these three principal kinds of food, bread, wine, and oil, all sorts of nutriment are understood.  oil: and bread may confirm the hart of man.  
† The trees of the silde shall be filled, and the ceders of Libanus, which he hath planted: † there sparrows shall make their nest.  
The house of the hearne is the leader of them: † the high mountains for hearts: the rock a refuge for the Irchins.  
† He made the moon for seasons: the sun knoweth his going down.  
† Thou didst appoint darkness, and night was made: in it shall all the beasts of the would pass.  
† The whelps of lions roaring, to raven, and to seek of God meat for themselves.  
† The sun is risen, and they are gathered together: and in their couches they shall be placed.  
† Man shall go forth to his work: and to his working until evening.  
† How magnified are thy works o Lord! thou hast made all things in wisdom: the earth is filled with 
q With thy creatures.  thy possession.  
† This great sea, and very large, there are 
r Fishes, serpents, worms, and all living creatures that lack feet.  creeping beasts, whereof 
s No kind of living creatures multiplieth so much as fishes. Aristotel li. 9 Animal. c. 17.  there is no number.  
Little beasts with great: † there ships shall pass.  
This 
t A most huge fish called Leviathan. Job. 40. v. 20.  dragon, whom thou madest to 
v Albeit in the wate● he passeth man's streingth, yet deprived of water he is not able to defend himself. v. 29.  delude: † all expect of thee that thou give them meat in season.  
† Thou giving unto them, they shall gather it: thou opening thy hand, all shall be filled with bounty.  
† But thou turning away the face, they shall be troubled: thou shalt take away their spirit, and they shall fail, and shall return into their dust.  
† Thou shalt sendforth thy spirit, and they shall be created: and thou shalt renew the face of the earth.  
† Be the glory of our Lord for ever: our Lord will rejoice in his works:  
† Who looketh upon the earth, & maketh it to tremble: who toucheth the mountains, and they smoke.  
† I will chaunte to our Lord in my life: I will sing to my God as long as I am.  
† Let my speech be acceptable to him: but I will take delight in our Lord.  
† A 
w prediction that impenitent sinners shall be damned, wherein the Prophet conforming his will to Gods, uttereth it in form of a prayer.  Let sinners fail from the earth, and the unjust, so that they be not: my soul bless thou our Lord.   

PSALM. Ciiii  
The Israelites are exhorted to sing praises to God, 5. for his marvelous benefits towards Abraham, Isaac, and Jacob. 11. whose particular 
God's special benefits towards the Jews. the 4. key.  family, being then small, went from Chanaan into Egypt (17. Whither Joseph by God's providence was carried before) there increased in number, was persecuted, 26. delivered by Moses and Aaron, working many great miracles, 36. protected, and fed in the desert, 44. and finally possessed Chanaan.  

a Alleluia signifieth more than Laudate Dominum, Praise ye our Lord. For by these two hebrew words, Allelu a, the Prophet inviterh all men to praise God, with gladness, and jubilation, with hart, voice, and gesture, with instruments, and howsoever we are able. And therefore S. Jerom, S. Augustin, and all Catholic writers keep the same word, and translate it not, neither in the titles of psalms, not ordinarily in any place of holy Scripture. This is the first psalm thus titled, and is the same psalm in sense, and in good part of the words, which the royal Prophet made, and caused to be song, when he brought the ark of God from the house of Obededom into his own house. 1. Par. 16. v. 8.  Alleluia.  
confess ye to our Lord, and invocate his name: 
b How much more gratful is it now to God, that we celebrate the greater mysteries of the new Testament.  shewforth his works among the Gentiles. 
For an exposition of this psalm read the places quoted in the inner margin.   
† chant to him, and sing to him: tell ye all his marvelous works.  
† praise ye him in his holy name: let the hart of them rejoice that seek our Lord.  
† seek ye our Lord, and be confirmed: seek 
c His present help.  his face always.  
† Remember ye his marvelous works, which he hath done: his wonders, and the judgements of his mouth.  
† The seed of Abraham, his servants: the children of Jacob his elect.  
† He is the Lord our God: in 
d not only in Israel, but in all the world.  all the earth are his judgements. 
Gen 12. v. 7. Gen▪ 17. v. 4. Gen. 26. v. 3. Gen 28. v 13. Gen. 46. v. 26. 27.   
† He hath been mindful for ever of his testament; of the word, which he commanded 
e For ever, to the end of the world.  unto a thousand generations.  
† Which he disposed to Abraham: and of his oath to Isaac.  
† And he appointed it to Jacob for a precept: and to Israel for an eternal testament.  
† Saying: To thee will I give the land of Chanaan, the cord of your inheritance.  
† When they were 
f But. 70. persons.  of small number, very few and seiourners thereof:  
† And they passed from nation into nation, & from kingdom to an other people.  
† He leift not a man to hurt them: and he rebuked kings for their sake.  
† Touch not my anointed, and toward my prophets be not malignant.  
† And 
g By his providence suffered.  he called a famine upon the land: and he desstroyed 
Gen. 41. v. 54.  all the strength of bread.  
† He sent a man before them: Joseph was sold to be a servant. 
Gen. 37. v. 28.   
† They humbled his feet in fetters, iron passed through his soul, † until his word came. 
Gen▪ 39 & seq.   
The word of our Lord inflamed him: † the king sent, and loosed him; the prince of the people, and released him.  
† He appointed him lord of his house: and prince of all his possession.  
† That he might instruct his princes as himself: and might teach his ancients wisdom.  
† And Israel entered into Egypt, and Jacob was a seiourner in 
Gen. 4●.  the land 
h Egypt, possessed by Mesraim Cham's second son. Gen. 10. v. 13.  of Cham.  
† And he increased his people exceedingly: and strengthened them over their enemies. 
Exo. ●. v. 7.   
† He 
i May it be understood, or believed (saith S. Augustin) that God turneth the hart of man to commit sins? Or is it no sin, or is it a small sin, to hate the people of God? Or to work guile towards his servants? Who will say this? What then, is God author of these so grievous sins, who is not to be supposed the author of a most small sin? This learned Father therefore answereth, that God perverted not a right hart, but turned that was of itself perverse, to the hatred of his people, where he might use that evil well, not by making them evil, but by bestowing upon his own people good things, which the evil might easily envy. Which hatred of theirs how God used both to the exercise of his people (which is profitable to us) & to the glory of his own name, the things that follow do teach us, which are here remembered to his praise.  turned their hart, that they hated his people: and to work guile toward his servants.  
† He sent Moses his servant: Aaron, 
k In whom God established the Priest good of Moses' law.  himself whom he 
Exo. 3. 4. 7. 8. 9 10. 12.  chose.  
† He did put in them the words of his signs, and of his wonders in the Land of Cham.  
† He sent 
l The ointh plague of the Egyptians.  darkness, and obscured: and did 
m God willingly, not as one loath or unwilling, performed all that he threatened.  not exasperate his words.  
† He turned their The 
n first plague.  waters into blood: and killed their fishes.  
† Their land broughtforth 
o The second plague.  frogs in 
:: David knew this by revelation, or by tradition for it is not in Exodus.  the inner chambers of their Kings.  
† He said, and 
p The fourth plague.  the 
* a swarm of 〈…〉 es.  caenomyia came: and the 
q The third plague.  cinives in all their coasts.  
† He made their rains 
r The seuent● plague.  hail: fire burning in their land.  
† And he struck their vines, and their figtrees: and he destroyed the wood of their coasts.  
† He said, & 
s The eight plague.  the locust came, and the 
t A worm that spoileth corn, grass, and fruit.  bruchus whereof there was no number.  
† And it did eat all the grass in their land: and it did eat all the fruit of their land.  
† And he struck every 
v The tenth plague.  first begotten in their land: the first fruits of all their labour.  
† And he brought themforth with gold and silver, and there 
Exod. 12. v. 35.  was not in their tribes a feeble person.  
† Egypt was glad at their departure: because the fear of them lay upon them.  
† He spread a cloud for their protection, and fire to shine 
Exod. 13. v. 21.  
The fifth & sixth of pestilence and boils are omitted.  unto them by night.  
† They made petition, and the quail came: and he filled them with the bread of heaven. 
Exod. 16. v. 13.   
† He divided the rock, and waters flowed: rivers ran in 
Exod. 17. v. 6.  the dry ground.  
† Because he was mindful of his holy word, which he had uttered to Abraham his servant. 
Gen. 12.   
† And he broughtforth his people in exultation, and his elect in joy.  
† And he gave them the countries of the Nations: and they possessed the labours of peoples: 
〈◊〉. 6. & seq.   
† That they might keep his justifications, and seek after his law.   

PSALM. CV.  
The prophet exhorteth the people to render thanks and praises to God, 6. for 
The Israelites often sinned, and were mercifully punished. the 4. key.  remitting their manifold sins, in the desert. 34. and in the conquered land: 38. foreshowing like sins to come, god's wrath and punishment for the same. 44. and that he will give grace of repentance: to some 47. for which he prayeth, and praiseth God.  
Allelu jam.  
confess ye to our Lord God 
a is of himself and essentially good. All other goodness is participated of him.  because he is good▪ because 
judith▪ ● v. 21.  his mercy is for ever.  
† 
b No creature can fully express God's perfections.  Who shall speak the powers of our Lord, shall make all his praises to be heard?  
† 
c It is a happy state in this life, either to keep God's law:  Blessed are they, that keep judgement, and 
d or to repent and do worthy penance for transgressing.  do justice at all time.  
† Remember us o Lord 
e According to thy wont benevolence, promised to thy people.  in the good pleasure of thy people: visit us in thy salvation:  
† To 
f That we may see, and enjoy the benefits promised to thine elect.  see in the goodness of thine elect, to rejoice in the joy of thy nation: that thou Mayst be praised with thine inheritance.  
† We have 
g We have erred and hurt ourselves:  sinned with our fathers: we have 
h we have wronged our neighbours:  dealt unjustly, we have 
i we have offended against God.  done iniquity.  
† Our fathers in Egypt did not understand thy marvelous works: they were not mindful of the multitude of thy mercy.  
And they provoked thee to wrath going up unto the sea, the 
Exod. 14. v 1●.  Read sea.  
† And he saved them 
k Albeit the people by their murmuring deserved more punishment, yet God for the glory of his own name saved them from utter destruction.  for his name sake; that he might make his power known.  
† And he rebuked the Read sea, and it was made dry: and he led them in the depths as in a desert.  
† And he saved them from the hand of them that hated them: and “ he redeemed them out of the hand of the enemy.  
† And water overwhelmed those that afflicted them: there did not one of them remain▪  
† And they believed his words: and they sang his praise. 
Exod. 1●.   
† They had 
l They persevered no● long in their duty towards God, seeing his▪ omnipotent power by his marvelous works:  quickly done, they forgot his works: and they 
m nor were content with his providence, but carnally coveted things, not necessary.  expected not his counsel.  
† And they coveted concupiscence in the desert: and tempted 
Exo. 16▪ & 17.  God in the place without water.  
† He gave them their petition: and sent saturity into their 
n According to their carnal des●●●s.  souls.  
† And they provoked Moses in the camp: Aaron the 
o holy by his function.  holy 
Num. 16.  of our Lord.  
† The earth was opened, and swallowed Dathan: and overwhelmed the congregation of Abiron.  
† And a fire flamed up in their synagogue: the flame burned the sinners.  
† And they made a calf in Horeb: and they adored 
p They adored the image that represented a calf, not God.  the 
Exo. 23.  sculptil.  
† And they 
q God being their true glory, they changed him, for a false god of the Egyptians (who especially honoured a calf called Ap●s) making an image thereof, and attributed their delivery from Egypt to this imagned god. Exo. 32. v. 4▪ 8. Of which and the like foolish, and abominable idolatry S Paul writeth, Rom. 1 v. 23. They changed the glory of the incorruptible God▪ into a similitude of the image of a corruptible man, and of fowls, and of four footed beasts, and of them that creep: where we see what manner of imagies holy Scriptures condemn, and not the imagies of Christ and his saints.  changed their glory into the similitude of a calf that eateth grass.  
† They forgot God, which saved them, which did great things in Egypt, † marvelous things in the land of Cham, terrible things in the Read sea.  
† And 
r He said, he would destroy them, but for Moses' prayer spared them.  he said to destroy them: if Moses his elect had not 
Exo 32.  stood in the way before him:  
To turn away his wrath that he should not destroy them: † and they esteemed for nought the land that was to be 
Num. 14.  desired.  
They did not believe his word, † and they murmured in their tabernacles: they heard not the voice of our Lord.  
† And he lifted up his hand over them: to overthrow them 
Num 14. v. 21. 22.  in the desert:  
† And to cast down their seed among the Nations: and to disperse them in the countries.  
† And they were professed to 
s The Idol of Moabites, and Madianitees.  Beelphegor: and they did 
Num. 25. v. ●.  eat the sacrifices 
t As God is in deed the living God, that liveth of himself, and giveth life to others: so false gods are called dead gods, that can not give life to any, but do kill all that serve them▪ at lest spiritually, and often corporally.  of the dead.  
† And they provoked him in their inventions: and ruin was multiplied on them.  
† And Phinees stood, and Phinees 
v moved by the zeal of God (as the holy text witnesseth. Nu. 25. v. 11.) in killing the adulterers pleased God, and merited reward.  pacified: and the slaughter ceased.  
† And it was reputed to him unto justice, in generation and generation even for ever.  
† And they provoked him at the waters of contradiction: and 
Num 20. v. 2. 12.  
w Moses' afflicted in spirit, by the enormous murmuring of the people, doubted whether God would give them water out of the rock or no, not doubting of his power, but of his will: and so when he should have spoken to the rock, Num. 20. v. 8. he spoke to the incredulous people. v. 10. and therein offended God. for which he was temporally punished. v. 12. Deut. 1. v. 37. etc. 3. v. 26. c. 4. v. 21.  Moses was vexed for them: † because they exasperated his spirit.  
And he plainly affirmed in his lips: † they destroyed not the nations, of which our Lord spoke to them. 
Deut 2. v. 2. & 12. v. 2. & 3. Judic▪ 2. v. 11. 12. Judic. 2. v. 5. 6. etc. jere. 15. v. 5.   
† And they were mingled among the nations, and learned their works: † and they served their sculptils: and it became a scandal to them.  
† And they immolated their sons, and their daugheters to devils.  
† And 
x Some Jews offered these most cruel, unnatural, and abominable sacrifices; perhaps in the times of judges, when they were mingled with idolatrous people, and served their gods; jud. z. v. 12. c. 3 v. 6. But it is more express after David's time, whereof he here prophesieth, and was verified by Achaz 4 Reg. 16 v. 3. and by Manasses. 4 Reg. 21. v. 6. Which with other idolatry king Josias destroyed. 4 Reg 2, v. 1●.  they shed innocent blood: the blood of their sons and of their daughters, which they sacrificed to the sculptils of Chanaan.  
And the land was infected with blood, † and was contaminated in their works: and they did fornicat in their inventions.  
† And our Lord was wrath with ●urie upon his people: and he abhorred his inheritance.  
† And he delivered them into the hands of the nations: and they that hated them, had the dominion of them.  
† And their enemies afflicted them: and they were humbled under their hands: † he did often deliver them.  
But they exasperated him in their counsel: and they were humbled in their iniquities.  
† And he 
y God respected them with his merciful eye, and gave them grace to repent.  saw when they were afflicted: and he heard their prayer.  
† And he was mindful of his testament: and it repent him according to the multitude of his mercy.  
† And he gave them into mercies in the sight of all, that had taken them. 
z Here the Psalmist concludeth both the history and prophecy of this psalm, with prayer and praise, as followeth:   
† 
:: A very fit prayer in time of schism.  save us o Lord our God: and gather us out of the Nations:  
That we may confess to thy holy name: & may glory in thy praise.  
† Blessed be our Lord the God of Israel from everlasting unto everlasting: and all the people shall say: Be it, be it.  

ANNOTATIONS. Psalm. CV.  
10. He redeemed them.] What price (or ransom) saith S. Augustin, was 
The read sea a figure of baptism.  given in this redemption? Or is it a prophecy, that this was done in figure of baptism, where we are redeemed from the hand of the devil, by a great price, which is the blood of Christ? Whereupon it was more conveniently figured, not by what sea soever, but by the read sea. For blood hath red colour. And touching the effect of baptism destroying all former sins, he teacheth in the exposition of the next psalm (and either the same holy father, or some other 
All former sins destroyed in baptism.  good author, Ser. 42. de temp) that as the Israelites passed safely through the read sea, and all the Egyptians going in with them were drowned: so the baptised are saved in the water of baptism, and all their sins are destroyed.    

PSALM cvi  
Again the Psalmist inviteth all men to render thanks to God for their 
God's perpetual providence towards all men▪ The 3. key.  delivery from dangers, or evils in general: 4. particularly from dangers in journey, 10. in prison, or captivity, 17. in sickness spiritual and corporal, 23. in navigation, 33. describing the changeable course of things in this world, 38. especially of men's states; 42. for all which the just will praise God.  
Allelu jam.  
confess 
a Praise God by confessing his mercy, providence, and goodness.  ye to our Lord because he is good: because 
1. Pa●. 16. v. 34.  his mercy is for ever.  
† Let them say that are 
b God of his mercy promised the redeemer of mankind straight after Adam's fall:  redeemed of our Lord, whom he redeemed out of the hand of the enemy: and out of the countries he gathered them:  
† From 
c Which redemption was intended for all, and faileth not of God's part in any, but of men's own wilful refusing to be duly penitent, and to keep God's precepts.  the rising of the sun, and the going down: from the north, and the sea.  
† They Literally 
d of such as wander in this world, having no settled place to dwell in▪ spiritually of all mankind after his fall.  wandered in the wilderness, in a place without water: the way of city for habitation they found not.  
† hungry, and thirsty: their soul fainted in them.  
† And 
e whensoever they call upon God, he helpeth them, as is best for their spiritual health.  they cried to our Lord when they were in tribulation: and he delivered them out of their necessities.  
† And he conducted them in to the right way: to go into a city of habitation.  
† Let 
f all god's benefits, which are of his mercy, not of man's desert, are just matter of praising God.  the mercies of our Lord confess to him: and his marvelous works to the children of men.  
† Because he hath filled the empty soul: and the hungry soul he hath filled with good things.  
† Them that sat in darkness, and in the shadow of death: bound in neediness, and iron.  
† Because they 
g Calamities in this world are commonly inflicted for sins.  exasperated the words of God: and they provoked the counsel of the Highest.  
† And their hart was humbled in labours: they were weakened, neither was there any to help.  
† And they cried to our Lord when they were in tribulation: and he delivered them out of their necessities.  
† And he brought them out of darkness, and the shadow of death and broke their bonds asunder.  
† Let the mercies of our Lord confess to him: and his marvelous works to the children of men.  
† Because he hath destroyed the gates of brass: and the bars of iron he hath broken.  
† He hath received them out of the way of their iniquity: for they were humbled for their injustices.  
† Their soul did abhor all mea●e: & they approached even to the gates of death.  
† And they cried to our Lord when they were in tribulation: and he delivered them out of their necessities.  
† He sent his word, and healed them: and delivered them out of their destructions.  
† Let the mercies of our Lord confess to him: and his marvelous works to the children of men.  
† And let them sacrifice the sacrifice of praise: and show forth his works in exulation.  
† They that go down into the sea in ships, making traffic in the great waters.  
† They have seen the works of our Lord, and his marvelous things in the depth.  
† He said, and the blast of the storm stood: and the waves thereof were exalted  
† They ascend even to the heavens, and they descend even to the depths: their soul pined away in evils.  
† They were troubled, and were moved as a drunken man: and all their wisdom was devoured.  
† And 
h As before in the 6, 13, and 19, verses.  they cried to our Lord when they were in tribulation, and he brought them out of their necessities.  
† And he turned his storm into calm: and the waves thereof were quiet.  
And they rejoiced because they were quiet: and he conducted them into the haven of their wil  
† Let 
i This verse also is four times in this psalm v 8 15. 21. and; 1. to admonish us, that as there is o●e means ●o escape from all dangers by crying to God, as v 6 13. 19 and 28, with mourning and penance: so there is one cause of praise and thanks for our delivery, which is Gods me c●e and grace,  the mercies of our Lord confess to him: and his marvelous works to the children of men.  
† And let them exalt him in the church of the people: and the chair of the ancients let them praise him.  
† 
k God to show sometimes his power, also to benefit some, and to punish others, changeth the accustomed course of things, and states of men, at his divine pleasure; as here the ●oyal prophet reciteth some examples. And some others are ●eco●ded in deuers times and places,  He turned 
l No doubt much charge was made in the earth by Noe● flood. And many think that the land of Chanaan, was made more fruitful in the time of the Jews inhabiting, and now is more barrane again.  the rivers into a desert: and the issues of waters into dryness.  
† The 
m He alludeth to the country about Sodom, and Gomotre, which was most fruitful, and most pleasant, Gen, 13. v, 10, but shortly after was burnt with fire and brunston, Gen. 19, v, 24, subverted, and turned into a dead and salt sea.  fruitful land into a salt ground, for the malice of them that inhabit it.  
† He turned the desert into pools of waters: and the land without water into issues of waters.  
† And he placed the hungry there, and they built a city of habitation.  
† And they sowed fildes, and planted vineyards: and they made fruit 
n Made abundance of fruit to grow.  of nativity.  
† And he blessed them, and they were multiplied exceedingly: and their beasts he lessened not.  
† And 
o again some countries punished for sins.  they were made few: and were vexed by the tribulation of evils, and with sorrow.  
† Contempt was powered out upon princes: and he made them wander where was no way, and not in the way.  
† And he 
p another change in relieving the poor being humbled.  did help the poor out of poverty: and made families as sheep.  
† The just shall see, and shall rejoice: & all iniquity shall stop her mouth.  
† Who is wise and will keep these things? and will understand the mercies of our Lord?   

PSALM CVII.  
The royal prophet promiseth, 5. and rendereth praises to God, 7. for his delivery 
David singeth praises for benefits received. the 8 key.  from trubles, and advancement in the kingdom, 13. praying God still to help man's infirmity.  
A Canticle 
a This psalm was ●ongue with instruments beginning the music, and voices following.  of psalm, to David himself. 
Psal. 56. v. 8.   
MY HART is ready o God, my hart is ready: I will 
The former part of this psalm to the 7. verse, is the same in sense, and almost in words, with the latter part of the 56 from the 8. verse.  chaunte, and will sing in my glory.  
† Arise my glory, arise psalter, and harp: I will arise early.  
† I 
b King David subdued not only some parts of Chanaan, not subject to the Jews before (2. Reg. 51. Par. 11.) but also brought the Philistims, Moabites, Ammonites, Idumeans, Amalechites, the Kings of Soba, Syria, and Emath, to pay tribute, 2. Reg. 8 1. Par. 18.  will confess to thee in people's o Lord: and I will sing to thee 
c Yet all these victories and conquests were but a figure of Christ's power, and dominion in all nations. And therefore, the rest of this psalm, by S. Augustin, and other father's judgement, was rather prophetically uttered by David, in the person of Christ, and more perfectly performed by Christ in his Church, then historically averred of David himself.  in the Nations.  
† Because thy mercy is great above the heavens: and thy truth even to the clouds.  
† Be exalted above the heavens o God, and thy glory over all the earth: † 
:: The rest of this psalm is the same with the latter part of the 59 from the 7. verse.  that thy beloved may be delivered. 
Psal. 59 v. 7.   
save with thy right-hand, and hear me: † God spoke in his holy:  
I will rejoice, and will divide Sichem, and I will measure the vale of tabernacles.  
† Galaad is mine, and Manasses is mine: and Ephraim the protection of my head.  
juda is my king: † Moab the pot of my hope.  
Upon Idumea I will extend my shoe: the strangers are made my friends.  
† Who will conduct me into a fenced city? who will conduct me into Idumea?  
† Wilt not thou o God, which hast repelled us, and wilt not thou goeforth o God in our hosts?  
† give us help out of tribulation: because man's salvation is vain.  
† In God we shall do strength: and he will bring our enemies to nothing.   

PSALM CVIII.  
Christ (by the mouth of David) requesteth of God to be justly declared 
Christ persecuted & his enemies punished. the 5. key.  innocent, and his enemies punished, 6. particularly describing Judas the traitor's malice, 21. and his own temporal afflictions, 26. prayeth, 30. and praiseth God for his delivery.  
† unto the end, a psalm of David.  
O 
a The words of Christ.  God conceal not my praise: because the mouth of the sinner, and the mouth of 
b The Pharisees and Herodians (Mat. 22.) with their mouth acknowleged Christ a true speaker, and a teacher of the way of God in truth, thereby to draw him into danger, and to shed his blood.  the deceitful man is open upon me.  
† They 
c At other times they accused him of great crimes, lastly of treason against Caesar.  have spoken against me with deceitful tongue, and with words of hatred they have compassed me: and they have impugned me without cause.  
† For that they should love me, they backbited me: but I prayed.  
† And they set against me evil things for good: and hatred for my love.  
Appoint 
d A prediction that Judas would not make recourse to any good counsellor, but complain of his miserable tormented conscience to the wicked, who gave him no comfort at all,  a sinner over him: and 
e and so despairing, the devil persuaded him to hang himself.  let the devil stand on his right-hand.  
† When he is judged, let him comeforth condemned: and let his prayer be turned into sin.  
† Let his days be made few: and let an other take his 
Act. t. v. 16.  
f The office of apostleship.  bishopric.  
† Let 
g The posterity, or successors of wicked persecutors prosper not long in this world.  his children be made orphans: and his wife a widow.  
† Let his children be transported wandering, and let them beg: and let them be cast out of their habitations.  
† Let the usurer search all his substance: and let strangers spoil his labours.  
† Let there be none to help him: neither let there be any to have pity on his pupils.  
† Let his children come to destruction: in 
h Arch heretics that devise new opinions, are shortly forsa ken, their followers still coining new heresies of their own, differing from their false masters.  one generation let his name be clean put out.  
† Let the iniquity of his father's return to memory in the sight of our Lord: and let not the sin of his mother be blotted out.  
† Let them be before our Lord always, and let the memory of them perish out of the earth: † For that he remembered not to do mercy.  
† And he persecuted the poor, and needy man, and the compunct in hart to kill him.  
† And he 
i Let them observe this, that use more swearing and blaspheming, then praying or meditating.  loved cursing, and it shall come to him: and he would not blessing, and it shall be far from him.  
And he put on cursing as a garment, and it entered as water into his inner parts, and as oil in his bones.  
† Be it to him as a garment, wherewith he is covered: and as a girdle, wherewith he is always girded.  
† This is the work of them, that detract from me before our Lord: and that speak evils against my soul.  
† And thou Lord, Lord, do with me for thy name's sake: because thy mercy is sweet.  
deliver me † because I am needy, and poor: and 
k Christ's soul was pensive when he prayed in the garden, and he did works of penance for our sins all his life.  my hart is troubled within me.  
† As a shadow when it declineth, am I taken away: and I am shaken as locusts.  
† My knees are weakened with fasting: and my flesh is changed by reason of oil.  
† And I am made a reproach to them: they saw me, and wagged their heads.  
† help me o Lord my God: He 
l prayed also for his resurrection, and glorification.  save me according to thy mercy.  
† And let them know that this is thy hand: and thou o Lord hast done it.  
† They will curse, and thou shalt bless: let them that rise up against me, be confounded: but thy servant shall rejoice.  
† Let them that detract from me, be clothed with shame: and let them be covered with their confusion, as with a 
m With all possible confusion.  double patched cloak.  
† I will confess to our Lord exceedingly with my mouth: and in the mids of many I will praise him:  
† Because he hath stood on the right-hand of the poor, that he might save my soul from the persecutors.   

PSALM. CIX.  
Christ rising and ascending into heaven sitteth on the right hand of God: 
Christ's exaltation. the 5. key.  2. beginning in Jerusalem reigneth in the Church of the whole earth. 4. useth the Priesthood of Melchisedechs' order to the end of the world. 6. and shall judge the world.  
† A psalm of David. 
Mat. 22. Act. 2. 1. Cor. 15. Heb. 1. & 10.   
our 
a God the Father.  Lord said 
b To God the son, the Lord of David, and of all mankind, yet the son of David, according to his humanity.  to my Lord: sit on my right hand: 
c He limiteth not the time, but excludeth all time, wherein the enemy might imagine, that Christ's kingdom should cease: signifying that Christ shall reign, till all his enemies be subdued, much more afterwards in all eternity.  till I make thine enemies, thy footstool of thy feet.  
† Our Lord will sendforth the rod of thy strength 
d The Church of Christ beginning in Jerusalem on whitsunday, the fiftieth day from his Resurrection, continueth ever more.  from Zion: rule thou in the mids of thine enemies.  
† With thee 
e Thou shalt have principality,  the beginning in the day 
f in the day of thy powerful conquest, and rising from death.  of thy strength, in 
g in excellency of all holy spiritual mysteries and graces:  the brightness of holy things: from the womb 
h because, I God the Father of my substance begat thee, God the son in eternity. The same which Micheas saith (c. 5. v. 2.) His comingforth from the beginning, from the days of eternity.  before the day star I begat thee.  
† Our Lord 
i God most firmly, and unchangeably affirmed: that thou (Christ our Messias) art not only a King, but also a Priest:  swore, and it shall not repent him: Thou art 
Heb. 5. v. 7.  “ a Priest 
k not for a time, as Aaron was, but for evet,  for ever “ according to 
l neither of Aaron's order, but according to the Order of Melchisedec.  the order of Melchisedech.  
† Our Lord on thy right-hand, Kings 
m that sometimes persecute Christians, are subdued with other people to Christ.  hath broken Kings in the day of his wrath.  
† He 
n He shall judge and punish the incredulous people,  shall judge in nations, he 
o make great slanghters amongst those that resist:  shall fill ruins, he 
p and bring princes with their populous kingdom to nothing.  shall crush the heads in the land of many.  
† 
q He shall in the mean time (and also his best servants) suffer much tribulation in this life:  Of the torrent in the way he shall drink: 
r and for the same ●e highly exalted in life everlasting.  therefore shall he exalt the head.  

ANNOTATIONS. CIX.  
4. A Priest for ever.] In two respects Christ is a Priest for ever: in that from 
Christ's Priesthood for ever both in function and in effect.  the first instant of his incarnation he was, and remaineth a Priest, now also in heaven▪ and all other priests are his ministerial vicars, not successors. So that all priestly functions, which they do, he by them doth the same, as the principal Priest. Whereupon saith S. Paul (1. Cor 4.) So let a man think of us, as of the ministers of Christ, and dispensers of the mysteries of God. Secondly Christ daily offering Sacrifice by the hands of his priests, doth continually pacify God's wrath, in behalf of those sinners, for whom it is duly applied, even to the end of the world. Whereas the Priesthood of Aaron, and of all others in the old Testament, ceased by their▪ deaths, both in the office, and in the effect.  
4 According to the order of Melchisedech.] As Melchisedech, king of peace and justice, without father, mother, or genealogy, expressed in holy Scriptures, 
The resemblance of Christ's and Melchisedecs' Priesthood.  or otherwise known to the world, was Priest or the Hieghest, offered bread and wine, an unbloody sacrifice; communicating with both Chananeites and Hebrews, blessed Abraham, and took tithes of him and his subjects: so Christ the true King of peace & justice, without father of his humanity, without mother of his divinity, the son of God, of ineffable genealogy, borne of a virgin in his humanity, the Priest of God, offereth Sacrifice (not only bloody on the cross, but also) unbloody in the forms of bread and wine, continueth the same by the ministery of other priests, maketh all nations partakers thereof, blesseth them and receiveth of them all dutiful and rellgious service, as of his subjects.    

PSALM CX.  
Praise of God for benefits, 4. especially for the B. Sacrament of the Eucharist, 
Graces given to the Church. the 6. key.  6 with other graces imperted to the Catholic Church.  
Alleluia.  
I will confess to thee o Lord with all my hart: in 
a I will praise God both in secret for discharge of mine own conscience; b and in public for edification of others.  the counsel 
This psalm in the Hebrew is composed with every verse and middle of verse, begunning with a distinct letter, in order of the Alphabet.  of the just, and b the congregation.  
† The works of our Lord are great: exquisite according 
c god's will is the whole cause of all his works.  to all his wills.  
† 
d every work of his is praise worthy, and magnifical.  Confession and magnificence his work: and his justice continueth for ever and ever.  
† He hath made 
e God hath leift one most special and beneficial memory of all other benefits, his own body and blood, in memory of his Passion, and our redemption,  a memory of his marvelous works; a merciful and pitiful Lord: † he hath given 
f the spiritual food and sustenance of all the souls that rightly fear him.  meat to them that fear him.  
He will be mindful for ever 
g Of his promise to conserve his Church perpetually.  of his testament: † 
h the powrable operation of his death, and of all his mysteries.  the force of his works he will shewforth to his people:  
† To give them the inheritance of the gentiles: the works of his hands truth, and judgement.  
† all his commandmentes 
i God's commandments do justify all that keep them.  are faithful: confirmed for ever and ever, made in truth and equity.  
† He sent 
k He also of his mercy redeemed man, that he might be able to keep his precepts.  redemption to his people: he commanded his testament for ever.  
holy, and terrible is his name: † 
l Begingning with fear of God, bringeth at last by other degrees to true wisdom, which two are the first and last of the seven gifts of the holy Ghost.  the fear of our Lord is the beginning of wisdom.  
understanding is good to all that do it: his praise remaineth for ever and ever.   

PSALM CXI.  
True happiness consisteth in fearing God, keeping his commandments, 5. and 
The means to be happy the 7. key.  in doing works of mercy. 10. The contrary bringeth to misery.  
Alleluia, 
a The Septuagint Interpreters added this mention of Aggeus and Zacharie, returning from captivity, to signify that this psalm was very proper, & meet to be commended to the people at that time▪ whereby they might learn, that their sins were the cause of their captivity, and of all their miseries: and if they desired temporal, or spiritual prosperity, they must observe the means here prescribed to obtain the same.  Of the return of Aggeus, and Zacharie.  
BLESSED is the man that feareth our Lord: 
b He that sincerely feareth God, will take great delight in keeping his commandments.  he shall 
This psalm is also composed by the Alphaber, as the next before.  have great delight in his commandmentes. 
Psal. 1.   
† So 
c doing he and his shall prosper.  His seed shall be mighty in the earth: the generation of the righteous shall be blessed,  
† glory, and riches in his house: and 
d The just shall not only prosper in this world but also in the next.  his justice abideth for ever and ever.  
† 
e God will also comfort the just in tribulations.  Light is risen up in darkness to the righteous: he is merciful, and pitiful, and just.  
† Acceptable is the man, that is merciful and dareth, that 
f That shall give discrete and wholesome counsel to the afflicted.  shall dispose his words in judgement: † Because he shall not be moved for ever.  
† The just shall be in eternal memory: he shall not fear at the hearing of evil.  
† His hart is ready to hope in our Lord, his hart is confirmed:  
† he shall not be moved till he look over his enemies.  
† He distributed, he gave to the poor: 
g works of mercy are also called justice, because they concur to man's justification,  his justice remaineth 
2. Cor. 9●.  for ever and ever 
h and to his salvation.  his horn shall be exalted in glory.  
† The sinner shall see, and will be angry, he shall gnash his teeth and pine away: the desire of sinners shall perish.   

PSALM CXII.  
God is to be praised, who being hiegh regardeth, and provideth for the 
God's providence. the 3. key.  needy in this world.  
Allelu jam.  
praise our Lord ye 
a all god's servants.  children: praise ye the name of our Lord.  
† Be the name of our Lord blessed, from henceforth now and for ever.  
† From the rising of the sun unto the going down, the name of our Lord is laudable.  
† Our Lord is high above all nations, and his glory above the heavens.  
† Who is as the Lord our God, that dwelleth on high,  
† and beholdeth the low things 
b In respect of God all creatures are low, though they be in heaven.  in heaven and in earth?  
† Raising up the needy from the earth, and lifting up the poor out of the dung:  
† See 
c the example of Joseph so advanced d of Sara, Rebecca, Rachael, and other women made fruitful.  To place him with princes, with the princes of his people.  
† Who maketh the d barren woman to dwell in a house, a joyful mother of children.   

PSALM CXIII  
For the marvelous passage of I srael out of Egypt, 3. the red sea, the river 
The marvelous passage of Israel from Egypt. the 4. key,  Jordan, 7. and the hills giving them place, 8. the rocks yielding them water, 9 God, not themselves, is to be praised. 12. Idols and Idolaters are vain, and shall be confounded. 17. the faithful trust in God, 20. are blessed, and for ever praise God.  
Allelu jam.  
IN the coming forth of Israel out of Egypt, of the house of Jacob from 
a People of false religion counted barbarous, especially such as also persecute the true Religion; for otherwise the Egyptians were both civil in manners, and learned in many sciences.  the barbarous people.  
† 
b The people of Jews were more notoriously renowned in the world from the time of their delivery out of Egypt, for the peculiar people, whom God sanctified, and in whom, as in his elected inheritance or dominion, he dwelled and reigned.  Jewrie was made his sanctification, Israel his dominion.  
† The 
c The Psalmist writing in verse doth often describe things in poetical manner, but more truly then profane poets: for that in very deed, all creatures otherwise senseless, as the sea, do in a sort feel the power of their Creator, & obey his will,  sea saw, and 
d When the Israelites went forth of Egypt,  fled: Jordan 
e when they entered into Chanaan,  was turned backward.  
† 
f Either there was an earthquake, or some other moving of hills not mentioned by Moses, or else the Psalmist speaketh of the rocks of the torrentes which bowed, that the Israelites might rest in are, and lie in the borders of the Moabites, Num, 21, v, 15,  The mountains leapt as rams: and the little hills as the lambs os sheep.  
† 
g By the figure Apostrophe he speaketh to the sea, river, and hills: using also Prosopopoeia: as if senfles things, understood, and should answer.  What aileth thee o sea that thou didst flee: and thou o Jordan, that thou wast turned backward?  
† Ye mountains leapt as rams, and ye little hills as the lambs of sheep.  
† At the face of our Lord was the earth moved, at the face of the God of Jacob.  
† Who turned 
h another miraculous benefit, that the rock yielded them water in their necessity.  the rock into pools of waters, and stony hill into fountains of waters.  

* Here some Hebrew Rabbins begin an other psalm, but by the coherence of the matter, S. Augustin proveth that it i● but one psalm, where is showed that the true invisible God is known by such works as are here recited: and contratiwise, that the gentiles idols are not gods, because they are made of silver, gold, or other matter, by men's hands, having resemblance of living things are altogether senseless.  † NOT TO us O LORD, NOT TO us: but to thy name give the glory.  
† For 
i Thou didstal this o God, of mere mercy towards thy people:  thy mercy, and 
k for thy truth's sake, seeing thou didst promise to protect them:  thy truth: lest at any time 
l that the Gentiles should not take occasion to blaspheme.  the Gentiles say: Where is their God?  
† But our God is in heaven: he hath done all things what soever he would.  
† “ The idols of the gentiles are silver, and gold, the works of men's hands.  
† They have mouth, and shall not speak: they have eyes, and shall not see.  
† They have ears, and shall not hear: they have nosthrels and shall not smell.  
† They have hands, and shall not handle: they have feet, and shall not walk: they shall not cry in their throat.  
† 
m This is a just prayer of the zealous, conforming their desires to God's will But if God give idolaters grace to amend, than all the just will also rejoice in their cenuersion.  Let them that make them become like to them: and all that have confidence in them.  
† 
n Though many Jews fell to idolatry, yet there always remained so many in Gods true service, that it Might'st still be truly said: The house of Israel hath hoped in our Lord, as is here averred.  The house of Israel hath hoped in our Lord: he is their helper and their protector.  
† The house of Aaron hath hoped in our Lord: he is their helper and their protector.  
† They that fear our Lord, have hoped in our Lord: he is their helper and their protector.  
† Our Lord hath been mindful of us: and hath blessed us: He hath blessed the house of Israel: he hath blessed the house of Aaron.  
† He hath blessed all, that fear our Lord, the little with the great.  
† Our Lord add upon you: upon you, & upon your children.  
† Blessed be you of our Lord, which made heaven, and earth.  
† 
o This in effect all worldly politics say in their hearts: as it were quitting their interest of heaven to God,  The heaven of heaven is to our Lord: but 
p and contenting themselves with earthly possessions.  the earth he hath given to the children of men.  
† But 
q when such profane men are dead, they make no show at all of praising  The dead shall not praise thee o Lord: nor all they, 
r for parting from the earth, they descend into hell, and there eternally blaspheme God.  that go down into hell. 
God ●   
But we 
s Contrariwise the just, aspiring to heaven, which is the proper kingdom of God, & using this world as they ought to do, for a means to ascend into heaven, shall bless and pra●e God for evermore.  that live, do bless our Lord, from this time, and for ever.  

ANNOTATIONS. Psalm. CXIII.  
12. The Idols of the Gentiles are silver and gold.] All Catholic divines agree in 
The definition of idolatry  this authentical definition, of Idolattie, that it is divine honour given to any creature, as to a god. Of the divers so t●s also of idolatry the ancient learned Doctors have written much. Namely Justinus Martyr in his Orations against 
divers sorts of idolatry.  the Gen isles, Tertullian in Apologetico, Arnobius Orat. ad Gentes. Lactantius, li. 2. c 17. Divinar. Instit, and many others. But most copiously and profoundly S Augustin, especially in his ten first books de C●uitate Dei. Into which error 
Angels honoured as gods.  & crime the Platonistes sell, holding that spiritual invisible createdsubstances, to wit, Angels good and evil, whom they called Intelligentias separatas, had divine power, & so gave to them divine honour. O hers honour dead 
Men living or dead.  men, and some before their death as gods, for their notable acts achieved in this life, as Saturn, ●uppiter, Hercules, and the like. Some yield divine honour 
Corporal creatures, sensible and without sense. Imagees of false gods. Imagees themselves reputed gods.  to mere corporal creatures, living or without life, as to beasts and serpents, the sun, the moon, fire, water, earth, the whole machine of the wo●ld, as if it were animate, and that with divine spirit or soul. Again all these have been worshipped as gods, not only in themselves but also in their imagees. But to omit other diversities, the most gross sort of all, is the idolatry which the psalmist here describeth, when Imagees made by men's hands are immediately honoured as gods in themselves. For such gods the Gentiles had, and of them the Prophet here speaketh. Comparing these visible senseless imagined gods, with the one eternal invisible God; who is made notorious by his divine conspicuous works, whereas these idols, by how much they are more visible, so much more they are contemptible: because being fashioned with mouth, eyes, ears, nose, hands, feet, throat, and other members, they are altogether senseless, not able to speak with their mouth, and therein more base in nature, than the men that made them; nor able to see, hear, smell, taste, feel, to walk, to move, nor to cry, all which beasts can do. And therefore these that make them, or have confidence in them (as the Prophet here signifieth that some have. v. 16.) are most absurd: becoming 
Idolaters are void of reason.  like to the same idols, in their understanding and internal cogitations, as these idols are void of external sense. And all Idolaters are most wicked, giving, divine honour to any creature, & are therein servants of devils: Whether they immediately honour devils, as when sorcerers and witches, making pact with 
And servants of devils.  the devil, adore him, and he for the same doth some thing which they demand: or that they honour some other creature, wherein by the devils false persuasion, they think there is divine poor. Both which wares devils usurp God's honour, and therefore the same Prophet said in an other psalm: all the gods 
●sal. 95. ●5.  of Gentiles are devils.    

PSALM CXIIII.  
The prayer of a just man in tribulation, with confidence and gratitude 
A prayer, with praise of God the 7. key  towards God.  
Allelu jam.  
I 
a I am induced to love God,  have loved, because our Lord 
b because he always heareth my prayers.  will hear the voice of my prayer.  
† Because he hath inclined his ear to me: and 
c So long as I shall live.  in my days I will invocate.  
† The sorrows 
d When serred like a stray sheep from thee, the pains of death,  of death have compassed me: and 
e and the danger of hel-torments, both due for sin, environed me, and I was not ware thereof:  the perils of hell have found me.  

f But by tribulation falling upon me, I came to know my dangerous estate:  I have found tribulation and sorrow: † and I 
g turned to thee, and prayed as followeth:  invocated the name of our Lord.  
O Lord deliver my soul: † our Lord is merciful, and just, and our God doth mercy.  
† Our Lord keepeth little ones: 
h Afflicted with tribulations.  I was humbled, and he hath delivered me.  
† turn o my soul into thy rest: because our Lord hath done good to thee.  
† Because he hath delivered my soul from death: mine eyes from tears, my feet from sliding.  
† I 
i I will endeavour to please God, in the congregation of those that live herein grace, and in heaven in glory.  will please our Lord in the country of the living.   

PSALM CXV.  
A just man acknowledging that spiritual life beginneth by faith, and by 
thanksgiving for our redeemer▪ the 5. key.  public profession thereof, 4. gratfully accepteth of Christ's Redemption, 5. dedicateth his life, and all he hath to God's service.  
Allelu jam.  
I 
a I believed that God would help me:  believed, 
b therefore I freely professed that I trusted in him. For then in deed faith is perfect, when we confess with mouth, that which we believe in hart:  for which cause I spoke: but I 
c I was vehemently afflicted in tribulations.  was humbled 
This in the Hebrew is joined to the next psalm before.  exceedingly.  
† I said In 
d the mids of my great affliction I professed, that all man's help is vain, false, deceipful, and defestive. and therefore our trust must be in God only.  in mine excess: every man is a liar.  
† What 
e Considering that God hath not only given, and bestowed many great benefits upon me, and all mankind, but also hath rendered good for evil, mercy for our sinne●, we h●u●●g rendered evil for good: what now shall I render, saith a true penitent, for all that he hath thus rendered to me, deserving so evil?  shall I render to our Lord, for all things that he 
f Considering that God hath not only given, and bestowed many great benefits upon me, and all mankind, but also hath rendered good for evil, mercy for our sinne●, we h●u●●g rendered evil for good: what now shall I render, saith a true penitent, for all that he hath thus rendered to me, deserving so evil?  hath rendered to me?  
† I 
g Seing I am not able to render any thing worthy of God's favour to me, yet I will do that I can: I will gratfully accept his great benefit the cup of Christ's passion, which he d●uunke for mankind,  will take the chalice of salvation: and 
h and will praise, and call upon his name.  I will invocat the name of our Lord.  
† I will 
i I will pay voluntary vows,  render my vows to our Lord 
k for God's glory, and edification of others  before all his people: † 
l yea I will offer my life, and suffer death, when God's glory shall require it, in whose sight, the death of saints is precious, and most highly esteemed.  precious in the sight of our Lord is the death of his saints.  
† O Lord because 
m always understood, that such as suffer persecution, be in good state of then souls, the true servants of God,  I am thy servant: I am thy servant, and 
n the children of the Church his handmaid.  the son of thy hand maid.  
Thou hast 
o delivered me from captivity of sin.  broken my bonds: † I will sacrifice to thee the host of praise, and I will invocate the name of our Lord.  
† I will render my vows to our Lord in the sight of all his people: † in the courts of the house of our Lord, in the mids of 
p In the Church of the faithful.  thee o Jerusalem.   

PSALM CXVI.  
God's mercy is largely extended to all Gentiles by Christ, and his promise 
The Church of Christ in alnations. the 6. key.  withal is performed to the Jews.  
Allelu jam.  
praise our Lord 
a Not only some, but all nations of the Gentiles:  all ye Gentiles: praise him 
b and all jew, (Christ's Redemption being abundantly sufficient for all) are invited to praise God.  all ye 
Rom. 15. v. 11.  peoples.  
† Because 
c Because he hath multiplied his mercy to us Gentiles, to whom he made no promise:  his mercy is confirmed upon us: and his 
d and most truly performed his promise made to the Iewes.  truth remaineth for ever.   

PSALM CXVII.  
Faithful people collected in the Church of Christ, exhort each other to 
Christ beneficial Mysteries are celebrated by his Church. the 6. key.  render thanks to God, for their delivery from spiritual and temporal tribulations. 16. The laity demand participation of Christ's Mysteries, promising to serve him duly: 25. Which the Pastors freely impert, and together with the people, solemnly celebrate God's praise.  
Allelu jam.  
confess ye to our Lord because he is 
a Let us praise God, for his goodness, in making us of nothing, giving us many benefits,  good: because 
b and remitting our sins.  his mercy is for ever. 
Psal. 105. 106. 135.   
† Let Israel 
c Let the Church of the new testament especially confess his goodness, which hath received more mercy and grace.  now say that he is good: that his mercy is for ever.  
† Let the house of Aaron 
d Let all the clergy praise God now in the time of more grace, and of greater spiritual functions.  now say: that his mercy is for ever.  
† Let them now say 
e Yea let the Whole body of the Church, all that fear, and serve God praise his mercy.  which fear our Lord: that his mercy is for ever.  
† From 
f As well spiritual as temporal.  tribulation I invocated our Lord: and our Lord heard me in largeness.  
† Our Lord is my helper: I will not fear what man can do to me.  
† Our Lord is my helper: and I will look over mine enemies.  
† It is good to hope in our Lord, rather than to hope in man.  
† It is good to hope in our Lord, rather than to hope in princes.  
† 
g Though innumerable oppose, and endeavour to hurt me (saith the Church, or any just person)  all nations have compassed me: and in the name of our Lord am I 
h yet by God's power, not by mine own, I am defended, and they punished, and so the just hath the victory, and triumpheth,  revenged on them.  
† Compassing they have compassed me: and in the name of our Lord I was revenged on them.  
† They compassed me as In 
i great troops, and fury,  bees, and were inflamed as 
k with sharp though short force, and with special noise, to terrify me, but in God I overcame all  fire in thorns: and in the name of our Lord I was revenged on them.  
† Being thrust 
l I was sometimes by vehemency of tentation, declining to sin:  I was overturned to fall: and our Lord 
m but Gods grace assisted and strengthened me.  received me.  
† Our Lord is my strength, and my praise: and he is made my salvation.  
The voice of exultation, and of salvation in the tabernacles of the just.  
† The right hand of our Lord hath wrought strength: the right hand of our Lord hath exalted me, 
n The same word [right hand] thrice mentioned, signifieth the B. Trinity. Also [Our Lord] signifying Christ in his humanity the chief instrument of God, is here often repeated, to signify the singular efficacy thereof.  the right hand of our Lord hath wrought strength.  
† I shall not die, but shall live: and I will tell the works of our Lord.  
† Our Lord 
o God chastiseth his children,  chastising hath chastised me: and 
p because he would not that they should die eternally. So he punisheth as a father, not as an enemy.  to death he hath not delivered me.  
† 
q The Prophet now speaketh in the person of just souls, requiring spiritual doctrine, and food,  
r and promising to serve God.  Open ye the gates of justice to me, being entered into them  
I will confess to our Lord: † this is the gate of our Lord, the just shall enter into it.  
† I will confess to thee because thou hast heard me: and art become my salvation.  
† 
s An evident prophecy of Christ uttered by the Royal Psalmist, and now confessed by every Christian, that our saviour rejected by the jew, is nevertheless the builder of his Church, by joining the two peoples of jew and Gentiles, as two walls into one house.  The stone, which the builders rejected: the same is made into the head of the corner.  
† This was done by our Lord: and it is marvelous id our eyes.  
† This 
t God ordained this acceptable time of grace.  is the day, which our Lord made: let us rejoice, and be glad therein. 
Mat. 21. ●●. 20. Act. 4. I●m. 9 1 Pet. 2.   
† 
v The song of the Hebrew children, when Christ entered Jerusalem with palms of triumph, and acclamations.  O Lord save me, o Lord give good success: Blessed be he that cometh in the name of our Lord.  
† The 
w voice of Christ, and his Apostles and other clergy blessing the people as they desire.  We have blessed you of the house of our Lord: † our Lord is God, and he hath given light to us.  
Appoint a solemn day with 
x This was fulfilled when Christ was brought with bows of palm, and other signs of triumph, from Bethania,  thick bows, even to 
y through the whole city, even into the Temple and unto the Altar: Mat. 21.  the horn of the altar.  
† Thou art my God, and I will confess to thee: thou art my God, and I will exalt thee.  
I will confess to thee because thou hast heard me: and art become my salvation.  
† 
z Our first, chief, and final duty is to praise God. v. 1. &. vlt.  confess ye to our Lord because he is good: because his mercy is for ever.   

PSALM CXVIII.  
A perpetual recommendation of the singular excellency, absolute necessity, and 
Perfect justice is in keeping God's law. the 7. key.  eternal heavenly profit of God's law: with frequent aspirations to perfection, hatred of sin, love of virtue, and fervent desire to rest in God.  

GENERAL ANNOTATIONS upon THIS CXVIII. Psalm.  
As this psalm is the longest in the whole Psalter, so it seemeth to the ancient 
The obscurity of this profound and Psalm, appeareth not to the vulgar reader.  Fathers most profound in sense. And so much the harder to be understood, because also the very hardness thereof lieth hidden, which in divers other psalms, and parts of holy Scripture, easily appeareth to the reader. But here the words being clear, and the sense also plain and easy in some points of doctrine, yet the more diligence is employed, the more difficulty is found in searching the whole sense and mearning of every word and sentence, with the manner observed in composing it, and the frequent repetition of the same or like words, all which maturely considered caused that great clerk, and light of the Church S Augustin, to omit this psalm, when he explicated all the 
S Augustin differred the explication of this psalm. Omitted to d 〈…〉 e one difficulty.  rest. And when at last he added also this, he wittingly omitted one special difficulty, which he doubted not, to be contained in the manner of composing it, not only by order of the Hebrew Alphabet, as divers more psalms, and some other parts of holy Scripture, but more artificially hen any other, the first eight vers●s all beginning with the first letter Aleph; the next eight, with the second letter Beth: and so to the last of the two and twenty letters Of which omission he yieldeth this only reason, because he found nothing (as he humbly affirmeth) that might properly pertain the unto. Confessing also 
At last made 32. sermons in explication thereof.  expressly that whensoever he applied his cogitations to expound the text i● self, i● 〈…〉 exceeded his ability. But finally to satisfy the often and earnest request of his brethren and friends, trusting (as always) in God's special help:, he largely expoundeth it, in thirty two distinct Sermons.  
S. Ambrose also moved with like piety, made two and twenty Sermons in 
S. Ambrose writ 22 sermons upon this psalm. King David a great master of moral doctrine.  exposition of this psalm. Affirming in his Prologue, that amongst other psalms, especially this showeth how great a master king David was of moral good life. For all moral doctrine being of his own nature sweet, yet most delighteth the ears, and gently toucheth the mind, being uttered, as here it is, with pleasantness of verse, and sweetness of song. Again whereas this Royal Prophet in many places of this book, powrethout sentences of moral psalms or songs, as bright stars, that shine and glister to all the world, here most excellently he produceth a more singular mirror, as the sun, of full light, burning with meridian heat. And for the profit of all, the better to 
Why this psalm was composed in order of the Alphabet.  draw our attentions, to learn that we may, though we can not attain to all that we would, he disposed this psalm through all the Alphabeth: that as children beginning with the first letters, make entrance to further knowledge; so by the same beginnings we should lay the first foundation, and thereupon proceed in our spiritual building, towards perfection in good life, the true service of God. Which is yet further insinuated (as the same Doctor reacheth) 
Why eight verses are begun with every letter.  by the eight verses continually beginning with the same letter, and so other eight in order through the whole Alphabet, to signify that after seven days travel in this temporal life, we may come to that unity, which we expect in the eight day of resurrection, when we hope to rise revived in our Lord Jesus, in newness of eternal life.  
Lickewise S. Basil in the Argument of this psalm admonisheth, that whereas holy David, according to divers states, which he passed, writ divers psalms: as when he fled from his enemies, when he lamented his distresses, 
S Basils' judgement that this psalm containeth the argument of many psalms.  mourned in pensiveness, enjoyed peace and comfort, ran a right course of virtue, fell from God by sin, & again returning observed God's laws; in this one psalm he comprehendeth all his prayers made to God at sundry times, & here proposeth the same, as a certain profitable moral doctrine, to all sorts and states of men Neither doth he pretermit doctrinal points of faith, but interposeth them also with moral documents, in such sort, that this one psalm may suffice to teach the well disposed, how to attain to perfection in virtue, to stir up the slothful unto diligent care of their souls, to recreate the desolate with spiritual consolations, & briefly it admmistereth all kind of medicine, to the divers passions of mortal men:  
For the like judgements of other Farhers we remit the learned reader, to 
Other expositors of this psalm.  S. Hilary, Theodoret, Prosper, Arnobius, Cassiodorus, Beda, Euthymius and others, but can not well omit a brief instruction of S. jerom. Who in his Epistle to Paula Vrbica: not only showeth the interpretation of the two and twenty letters, but also explicateth their sense in this place, by connecting them into certain short sentences, in this manner.  
Aleph Beth Gimel Daleth; Doctrina Domus Plenitudo Tabularum; 
S. jeroms interpretation, and explication of the Hebrew Alphabet.  Doctrine. Of the house Fullness Of tables;  
Which is the first connexion, signifying that the doctrine of the house, that is, the Church of God, is found in the fullness of divine books.  
The second connexion is: He Vau Zain Heth. Ista Et Haec Vita. This thing And This Life.  
For what other life can there be without knowledge of Scriptures? Whereby also Christ is known, who is the life of them that believe in him.  
The third connexion is: 
Idem Proem. lament.  Teth jod. Bonum Principium, Good Beginning,  
Albeit we now could know all things which are written, yet we know but in 
1. Cor. 13.  part, and in part we prophecy: for we see now by a glass, in a dark sort, but when we shall be worthy to be with Christ, and shall be like to Angels, then doctrine of books shall cease, and then we shall see face to face: the 
* God in himself,  Good Beginning, even as he is.  
The fourth connexion is: Caph Lamed 
Most of these letters have also other significations. And are diversly explicated by S. Ambrose, S. Beda, and others. Whereby we may learn (though we understand no more) that holy Scriptures are full of mysteries (as S. Jerom calleth this) and hard to be understood.  Manus Disciplinae, sive cordis. The hand Of discipline, or of hart.  
The hands are understood in work, hart and discipline are understood in sense or meaning, because we can not rightly do any thing, unless we first know what things are to be done.  
The fift connexion is: Man Nun Samech: Ex ipsis, Sempiternum Adiutorium: Of them Everlasting Help:  
This needeth not explication, for it is manifest as the light, that from Scriputres are eternal helps.  
The sixth connexion is: Ain, Phe Sade. Fons, sive Oculus, O●is just tiae. Fountain, or Eye Of the mouth Of justice,  
According to that which we have expounded in the fourth connexion: that deeds and intention must concur.  
The seventh connexion which is last, in which number of seven is also mystical understanding: Coph Res Shin, Teu. Vocatio, Capitis, Dentium Signa. Vocation Of the head, Of teeth Signs.  
Distinct voice is produced by the teeth, & in these signs we come to the Head of all, which is Christ, by whom we have access to the everlasting kingdom.  
Or thus (not transposing the words) By vocation of Christ the Head, through distinct voice of signs (for words are signs showing the mind) we are conducted to the eternal kingdom, the happiness which all men desire.  
What I pray thee (saith this holy Doctor) is more sacred than this mystery, what more pleasant than this delight? What meat, & what honey are sweeter, then to know God's wisdom; to enter into his secrecte closets; to behold the sense of our Creator; and to teach the words of thy Lord God, full of spiritual wisdom, which are derided by the wise of this world.  
We must also advertise the reader of the like discourses of ancient Fathers 
God's la especially commended in this psalm, 14 symonymas signifying the la of God.  (over long to be here recited) concerning the manifold hiegh praises of God's Law, contained in this psalm, with frequent repetition of certain Synonyma words signifying the same thing, in all fourteen▪ towitte: The Law of God, his ways, Testimonies, Commandments, Precepts, Statutes, justifications, judgements, justice, equity, verity, words speeches, & Sermons: of which there is commonly one in every verse, and sometimes two or three in the same verse. But our English tongue hardly sufficing rightly to distinguish the three last, which in latin are Verba, Eloquia, sermons, we translate words only, adding in the margin, Eloquia, and sermons, when they occur.  
Leaving therefore larger commentaries to others, we shall prosecute our wont manner of brief glosses. Only here premonishing the diligent readers, especially Clergimen (our selves and our brethren) who every day sing or read this whole psalm in the Canonical hours, to observe two particular points of Christian doctrine, evidently proved by many places of this psalm. 
God's grace necessary in every good work.  The one against the Pelagians heresy, denying the necessity of God's special grace in meritorious works. For the Psalmist often here inculcateth man's insufficiency, that of himself, and by natural forces, he can not keep the commandments of God, but needeth always the particular grace of God, as well to believe in him, to repent for sins, and to begin good works; as to proceed, and persevere in good state to the end. The other against the heresy 
It enableth free-will to merit.  of our time, denying merit by grace & free-will. For here it is also manifest, that God's grace maketh man able, to keep his commandments, and by keeping them to become just in this life, and so to merit eternal glory. Sundry other principal Articles of Christian catholic Religion are likewise comprised in this one psalm: but especially Moral doctrine.   

hallelujah. 
This title was added by the Septuagint, to admonish us that this psalm containeth that singular manner of praising God, signified by the two Hebrew words Allelu ja. as before. Psal 104.   
Aleph. Doctrine.  
BLESSED 
a Whereas all, without exception, desire to be happy and blessed;  are 
b they are indeed happy (according to the perfectest happiness of this life) that are immaculate:  the immaculate in the way: which 
c and they are immaculate, that walk in the law of God. Where the holy Psalmist presupposeth, that some can and do keep the law of God, and so are immaculate, and blessed in the way of this life.  walk in the law of our Lord.  
† Blessed are they, 
d Those that are immaculate, are again blessed, by searching Gods testimonies, that is, his la testifying that the good shall be rewarded, and the wicked punished, but searching these testimonies, while one is contaminate with sins against Gods la, maketh not blessed:  that search his testimonies: that 
e neither doth every superficial careless search bring this blessing, but searching with true affection of the hart.  seek after him with all their hart.  
† For 
f Contrariwise they that work iniquity are not blessed;  they that work iniquity, have not walked in his 
g because they have not walked in the ways of God, to wit, not kept his conmamdments and la, which are the way to happiness.  ways.  
† Thou hast 
h For man's own good, that he may come to true happiness, God hath most seriously commanded us to keep his commandments, that is, to observe his Law commanded by most sufferaine divine authority.  very much commanded thy commandmentes to be kept.  
† Would God my ways therefore 
i the faithful servant of God, knowing his own insufficiency, desireth that God by his grace will direct and streing then him,  might be directed, to keep thy 
k to keep his la, called justifications, because thereby man is made just.  justifications.  
† Then shall I 
l They shall be safe from eternal confusion, when they shall keep not only part, but all thy commandments: because breach of ●n●e bringeth confusion.  not be confounded, when I shall look thoroughly in all thy commandmentes.  
† 
m So shall I praise thee, and render thanks,  I will confess to thee 
n with sincere not feigned affection,  in direction of hart: in that I have learned the 
o for this great benefit, that I have learned, that thy law is according to most just judgement.  judgements of thy justice.  
† 
p I have therefore a firm purpose, & do faithfully promise to keep thy law, which maketh the keeper thereof just.  I will keep thy justifications: 
q Albeit thou suffer me sometimes to be in tribulation, or in tentation, yet forsake me not wholly. The Psalmist knew well (saith S. Gregory) that he might be profitably leift a while, who prayed, that he should not be wholly forsaken.  forsake me not wholly. 
li. 20. c. 21. Mer.   
Beth. House.  
† Wherein 
a In this second octonary, as also in all the rest, the holy Ghost by the prophet's pen teacheth the means how to come to perfection & happiness. Here by way of interrogation, as it were demanding how a youngman, that is every man prone to worldly pleasure, & slow in God's service, shall begin to correct his course?  doth a youngman correct his way? 
b whereto the same holy Ghost answereth, that he must keep God's law, called here his words. For all the words which God uttereth, are laws to his servants.  in keeping thy 
* sermons.  words.  
† 
c The Psalmist now speaketh in the person of perfect just men, or of the whole Church in general. Whose common spirit seeketh God intyrely.  With my whole hart I have sought after thee: 
d And considering that this perfect good will is the gift of God, prayeth that he will conserve the same, and not suffer it to be altered, or to err from his commandments.  repel me not from thy commandmentes.  
† 
e another sincere profession of a resolute good purpose not to sin.  In my hart I have hid thy 
* eloquia  words: that I may not sin to thee.  
† 
f A gratful aspiration praising God.  Blessed art thou o Lord: 
g again the just prayeth to be more and more instructed in justifications: that which S. John exhorteth unto: He that is just, let him yet be justified. Apoc. 22.  teach me thy justifications.  
† In my lips, I have pronounced all the 
h God's law is also called his judgements, because sitting in judgement he giveth sentence according to his Law.  judgements of thy mouth.  
† I am As 
i the just professeth by mouth, so he delighteth in hart.  delighted in the way of thy testimonies, as in all riches.  
† I 
k practiseth in work:  will be exercised in thy commandmentes: and I will consider thy ways.  
† I 
l and diligently meditateth god's law.  will meditate in thy justifications: I will not forget thy 
* sermons.  words.  
Gimel. Fullness.  
† Render 
a O Lord liberally give me that which I here crave,  to thy servant, 
b quicken me with spiritual life, thy grace.  quicken me: 
c so I shall keep thy law, which otherwise I can not.  and I shall keep thy 
* sermons.  words.  
† 
d Illuminate mine understanding, by thy grace,  reveal mine eyes: 
e that I may be able to see the marvelous great and just reasons of thy law, instructing all, threatening the perverse, encoreging the well disposed, punishing the wicked, rewarding the good, doing right to al.  and I shall consider the marvelous things of thy law.  
† 
f I that have but a small time in this world,  I am a seiourner in the land, 
g desire to be instructed in thy law, what is therein commanded.  hide not thy commandmentes from me.  
† My soul hath coveted to desire thy justifications, at all time.  
† Thou hast 
h I consider that thou o God dost sharply reprove the proud contemners of thy commandments:  rebuked the proud: 
i laying curses upon them for declining from thine obedience.  cursed are they that decline from thy commandmentes.  
† Take from me reproach, and contempt: because I have sought after thy testimonies.  
† For 
k Though persecutors were very potent,  princes sat, and they spoke against me: but 
l yet the faithful servant of God persevered in his service.  thy servant was exercised in thy justifications.  
† For both 
m In time of persecution and tentation we must think and meditate, that God's law testifieth eternal reward, or punishment,  thy testimonies are my meditation: and 
n and in our deliberation or consultation, we must consider that keeping God's law maketh just: and consequently meriteth reward.  thy justifications my counsel.  
Daleth. Of Tables.  
† My soul 
a This also is uttered in the person of the just, who is often brought to great distress: as it were, even near to death,  hath cleaved to the pavement: 
b in which case he confidently prayeth to be reliued, according to God's word, law, and promise.  quicken me according to thy word.  
† I have uttered my ways, and thou hast heard me: teach me thy justifications.  
† Instruct me the way of thy justifications: and I shall be exercised in thy marvelous works.  
† My soul 
c Being in so great anxiety that my mind is almost distracted, or overcome,  hath slumbered for tediousness: 
d I call to thee o God, that thou wilt conserve me, that I still keep thy law▪ uttered by thy words.  confirm me in thy words.  
† 
e Protect me that I fall not to iniquity.  remove from me the way of iniquity: and according to thy law, 
f And of thy'mercie conserve me in state of grace.  have mercy on me.  
† I have chosen the way of truth: I have not forgotten thy judgements.  
† I have cleaved to thy testimonies o Lord: 
g Suffer me not to be confounded.  do not confound me.  
† 
h Man is able, and doth run in the right way of God's commandments,  I ran the way of thy commandments: 
i yet not of himself, but when God replenisheth his hart with grace.  when thou didst dilate my hart.  
He. This thing.  

a impress o God thy la in mine affection, make me to love it, and to desire to be justified, b so shall I heartily and always seek it.  Set me a law o Lord the way of thy justifications: and I will seek after it always.  
† 
c After thou hast given me a desire to keep thy la, give me also understanding.  give me understanding, 
d then shall I fruitfully search it. For this is the right order (as before in the first and second verses) first to love God's law, to be justified, and to become immaculate; and then to search to know the law, and so it is more easily learned.  and I will search thy law: and I will keep it with my whole hart.  
† 
e God's grace first draweth and leadeth,  Conduct me into the path of thy commandments: 
f then free-will inflamed with desire effectually concurreth.  because I would it.  
† 
g still the Prophet inculcateth the necessity of God's grace, as well to make us desire that is good,  Incline my hart into thy testimonies: and 
h as to flee from evil.  not into avarice.  
† 
i It is necessary also to pray that God will take away occasions, which might move to sin.  turn away mine eyes that they see not vanity: 
k and still to grant his helping grace in progress of virtue.  in thy way quicken me.  
† again 
l the just prayeth for confirmation in grace, to be established in the fear of God.  Establish thy 
* eloquium  word to thy servant, in thy fear.  
† 
m To be delivered also from all the effects of former sins,  Take away my reproach, which I have feared: 
n for sin is therefore reproachful and odious, because it is contrary to Gods la, and true judgements, which are most pleasant.  because thy judgements are pleasant.  
† Behold I have coveted thy commandments: in thine equity 
o Being thus affected with desire to keep the commandments, the soul prayeth to be still quickened, more and more with good spirit, and so to persevere to the end.  quicken me.  
Vau. And.  
† And 
a again considering that without God's grace preventing, man can not do any good thing, the prophet reneweth his prayer, requesting God's mercy,  let thy mercy come upon me o Lord: 
b and his help freely promised to all that ask it.  thy salvation according to thy 
* eloquium  word.  
† And 
c wherewith being assisted and streingthned, he that before was weak will boldly answer all calumniators, that reproachfully say: God will not help him:  I shall answer a word to them that upbraid me: 
d that in deed he hath not in vain trusted in Gods promised help.  because I have hoped in thy 
* sermo●ibus.  words.  
† And 
e He also prayeth, though he be sometimes fearful, that God will not suffer him wholly to omit manifest profession of faith and true religion,  take not away out of my mouth the word of truth utterly: 
f seeing by thy former grace I have already reposed my trust in thy promises, made to them that are resolved to keep thy la.  because I have much hoped in thy judgements.  
† And 
g For I do firmly purpose ever and always to keep thy law.  I will keep thy law always: for ever, and for ever and ever.  
† And 
h In this I have had great joy and comfort of mind:  I walked in largeness: 
i because I did in deed seek after thy commandments, which is specially uttered (as also the three next verses) in the person of those, that are in trial of persecution for their faith:  because I have sought after thy commandments.  
† And 
k Who boldly in time of persecution, even before persecuting Kings and Emperors, profess Christ's true Religion. Verified in innumerable glorious Martyrs, yea also of the frail sex, in S. Catharin, S. Cecilie, S. Lucy, S. Margaret, S. Wenefrede, S. Ursula, and her fellows, and many more, most constantly answering all words of reproach objected, as if it were a base or contemptible thing to be Christians, to be Catholics, to be Papists No, all these and the like, are honourable and glorious titles; importing the true service of Christ; in unity of the Catholic Church; and spiritual participation with the visible head thereof, Christ's Vicar in earth.  I spoke of thy testimonies in the sight of Kings: and was not confounded.  
† And Such 
l confessors as yet mortal, rejoice in that they have meditated in Gods commandments, which they have fervently loved.  I meditated in thy commandments, which I loved.  
† And 
m Also showed the same in external work, not dissembling by silence, by word, nor fact.  I have lifted up my hands to thy commandments, which I loved: and 
n every way exercising Gods la, which maketh the obie●uers just.  I was exercised in thy justifications.  
Zain. This.  
† Be 
a That which God hath decreed, and promised; being in itself most certain and assured, yet includeth the means, whereby it shall be put in execution: and therefore the just, his elect, do pray for the performance of his will.  mindful of thy word to thy servant, wherein thou hast given me hope.  
† This hath comforted me in my humiliation: because 
b Expectation of thy promise hath given me corege.  thy 
* elo●●●●  word hath quickened me.  
† The 
c proud contemners of Gods la, have every way molested me, by detracting, deriding, calumniating, and violently persecuting me.  proud did unjustly exceedingly: 
d all which I have borne patiently, and not declined from thy la.  but I declined not from thy law.  
† I 
e I remembered and considered thy just punishments inflicted upon the impious,  have been mindful of thy judgements from 
f even from the beginning of the world (both upon the devils, and wicked men) and that thou wilt exercise the like hereafter,  everlasting o Lord: 
g which consideration of thy justice comforted me.  and was comforted.  
† 
h Otherwise if I had not seen thy justice, my zeal against contemners of thy law, would have killed me.  fainting possessed me, because of sinners forsaking thy law.  
† 
i In this place of my peregrination from heaven, I am comforted by remembering, celebrating, and singing thy just commandments and laws, which make thy servants just.  Thy justifications were song by me, in the place of my peregrination.  
† I have been mindful in 
k In persecution, and in all tribulation, I kept thy law because I would not dishonour thy name:  the night of thy name o Lord: and have kept thy law.  
† This was done to me: 
l And my tribulation especially fell upon me, because I sought to be justified by keeping thy law.  because I sought after thy justifications.  
Heth. Life.  
† My The 
a prophet proceedeth speaking in the person of the just tending to perfection, and saying: This is my happy choice, that I desire no other inheritance, nor possession, but to keep God's Law.  portion o Lord, I said to keep thy law.  
† 
b And seeing this exceedeth my proper streingth, I prayed God of his mercy to make me able to keep it.  I besought thy face, with all my hart: have mercy on me according to thy 
* ●loquiū  word.  
† I 
c Pondering my former actions, I turned my paths to observe more perfectly the Law, which God hath testified to be the right way.  thought upon my ways: and converted my feet unto thy testimonies.  
† I 
d With prompnes of mind, and without hesitation I resolved to keep the commandments.  am prepared, and am not troubled: to keep thy commandments.  
† The 
e The wicked laid cords, nets, or snares to entrap, and hinder me,  cords of sinners have wrapped me round about: and 
f but I kept thy law fresh in memory.  I have not forgotten thy law.  
† At 
g That this is not understood only mystically in time of affliction, but also literally and prophetically, that some special servants of God, should observe a godly profession of praying at midnight, the word [I rose] maketh it probable. S. Paul & Silas, either of a holy custom, or at least upon special occasion (and such occasions were to them, and others frequent) 
Act. 16.  prayed, and praised God at midnight. And now in the Church of Christ some religions men pray, and praise God continually at midnight; besides other hours, mentioned more distinctly v. 164.  midnight I rose to confess to thee, for the judgements of thy justification.  
† 
h A great benefit, and a singular consolation, that all true living members of Christ, are partakers of all the prayers, good works, and merits, of the whole Church militant and triumphant. Which in our Crede is called, The Communion of saints.  I am partaker of all that fear thee: and that keep thy commandments.  
† The 
i So great is the mercy of God, extended, communicated, and multiplied in the whole earth.  earth o Lord is full of thy mercy: 
k Instruct me, and direct me therefore o God, that I may learn and observe thy law, and so be justified, and made participant of so great mercy.  teach me thy justifications.  
Teth. Good.  
† Thou hast 
a Dealt very bountifully  done bounty with thy servant o Lord: 
b as thou didst promise.  according to thy word.  
† He 
c that hath bountifully received grace at God's hand, prayeth for more grace, that he may be beneficial to others in relieving the needy;  Teach me goodness, 
d in instructing the ignorant,  and discipline, and 
e in persuading to keep the law of God:  knowledge: 
f because he hath learned and believeth the commandments, by which he is bond to love, and have care of his neighbour.  because I have believed thy commandments.  
† Before I 
g Before I was afflicted, I often fell into sin:  was humbled I offended: 
h but vexation gave me understanding, therefore now I keep thy law.  therefore have I kept thy 
* eloquium.  word.  
† Thou art good: and in thy goodness teach me thy justifications.  
† The iniquity of 
i Contemners of thy law have endeavoured to entangle me,  the proud is multiplied upon me: 
k but I persist in keeping thy commandments. As before. v. 51. 61.  but I in all my hart will search thy commandments.  
† Their hart is 
l Though the wicked combine themselves together against me,  crudded together as milk: 
m yet I consider, that it is necessary to persever in thy law.  but I have meditated thy law.  
† It is good for me that thou hast humbled me: that I may learn thy justifications.  
† The law of thy mouth is 
n A clear comparison, that it is better to keep God's law, which bringeth life everlasting, then to have all the riches & kingdoms of this world.  good unto me, above thousands of gold, and silver.  
jod. Beginning.  
† Thy hands have made me, and form me: 
a God being our Creator, we may with confidence pray him to illuminate our minds, that we may learn what is his pleasure, and so endeavour to fulfil it.  give me understanding, and I will learn thy commandmentes.  
† They that fear thee 
b Others that love God will be glad to see me also serve him.  shall see me, & shall rejoice: because I have much hoped in thy words.  
† 
c The just being afflicted, and not seeing the particular cause thereof, yet knoweth and confesseth, that God doth it for most just cause.  I know o Lord that thy judgements are equity: and in thy truth thou hast humbled me. 
d And therefore with patience prayeth for comforth, as followeth: .  
† Let thy mercy be done to comfort me, according to thy 
* eloquium.  word unto thy servant.  
† Let thy commiserations come to me, and I 
e who am almost dead in tribulation.  shall live: because thy law is my meditation.  
† Let the proud The 
f just also prayeth that the wicked may be ashamed, and converted, for so the hebrew word here signifieth, though it is also lawful to desire the just punishment of obstinate sinners.  be confounded, because they have done unjustly toward me: but I will be exercised in thy commandments.  
† Let them 
g He prayeth again for conversion of the wicked, and to have peace with them.  be converted to me that fear thee: and that know thy testimonies.  
† Let my hart be made immaculate in thy justifications, that I be not confounded.  
Caph. Hand, or palm of the hand.  
† My soul hath fainted for 
a many just of the old testament most fervently desired the coming of Christ our saviour, as our Lord himself testifieth, Mat. 13 v. 17. And now the just desire his coming in glory, 2. Tim. 4. v. 8  thy salvation: and I have much hoped in thy word.  
† mine eyes have failed for thy 
* eloquium  word, saying: 
b Delaved hope afflicteth.  When wilt thou comfort me?  
† Because I am made 
c As a leather bottle made of a beasts skin, congealed with the frost, and after parched in smoke, so is the body of the just mortified by divers sorts of afflictions, made a new bottle fit to receive new wine, that is, perfect doctrine of Christian life, as of fasting, and other austerity, whereof our saviour speaketh, Mat. 9 v. 17.  as a bottle in the hoar frost: I have not forgotten thy justifications.  
† How many are 
d Such is man's infirmity, yea of the just, that he apprehendeth tribulations to be very long, and therefore desireth consummation; and that without sin, so he still submit his will to Gods wil  the days of thy servant: when wilt thou do judgement on them that persecute me?  
† The unjust have told me 
e frivolous idle tails, which are not according to God's law.  fables: but not as thy law.  
† all thy commandmentes are truth: they have unjustly persecuted me, help me.  
† They have well near 
f I was in great danger, but am not overthrown.  made an end of me in the earth: but I have not forsaken thy commandments.  
† According to 
g And by thy merciful grace shall persist.  thy mercy quicken me: and I shall keep the testimonies of thy mouth.  
Lamed. Discipline.  
† For ever Lord 
a The praise of God's works; which are firm and permanent in the order, wherein he set them.  thy word is permanent in heaven.  
† Thy truth in generation and generation: thou hast founded the earth, and it is permanent.  
† By thy ordinance the day contine weth: because 
b all things, of this world, man excepted, do Gods wil  all things serve thee.  
† 
c Man, except he meditate God's law, and thereby be holden up, is in danger,  But that thy law is my meditation: I had then 
d perhaps in every tentation to perish eternally▪ For he can never rise out of mortal sin, by his own power, and all should perish●f God's mercy did not spare some, and give them new effectual grace to rep●ut.  perhaps perished in my humiliation.  
† I will not forget thy justifications for ever: because in them thou ●●st quickened me.  
† I am thine, save me: because 
e always understood, that God's grace prevented, else no man can seek to observe the commandments.  I have sought out thy justifications.  
† Sinners have expected me to destroy me: I understood thy testimonies.  
† 
f all worldly things have their consummation and end.  Of all consummation I have seen the end: 
g God's commandment continueth ever▪ For we are perpetually b●nd, to love and serve God: to love our neighbours, yea and enemies▪ The reward also for keeping Gods commandments, & punishment for breaking them, are eternal without end.  thy commandment is exceeding large.  
Mem. Of them.  
† 
a It is marvel to a perfect just man, that he hath so much loved, and observed Gods la. By acknowledging whereof, he yieldeth praise and thanks to God, whose gift it is.  How have I loved thy law o Lord! All the day it is my meditation.  
† 
b The fruits of observing God's law are many and great. Amongst others, it maketh the observer, wiser than his enemies.  above mine enemies thou hast made me wise by thy commandment: because it is to me for ever.  
† above 
c It maketh the observer wiser, than his temporal masters, that taught him, towit, than those that teach well, and do not perform the same.  all that taught me have I understood: because thy testimonies are my meditation.  
† above 
d younger in years that keep Gods commandments, are wiser then the more ancient that keep them not.  ancients have I understood: because I have sought thy commandments.  
† I have stayed my feet from all evil way: that I may keep thy words.  
† I have not declined from thy judgements: because thou hast set me a law.  
† An 
e other fruit is the sweetness, which the just feeleth in his own soul.  How sweet are thy 
* eloquia  words to my jaws, more than honey to my mouth!  
By thy commandments I have understood: therefore have I 
f It brideth also just hatred to sin.  hated all the way of iniquity.  
Nun. Everlasting.  
† 
a The word or law of God declared by Prophets, Pastors, or other Preachers is the ordinary means for others to learn, how to direct their ways, and actions.  Thy word is a lamp to my feet, and a light to my paths.  
† I 
b Such profession God's people made in the old law, in Circumcision, or at other times: Christians make it in baptism.  swore, and have determined to keep the judgements of thy justice.  
† I am 
c all that will live godly in Christ Jesus, shall suffer persecution. 2. Tim. 3. v. 1●.  humbled exceedingly o Lord: quicken me according to thy word.  
† The 
d Besides the commandments, the just also offer voluntary works of supererogation, acceptable to God.  voluntaries of my mouth make acceptable o Lord: and teach me thy judgements.  
† My 
e By this Hebrew proverb is signified, that a just m●ns temporal life is in continual danger, as the thing that is in ones hand, is ready to be laid by, put out of his hand, or to be by and by disposed of, or may forthwith fall from his hand.  soul is in my hands always: and I have not forgotten thy law.  
† Sinners laid a snare for me: and I have not erred from thy commandments.  
† For inheritance I have purchased thy testimonies for ever: because they are the joy of my hart.  
† I have inclined my hart to do thy justifications for ever, 
f A most evident place, that the keeping of God's commandments merit reward, and are righlty observed in respect of reward.  for reward.  
Samech. Help.  
† I have 
a Not any mortal man is to be hated, in his person, but his iniquity, by which he is an enemy to Gods la,  hated the unjust: and I have 
b which every just man loveth.  loved thy law.  
† Thou art my helper, and protector: and upon thy word I have much hoped.  
† whosoever 
c will seriously and securely search the law of God, must avoid the conversation of evil men.  Depart from me ye malignant: and I will search the commandmentes of my God.  
† 
d A general and very fit prayer, when we addict ourselves by a firm resolution to serve God, beseeching him to receive us into his protection:  receive me according to thy 
* eloquium  word, 
e whereby spiritual lise is conserved:  and I shall live: and 
f which we pray with great confidence, because he hath promised to hear those that seek, ask, and knock at the door of his grace.  confound me not of mine expectation.  
† 
g We must pray also that he suffer us not to be confounded, or made frustrate of the reward which we expect; for hope confoundeth not, if charity be powered in our hearts, by the holy Ghost, which is given us. Rom. 5. v. 5.  help me, and I shall be saved: and I will meditate in thy justifications always.  
† Thou hast 
h God rejecteth sinners:  despised all that revolt from thy judgements: 
i so long as they think perversely: that is, until by his grace, some return to a better mind, which of themselves they can never do.  because their cogitation is unjust.  
† all the sinners of the earth I 
k As God accounteth of sinners, so the just also esteemeth them, conforming his judgement to Gods.  have reputed prevaricatours: therefore have I loved thy testimonies.  
† 
l servile fear is profitable as this place maketh evident: though perfect charity afterwards succeeding, expelleth that fear, and moveth to do well for the love of God, not for fear of punishment 1. Joan. 4.  Pearse my flesh with thy fear: for I am afraid of thy judgements.  
Ain. A fountain, or an eye.  
† I 
a The just again in fervent zeal, not arrogantly, but confidently professing his innocency,  have done judgement and justice: 
b prayeth to be defended from calumniators.  deliver me not to them that calumniate me.  
† receive thy servant 
c Grant therefore o God the good, and lawful request which I demand.  unto good: let not the proud calumniate me.  
† Mine eyes have failed 
d By long expecting to be delivered, and saved from tribulation.  after thy salvation: and for the 
* eloquium  word of thy justice.  
† do with thy servant according to thy mercy: and teacher me thy justifications.  
† I am thy servant: give me understanding, that I may know thy testimonies.  
† It 
e is time, and hiegh time, saith fervent zeal of the just man, that God deliver the innocent:  It is time to do o Lord: 
f when the wicked have not only persecuted the good, but have also contemptuously made hovoke of Gods la, and true religion.  they have dissipated thy law.  
† 
g For this zeal of Gods la so despised, and dissiputed, the just more and more loveth, that which the wicked so deadly hate.  therefore have I loved thy commandements, above gold and topazius:  

h even by the mortal hate of the wicked I saw, that Gods la is most excellent, and therefore addicted myself so much the more to lone it,  † therefore was I directed to all thy commandments: 
i and to hate all wicked ways.  all wicked way I have hated.  
Phe. Mouth.  
† Thy 
a God's marvelous power and wisdom, testified by his works and commandments,  testimonies are marvelous: 
b worthily invite just souls, to meditate and contemplate the same.  therefore hath my soul searched them.  
† The 
c First entrance into knowledge of holy Scripture, illuminateth the understanding of the humble, whereby they proceed to know more.  declaration of thy 
* Sermonum.  words doth illuminate: and giveth understanding to little ones.  
† I 
d By this Metaphor, of gaping, or wide opening the mouth, and drawing breath, the Prophet describeth the great desire of the just, to know and keep God's commandments.  opened my mouth, and drew breath: because I desired thy commandments.  
† look upon me, and have mercy on me, according to 
e According to thy accustomed equity, in showing mercy to them that love thy name.  the judgement of them that love thy name.  
† Direct my steps according to thy 
* eloquium  Word: and let not any injustice have domination over me.  
† redeem me from the calumnies of men: that I may keep thy commondmentes.  
† Illuminate 
f Let thy divine majesty look upon me with favourable countenance.  thy face upon thy servant: and teach me thy justifications.  
† 
g True repentance consisteth not only in purpose to avoid sin hereafter, which in deed is first required, but also in sorrow and lamentation for sins past.  Mine eyes have gushed forth issues of waters: because they have not kept thy law.  
Sade. justice.  
† Thou art just o Lord: and 
a God being essentially just of himself, maketh men just according to right judgement, by giving them grace of mercy, wherewith they cooperating, are just by justice in deed inherent in their souls, not by imputation only: for it were not right judgement to impute, or account man just, who is not so in deed.  thy judgement is right.  
† Thou hast commanded The 
b same is more confirmed, by these three synonyma, justice, Testimonies, verity, signifying the law of God, most earnestly commanded.  justice thy testimonies: and thy verity exceedingly.  
† My Zele hath made me to pine away: because mine enemies have forgotten thy words.  
† Thy 
* eloquia  word is 
c God's la is as pure as any thing purged by fire.  fired exceedingly: and thy servant hath loved it.  
† I am 
d A just man is often judged ignorant, immature, unexperienced, by the worldly wise;  a youngman, and contemned: I 
e but in deed is wise, in that he forgetteth not to keep the la, which maketh him just.  have not forgotten thy justifications.  
† Thy justice, is justice for ever: and thy law is verity.  
† Tribulation, and distress have found me: thy commandments are my meditation.  
† Thy testimonies are equity for ever 
f having professed the necessity of perfect justice, he concludeth this octonary, praying to be illuminated in his understanding, that so he may attain justice, and live thereby.  give me understanding, and I shall live.  
Coph. Vocation.  
† I 
a Most serious and servant invocation of God for his grace, is necessary, to the fulfilling of his la.  have cried in my whole hart, hear me o Lord: I will seek after thy justifications.  
† I have cried to thee, save me: that I may keep thy commandmentes.  
† I have prevented in 
b I have prevented the mature, and ordinary time of the night, and have prayed  maturity, and 
c very attentively.  have cried: because I hoped much in thy words.  
† Minecies 
d again in the morning I have prevented the accustomed time of prayer.  have prevented early unto thee: that I might meditate thy 
* eloquia  words.  
† hear my voice according to thy mercy o Lord: and according to 
e According to thy accustomed manner of showing mercy, show it me, that thereby I may live.  thy judgement quicken me.  
† They that persecute me have approached to iniquity: but from thy law they are made far of.  
† Thou art 
f God is always ready to hear all that sincerely invocate him.  nigh o Lord: and all thy ways are truth.  
† 
g God's law is the same in substance from the beginning of the world, and will be for ever.  From the beginning I knew of thy testimonies: that thou hast founded them for ever.  
† See An 
a other prayer of the just in affliction.  my humiliation, and deliver me: because I have not forgotten thy law.  
† judge my judgement, & redeem me: for thy 
* eloquium  word 
b conserve me in thy grace.  quicken thou me.  
† salvation is far from sinners: because they have not sought after thy justifications.  
† Thy mercies are many o Lord: 
c As before v. 149.  according to thy judgement quicken me.  
† There are many that persecute me, and afflict me: I have not declined from thy testimonies.  
† I saw the prevaricatours, and I pined away: because they kept not thy 
* eloquia  words.  
† 
d Sincere profession of innocency is no arrogancy.  See that I have loved thy commandmentes o Lord: in thy mercy quicken me.  
The 
e God's essential verity is the beginning from whence, as from the fountain all other truths are derived:  beginning of thy words is truth: 
f And all commandments proceeding from this first truth, are for ever immutable.  all the judgements of thy justice are for ever.  
Sin. Tooth.  
† Prince's have persecuted me 
a Potent wicked m●●● persecute the god●●e without cause, that is, without any just reason moving them; & without the effect intended by them, which is to draw God's servants from truth, and equity;  without cause: and my 
b whose hart being possessed with the true fear of God, they persist in keeping Gods commandments.  hart hath been afraid of thy words.  
† I 
c Yea they also rejoice in keeping the commandments, with such difficulty, as those do, that gaining the victory over their enemies, carry away great and rich spoils.  will rejoice at thy 
* eloquia  words: as he that findeth many spoils.  
† I have hated iniquity, and abhorred it: but thy law I have loved.  
† 
d every day the just praise God often, signified by the number of seven. From hence also the Church of Christ took example to institute the seven 
Institution of Canonical hours by the Church.  Canonical hours, which is the ordinary Ecclesiastical Office; consisting, as S. Isidorus, and many other Fathers testify, of hymns, psalms, Canticles, Antiphones, Lessons, Responsories, & other Prayers & Praises, distributed into distinct times, beginning in the night, whereof that part is called the Nocturne (one or three according to the diversity of the Office) and pertaineth to one or more of the four Vigiles, into which soldiers divide the whole night. Whereto also the Laudes are added. Then Prime, in the morning. Afterwards, the Third hour, sixth, Ninth; and in the evening, Euensongue, and Compline. Against which most ancient and religious Constitution, especially against the part called Vigiles, or Nocturnes, certain heretics repined, and calumniated the church's custom, as superfluous and unfructful to spiritual 
This religious institution reprehended by drowsy heretics. Vigilantians. Wicliffists. Lutherans.  seventimes in the day I have said praise to thee, for the judgements of thy justice. Work, violating of God's ordinance, who made the night for rest, and the day for labour. For which caufe they were called Nyctazontes, Somnicolosi, Drowsy heretics. As the same S. Isidorus testifieth li. 1. c. 22. de Offic. Eccles. S. Jerom Epist ad Riparium, noteth the same heresy in Vigilantius, calling him Dormitantius, because he reprehended holy Vigiles, as if it were better to sleep, then wake in time of divine service. Wiclif also raised up the same heresy, as witnesseth Thomas Waldensis. To 3. Tit: 3. c. 21. Lastly Luther and all his brood. But the holy observation of Canonical hours is proved, by many ancient Fathers to be altogether agreeable to the holy Scriptures, both of 
Approved. by S Beda. S. Gregory S. Augustin.  the old and new Testament. So S. Beda. in 18. Luc. & li. 4. c. 7. Hist. Angl. S. Gregory the Great li 3. Dialogi c. 14. S. Augustin (servant 55. de temp) exhorting the people to rise early to the Vigiles (or Nocturnes) and in aniewise to come to the Third hour, sixth, and Ninth Let none (saith he) withdraw himself from the holy work, but whom either sickness, or public utility, or perhaps some great necessity holdeth back. S. jerom. Epist. 22. ad Eustoch. & in Epitaph. Paul. c. 10. maketh express menrion of the Third hour. sixth, 
S. jerom.  Ninth Morning, and evening; also of Midnighst, adding that no Religious is ignorant that sometimes they must rise to divine service, twice, yea thrice in the night. S Basil, in Regulis fusius disput. ad Interrog 37. & de Instit. Monachorum. 
S. Basil.  first. Showeth this ordiance to be agreeable to the holy Scriptures, and namely to this place of the Psalmist. S. Cyprian in fine exposit. Orat. Domini. affirmeth 
S. Cyprian.  that besides the three hours in which Daniel and his fellows prayed, the Church of Christ hath added more. And (as many suppose) S. Clement. li: 8. 
S. Clement.  Constitut. Apostol c. 40. showeth the set hours of prayers, and the reasons thereof: Make your prayers Early in the morning, at the Third hour; sixth, Ninth; evening; and at the Time of cock crowing. Early giving thanks because our Lord hath illuminated us, the night being passed, & the day coming in; 
Why public prayer is constituted at these hours.  the Third, because that hour our Lord received Pilat's sentence; the sixth hour, because than he was Crucified; the Ninth, because all things were moved, when our Lord was crucified, abhorring the audacity of the wicked, & not bearing the ignominy of our Lord, at evening, giving thanks, for that God hath given us the night for rest of days labours: at the cock crowing, because at that time the coming of the day is denounced, to exercise the works of lighst, thus S. Clement. Touching the distinct and set times of public prayer, the continual practice by tradition teacheth, that Martin's with Laudes were said in the night, about the first Cockcrowing. Prime early in the morning. The other parts in the day time; At evening Euensongue, and lost of all Compline. And touching the place: If for the infidels (saith the same holy Father). there be 
Not lawful to go to Church, nor to pray with Insidels.  not access to the Church, the Bishop must gather the assembly at home, that the godly may not enter into the Church of the wicked: for the place doth not sanctify man, but man the place. Wherefore if the wicked occupy the place, that place is to be shunned, because it is profaned by them: for as priests the sanctify holy things, so the wicked do contuminate them If neither at home, not in the Church Assemblies can be celebrated, let every one by himself sing, read, pray, or two or three be gathered together. For 
Mat. 18. 2. Cor. 6.  where two or three are gathered in my name (saith Christ) there am I, in 
Nor with heretics.  the mids of them Let not the godly pray with an heretic, no not at home. For what society is there of light with darkness?   
† There is Amongst 
e other benefits, it is a special commodity, that those which perfectly love God▪ law, have always peace in their own conscience:  much peace to them that love thy law: & 
f and are never scandalised, that is, do not fall not commit sin, by any occasion whatsoever given them by others. For it is a general assured doctrine, that the perfect are not scandalised, because they are constant ●● virtue, and not moved by any example, persuasion, provocation, or other means to of send God: but only the weak and unperfect are moaned, and drawn to sin by occasion given them, who otherwise would not have sinned. Neither is he excused that falleth by such occasions, because he ought to be constant.  there is no scandal to them.  
† I expected thy salvation o Lord: and have loved thy commandmentes.  
† My soul hath kept thy testimonies: and 
g Not 〈…〉  hath loved them excedindgly.  
† I have kept thy commandmentes, and thy testimonies: because all my ways are in thy sight. 
h Because whatsoever I do i● in thy sight, whom i will in no case offend.   
Tau. Sign.  
† Let my petition approach in thy sight o Lord: according to thy word give me 
b not for human know egg, or other temporal thing, but to understand Go●●●w.  understanding. 
a In this l●st Octonarie, and conclusion of this psalm, the faithful serua●● of 〈…〉 prayeth,   
† Let my request enter in thy sight: 
c Thou that hast promised to hear all that invocate thee,  according to thy word 
d voursaffe to deliver me in time of tribulation: and temptations.  deliver me.  
† My lips shall utter an hymn, when thou shalt teach me thy justifications.  
† My tongue shall pronounce thy 
* eloquium  word: 
e God giving grace, it behoveth his servants thankfully to serve, and praise him.  because all thy commandmentes are equity.  
† 
f Though man be endued with grace, yet he needeth more grace, that by God's hand and power, not by his own, he may resist temptations  Let thy hand be to save me: because I have chosen thy commandmentes.  
† I have coneted thy salvation o Lord: and thy law is my meditation.  
† 
g By this assistance of grace, the soul continueth in spiritual life, and praiseth God.  My soul shall live, and shall praise thee: and thy judgements shall help me  
† 
h all mankind, and universally every one hath been a● a lost sheep,  I have strayed, as a sheep, that is lost: 
i and Christ came into this world to seek and save all:  seek thy servant, 
k but effectually findeth and saveth those only, that forget not to kept his commandments.  because I have not forgotten thy commandmentes.    

A brief NOTE CONCERNING the Gradual psalms.  
Here follow in order fifetene psalms entitled Gradual Canticles. The Hebrew word Mahalo●h signifieth steps, or Ascensions. The reason whereof 
Why the 15. Psalms following are called Gradual Canticles.  Aadias', and some other Rabbins veld, for that they were song with hieghest elevated notes, that can be ●● music The Talmud saith they are so called, because they were song in the fifetene steps going up into the Temple. But S Augustin, S. Basil, and other Christian Fathers expound them according to the history, and immediate prophetical sense, of the delivery of the Jews from captivity of Babylon, ascending into Jerusalem: which is so situated on 
The historical sense.  montaines, that the way from all parts was by ascending unto it. According to the Mystical sense, of ascending spiritually by virtues to perfection, and to eternal felicity. For the way tending to virtue (saith S. Basil) is like to certain 
The mystical sense.  steps (or degrees) by little and little bringing the m●n that loveth wisdom unto heaven. These Canticles therefore are prayers, mixed with consolations, for the joyful delivery of God's people, from that great captivity in Babylon, which the Psalmist King David saw in prophetical spiritie, and which his posterity felt, and sometime endured. Which again as a figure signifieth th●●eturne and ascending of mankind from sin to grace, and from the miserable state of this world into heaven. Whereupon S. Augustin interpreteth this prophecy of the ascension, or elevation of the hart, from the vail of tears. In the mean time, whiles we are in this world, these psalms 
These psalms are consol●●o●ie prayers and prophecies.  a●e consolator●e prayers, and prophetical assurance, that God's people, catholic Christian shall be delivered from thraldom, and persecution of pagans, Turks, and heretics ●s partly we see by the delivery from the Roman persecuting Emperors from the Vandals, Goths, and Huns: & therefore with assured confidence we hope and expect the like delivery from Turks, and all heretics of Luther's brood.   

PSALM. CXIX.  
The Jews in captivity of Babylon, Christians in persecution, or other great 
Praye● in tribulation. the 7 key.  tribulation, pray with confidence to be delivered from danger, and slander of wicked tongues, 5. lamenting their long endurance.  
A gradual Canticle.  
WHEN I was in tribulation I cried to our Lord: and 
a Former experience of God's mercy in hearing the prayers of those that invocated him, giveth hope that he will hear in like case.  he heard me.  
† O Lord deliver my soul from 
b Nothing is more dangerous than untrue and deceitful tongues, nothing more damage then to diminish, and detract from the good same of the lost: and therefore this is a most necessary prayer, that God will deliver us, from the wicked tongues of. Turks, heretics, and other wicked men.  unjust lips, and from a deceitful tongue.  
† 
c What punishment is great enough for wicked tongues?  What may be given thee, or what may be added unto thee to a deceitful tongue?  
† Surely 
d the malice of wicked tongues deserveth sharpest punishments to be afflicted by strong hands.  The sharp arrows of the mighty, with coals of desolation.  
† 
e Jews lamented their long absence from the holy land, especially from Jerusalem, and the Temple. Christians mourn for their restraint from God's service, and long peregrination from heaven.  Woe is to me, that my seiourning is prolonged: I have dwelt with the 
f Of Cedar the son of Ishmael. came Mahomet, the Turks false prophet, whose tyranny is great and long. The name Cedar is interpreted, blackness, and obscurity, which signifieth darkness of error, and sin.  inhabitants of Cedar: † My soul hath been long a seiourner.  
† With them, that hated peace, I was peaceable: when I spoke to them, they impugned me 
g The wicked afflict those that give no cause of offence.  without cause.   

PSALM. CXX.  
The just rejoice that their prayer is heard, and that God continually protecteth 
God's protection. the 3. key.  them.  
A gradual Canticle.  
I HAVE lifted up mine eyes unto 
a towards jerusalme, and towards heaven.  the mountains, 
b all help cometh from heaven, that is, from God, who of his divine ordinance especially heareth prayers made in holy places. 3. Reg 7.  from whence help shall come to me.  
† My help is from our Lord, who made heaven and earth.  
† give he not 
c The just speaketh and wisheth well to his own soul. Especially the whole Church rejoiceth in God's assured protection.  thy foot to be moved: neither do he slumber that keepeth thee.  
† lo he shall not slumber nor sleep, that keepeth 
d The militant Church.  Israel.  
† Our lord keepeth thee, our Lord is thy protection, upon thy right hand.  
† By day 
e prosperity,  the sun shall not burn thee: nor 
f nor adversity can overthrow the Church.  the moon by night.  
† Our Lord doth keep thee from all evil: our Lord keep 
g spiritual life.  thy soul.  
† Our Lord keep thy coming in, and thy going out: from hence forth now, and for ever.   

PSALM CXXI.  
Under the figure of return to Jerusalem, vehemently desired by the Jews 
joys of heaven promised to the just the 10. key.  in captivity, the Psalmist describeth the desire, and hope of the just ●o possess heaven.  
A gradual Canticle.  
I rejoiced in these things, which 
a divers prophets told the Jews in captivity, that they should return to Jerusalem all prophets, Christ also, and his Apostles, and priests preach the entrance, and joys of heaven to the just all which the Psalmist saw in prophetical spirit, and rejoiced.  were said to me: We shall go into the house of our Lord.  
† 
b The Jews consider that sometimes they were joyful in the Temple of Jerusalem: Christians rejoice in the comfort they have in the militant Church.  Our feet were standing, in thy courts o Jerusalem  
† Jerusalem, which is built as a city: whose 
c community and participation of spiritual graces, is a great joy to Catholics, whereof the ●am● Prophet speaketh, Psal 118. v. 6●. and often elsewhere.  participation is together in itself.  
† For 
d all the twelve Tribes frequented Jerusalem,  thither did the tribes ascend, 
e and all nations of the world do come to the Catholic Church.  the tribes of our Lord: the testimony of Israel to confess unto the name of our Lord.  
† Because seats 
f seats of judgement were placed in Jerusalem,  sat there in judgement, 
g and seats of judgement in the Catholic Church  seats upon the house 
h of Christ  of David.  
† 
i Christ exhorteth to a●ke,  A●ke ye the things that are for the peace of Jerusalem: and 
k and promiseth to give that is rightly asked; Christians also invite each other to pray for the Church  abundance to them that love thee. 
Matt. ●●. v. 22.   
† Peace be made in thy strength: and abundance in thy towers.  
† 
l Christ prayeth for his Church,  For my brethren, and my neighbours sakes, 
m and gave his peace to the Apostles, and in them to their successors.  I spoke peace of thee:  
† For the house of our Lord God, I have sought 
n For in heavenly Jerusalem, all good things are prepared, & are given to saints reigning there forever.  good things to thee.   

PSALM. CXXII.  
A fervent and attentive prayer, to be delivered from captivity, or any 
A pra●e● in afflict o●. the 7. key.  other affliction.  
A gradual Canticle.  
TO thee have I lifted up mine eyes, which dwellest in the heavens.  
† Behold as the eyes servants 
a expecting necessaries at their master's hands, are commonly very attentive to receive that which they hope for: so must the faithful praying God, be very attentive, and not distracted in their prayers.  of servants, are on the hands of their masters,  
As the eyes 
b another example of handmaids, who generally are more diligent than men.  of the handmaid on the hands of her mistress: so are our eyes to our Lord God until he have mercy on us.  
† have mercy on us o Lord, have mercy on us: because we are 
c Though God suffer his servants to sustain some affliction and reprech, yet he heareth and delivereth them before they be oppressed.  much replenished with contempt.  
Because our soul is 
d Seing persecution still increase, or continue long, the faithful are then specially to conceive hope of speedy ●●l. e●c.  much replenished: reproach to them that abund, and contempt to the proud.   

PSALM. CXXIII.  
The whole Church, and every just person, gratfully confesseth, that by God's 
God's protection. the 3. key.  protection they are secure, without which none could escape ruin.  
A gradual Canticle.  
but that our Lord 
a If God had not sent his help, and defence to us,  was in us, let Israel now say: † but that our Lord was in us,  

b we could not have escaped the force of our enemies.  When men rose up against us, † 
c The word [perhaps] doth not here import a doubt, or uncertanitie, but in modest manner of asseveration, leaveth the judgement of the event that should happen (if God did not protect his servants) to their own consideration: which is an usual phrase in most languages.  perhaps they had swallowed us 
d So suddenly should the weak, without God's protection, be destroyed, as men are devoured & swallowed up by ravening wild beasts, even before they be thoroughly dead So was Jonas swallowed into the whale's belly.  alive:  
When their fury was angry against us, † perhaps 
e Furious persecution.  water had swallowed us.  
† Our soul hath passed through 
f sudden great trubles.  a torrent: perhaps our soul had passed through an intolerable water.  
† Blessed be our Lord which hath not given us, for a pray to their teeth.  
† Our soul as a sparrow is delivered from the snare of the fowlers:  
The snare is 
g man's subtlety often deceiveth an other man, but there is no counsel able to cirumvent God.  broken, and we are delivered.  
† Our help is in the name of our Lord, who made heaven and earth.   

PSALM CXXIIII.  
The Church, and holy members thereof, are always protected by God: 
God's protection. the 3. key.  5. The wicked being suffered for a while, are at last punished.  
A gradual Canticle.  
THEY 
a Th●se that confidently trust in God, are in such security as is mount Zion, which is a hill, defended also with other hills round about.  that trust in our Lord, as mount Zion: he shall not be moved for ever, 
b another thing required to this security, is to dwell within Jerusalem, not the terrestrial city, for (as S. Augustin observeth) the Iewes that dwelled therein are destroyed or made captives, and hitherto rejected of God, but in the Catholic Church.  that dwelleth † in Jerusalem.  
Mountains round about it: and our Lord round about his people, from hence forth now and for ever.  
† Because our Lord 
c God will not always, nor finally leave his servants in tribulation, but only a while for their good.  will not leave the rod of sinners upon the lote of the just: that the just reach not their hands to iniquity.  
† 
d This prayer is also an asseveration, for it is certain that God will defend, and reward the good, and right of hart:  do well o Lord to the good, and right of hart.  
† But 
e And no less assuredly God will punish not only the notorious wicked, and principal authors of wickedness, but also all those that for fear or for commodity, or for any other cause, decline into obligations, bonds, covenants, or any way consent, in external show with the wicked against God: as in outward profession of heresy, or schism, though such temporizers do not think in their hart, that the pretended religion is true, whereto they are drawn to yield external conformity. For, as the Psalmist here teacheth, our Lord will bring all such accessary offenders, to the same judgement and punishment, with the principal workers of iniquity.  those that decline into obligations, our Lord will bring with them that work iniquity: 
f all which being punished, than Jerusalem, the Catholic Church, shall have peace.  peace upon Israel.   

PSALM CXXV.  
Isralites released from captivity of Babylon, much more the blessed both of 
The delivered from captivity rejoice. the 7. key.  the old and new testament delivered by Christ from captivity of sin, de rejoice: 5. Who nevertheless must pass through tribulation to eternal felicity.  
A gradual Canticle.  
WHEN our Lord turned the captivity of Zion: we were made as 
a The jews released from captivity, were exceedingly, and almost incredibly comforted, as men for great, and unexpected sundaine joy think it rather a dream, than a truth that they are delivered from miseries. So S. Peter when he was delivered out of prison by an Angel, thought it rather a vision, than a true delivery. Such spiritual joy devout souls have when they are delivered from sin.  men comforted. 
Act. 1●.   
† Then was our mouth replenished with joy: and our tongue with exultation.  
Then 
b whereas in the two former verses (and very commonly) the Prophet speaketh in the preter tense, for the assurance of that he foreshoweth, as if it were already done, yet here he ut ereth his prophecy in the future tense, that the Gentiles will confess that God dealeth magnifically with his people.  shall they say among the Gentiles: Our Lord hath done magnifically with them.  
† 
c The people also themselves gratfully confess that God dealeth magnifically with them.  Our Lord hath done magnifically with us: we are made joyful.  
† 
d The Prophet forseing all this in spirit, prayeth for the performance hereof.  turn our captivity o Lord, 
e And that it may speedily be done, as a torrent that runneth in the south part of the world, is commonly very great, much desired, but scarce expected.  as a torrent in the South.  
† 
f This is the ordinary disposition of God, that his servants shall make their seeding, which is, do good works (saith S. Augustin) with tears, in tribulation upon earth:  They that sow in tears, 
g and reap a plentiful harvest, the reward of their suffering and well working, in the next life. In assured hope whereof the Psalmist, and the whole Church joyfully conclude this psalm with the two verses following.  shall reap in joyfulness.  
† Going they went and wept, casting their seeds.  
† But coming they shall come with exultation, carrying their sheaves.   

PSALM CXXVI.  
Neither house nor city can be built, or kept without God's special providence 
God's help in all good works. the 3. key.  and help, 3. those that trust in him shall prosper in their endeavours.  
A gradual Canticle 
a God not permitting David to build the Temple, promised that his son should build it; and therefore besides other good admonitions, given to his son Solomon, he directeth this psalm to him, to be song with others in the dedication of the Temple. 3. Reg. 8. 2. Par. 5.  of Solomon.  
unless 
b unless God be the principal Agent, no work can prosper.  our Lord build the house, they have laboured in vain that build it.  
Unless our Lord keep the city, he watcheth in vain that keepeth it.  
† It is vain for you to rise 
c It is vain to attempt any thing without God's grace assisting:  before light: 
d they that so doing, & thinking they have done something, rest  rise ye after ye have sitten, which eat 
e after their painful travel, must rise again & begin anew, because that which they seem to have done well, is nothing worth, nor shall have reward.  the bread of sorrow.  
† Contrariwise 
f where God giving grace, those that truly love him, do good works,  When he shall give 
g with great ease, and dilight, as they take their sleep,  sleep to his beloved: behold 
h they merit inheritance in heaven.  the inheritance of our Lord 
i for their good works.  are children: 
k the reward is promised to the true children of God, borne to him in the womb of the Catholic Church.  the reward, the fruit of the womb.  
† As 
l moreover as a strong archer striketh deep with his arrows; so they that patiently suffer much in this world,  arrows in the hand of the mighty: so are the 
m do multiply good works.  children of them that are shaken.  
† 
n Such shall be very happy.  Blessed is the man that hath filled his desire of them: he shall 
o & very easily answer all that can be objected against them  not be confounded when he shall speak to his enemies 
p in the day of judgement.  in the gate.   

PSALM CXXVII.  
Happiness both of this life and of the next, is obtained by fearing, and sincerely 
Fear of God the way to happiness. the 7. key.  serving God.  
A gradual Canticle.  
BLESSED are all that fear our Lord, that walk in his ways.  
† Because thou shalt eat the labours of thy hands blessed art thou, and it shall be well with thee.  
† Thy 
a If such servants of God be married, they shall ordinarily have issue, and succession in their fa 〈…〉 but especially the souls of such shall bring forth many meritorious works,  wife as a fruitful vine, in 
b in the b●●ome of the Catholic Church which was founded in Christ's side.  the sides of thy house.  

c Children also signify good works.  Thy children as young plants of olivetrees, round about thy table.  
† Behold so shall the man be blessed, that feareth our Lord.  
† Our Lord out of Zion bless thee: and that thou mayst see the good things of Jerusalem all the days of thy life.  
And that thou mayst see thy 
d Reward in heaven for good works in earth.  children's children, peace upon Israel.   

PSALM CXXVIII.  
The Church often (3. and much) impugned, is not overcome. 4. Her persecutors 
The Church still firm in persecution. the 6. key.  are destroyed, 6. contemned, 8. and cursed.  
A gradual Canticle.  

a Israel which is the Church of God, rejoicing saith: that enemies have often,  OFTEN have they impugned me 
b even from the beginning of the world, persecuted me, as when Cain persecuted Abel, other wicked persecuted Seth, Enoch, Noah: the Chalders persecuted Abraham: the Egyptians persecuted the Israelites: and so in other generations.  from my youth, let Israel now say:  
† Often have they impugned me from my youth: 
c But they have never overcome me. So the Psalmist testifieth for all times past, & prophesieth the same for times to come.  but they have not prevailed against me.  
† Sinners 
d persecutors not being able to overthrow, or suppress the Church, have laid great weighty burdens of tribulations upon her back, which she hath patiently and strongly borne,  have builded upon my back: they have 
e they have still persisted, one sort after an other, but with long animity the Church hath stood fast, and constantly passed through all distresses. In moral sense sinners build iniquity upon the back of the Church, yea and upon God's back, when they presume to sin, trusting in the end to be absolved by virtue of holy Sacraments leift in the Church. Likewise when they excuse their sins, imputing the cause to other creatures of God, whereby they are alured, which is in effect (saith S. Augustin) to accuse God, and to build iniquities on God's back, who made those creatures.  prolonged their iniquity.  

f God therefore who is just, will at last cast such presumptuous sinners from his back, and break their stiff necks:  † Our just Lord will cut the necks of sinners: † let them all 
g then shall they be confounded,  be confounded and 
h separated eternally from God, become like fruitless, and withered grass, cast away, despised, yea cursed of all, and blessed by none, as the Prophet denounceth in the next verses.  turned backward, that hate Zion.  
† Let them be made as grass in the tops of houses: which is withered before it be plucked up.  
† whereof the reaper hath not filled his hand, and he that gathereth the sheaves his bosom.  
† And they said not that passed by: The blessing of our Lord be upon you: we have blessed you in the name of our Lord.   

PSALM CXXIX.  
The Jews, or other people in tribulation for sin, or temporal captivity, 
The sixth penitential psalm. the 7. key.  cry to God to be delivered: 4. trusting, and encoreging each other in God's accustomed mercy, assuredly hoping that he will redeem & deliver them.  
A gradual Canticle.  
FROM 
a This prayer agreeth to all true penitents, crying to God for help, being ●● her in depth of sorrow for sin, and so it is one of the Penitential psalms, or the depth of fervent desire to ascend towards perfection in virtue, and from this vail of misery into heaven, and so it is a Gradual psalm, or in the depth of temporal pains, and so it is a special prayer for souls in purgatory, offered by the Church in their behalf.  the depths I have cried to thee o Lord: † Lord hear my voice:  
Let thine ears be intent, to the voice of my petition.  
† If thou shalt observe iniquities o Lord: Lord 
b None is able to abide the rigour of God's justice.  who shall sustain it▪  
† Because with thee there is 
c But all must rely upon his mercy.  propitiation: and for 
d For thy promises made in the law, that thou wilt remit sins to the penitent, give more grace to them that seek it, and mitigate also the pains due for sins.  thy law I have expected thee o Lord.  
My soul hath expected in his word: † my soul hath hoped in our Lord.  
† From 
e The hope of penitents is like to the watches of the day time, from morning until night, which are more comfortable, then watch's of the night:  the morning watch even until night: let Israel hope in our Lord.  
† Because with our Lord there is mercy: and with him 
f The greatest comforth is in Christ our redeemer, whose plentiful Redemption bringeth more abundance of grace.  plenteous redemption.  
† And he shall redeem 
g Christ's Redemption being sufficient for all the world, is effectual only to true living members of the Catholic Church.  Israel, from all his iniquities.   

PSALM CXXX.  
Any just soul in humble confidence offereth his innocency, as a spiritual 
Confidence of innocency. the 7. key.  and gratful sacrifice to God, 3. exhorting all god's servants ever to hope in him.  
A gradual Canticle of 
a David by God's special grace having a sincere mind towards all men, even towards his enemies, and an humble hart, not desiring any thing ambitiously, but all to the honour of God, proposeth his own example, for others to imitate: that they may with him offer the sacrifice of humility, and innocency unto God, from whom all good things proceed.  David.  
LORD my hart is not exalted: 
b all this with a thankful mind to God who gave this grace.  neither are mine eyes lofty. Neither have I walked in great matters: nor in marvelous things above me.  
† If I was not humbly minded: but exalted my soul: As 
c As children after they are weaned come still willingly to their mother, so doth the child of God rely upon God's help, though he always feel not the same sweetness:  the weaned child is toward his mother, 
d & according to his demaneur herein, he expecteth reward.  so retribution in my soul.  
† 
e King David, or any other being for his virtue advanced, and rewarded by God, is a good example to move others to do the like, so shall they receive like reward.  Let Israel hope in our Lord, from henceforth now and for ever.   

PSALM CXXXI.  
The Psalmist earnestly prayeth God to give him leave, & to show him where, 
Christ's coming to restore man. the 5. key.  to build a Temple. But more especially prayeth for, and prophesieth the coming of Christ, the promised son of David, 14. signifying Gods promise thereof, and of establishing his Church.  
A gradual Canticle.  
REMEMBER 
a It is an usual thing that David, Moses, & other prophets speak of themselves in the third person.  David o Lord, and all his meekness:  
† As he swore to our Lord, 
b King David desiring, and so far as lay in him, promising to build a Temple to God, with great instance prayed that he might persorme the same. But God disposing otherwise, that not he, but his son should build it, he nevertheless prepared the matter, workmen, and money, showed the form, and disposed the Levites how to serve therein.  vowed a vow to the God of Jacob.  
† 
c moreover by vow deprived himself of entering into his own house, or taking his ordinary rest, till he might (if it so pleased God) know the place where it should be built.  If I shall enter into the tabernacle of my house, if I shall ascend into the bed of my couch.  
† If I shall give sleep to mine eyes, and slumbering to mine eye lids:  
† And rest to my temples: until I find a place for our Lord, a tabernacle for the God of Jacob.  
† Behold we have heard of it 
d It was revealed to David, that the Temple should be built, in that part of Jerusalem, which looketh towards Bethleem (otherwise called Ephrata) where our saviour was borne.  in Ephrata: we have found it in 
e Within Jerusalem, which is compassed with woods. In this vision also the whole form of the Temple was revealed unto him, as he testifieth. 1. Par. 28. v. 19 All things, quoth he, came written with the hand of our Lord unto me: that I might understand all the works of the pattern.  the fildes of the wood.  
† 
f holy David moved with exceeding devotion, repaired to the place, where God's Temple should be built.  We will enter into his tabernacle: we will 
g & adored God, where the propitiatory, as a footstool representing God's presence, should stand. What marvel then if devotion move Christians, to visit the holy places, where our saviour, God and Man was Incarnare, was borne, suffered death, was buried, ascended into heaven, or any other place where his feet stood.  adore in the place where his feet stood.  
† 
h O God, leaving Silo, Gabaon, and the like places, come into thy holy Temple.  Arise Lord into thy rest, thou and 
i With the ark of covenant, where thou sanctifiest thy people. And here again the Prophet illuminated with a higher mystery, and inflamed with more devotion, prayeth for Christ's coming into the world, and that after his Passion he will rise, not only in glory of soul, but also of body, prefigured by the ark of testimony, which was in the tabernacle, and after in the Temple.  the ark of thy sanctification.  
† Let thy priests be clothed with Grant 
k therefore that thy priests, which must offer sacrifice in this sacred place, be endued with virtues, and good life worthy of their degree:  justice: & let thy 
l and the Levites who are ordained to serve there, be likewise made fit for their divers functions, both in the old and new Testament.  saints rejoice.  
† 
m And seeing thou hast given such meekness, devotion, zeal, sincerity, and other virtues making him a man according to thine own hart, and thereupon promised to establish his seed,  For David thy servants, sake, 
n differ not to send thy promised Messias, Christ our redeemer.  turn not away the face of thy Christ.  
† Our Lord 
o Henceforth to the end of this psalm, the Prophet relateth God's revelation to him: That he hath truly promised with an oath,  hath sworn truth to David, and 
p and will perform,  he will not disappoint it: 
q to set one of David's sons upon his Throne: which was not only fulfilled in Solomon, who reigned in great peace, and builded the Temple, but especially in Christ the son of David, to whom our Lord God gave the seat of David his father & he shall reign in the house of Jacob for ever▪ and of his kingdom there shall be no end. Luc. 1. v. 32. 33. By this promise S. Peter also proveth Christ's Resurrection. Act. 2 v. 30.  Of the fruit of thy womb I will set upon thy seat.  
† 
r Concerning the children of Christ, members of his kingdom the Church, the promise is conditional, if they observe Gods commandments, they shall sit upon his seat: be coheir of his kingdom. Rom. 8 v. 17.  If thy children shall keep my testament, and these my testimonies which I will teach them:  
Their children also even for ever, shall sit upon thy seat.  
† Because our Lord hath chosen Zion: he hath chosen it for an habitation to himself.  
† This is my 
s Zion, the Catholic Church, is a perpetual place where God dwelleth.  rest for ever and ever: here will I dwell because I have chosen it.  
† Blessing I will bless her 
t The Church wanting Christ's visible presence, is replenished with many blessings,  widow: her 
v and all her humble children are relieved with holy Sacraments.  poor I will fill with breades.  
† Her 
w The Church hath always some holy priests;  priests I will cloth with salvation: and her 
x and some holy people.  saints shall rejoice with joyfulness.  
† 
y Of this Church, elected by God, Christ is the Protector, and strong defence.  Thither will I bring forth a horn to David, I have prepared 
z and the same Church shall be a perpetual lamp, whereby others may come to him.  a lamp to my Christ.  
† His enemies I will cloth with confusion: but upon him shall my sanctification flourish.   

PSALM CXXXII.  
Fraternal concord is commended to all in the Church, as necessary and 
Fraternal concord. the 7. key.  delectable in itself, and blessed of God.  
A gradual Canticle 
a David being a most peaceable man, even toward his enemies, is added by Esdras in this title, as an example for others to imitate.  of David.  
BEHOLD 
b That concord is both good and pleasant, needeth no other proof, but only to con●ider, & to behold the fruit thereof in every community, and especially in the Church of God.  how good, and how pleasant a thing it is, for brethren to dwell in one:  
† 
c The ointment, wherewith Aaron, and other High priests were consecrated, was precious, and most odoriferous, signifying grace bought by Christ's blood, and producing virtues, which make sweet savour:  As ointment on 
d was powered upon the High Priests head, who being head of the Church,  the head, which ran down upon the beard, 
e unity and concord descended from him to other priests,  the beard of Aaron, which ran down unto 
f and so to the people▪ even to the lowest, and meanest in god's Church.  the hem of his garment:  
† 
g another similitude to declare the excellency of concord: As the due of mount Hermon, which is perpetually covered with snow, that falleth from the heaven, thence descending refresheth & fructifieth the hill of Zion: so mutual concord, and fraternal charity amongst the faithful, nourisheth each other, making them fruitful in all good works.  As the dew of Hermon, which runneth down upon mount Zion.  
Because 
h Where there is unity God giveth abundance of grace, as where the Apostles with other faithful were gathered, and continued in prayer, the holy Ghost came upon them al. And the multitude of believers [then increasing] had one hart and one soul. Act 2. &. 4. v. 32.  there hath our Lord commanded blessing, and life even for ever.   

PSALM CXXXIII.  
Al, and especially clergy men that serve the Church, are invited to praise 
God continually to be praised. the 1. key.  God by day and by night, so shall they be blessed of God.  
A gradual Canticle.  
LO 
a This last Gradual psalm, as a conclusion exhorteth all to praise God:  now bless our Lord, all ye the servants of our Lord:  
Which stand in the house of our Lord, in the courts of the house of our God.  
† In the nights lift up your hands unto the holy places, and bless ye our Lord.  
Our Lord out of Zion bless thee, who 
b for to this end he made all creatures in heaven & in earth God's perfection and goodness. the 1. key.  made heaven and earth.   

PSALM CXXXIIII.  
God who only is omnipotent, and fountain of algoodnes, is of all to be praised, 8. He is the special protector of his elected people. 15. Contrariwise false gods are impotent, vain, and can not help those that serve them. 19 Only the Church doth rightly praise him.  
Alleluia.  
praise ye the name of our Lord, 
a God's servants.  ye servants praise our Lord.  
† Ye 
b clergy that serve in the Temple,  that stand in the house of our Lord, in 
c and ye laity that attend to his service, must praise him for these causes.  the courts of the house of our God.  
† praise ye our Lord, because our Lord is 
d ●●● goodness.  good: sing ye to his name, because it is 
e his benignity.  sweet.  
† Because our Lord 
f he hath adopted us his children.  hath chosen Jacob to himself, Israel for his own possession.  
† Because I have known that our Lord is 
g he is omni potent, as appeareth by his works, here and elsewhere recited: and many ways known to the world.  great, and our God above all gods.  
† all things whatsoever our Lord would he hath done, in heaven, in earth, in the sea, and in all the depths.  
† Bringing forth clouds from the uttermost of the earth: lightnings he hath turned into rain.  
Who bringeth forth the winds out of his treasures: † who struck the first begotten of Egypt from man even to beast. 
Exo. 1●.   
† He sent ●orth signs, and wonders in the mids of thee o Egypt: upon Pharaoh, and upon all his servants.  
† Who struck many nations: and slew strong Kings: 
Ios. 12. Num. 21. Ios. 13.   
† Sehon the king of the Amorrheites, & Og the king of Basan, and all the kingdoms of Chanaan.  
† And he gave their land for inheritance, for an inheritance to Israel his people.  
† Lord thy name is for ever: Lord thy memorial is unto generation and generation.  
† Because our Lord shall judge his people: and will be entreated toward his servants.  
† The idols of the Gentiles are silver, and gold, the works 
Psal. 113.  of men's hands.  
† They have mouth, and shall not speak: they have eyes, and shall not see.  
† They have ears, and shall not hear: for neither is there breath in their mouth.  
† Let them that make them become like to them: and all that have confidence in them.  
† Ye house of Israel bless our Lord: ye house of Aaron bless our Lord.  
† Ye house of Levi bless our Lord: you that fear our Lord, bless ve our Lord.  
† Blessed be our Lord out of Zion, who dwelleth in Jerusalem.   

PSALM. CXXXV.  
God being marvelous in himself, 4. hath showed his power and goodness in 
God's marvelous works▪ the 2. key.  his works, as well in general to all the world, 10. as in particular towards his elected people.  
Alleluia.  
confess ye to our Lord 
a Whose goodness is incomparable  because he is good: 
b This second part of every verse, first pronounced by the priests, confessing & praising God's mercy above all his works, was still repeated by musicians, or other assistants, in manner as now in litanies [o Lord deliver us] and [We beseech theeto hear us] And as Gloria Patri etc. is added in the end of psalms, and our Lord's prayer, and the Angelical salutation are often repeated in divers Offices, and in the rosary  because his mercy is for ever.  
confess ye to 
c Whose divine power created all other things.  the God of gods: because his mercy is for ever.  
† 
d By this invitation to praise our Lord God, thrice repeated, we profess the blessed trinity, who is one God in substance, and three divine Persons.  confess ye to 
e Whose dominion is over all the world.  the Lord of Lords: because his mercy is for ever.  
† Who 
f Only God can do true miracles; towit, works above the course of all nature.  only doth great marvels: because his mercy is for ever.  
† Who made the heaven 
g In admirable wisdom.  in understanding: because his mercy is for ever. 
Gen. 1.   
† Who established 
h Made the waters above nature to remain within their bonds, & not to cover the earth.  the earth over the waters: because his mercy is for ever.  
† Who made the great lights: because his mercy is for ever.  
† The sun to rule the day: because his mercy is for ever.  
† The moon, and stars to rule the night: because his mercy is for ever.  
† Who stroke Egypt with their firstbegotten: because his mercy is for ever. 
Exo. 11.   
† Who brought forth Israel out of the mids of them: because 
Exo. ●●.  his mercy is for ever.  
† In a mighty hand, and lofty arm: because his mercy is for ever.  
† Who divided the Read sea into divisions: because his mercy is for ever  
† And brought forth Israel through the mids thereof: because his mercy is for ever.  
† And he overthrew Pharaoh, and his host in the Readsea: 
Exo. ●●.  because his mercy is for ever.  
† Who led his people through the desert: because his mercy 
Num. ●●  is for ever.  
† Who struck great Kings: because his mercy is for ever.  
† And slew strong Kings: because his mercy is for ever.  
† Sehon the king of the Amorrheites: because his mercy is for ever.  
† And Og the king of Basan: because his mercy is for ever.  
† And he gave their land for an inheritance: because his mercy is for ever.  
† For an inheritance to Israel his servant: because his mercy is for ever.  
† For in our humiliation he was mindful of us: because his mercy is for ever.  
† And he redeemed us from our enemies: because his mercy is for ever.  
† Who giveth food to 
i all god's benignity, as well of particular benefits towards his people, as general to them and all others proceedeth from his mercy.  all flesh: because his mercy is for ever.  
† confess ye to the God of heaven: because his mercy is for ever.  
Confess ye to the Lord of Lords: because his mercy is for ever.   

PSALM CXXXVI.  
The Prophet describeth how lamentably the people in captivity of Babylon, 
The Jews lamentation in captivity. the 4. key.  will bewail the want of means to serve God, and of their native soil▪ 7. with just desire of their enemies punishment.  
A psalm of David 
a By adding to this title [for jeremy] the Septuagint Interpreters signify that this psalm treateth of the same captivity, in which Jeremias writ his Lamentations.  for jeremy.  
upon the rivers near 
b the rivers in Chaldea, whereof Babylon was the head city,  of Babylon, there we 
c the Jews remained mourning,  sat and wept: whiles we 
d remembering the holy rites and service of God, which had been in Zion, whereof they were deprived in the captivity.  remembered Zion.  
† On the willows in the mids thereof, we hanged up 
e Al their musical instruments, as having no use of them.  our instruments.  
† Because there they that led us captive, 
f Either in earnest, or in scorn the Chaldees willed them to sing, as they were accustomed in their country.  demanded of us words of songs.  
And they that led us away: Sing ye an hymn to us of the songs of Zion.  
† 
g They excused themselves, and refused to sing sacred psalms before profane people, neither had they mind to sing in that mourning state of captivity.  How shall we sing the song of our Lord in a strange land?  
† 
h The people show not only their fervent present desire to serve God in Jerusalem, but also their firm purpose still to desire the same, wishing that if they forget it, or lose this affection, their right hands, or what soever is most dear, or necessary for them, may be forgotten, not conserved, but suffered to perish,  If I shall forget thee o Jerusalem, let my right hand be forgotten.  
† 
i If I lose this affection, let me also lose the use of my tongue.  Let my tongue cleave to my jaws, if I do not remember thee:  
If I shall not set Jerusalem in the beginning of my joy.  
† Be mindful o Lord of 
k The Idomeans incensed the Chaldees to be cruel against the Jews, whereof they pray for just revenge, and withal the Psalmist prophesieth that it will be revenged, which Isaias also prophesieth, c. 21. v. 11. l. for their rejoicing in Jerusalems' misery.  the childrem of Edom, in l the day of Jerusalem:  

m The voice of the Idumeans, inciting the Babylonians utterly to destroy Jerusalem.  That say: raze it, raze it, even unto the foundation thereof.  
† 
n A prophecy that the people of Babylon should also be punished, for their cruelty against the Jews, whereof Isaias likewise prophesieth▪ c. 13.  Daugther of Babylon miserable: blessed is he, that shall repay thee thy payment, which thou hast paid us.  
† Blessed is he, 
o God will bless, or reward them that shall severely afflict the Babylonians.  that shall hold, and 
p not sparing their children. Morally he is blessed, that mortifieth his own passions, cutteth of first ill motions, or punisheth venial sins, that they grow not strong within his soul, and so draw it to commit mortal sin. S. Aug. hic. & S. Greg. in fine expos. Psal. 4. paevit.  shall dash thy little ones against the rock.   

PSALM. CXXXVII.  
The whole Church, or any just person, rendereth thanks to God for his benefits 
Thanks to God for benefits. the 7. key.  4. praying that all Kings and kingdoms may do the same, 4. because God being high respecteth, and advanceth the humble.  
To 
a This psalm is a fit form of thanks for David, or any other servant of God.  David himself.  
I will 
b I will render thanks and praise.  confess to thee o Lord in my whole hart: 
c God ever heareth the prayer that is rightly made, for which the supplicant is therefore to give thanks.  because thou hast heard the words of my mouth.  
In 
d Angels are present where the faithful prey, observe our prayers, and offer them to God, if they be sincere, as the prayers of Tobias, and Cornelius.  the sight of Angels I will sing to thee: † I will adore 
1. Cor. 11. v. 10. Job. 12. Act 10. Psal. 24. v. 10.  
e When there was not access to the Temple, yet the jew praying in captivity, turned themselves towards the Temple.  toward thy holy temple, and will confess to thy name.  
For thy mercy, and thy truth: because thou hast magnified above every thing 
f The Name and majesty of GOD, The WORD (which is the son of God) also the name of Jesus, is magnified above all names, or temporal things:  thy holy name.  
† In what day soever I shall invocate thee, hear me thou wilt multiply strength in my soul.  
† Let 
g Sowner or later Kings and Princes of all kingdoms and nations, have been or shall be converted to Christ.  all the Kings of the earth o Lord confess to thee: because they have heard all the words of thy mouth:  
† And let them sing in the ways of our Lord: because great is the glory of our Lord.  
† Because our Lord is high, and he beholdeth low things: and high things he knoweth 
h God knoweth proud men, not as his friends or servants, but far of, as strangers and enemies.  far of.  
† If I shall walk in the mids of tribulation, thou wilt quicken me: and upon the wrath of mine enemies thou hast extended thy hand, and thy right hand hath saved me.  
† Our Lord will repay for me: o Lord thy mercy is for ever: despise not the works of thy hands.   

PSALM CXXXVIII.  
God's knowledge, 7. and presence (10. without the help, or hindrance 
God's special providence of his servants. the 3 key.  any thing) extendeth to all things, times, and places. 17, he giveth exceeding great honour to his saints, 20, the wicked, as enemies to God are justly hated, 23. the just pray for God's perpetual direction.  
Unto By 
a this part of the title [to the end] is signified (as is noted Psal. 4.) that the matter contained in the psalm, pertaineth to the new Testament.  the end, a psalm of David.  
LORD thou 
b God who knoweth all things most absolutely and perfectly, without discourse or searching yet, as it were, maketh experimental trial of his servants, to make them in some sort to know him, and to know themselves. And so here, holy David or other faithful man, acknowlegeth God's Omniscience, that is, perfect knowledge of all things, without exception, past, present, & to come: all works, words, thoughts, and what soever can be, though it never was nor shall be, in general and in particular.  hast proved me, and hast known me: † thou hast known my sitting down, and my rising up.  
† Thou hast understood my cogitations far of: my path, and 
c The uttermost measure and reach of mine intention.  my cord thou hast searched out.  
† And thou hast foreseen all my ways: because there is not a word in my 
d The word holden in by the tongue, and not uttered by mouth, is not hidden from God.  tongue.  
† Behold o Lord thou hast known all the last things, & them of old: thou hast form me, and hast put thy hand upon me.  
† Thy knowledge is 
e By experience we see that god's knowledge exceedeth our reach.  become marvelous of me: it is made great, and I can not reach to it.  
† 
f As God's knowledge comprehendeth all things, so his presence extendeth itself to all places, neither is contained in place, but exceedeth all place, in his divine immensirie.  Whither shall I go from thy spirit? and whither shall I flee from thy face?  
† If I shall ascend into heaven, thou art there: ●f I descend into hell, thou art present.  
† If I shall take my wings early, and dwell in the extreme parts of the sea:  
† Certes thither also shall thy hand conduct me: and thy right hand shall hold me.  
† 
g The Prophe also in the person of any curious imaginative man, examineth and findeth that no darkness, nor cover can hide any ching from God.  And I said: Perhaps darkness shall tread over me: and the night is mine illumination in my delights.  
† For darkness shall not be darkened from thee, and the night shall be lightened as the day: as the darkness thereof, so also the light thereof.  
† Because thou hast possessed 
h Nothing seemeth more hid than a m●ns entrails.  my reins: thou hast received me from 
i o● a child in the mother's womb.  my mother's womb.  
† I will confess to thee, because thou art terribly magnified: thy works are marvelous, & my soul knoweth exceedingly.  
† My Or 
k bones in the flesh.  bone is not hid from thee, which thou madest in secret: and my substance in the lower pats of the earth.  
† 
l Or man's bodily imperfection before his birth,  Mine 
* Gol●●. Embryo●em.  imperfection thine eyes have seen, & in thy book 
* Of knowledge.  all shall be written: 
m daily form by God, not by man. job. 10. v. 8. 2. Mae. 7. v. 22, 23.  days shall be form, & no man in them.  
† 
n above all considerations it most exceedeth, that God so high and infinite, honoureth his humble poor servants so exceedingly, that it seemeth to themselves, far more than can be due. For he rewardeth even over & above merits; which merits also are founded in God's mercy given without merit.  But to me thy 
:: New translator pervert this place, translating [thoughts] for [friends] contrary to the Hebrew, Greek, and Latin, and all ancient Fathers, only pretending that the same word in the Chaldee tongue also signifieth thoughts.  friends o God are become honourable exceedingly: their principality is exceedingly strengthened.  
† 
o The number also of saints whom God hath chosen, called, justified and will glorify, exceed man's conceit. Apoc. 7.  I will number them, and they shall be multiplied above the sand: 
p Incensed with this excellent glory, and desiring to be of this innumerable multitude, by thy grace I have risen from sin, and in confidence of thy perpetual help, I stand and hope to persevere in thy service.  I rose up and I am yet with thee.  
† 
q And if it be so, yea seeing it is so, that as thou o God dost exalt thy saints, to exceeding and unspeakable honour: so thou hast also decreed to punish obstinate sinners, with eternal death and damnation:  If thou shalt kill sinners o God: 
r I renounce all wicked association, get ye away from me all cruel bloody men, that would draw me into everlasting torments.  ye men of blood departed from me.  
† 
s Away from me, you that think,  Because you say in thought: they 
t the glorious mansions in heaven, prepared and promised to the just, are vain hopes, and in vain expected.  shall receive thy cities in vain.  
† 
v This hate of such sinners the just shall confidently plead, and happy are they that shall be able truly to allege for themselves in the day of judgement, that they hated all, whom God hateth,  Did not I hate them, that hate thee o Lord: and 
w yea hated them with fervent zeal, that are Gods enemies.  pined away because of thine enemies?  
† 
x still the Prophet inculcateth this necessary perfect hatred,  with perfect hatred did I hate them: they are become 
y and enmity towards God's enemies.  enemies to me.  
† 
z For that none in this life (without special and extraordinary revelation) knoweth certainly their own state, whether they be worthy of God's love or hatred (Eccle 9) the just submit themselves to God's examination of their hart and actions:  prove me o God, and know my hart: examine me, and know my paths.  
And 
a humbly praying God, that if they be in the way of iniquity,  see, if the way of iniquity be in me: 
b he will vouchsafe to reduce and guide them into the right way of everlasting life.  and conduct me in the everlasting way.   

PSALM CXXXIX.  
The just diversly afflicted by the wicked, pray to be defended, 7. repose their 
Eternal pain of the wicked, and joy of the blessed. the 10. key.  confidence in God, 10. who will adjudge the reprobate to eternal punishment, 13. and reward the good with the fruition of himself.  
Unto the end, a psalm of David.  
DELIVER me o Lord from the evil man: from the unjust man rescue me.  
† Which 
a unquiet evil disposed men still devise wicked plots  have devised iniquity in their hart: 
b and never cease to make discord and debates.  all the day they did appoint battles.  
They have whet their tongues as that of a serpent: † the venom of asps is under their lips.  
† keep me o Lord from the hand of the sinner: and from unjust men deliver me.  
† Who have devised to supplant my steps: † the proud have hid a snare for me:  
And they have stretched out ropes for a snare: they have laid 
* Scandalum.  a stumbling block for me near the way.  
† 
c In time of tentation prayer is most necessary.  I said to our Lord: Thou art my God: hear o Lord the voice of my petition.  
† O Lord, Lord 
d Man is not able to resist temptations,  the strength of my salvation: 
e unless God by his grace, as by a helmet, defend him from yielding consent.  thou hast overshadowed my head in the day of battle.  
† yield me not o Lord from 
f Suffer me not to fall from that which I now desire (which is to be constant in virtue) not to consent to sinners persuasions.  my desire, to the sinner: they have devised against me, forsake me not, 
g Who then would triumph over me.  lest they perhaps be proud.  
† 
h The sum of their mischievous devices,  The head of their compass: 
i consisting in their subtle persuasions with sweet words,  the labour of their lips 
k shall overwhelm, and bring themselves to perdition.  shall cover them.  
† 
l hell fire shall be their lote,  coals shall fall upon them, 
m ●nto which they shall fall,  thou shalt cast them down into fire: in miseries 
n & ●uer be in intolerable torments.  they shall not stand up.  
† A man full of tongue shall not be directed in the earth: evils shall take the unjust man into destruction.  
† 
o I have learned by good instructions and by experience, that in the end thou o God w●lt comfort the just, who are now afflicted; and punish the unjust, that live in temporal delights, as it happened to Lazarus, and the glatton.  I have known that our Lord will do the judgement of the needy: and the revenge of the poor.  
† But as for the just, they shall confess to thy name: and the righteous shall dwell with 
p Eternal glory consisteth in seeing God.  thy countenance.   

PSALM CXL.  
The Church prayeth that her children may avoid sinful words, 4. not 
The Church prayeth and prevaileth. the 6. key.  make excuses of sins committed, not communicate with others in sin, nor to hearken to slatterers: 6 but to pray that they may amend (the Psalmist by the way prophesieth that many shall be converted) 8. though sometimes persecution be great, the Church faileth not.  
A psalm of David  
LORD I have cried to thee, hear me: attend to my voice, when I shall cry to thee.  
† 
:: In these words the Church prayeth, offering incense in her solemn Offices.  Let my prayer be directed as 
a As the fume of incense is sweet and ascendeth upwards: so the Church prayeth that her petitions may be gratful, and ascend to God.  incense in thy sight: the elevation of my hands as 
b In the old testament morning acrifice was rather more solemn, and more frequeut, but the Prophet seemeth to allude unto Christ's Sacrifice, which he was to offer towards evening on the cross; and the same also in unbloody manner, the evening befofe his Passion, in the Eucharist.  evening sacrifice.  
† Set o Lord 
c A just care and consideration what to speak, before the mouth be opened  a watch to my mouth: and 
d lips must not be always stopped, for it is a sin sometimes not to speak, but as a door that is to be opened, and shut at due seasons, for example, opened to confess our sins, and God's truth:  a door round about to my lips.  
† Decline not my hart 
e shut from words of malice, and from excusing sins committed.  into words of malice, to make excuses in sins.  
With men that work iniquity: and I will not communicate with the chief of them.  
† The just shall rebuke me in mercy, and 
f Admonition of the just is a profitable reprehension,  shall reprehend me: but let not the oil of a sinner 
g but the fawning of flatteters is pernicious.  fat my head.  
Because 
h The Church ceaseth not to pray for sinners,  yet also my prayer is in their 
i though as yet they take pleasure in their sins,  good pleasures: † 
k but the very chiefest of them, which seem most potent, if they remain obstinate to their death, shall then perish, as men thrown against rocks.  their judges are swallowed up joined to the rock.  

l They shall then hear and understand, that the prayers of the Church  They shall hear my words 
m are effectual, obtaining grace of constancy to her children, not to fear any persecution, nor any kind of death; obtaining also justification of their cause, when the persecutors shall see that the words, and doctrine of the Church are true, and prevail in true judgement, as true, modest, peaceable, not seditious, turbulent, nor against the commonwealth.  because they have prevailed:  
† 
n As much earth sticking together is made fruitful, by breaking it into small mould, so the children of the Church by persecution, bring forth more fruit than before. S. Aug.  as the grossness of the earth is broken out upon the earth.  
Our Some 
o persecutors are so cruel as to rage's against the bones, and other relics of Martyrs,  bones are dissipated 
p casting them into the vilest planes they can, willing if they could, to throw them into hell,  near to hell: † 
q but the Church and all her members repose confidence in God.  for to thee o Lord, Lord are mine eyes; in thee have I hoped, take not away my 
* life  soul.  
† keep me from 
r therefore she prayeth that her children be not entrapped by guilful deceipts,  the snare, which they have set for me: and from 
s nor overthrown by any stumbling block cast in their way.  the scandals of them that work iniquity.  
† 
t In the end, all persecutors and other wicked shall be caught in their own net of perdition,  Sinners shall fall in his net: 
v the Church is singularly protected even to the end.  I am alone until I pass.   

PSALM CXLI.  
Holy David being fled into a cave, and besieged round about by saul's 
David's prayer in extreme distress. the 8. key.  army, explicating his distress, 6. prayeth to be delivered.  
Of 
a This psalm in fotme of a prayer, showeth what cogitations David had in extreme danger.  understanding to David, when he was in the cave, a prayer. 1. Reg. 24.  
WITH my voice I 
b Not with exterior voice, for so he should have detected himself, but with feruoure of spirit.  have cried to our Lord: with my voice I have prayed to our Lord:  
† I power out my prayer in his sight, and I pronounce my tribulation before him.  
† 
c When by reason of extremity, I was not able to think how to help myself,  When my spirit faileth of myself, and 
d thou o God knowing my actions and demaneur, didst deliver me.  thou hast known my paths.  
In this way, which I walked, they hide a snare for me.  
† I looked toward 
e I looked for help,  the right hand, and 
f and diligently looked about me,  saw: and 
g but none would seem to know me, when I required their help  there was none that would know me.  

h endeavouring to save myself by flight, I found no secure place, for being in a cave or hole of a mountain, the whole army besieged me; all seek to take away my life, none to save it.  Flight hath failed me: and there is none to require my soul.  
† Thus 
i leift desolate of all man's help, and destitute of all worldly shift, I cried to thee o Lord,  I have cried to thee o Lord, I have said: Thou art 
k my only hopeful refuge,  my hope, 
l neither do I desire to live for any worldly respect, but having chosen thee o God for my portion, and inheritance,  my portion 
m I desire to be out of this desert place, and to be in the land, where is right use of religious divine service.  in the land of the living.  
† Attend to my petition: because I am 
n afflicted.  humbled exceedingly. Deliver me from them that persecute me: because they are made strong over me.  
† Bring forth my soul out of prison, 
o David's desire of liberty, was especially to this end, that he might have convenient place, and other means to serve and praise God:  to confess unto thy name: 
p the good, and well disposed people of Israel, can not now serve thee as they desire, but expect me,  the just expect me, 
q whom thou o Lord, wilt advance to the kingdom, that then we may serve thee, more freely and more commodiously.  till thou reward me.  
All this happened in figure of Christ, of whom prophetically S. Augustin S. Hilary, Cassiams, Cassiodorus, and others expound the whole psalm. Amongst others S Beda briefly in these words whereas in the title, understanding is premised to Prayer, thereby as signified, that David in his distresses, 
The prophetical sense of this psalm.  and in the den whither he fled, understood what our Lord should suffer of the jew, and how he would pray to his Father. In the first part our Lord crieth to his Father, complaining of the detestable deceipts of Judas the persecutor. In the second he prayeth to be delivered from the prison of hell (Limbus, where he was free) because the faith of all the saints depended on his Resurrection.   

PSALM CXLII.  
King David (or any other) in spiritual or temporal tribulation, not trusting 
The seventh penitential psalm. the 7. key.  in his own justice, layeth open his calamity, 5. considering god's benignity, 6. prayeth to be speedily delivered; 11. and confidently assureth himself thereof.  
A psalm of David, when Absalon his son persecuted him. 
2. Reg ●7   
LORD hear my prayer: with thine ears receive my petition in 
a God having so promised is bond by his truth,  thy truth: hear me in 
b and his justice, to hear penitents praying for remission of sins.  thy justice.  
† And 
c deal not with me in rigour of justice,  enter not into judgement with thy servant: 
d for no mortal man is able of himself to be justified, abstracting from God's mercy.  because no man living shall be justified in thy sight.  
† Because the enemy 
e sought my life,  hath persecuted my soul: he 
f and brought it into great danger. Spiritually, the devil as a ro●ing lion still seeking whom he may devour, hath tempted me vehemently.  hath humbled my life in the earth.  

g I am pressed with great calamities, temporal or spiritual.  He hath set me in obscure places as the dead of the world: † and my spirit is in anguish upon me, within me my hart is troubled.  
† In 
h this case I consider, how God hath heretofore showed his goodness towards me, and others.  I was mindful of old days, I have meditated in all thy works: in the facts of thy hands did I meditate.  
† I have 
i Stretching forth hands a ceremony in prayer, whereby the supplicant is made more attentive, and also endureth some pain for part of satisfaction.  stretched forth my hands to thee: my soul is 
k man's mind without God's illumination is dry and▪ barren.  as earth without water unto thee.  
† hear me 
l In great temptations Gods grace and help is more presently needful to prevent our weakness, lest we yield consent.  quickly o Lord: my spirit hath fainted.  
Turn not away thy face from me: 
m If God leave man without special and continual grace, he will fall,  and I shall be like to them that descend into 
n into sun, as into a deep lake, from whence without help he can not rise up again.  the lake.  
† Make me hear thy mercy 
o In the first assault of tentation.  in the morning: because I have hoped in thee.  
Make the way known to me, wherein I may walk: 
p seeing by thy grace I have begun to pray unto thee.  because I have lifted up my soul to thee.  
† deliver me from mine enemies o Lord, to thee I have fled:  
† teach me to do thy will, because thou art my God.  
Thy 
q The penitent thus humbling himself and praying may assuredly trust that God doth remit his sins by the holy Sacraments, and justifieth him, protecteth him, and will bring him out of all dangers of spiritual or temporal enemies.  good spirit will conduct me into the right way: † for thy name sake o Lord thou wilt quicken me, in thine equity.  
Thou wilt bring forth my soul our of tribulation: † and in thy mercy thou wilt destroy mine enemies.  
And thou wilt destroy all, that afflict my soul: because I am thy servant.   

PSALM CXLIII.  
The royal Prophet thanketh God, for all his victories, and possession of the 
King David praiseth God for his victories the 8 key.  kingdom. 3. Admiring Gods benignity towards man, 5. prayeth to be still defended from all enemies, 9 promiseth a new song of praise, 11. describeth the vanity of worldly men, 15. concluding that true felicity is in serving God.  
A psalm of David, 
a Because this was David's first, and a very notable victory, the Septuagint Interpreters make mention of Goliath in this title.  against Goliath.  
BLESSED be our Lord my God, who 
b God made David a warier, and victorer against Goliath, without any former training in arms.  teacheth my hands to battle, and my fingers to war.  
† My mercy, and my refuge: my defender, and my deliverer.  
My protector, and I have hoped in him, who 
c Made him afterwards king of a great people.  subdeweth my people under me.  
† Lord 
d all mankind was unworthy before Christ,  what is man, that thou art 
e that God should be revealed unto them,  made known to him? or the son of man, 
f especially that he should have care of the progeny of men, after their sin.  that thou esteemest him?  
† 
g In deed man in himself, in his own nature and frailty, is but a vain and transitory creature, passing from life to death, as a shadow that can not consist of itself, neither can man without God.  Man is made like to vanity: his days pass as a shadow.  
† 
h By a poetical description he prayeth for God's help, as if God should make the heavens to bow, and so descend; or make the montaines smoke, as when Moses received the la, or declare himself by Meteors, as followeth:  Lord incline thy heavens, and descend: touch the mountains, and they will smoke.  
† Lighten lightning, and thou shalt disperse them: shoot out thine arrows, and thou shalt destroy them.  
† Send forth thy hand from on high, take me out, and deliver me from many 
i Tribulations or temptations.  waters: from the hand 
k Children of the Church,  of children 
l but of evil life.  strangers.  
† Whose mouth hath spoken 
m They speak in vanity that promise to keep God's law, and perform it not.  vanity: and their right hand is the right hand of iniquity.  
† O God I will sing to thee a new song: in 
n In that principal instrument, apt for a new song, and for extra ordinary benefits.  the psalter of ten strings, I will sing to thee.  
† Who givest salvation to Kings: who hast redeemed David thy servant from the malignant sword: † deliver me.  
And rescue me out of the hand of 
o Both jew & Christians that live not well, are as strangers that frame to themselves such a false felicity, as is here described: making riches or worldly pleasures their God.  children strangers, whose mouth hath spoken vanity: and their right hand, is the right hand of iniquity.  
† Whose sons, are as new plants in their youth.  
Their daughter's comely trimmed: decked about after the similitude of a temple.  
† Their storehouses full, flowing out of this into that.  
Their ewes full of young, abunding in their going forth: † their oxen are fat.  
There is no ruin of wall, nor 
* transmigration.  passage, nor cry in their streets.  
† They have said, that it is a happy people, which hath these things: 
p True happiness consisteth not in worldly things.  blessed is the people, whose 
q But in preferring God before al.  God is our Lord.   

PSALM. CXLIIII.  
God is, and for ever aught to be praised, 3. for his immensive, infinite, 
God's majesty excelleth all things. the 1. key.  glorious majesty, marvelous works, merciful benefits; for his power, wisdom, justice, 19 who will reward the good, and destroy the wicked.  

a By this title, Esdras signifieth that the holy Ghost, who indicted all the psalms to God's praise, more specially in these seven last suggested to David, and by him to all god's servants, that all their other service must tend, and be directed to the praise of God: and that therein we must continue, and finally rest, as in the sabbath of the seventh day, signified (as S. Beda supposeth) by these seven last psalms of praise, eternally praising our Lord God. For which principal end both Angels and Men, yea and all other creatures were made.  praising, to David himself.  
I “ will exalt thee my God 
b King, is the proper epitheton of Christ, the son of God, to whom, in his humanity, God the Father promised the Church of all nations for his kingdom. Psal. 2. in whom also the whole Blessed trinity is praised.  the king: and I will bless thy name 
c all the time of this world they praise God,  for ever, and 
d & after in eternity.  for ever and ever.  
† every day will I bless thee: and will praise thy name for ever, and for ever and ever.  
† Great is our Lord and exceeding laudable, and of his greatness there is no end.  
† Generation and generation shall praise thy works: and they shall pronounce thy power.  
† They shall speak the magnificence of the glory of thy holiness: and shall tell thy marvelous works.  
† And they shall tell the force of thy 
e Of wonderful and miraculous things, which strike terror into men's minds.  terrible things: and shall declare thy greatness:  
† They shall utter the memory of the abundance of thy sweetness: and in thy justice they shall rejoice.  
† Our Lord is pitiful and merciful: patiented and very merciful.  
† Our Lord is sweet to all: and his 
f The effects of God's mercy in redeeming, and recallidg sinners, are eminent above all other works.  commiserations are over all his works.  
† Let all thy works o Lord confess to thee: and let thy 
g therefore the sanctified have special cause to praise God.  saints bless thee.  
† They shall tell the glory of thy kingdom: and shall speak thy might.  
† That they may make thy might known to the children of men: and the glory of the magnificence of thy kingdom.  
† Thy kingdom is a kingdom 
h Christ's kingdom the militant Church is magnifical, but much more the triumphant which is eternal.  of all worlds: and thy dominion in all generation and generation.  
† “ Our Lord is faithful in all his words: and holy in all his works.  
† Our Lord 
i God is ready of his part to lift up al.  lifteth up all that fall: and setteth up all that are bruised.  
† The eyes of all hope in thee o Lord: and thou givest their meat in time convenient.  
† Thou openest thy hand: and fillest 
k He giveth necessary things to all living creatures, even to brute beasts.  every living creature with blessing.  
† Our Lord is just in all his ways: and holy in all his works.  
† Our Lord is near to all that invocate him: to all that invocate him in truth.  
† He will do the will of them that fear him, and will hear their prayer; and save them.  
† Our Lord keepeth all that love him: and he will destroy all sinners.  
† My mouth shall speak the praise of our Lord: and let all flesh bless his holy name for ever, and for ever and ever.  

ANNOTATIONS psalm CXLIIII.  
I will exalt thee] As this psalm is the first of the seven, which contain 
The seven last psalms pertain more specially to praises. This psalm and other six are composed in order of the Alphabet. It is probable that the Hebrew text now wanteth a verse in this psalm. And therefore is not more certa●ne than the Greek or Latin.  more particular instruction of perpetually praising God: so it is the seventh of those, which are composed in order of the Alphabet, towitte, the 24 33. ●●. 110. 111. 118. and this 144, Of which the three former want some letters: signifying (as Cassiodorus interpreteth.) such in God's Church, as sing his praises, but with some imperfections: the other four have the perfect Alphabet, signifying those, that sing Gods praises with perfect devotion. Which only four S. Jerom calleth Alphabetical psalms. Epist. ad Paulam Vrbi●am, & proem. in Lament. jerem.  
1●. Our Lord is faithful.] This verse is not now in the ordinary Hebrew text, and therefore either the same is defective, or else this psalm should sen●e no● to be composed with a perfect Alphabet in the fountain tongue. For here it wanteth the letter Nun. But seeing S. Jerom counteth this one of the four Alphabetical psalms, omitting the other three, which consist of unperfect Alphabets, it is very probable that this verse was once in the Hebrew text, as it is both in Greek & Latin. whereby amongst other places, appeareth, that there is no certainty, to correct the Greek, or Latin Bible by the Hebr●●●, which is nowextant; but rather by them that may be supplied, which the Hebrew wanteth.    

PSALM CXLV.  
The Psalmist exciteth himself, and all others to praise God for his singular 
All are exhorred to praise God and trust in his assured providence. they key.  regard, and providence of all that trust in him: 3. showing that neither princes, nor other men are able to help, 5. but God can and doth continually relieve all sorts of necessities.  
Alleluia, The 
a Septuagint added ●he names of these tuo prophets, for the like reason as they added Jeromie, Psal. 136. because Aggaeus and Zacharias prophesying in the reduction of the people from captivity, exhorted them, as here the Psalmist doth, to trust in God's providence, and prefer his service before worldly cares.  of Aggaeus, and Zacharie.  
MY soul praise thou our Lord, I will praise our Lord in my ●te: I will sing to my God as long as I shall be.  
Put not confidence in princes: † in 
b In one son of Man [Christ] is salvation (saith S. Augustin) and in him, not because he is the son of man, but because he is the son of God.  the sons of men, in whom there is no salvation.  
† His spirit shall goeforth, and he shall return into 
c He saith not, that the spirit or soul shall turn into the earth, but the soul shall departed from the body, and so every one (in whom worldly men put their trust) shall according to the body, return into his earth.  his earth: in that day all their cogitations shall perish.  
† Blessed is he, whose helper is the God of Jacob, his hope in our Lord his God: † who made heaven and earth, the sea, and all things, that are in them.  
† Which keepeth truth for ever, doth judgement for them that suffer wrong giveth food to the hungry.  
Our Lord looseth the fettered: † our Lord illuminateth the blind.  
Our Lord lifteth up the bruised, our Lord loveth the just.  
† Our Lord keepeth strangers, the pupil, and widow he will receive: and the ways of sinners he will destroy.  
† Our Lord will reign for ever thy God o Zion, in generation and generation.   

PSALM CXLVI.  
God is also to be praised by his peculiar people, for particular benefits. 4. & 
God's excellency in creating and governing the world. the 2. key.  for his omnipotent power, wisdom, goodness, in creating, and governing this whole world, 11. and most special benignity towards those that trust in him.  
Alleluia.  
praise ye our Lord because psalm 
a It is good to sing psalms of praise to God.  is good: to our God let there be pleasant, and comely praise.  
† Our Lord building up Jerusalem: 
b A prophec●e of the: estaurat●on of Jerusalem after the captivity.  will gather together the dispersions of Israel.  
† Who 
c Remitteth sins to the penitent.  healeth the contrite of hart: and bindeth up their sores.  
† Who 
d Besides experience of every one that shall behold the firmament in a clear night, the holy Scripture (Gen. 15. v. 5., showeth, that the stars are innumerable to man. For albeit P●olomaey other Astronomers numbereth certain more notorious stars, which serve especially for some knowledge in the science of astronomy, numbering 349. such in the Zodiach; 316. in the South part thereof; and 360. on the North part, which are in all 1025. Yet all acknowledge that no man can come near to any probable conjecture of the whole number, nor is able to attain any perfect knowledge of their natural influences, and special proprietes. And therefore the Psalmist proposeth here the admirable, and unsearchable knowledge of God: who both most exactly knoweth the number,  numbereth the multitude of stars: and 
e and so perfectly their nature, that his divine Omniscience giveth to every star a proper name, according to their singular differences and proprieties.  giveth names to them al.  
† Great is our Lord, and great is his strength: and of his wisdom there is no 
f things subject to God's knowledge and wisdom are innumerable.  number.  
† Our Lord receiving the meek: & humbling sinners even to the ground.  
† Sing ye to our Lord in confession: sing ye to our God on harp.  
† Who 
g all these and the like benefits do show Gods incomparable greatness, wisdom, and goodness.  covereth the heaven with clouds: and prepareth rain for the earth.  
Who bringeth forth grass in the mountains: and herb for the service of men.  
† Who giveth to beasts their food: and to 
h Both sacred and profane authors testify, that ravens seeing their young ones, either without feathers, or to have whitish, unlike to theirs, as suspecting that they are not their own birds, but of some other kind, leave them destitute of meat; therefore God the auctor of nature, and conserver of all kinds of creatures, by his special providence, feedeth them: either by a certain dew hanging near them in the air, as Isidorus supposeth; or by little beasts, or flees, sent by God's providence, which they catching into their mouths, are nourished and brought up, as S. Chrysostom teacheth, ser. in Heliam; or by what other means soever, all agree that young ravens are neglected by their parents, and are fed marvelously by God's ordinance, by which example the Psalmist showeth, that much more God hath care of men: especially of 
Ho. in hunc Psalm.  such meu (saith S. Chrysostom.) as honour him with hymns and praises, whom also he hath called to be his peculiar people, and his own portion or inheritance.  the young ravens that call upon him.  
† He shall not have pleasure in the strength of an horse: nor in the legs of a man shall he be well pleased.  
† Our Lord is well pleased toward them that fear him: and in them, that hope upon his mercy.   

PSALM CXLVII.  
Again God is to be praised for his goodness towards his peculiar people, 
God's providence especially towards the Church. the 6. key.  4. yea towards all the world: 7. but most abundantly towards his Church.  
Alleluia.  
O 
a Jerusalem in the latter part of David's time, all the time of Solomon, and part of other kings reigns till the captivity, had peace & prospered. Again after the captivity, the city was repaired, the Temple re-edified, and the whole land received and enjoyed many blessings. But all this was no more than a figure of the excellent benefits here prophesied, and more evidently verified in Christ's Catholic Church: partly here militant in the whole world, and especially in the glorious Jerusalem, and Zion, the perfect vision of peace, and contemplation of God, in eternal life.  Jerusalem praise our Lord: praise thy God o Zion. 
The Hebrews join this psalm with the precedent.   
† Because he In 
b comparison of other cities, and peoples of the world, the gates of Jerusalem were strongly fenced,  hath strengthened the locks of thy gates: he 
c and the citizens blessed: much more the Church of Christ is built upon a sure rock, her faithful children endued with all spiritual graces; and most of all, heaven it ●●l●● is free from all danger of calamity, and the saints are most secure & most happy, enjoying eternal fruit on of God.  hath blessed thy children in thee.  
† Who 
d Hath given peace in thy borders,  hath set thy borders peace: and filleth thee with 
e and the very best corn, and all other fruits: wine, oil, milk, honey, and the rest. Allegorically in the Church, reconciliation with God, by remission of sins, and peace of conscience, in the Sacraments of baptism & Penance; with the most spiritual food of Christ's body and blood in the Eucharist, and graces of other Sacraments. In heaven most assured peace and joy without end.  the fat of corn.  
† Who sendeth forth 
f This pertaineth most specially to evangelical doctrine, preached  his speech to the earth: his word 
g and quickly received in all the world. Rom 10. v. 18.  runneth swiftly.  
† Who giveth 
h Snow nourisheth the earth, making it warm by Antiperistasis, as is evident in natural philosophy,  snow as wool: scattereth 
i and noisome air is changed into clear weather. In the Church by penance & austere life men are purged from sins and vices, evil spirits are also driven away. If your sins shall be as scarlet, they shall be made white as snow, and if they be red as vermilion, they shall be white as wool. Isa●e. 1. v. 18.  missed as ashes.  
† He casteth 
k Yea some that are hardened in sin, as ice, or crystal, shall be melted, broken, or made fit to be engraffed in God's Church. So S. Peter was admonished by a vision (Act. ●0. v 1●.) to kill and eat. Otherwise without God's grace giving remorse and sorrow, no man can overcome his own vices.  his crystal as morseles: before the face of his cold l who shall endure?  
† He 
m But God's word preached,  shall sendforth his word, and shall melt them: 
n and his grace touching men's hearts,  his spirit shall blow, and 
o innumerable are converted.  waters shall flow.  
† Who declareth his word to 
p The Church only enjoyeth these spiritual benefices.  Jacob: his justices, and judgements to Israel.  
† He hath 
q Considering that all mankind was in the mass of sin, and that God letteth many justly perish, those to whom he giveth his grace to justification, are specially bond to praise him.  not done in like manner to any nation: and his judgements he hath not made manifest to them. 
r And therefore the Prophet concludeth this psalm, and the rest following, with Alleluia.  Allelu-ia.   

PSALM CXLVIIII.  
All creatures spiritual and corporal, are invited to praise God, their Creator 
Our Creator to be praised by all creatures the 2. key.  and conserver, 13. as incomparably excellent.  
Alleluia.  
PRAISE ye our Lord 
a Al ye heavenly spirits praise God for the excellency of your nature.  from the heavens: praise ye him in the high places.  
† praise ye him all his Angels: praise ye him 
b And for your innumerable multitude.  all his hosts:  
† praise ye him 
c all creatures, wanting sense or reason, shewforth the majesty and excellency of their Creator.  sun and moon: praise him all ye stars, and light.  
† praise him ye heavens of heavens: and the waters that are above the heavens, † let them praise the name of our Lord.  
Because he said, and they were made: he commanded, and they were created.  
† He established them for ever, and for ever and ever: he put a precept, and it shall not pass.  
† praise our Lord from the earth: ye dragons, and all depths.  
† fire, hail, snow, ice, spirit of storms: which do his word:  
† mountains, and all little hills: trees that bear fruit, and all ceders.  
† beasts, and all cattle: serpents, and feathered fowls:  
† 
d again God is to be praised for the diversity of stars in men, whereby the whole community, is conserved & governed  kings of the earth, and all people's: princes, and all judges of the earth.  
† youngmen, and virgins: old with young let them praise the name of our Lord: † because the name of him 
e God only, & no false imagined god made & disposed all things in order.  alone is exalted.  
† The confession of him above heaven, and earth: and he hath exalted 
f More especially for that God hath so fortified his Church.  the horn of his people.  
An hymn to all his 
g Sanctified children,  saints: to the children of Israel, a people 
h that by grace and free will, which he giveth them, approach unto him  approaching unto him. 
i all this considered the Psalmist concluding with Alleluia, inviteth all to praise our Lord.  Alleluia.   

PSALM CXLIX.  
The Church is most singularly bond to praise God, 4. for the grace, sanctity, 
The Church must ever praise God. the 6. key.  victory, glory, 7. and judicial power, which he giveth to his saints.  
Alleluia.  
SING ye to our Lord a new song: let his praise be in 
a God our Lord whom all creatures are bond to praise, only accepteth those men's praises, that live in his holy Church.  the Church of saints.  
† Let Israel be joyful in him, that made him: and let the children of Zion rejoice in their king.  
† Let them praise his name in quite: on tymbrel, and psalter let them sing to him:  
† Because our Lord is well pleased in his people: and he will exalt the meek unto salvation.  
† The saints shall rejoice in glory: they shall be joyful in 
b eternal rest.  their beds.  
† The 
c Hieghest praises of God shall be continually uttered by saints in glory: for still as praises pass by their tongues and mouths, more like praises shall succeed from their throat, and hearty affection, so out of the abundance of the hart their mouth shall still speak God's praise.  exaltations of God in their throat: and 
d Glorified saints shall also have judiciary power. First, all in general shall like and approve God's justice in punishing the wicked. Secondly the wicked shall be justly condemned in comparison of the blessed, who passed through, and overcame the like, yea and greater tribulations and temptations than those, by which the damned were overcome. Thirdly, certain more excellent saints, namely the Apostles, and all those that forsaking propriety of temporal 
In Psal. 121. v. 5. li. 3. in Mat. 19 ho. in Nat. S. weaned.  goods, give that they have to the poor, as some religious Orders do; or into a community as the Apostles, and many primitive Christians did (Mat. 4. v 20. cap. 19 v 27. Act. 4. v. 34. 1. Cor. 6. v. 3.) shall sit in judgement seats, assessorie judges with Christ, and judge those that render account, of well or evil spending the temporal lands or goods, which they possessed in this world. So teach S. Augustin S. jerom. S. Beda, and others.  two edged sword in their hands.  
† To do revenge in the nations: chastisements among the people's.  
† To bind their Kings in fetters: and their nobles in iron manacles.  
† That they may do in them the judgement that is 
e Decreed by God.  written: 
f This judicial power is part of saints glory.  this glory is to all his saints. Alleluia.   

PSALM. CL. 
God most excellent and most laudable. the first key.   
God absolutely most excellent is to be praised, 3. with all sorts of instruments, and by all other means.  
Alleluia.  
praise ye our Lord 
a Al ye Angels and men that are in the holy and highest heaven praise our Lord.  in his holies: praise ye him in 
b Al ye creatures that are in, and under the first movable firmament praise our Lord.  the firmament of his strength.  
† praise ye him in 
c And you especially (Gods peculiar people) amongst whom, and for whom, divine miracles have been wrought praise our Lord,  his powers: praise ye him 
d with all your possible endeavour, for though his infinite excellency exceedeth the power of all creatures to praise him sufficiently, yet it resteth that you may infinitely extend your will and desire to praise our Lord, according to the multitude of his greatness.  according to the multitude of his greatness.  
† Out 
e of this your great and infinite desire, let your tongues sound and sing divine praises, as well with voice, as musical instruments.  praise ye him 
f whereof six most usual in the Tabernacle and Temple were these: Trumpet, Psalter, harp, Timbrel, Organ and Cymbal.  in the sound of trumpet: praise ye him on psalter, and harp.  
† praise ye him on timbrel and 
g By the way the Psalmist interposeth again two especial things, which make perfect harmony, without which no instrument is gratful to God: unity amongst his servants, signified by the choir of consonant voices:  choir: praise ye him on 
h and mortification of passions, signified by strings, which are made of dead beasts bowels.  strings, and organ.  
† praise ye him on well sounding cymbals: praise ye him on cymbals of jubilation: † let every 
i Man created of corruptible body and immortal soul, is finally admonished to praise our Lord, over and above the praises of all other corporal creatures; who also is more especially bond thereto then Angels, because God hath voutsaffed to make himself Man, to redeem man that was lost by sin, and to endue him with new grace, and so bring him to everlasting glory, where with holy Angels, men also for ever & ever shall praise our Lord, with hart, voice, and jubilation of spirit, singing as the Psalmist concludeth, Alleluia.  spirit praise our Lord. Alleluia.  

ANNOTATIONS. Psalm CL.  
S. Augustin in the conclusion of his Enarrations, or Sermons upon the psalms, 
The number of psalms signifieth the agreement of the old and new ● estament.  explicateth a mystery in the number of an hundred and fieftie▪ signifying the concord of the two Testaments. For in the old testament they kept the Sabbath, which is the seventh day: in the new we keep our Lord's day, after the sabbath, that is, the eight: which seven and eight: (making fieftene) multiplied by ten, signifying the Law of ten commandments, rise unto 150.  
Again even multiplied by seven make 49. whereto one (to wit the eight) being added make fieftie, which multiplied by three▪ signifying the B trinity, make 150 Neither seemed it without cause to this great Doctor, that the fi●●● 
Three fifeties sign ●●● penance▪ mercy with ●ustice, and Praises of God.  fieftie end with a psalm of Paenance, craving mercy & remission of sins: the second with mercy and justice, which God joineth in the Redemption, justification, and salvation of men: the last with divine Praises, signifying, that by condemning sins in ourselves, through God's mercy we may be justified, and so begin in this life, which is to be perfected in the next, to praise our Lord, as S. Paul admonisheth with psalms, hymns, and Spiritual songs. Concluding 
〈◊〉 ●▪ 〈◊〉 An. D●▪ 380.  with the two verses, appointed by S Dama us Pope, to be added in the end of all psalms, and is observed ever since his time by tradition in the 
Gloria Patri: added by tradition.  whole Church:  
Glory to the Father, and to the son, and to the holy Ghost: As it was in the beginning, and now, and ever, into worlds of worlds [in eternity without end]  
Amen.     

THE THIRD PART OF THE OLD TESTAMENT, containing SAPIENTIAL books.  

The argument of Sapiential books.  
Hitherto the Law, and History of God's peculiar people are set 
The coherence of this part with the rest.  forth in the former parts of the holy Bible: after which followed the Book of psalms, which in manner of stile, being all in verse, is a distinct part, but in substance of matter, is an Epitome or brief sum of all holy Scripture: most conveniently therefore placed in the mids of the rest, as the sun amongst other planets, a shining great light in a large house. Now ensueth the third part, containing Divine Instructions, or Rules of good life. A doctrine most agreeable to God's hiegh wisdom, and most fitly 
The contents of Sapiential books.  commended to Man, his reasonable creature in earth. But besides this principal subject, as before is noted (that each part participateth with others in 
Preface. before joshua.  their proper contents) so here be many precepts of the Law renewed; sundry examples of men, and things passed repeated; and divers prophecies uttered of things to come: though in this part more specially is showed the ground, and as it were, the very life or soul of the Law, which is Reason, the true Rule or directory wherein all good laws are grounded.  
For it both showeth what ought to be done, or avoided, & directeth man's judgement to embrace that is good, and to flee from all evil, not only illuminating the understanding to see that is right and just, but also disposing the internal affection to desire, love, choose, and prefer the right path of God's law, before whatsoever otherwise seemeth pleasant or profitable: & so, notwithstanding all dangers, difficulties, distresses, worldly calamities, and death itself, effectually persuading to persevere to the end in holy conversation. All 
Why they are so called.  which by a general name is called Wisdom: comprising in one word, all good desires, holy virtues, supernal gifts, godly endeavours, and the whole means whereby God is rightly known, & duly served; whereof these five books, teaching this most excellent and most necessary manner of life, are called Sapiential. Nevertheless four of them have also other particular names, as appareth in their titles. Only the fourth is called the Book of Wisdom, by appropriation of the general name.  
All five are Canonical and assured holy Scripture: as is showed before: 
They are all Canonical Scripture. Solomon is auctor of the three first.  
Proem. Annot. Prefac. Tobiae.  and may be further proved of the two later, which Protestants deny. It is also evident that King Solomon was Auctor of the three former: as S. Jerom, S. Augustin, and other Fathers prove by the holy text itself. As it is likewise certain that he either writ, or at least by divine inspiration uttered, much more than is now extant. For the holy Scripture 
Other books of Solomon not extant.  
S. Jero, in proem S. Aug. li. 17. c. 20. ●iuii.  (3. Reg. 4.) testifieth, that he spoke three thousand Parables: and his songs were a thousand and five. He disputed of the trees from the cedar that is in Libanus, unto the hyssop which cometh out of the wall: and he discoursed of beasts, and fowls, and creeping worms, and fishes. Josephus (li. S. c. 2. Antiq.) following some other Edition, saith his songs were five thousand, and parables (as the ordinary text hath) three thousand. For he deduced a parable (saith Josephus) through out every kind of trees, from the hyssop to the cedar. In the same manner he treated of beasts, and other living creatures of the earth, water, and air. For he was not ignorant of any natural thing, neither omitted to treat thereof, but clearly explicated all their natural proprieties. Most briefly S. Jerom declareth both the Auctor, and 
A brief sum of these three:  
Prologo galeato.  matter of these three books, saying: Solomon the Peaceable, and amiable of our Lord 
a proverbs,  correcteth manners: 
b Ecclesiastes,  teacheth the nature (of creatures) 
c Canticles.  joineth the Church and Christ; and singeth the sweet bridal song of the holy marriage.   



THE argument OF THE PROVERBES  
THE first book called proverbs, that is, common & usual pithy 
Why this book is called proverbs and Parables.  sentences, short in words, ample in sense; and Parables, signifying likeness or similitudes, whereby more important things are understood then expressed; instructeth and exhorteth new beginners, to learn, and practise all sorts of virtues, the only right way to true wisdom and eternal happiness. 
The contents.  It may be divided into four parts. In the first nine chapters the auctor interposing certain general precepts, produceth wisdom herself inviting 
Divided into four parts.  all men to seek her, for the spiritual profit, they shall thereby enjoy. From thence to the 25. chap. he giveth sundry more particular precepts, as well for embracing virtues, as shunning of vices. In the next five chapters, more like precepts of the same auctor, are added by the care of King Ezechias. In the two last chapters, either an other Auctor, or rather the same under an other title, commendeth to all men certain most excellent precepts, received of his mother; whereto he adjoineth the praise of a right wise woman: prophetically the Catholic Church.   

THE book OF PROVERBES, WHICH THE HERBREWES call MISLE.  

CHAP. I. 
The first part▪ An invitation to seek wisdom: with some general precepts.  Parables are profitable to those that love and will learn wisdom. 10. All are admonished not to follow the allurements of sinners: 20. but to embrace wisdom; 24. and ruin is threatened to the contemners.  
THE Parables of Solomon, the son of David, king of Israel. † 
a By these sententious similitudes the studious may better conceive and understand true wisdom, and the virtues belonging thereto.  To know “ wisdom, and discipline: † to understand the words of prudence: and to receive instruction of doctrine, justice, and judgement, and equity: † that 
b profound & solid wit.  subtility may be given to little ones, knowledge and understanding to the youngman. † The 
c Not only youngmen and inexperienced but also the wise may learn more wisdom by these patables.  wise man hearing shall be wiser: and he that understandeth, 
d shall be fit to govern others.  shall possess governements. † He shall understand a parable, and interpretation, the words of the wise, and their dark sayings. † 
e fear of our Lord, that is, reverence of his divine majesty with desire duly to serve him, and never to offend him, is the first degree in ascending to perfect wisdom: which consisteth not only in the understanding but also in action.  The fear of our Lord is the beginning of wisdom. Fools despise wisdom and doctrine. † My son, f hear the discipline of thy father, and leave not the law of thy mother: † that grace may be added to thy head, and a chain of gold to thy neck. † My son, g if sinners shall entice thee, condescend not to them. † If they shall say: Come with us, let us lie in wait for blood, let us hide snares against the innocent without cause: † let us swallow him alive as hell, and whole as one descending into the lake. † We shall find all precious substance, we shall fill our house with spoils. † Cast in thy lot with us, let there be one purse of us al. † My son, walk not with them, stay thy foot from their paths. † For their feet run to evil, and make haste to shed blood. † But h a net is cast in vain before the eyes of them that have wings. † themselves also lie inwayte against their own blood & practise deceits against their own souls. † So the paths of every covetous man, take violently the souls of the possessors. † Wisdom preacheth abroad, she giveth her voice in the streets: † In the head of multitudes she crieth, in the doors of the gates of the city she uttereth her words, saying: † O children how long do you love infancy, and fools covet those things, which are hurtful to themselves, and the unwise hate knowledge? † Turne-ye at my correption: behold I will utter my spirit to you, and will show you my words † “ Because I called, and you refused: I stretched out my hand, and there was none that regarded. † You have despised all my counsel, and have neglected my reprehensions. † I also will laugh in your destruction, and will scorn, when that shall come to you, which you feared. † When sudden calamirie shall fall on you, and destruction, as a tempest 
g The second to resist evil suggestions.  shall be at hand: when tribulation, and distress shall come upon you: † Then shall they invocate me, and I will not hear: in the morning shall they arise, and shall not find me: 
h The proper remedy against such allurements is to be watchful, and to ●ee from them.  † for that they have hated discipline, and not received the fear of our Lord, † nor consented to my counsel, & detracted from all my correption. † They shall eat therefore the fruits of their way, and shall be filled with their own counsels. † The aversion of little ones shall kill them, and the prosperity of fools shall destroy them. † “ But he that shall hear me, shall rest without terror, and shall enjoy abundance, fear of evils being taken away.  

ANNOTATIONS. CHAP. I.  
2 Wisdom.] As well in these Sapiential books, as in other holy Scriptures, 
Three kinds of wisdom.  and sacred writers, the word wisdom hath three significations. Sometimes it importeth the divine Attribute called God's wisdom; sometimes supernatural wisdom given to men by the holy Ghost; and sometimes it signifieth mere 
Divine Attributes are not qualiries in God, but his substance.  human wisdom, gotten by the natural light of reason and man's industry. The first, as like wise other divine Attributes, Gods power, goodness, justice, Truth, mercy and the like, are not qualities, or other accidents in God, as the same terms signify in creatures. For in God there is no Accident, but all in him is this divine Substance and Essence, whose divers Excellences are called by such names as man's capacity can better conceive: and so God's wisdom is God himself: and is approprieted to the second Person of the blessed Trinitic, 
Wisdom increated is God himself.  as power is approprieted to God the Father, and goodness to the holy Ghost. In this sense: chap 3. v. 16. is said: Our Lord by wisdom founded the earth etc. The second is called (Sap. 3. v. 25.) the vapore of God's power, and a pure emanation (orinfluence) of the glory of almighty God, and so is a participation of 
Wisdom the gift of holy Ghost.  divine increated wisdom called also divine, according to a certain anology, or similitude of Gods own wisdom, and is the principal gift of the holy Ghost, by whieh God is righstly known, and duly served, including all other supernal gifts and virtues, whereof is treated in these books, and so which all men are invited, with assured promise of celestial and eternal reward. The 
human wisdom.  third wisdom is mere human, gotten by natural wit and study, such as Philosophers have, knowing many truths, but mixed with many errors, and much ignorance, truly called worldly wisdom, serving only for this world. But the second kind, which is as asparkecle of God's wisdom, maketh meu, otherwise ignorant and of small capacity, rightly wise in deed, the true servants of God, and enheriters of the kingdom of heaven, as these books do most copiously teach.  
24. Because I called and you refused] God voursaffeth four benefits of grace 
:: Four benefits of God Vocation, help. Instruction, Repreheasion.  to every man, all necessary and sufficient for his salvation: 1. He calleth all by preaching, or good inspiration. 2. He offereth help. 3. He instructeth the ignorant what is good, that they may choose it if they wil 4. And reprehendeth evil, that they may shun it. They therefore that neglect this manifold grace in this life, shall without all remedy be damned, being to late to repent in an other world. For than they shall cry and not be heard. v. 28.  
33. But he that shall hear me.] Contrariwise those that accept God's grace, and 
Reward of works.  cooperate therewith, shall have eternal rest and joy. The very same, which S. Paul teacheth, 2. Cor. 5. v. 10. Every one shall receive the proper things of the body, according as he hath done, either good or evil.    

CHAP. II. Gaining of wisdom bringeth much good, 10. and avoideth much evil: 16. delivering from error of Idolaters and Haretikes.  
† MY son, 
a This frequent manner of proposing the way and means to wisdom If thou wilt receive my words, etc. showeth most cuidently the power of man's free will.  if thou wilt receive my words, and wilt hide my commandments with thee, † that thine ear may hear wisdom: incline thine hart to know prudence. † For if thou shalt call for wisdom, and incline thine hart to prudence: † If thou shalt seek her 
b Not every desire, or sleight seeking of wi●dom sufficieth, but such laborious seeking is required, as a covetous man s●ekerb●re●sure which he knoweth to be hid in the ground.  as money, and as treasures shalt dig her up: † then shalt thou understand the fear of our Lord, and shalt find the knowledge of God. † Because our Lord giveth wisdom: and out of his mouth prudence and knowledge. † He will keep the salvation of the righteous, & protect them that walk simply † Keeping the paths of justice, & guarding the ways of saints. † Then 
Sap. 3. v. 32. 10. v. ●.  shalt thou understand justice, and judgement, and equity, and every good path. † If wisdom shall enter into thy hart, and knowledge please thy soul: † counsel shall keep thee, and prudence shall preserve thee, † that thou mayst be delivered from the evil way, and from the man, that speaketh perverse things: † “ who c leave the right way, and walk by dark ways: † “ who are glad when they have done evil, and rejoice in most wicked things: † whose ways are perverse, and their steps infamous. † That thou mayst be delivered from “ the strange woman, and from the foreigner, which mollifieth her words, † forsaketh the guide of her youth, † and hath forgotten the covenant of her God. For her house 
c A description of perverse sinners especially of heretics.  is bowed down to death, and her paths to hell. † all “ that go in unto her, shall not return neithet shall they apprehend the paths of life. † That thou mayst walk in a good way: and mayst keep the paths of the just. † For they that are right, shall dwell in the earth, and the simple shall continue in it. † But the impious shall be destroyed from the earth: and they that do unjustly shall be taken away from it.  

ANNOTATIONS CHAP. II.  
13. Who leave the right way.] Generally this description of wicked men, agreeth to all that commit and persist in mortal sin, whether they walked 
Four marks of an heretic. 1. He forsaketh the known faith.  right at any time before or no; but most especially showeth the properties of heretics: who forsake and leave the direct, ancient, beaten, known way of 
Isaiae. 35. v. ●.  the Catholic Church, and teach new obscure doctrines, not heard of, or not approved in our forefather's time Secondly (v. 14) they glory in their own devices, and rejoice in most wicked things, as in seducing multitude 
2. He glorieth in his own invention.  of peoples, to rebel against their Catholic Princes, and other Superiors spiritual and temporal, in breaking vows; in despising good works; trusting to only faith, and that not the Catholic faith of all true Christians, but every one his particular persuasion, that himself is just, & shall be saved, which by their own doctrine, none is bond to believe of an others state, but of his own only. In so much that the chiefest point of a Protestants imagined faith, is not a general Article, which all do or should believe, but a most particular and singular fantasy, which each one must conceive of himself, or herself. Thirdly (v. 16.) Heresy, called here the strange and forrene woman, tempereth 
3 Teacheth pleasing things.  her words, to please the itching ears of her auditory, framing her doctrine to the humour of those, whom she seeketh to pervert. The same which the Apostle saith in other words, by swear speeches and benedictions 
Rom. 1●. v. 18.  they seduce the hearts of innocents Fourthly (v. 19) Those that do enter into 
4. Admitteth no judge but himself.  error of heresy, shall not return, that is, very hardly and rarely return into the right way of life; the reason whereof the same Apostle yieldeth, because an 
●it. ●. v. 11.  heretic is condemned by his own judgement. For being in error, and admitting no judge but himself, he parteth from the Church, excludeth the means of better iustruction, & through his erroneous judgement, remaineth in damnable opinion, and so in the state of damnation.    

CHAP. III. Wisdom exhorteth to keep God's law (giving long life) to observe mercy, and truth. 5. to confide in God, 7. to fear, 9 and honour him, 11. to take his correction gladly (13. for all good things follow wisdom) 27. to relieve the needy without delay, 30. not to contend with the wicked, nor to imitate them. 33. The evil shall fail, and the godly shall prosper.  
MY son, 
a It availeth little to hear good instructions, except we 〈…〉 them in memory.  forget not my law, and let thy 
b not ●n books only but in the hart.  hart keep my precepts. † For they shall add to thee length of days, and years of life, and peace. † Let not 
c and ●ut them in execution.  mercy and truth leave thee, put them about thy throat, and write them in the tables of thy hart: † and thou shalt find grace, and good discipline before God and men. † 
d know also that all thy streingth is in Go●▪ in whom th●● m●●st 〈◊〉 ●●ust, not in th●● o 〈…〉 〈…〉 e  have confidence in our Lord with all thy hart, and lean not upon thine own prudence. † In all thy ways think on him, and he will direct thy steps. † Be not wise in thine own conceit: fear God, and departed from evil: † for it shall be health to thy navel, and watering of thy bones. † Honour our Lord with thy substance, and give to him of the first of all thy fruits: † and thy barns shall be replenished with fullness, and thy presses shall runover with wine. † My son, cast not away the discipline of our Lord: neither do thou faint when thou art chastened of him: † 
e 〈◊〉 and 〈…〉 〈…〉 those that endeavour 〈◊〉 God, is a 〈◊〉 of his saumur towards them; and therefore his other promises which seem to be temporal, are to be understood of the next life.  for whom our Lord loveth he chasticeth and as a father in the son he pleaseth himself. † Blessed is the man that findeth wisdom, and floweth with prudence: † better is the purchasing thereof then merchandise of silver, and her fruit then chief and the purest gold: † she is more precious than all riches: and all things that are desired, are not able to be compared with her. † 
f God rewardeth as it were with both hands promising eternal life,  Length of days in her right hand, & in her left hand 
g and competent means in this life.  riches and glory † Her ways are beautiful ways, and all her paths peaceable. † She is a tree of life to them that shall apprehend her: and he that shall hold her is blessed. † Our Lord by wisdom founded the earth, established the heavens by prudence. † By his wisdom the depths have broken forth, and the clouds wax thick with dew. † My son, let not these things depart from thine eyes: keep the law & counsel: † and there shall be life to thy soul, and 
h M 〈…〉 for the words of thy mouth  grace to thy jaws. † Then shalt thou walk confidently in thy way, and thy foot shall not stumble: † if thou sleep, thou shalt not fear: thou shalt rest, and thy sleep shall be sweet. † Dread not at sudden terror, and the power of the impious falling upon thee. † For our Lord will be at thy side, and will keep thy foot that thou be not taken. † do not prohibit him to do good, that is able: if thou be able, thyself also do good. † Say not to thy friend: go, and return; and 
i alms in season 〈◊〉 worth to that which is differred long.  tomorrow I will give to thee: whereas thou mayest give forth with. † Practise not evil against thy friend, when he hath affiance in thee. † Contend not against man without cause, whereas he hath done thee no evil. † do not envy an unjust man, nor imitate his ways: † because every deluder is an abomination of our Lord, and his communication is with the simple. † There is poverty from our Lord in the house of the impious: but the habitations of the just shall be blessed. † He shall delude the deluders, and to the mild he will give grace. † The wise shall possess glory: the exaltation of fools ignominy.   

CHAP. four The wiseman exhorteth others by his own example to seek wisdom, 14. to decline from the wicked, and to imitate the just, 23. to guide well the hart, mouth, and feet.  
childs hear ye the father's discipline, and attend that you may know prudence. † I will give you a good gift, forsake not my law. † For 
:: As Solomon was instructed by his father king David so he teacheth others, the right order how to learn wisdom.  I also was the son of my father, tender and as only begotten in my mother's sight: † and he taught me, & said: Let thy hart receive my words, keep my precepts, and thou shalt live. † possess wisdom, possess prudence: forget not, neither decline from the words of my mouth. † leave her not, and she will keep thee: love her, and she will preserve thee. † 
:: The first part of wisdom is to desire it. For nothing hind res● from being ●ust but that ●ustice is not desired S. Aug in Psal. 118. v. 20.  The beginning of wisdom, possess wisdom, and in all thy possession purchase prudence: † take quickly, and she will exalt thee: thou shalt be glorified of her, when thou shalt embrace her. † She will give to thy head increase of graces, and with a noble crown she will protect thee. † hear my son, and receive my words, that years of life may be multiplied to thee. † The way of wisdom I will show to thee, I will lead thee by the paths of equity. † Which when thou shalt have entered, thy steps shall not be straightened, and running thou shalt not have a stumbling block. † Hold discipline, leave it not: keep it, because the same is thy life. † Be not delighted in the paths of the impious, neither let the way of the evil please thee. † Flee from it, neither pass thou by it: go aside, and forsake it. † For they sleep not unless they have done ill: and they take no sleep unless they supplant. † They eat the bread of impiety, and drink the wine of inquiry. † But the path of the just, as shining light proceedeth even to perfect day. † The way of the impious is darkesom: they know not where they fall. † My son, hear my words, and incline thine ear to my sayings. † Let them not departed from thine eyes, keep them in the mids of thy hart. † For they are life to those that find them, and health to all flesh. † With all guard keep thy 
:: As the hart is the principal part of the body, so the will is the chiefest power of the soul: from which good or evil proceedeth.  hart, because life proceedeth from it. † remove from thee a froward mouth, and let detracting lips be far from thee. † Let thine eyes see right things, & let thine eyelids go before thy steps. † Direct the path to thy feet, and all thy ways shall be established. † Decline not to the right hand, nor to the left: turn away thy foot from evil. † For our Lord knoweth the ways that are on the right hand: but those are perverse, which are on the left hand. † But he will make thy courses right, and thy ways he will bring forward in peace.   

CHAP. v again wisdom dehorteth from fornication (carnal and spiritual) 6. showing that in the end sinners shall see and feel the effect of their folly: 20. which God seethe and will punish.  
MY son, attend to my wisdom, and to my prudence incline thine ear, † that thou mayst keep 
a To avoid all impiety it is first of all necessary, not to think, speak, nor hear unlawful things.  cogitations, and thy lips preserve discipline. † Attend not to the deceit of a 
b By woman is generally understood concupiscence of what sin soever, as. ch. 1. v. 10. & ch 3. v. 33 chap 4. v. 14.  woman: for the lips of an harlot are as a honey comb distilling, and her throat netter than oil. † But her later ends are bitter as wormwood, and sharp as a two edged sword. † Her feet go down into death, and her steps penetrate unto hell. † They walk not by the path of life, her steps are wandering, and unsearchable. † Now therefore my son hear me, and depart not from the words of my mouth. † Make thy way far from her, and approach not to the doors of her house. † give not thy honour 
c The world the flesh and the devil are strangers.  to strangers, and thy years to the 
d And cruel enemies that render for reward eternal damnation.  cruel. † Lest perhaps strangers be filled with thy strength, and thy labours be in an other man's house, † and thou mourn in the end, when thou shalt have spent thy flesh and thy body, and say: † Why have I detested discipline, and my hart consented not to reprehensions, † nor I heard the voice of them that taught me, and have not inclined mine ear to masters? † I have almost been in all evil, in the mids of the church and of the synagogue. † drink water of thine own cistern, and the streams of thy well: † 
e Good doctrine is to be imperted to men of sincere intention.  Let thy fountains be derived abroad, and in the streets divide thy waters. † 
f no to contemners and obstinate infidel's.  have them alone, neither let strangers be partakers with thee. † Let thy vain be blessed, and rejoice with the woman of thy youth: † a hind most dear, and a most grateful fawn: let her breasts inebriate thee at all time, in her love be thou delighted continually. † Why art thou seduced my son of a strange woman, and art cherished in the bosom of an other? † Our Lord beholdeth the ways of a man, and considereth all his steps. † His own iniquities take the impious, and he is fast bond with the ropes of his sins. † He shall die because he hath not had discipline, and in the multitude of his folly he shall be deceived.   

CHAP. vi He that is surety for an other, must have care to discharge that he promiseth. 6. The slothful must learn diligence of the emmotte. 12. The description of an Apostata. 16. Above other six bad things, God detesteth the sour of discord. 20. All are exhorted to keep God's law, 24. namely to flee fornication, and all occasions thereof.  
MY son,:: if thou shalt be surety for thy friend, and 
The wisman doth not absolutely dissuade from all manner of suretishippe, but from rashly, or unadvisedly answering for others. And especially exhorteth to use all diligence in performing, or causing others to perform that which is promised or covenanted.  hast made fast thy hand to a stranger, † thou art entrapped with the words of thy mouth, & caught with thine own words. † do therefore my son that which I say, and deliver thyself, because thou art fallen into the hand of thy neighbour. Run divers ways, make haste, raise thy friend: † give not sleep to thine eyes, neither let thine eyelids slumber. † deliver thyself as a little doa from the hand, and as a bird from the hand of the fowler. † go to the emmote o sluggard, and consider her ways, and learn wisdom. † Who whereas she hath no guide, nor master, nor captain, † prepareth meat for herself in the summer, and gethereth in the harvest for to ear † How long wilt thou sleep o sluggard? when wilt thou rise out of thy sleep? † Thou shalt sleep a little, a little shalt thou slumber, a little shalt thou join thy hands to sleep: † and penury shall come to thee, as a wayfaring man, and poverty as a man armed. But if thou be not sluggish, thy harvest shall come as a fountain, and penury shall flee far from thee. † A man that is an 
:: every one that sinneth wittingly and of malice refusing to obey God, employeth his mouth, eyes, feet, hands and all parts with a wicked hart and intention to pervert others: most proper to heretics, apostates from the faith.  Apostata, a man unprofitable, goeth with perverse mouth, † winketh with the eyes, treadeth with the foot, speaketh with the finger, † with wicked hart he deviseth evil, and at all time he soweth brawls. † To him his destruction shall come forthwith, and he shall suddenly be destroyed, neither shall he have remedy any more. † Six things there are, which our Lord hateth, and the seventh his soul detesteth: † lofty eyes, a lying tongue, hands that shed innocent blood, † a hart that deviseth most wicked devices, feet swift to run into evil, † a deceitful witness that uttereth lies, and him that among brother 
:: The forme● six are all damnable, but this seventh is most detestable, because it is opposite to the chief virtue charity, it breaketh unity, & is the proper sin of the devil.  soweth discords. † My son keep the precepts of thy father, and leave not the law of thy mother. † bind them in thy hart continually, and put them about thy throat. † When thou shalt walk, let them go with thee: when thou shalt sleep, let them keep thee, and awaking talk with them. † Because the commandment is a lamp, and the law a light, and the way of life the increpation of discipline: † that they may keep thee from the evil woman, and from the fair spoken tongue of the stranger. † Let not thy hart covet her beauty, be not caught with her becks: † for the price of an harlot is scarce worth one loaf: but a woman catcheth the precious soul of man. † 
:: all occasions of sin, especially probable are to be shunned.  Can a man hide fire in his bosom, that his garments burn not? † Or walk upon hot coals, that his soles be not burnt? † so he that goeth in unto his neighbour's wife, shall not be clean when he shall touch her. † It is 
:: Theift is also mortal sin, against the seventh commandment, but not so great as adultery.  no great fault, when a man shall have stolen: for he stealeth to fill his hungry soul: † also being taken he shall restore sevenfold, and shall give up all the substance of his house. † But he that is an adulterer, for penury of harr shall destroy his own soul: † shame and ignominy he gethereth to himself, & his reproach shall not be blotted out. † Because the zeal and fury of the husband will not spare in the day of revenge, † neither will he yield to any man's prayers, neither will he take for redemption very many gifts.   

CHAP. VII. He further exhorteth young men to seek wisdom, 5. especially to flee from the enticements of harlots, largely describing the same, 22. and the ruin of them that are so deluded.  
MY son, 
:: Because temptations still occur in this life, and man is frail, good exhortations, and earnest admonitions must also be continually inculcated as here the wisman often repeateth and much urgeth the same good and necessary advises to embrace wisdom and to walk still in the way of virtue, especially to flee from vices, and dangers of sin.  keep my words, and my precepts hide with thee. Son, † keep my commandmentes, and thou shalt live: and my law as the apple of thine eye: † bind it on thy fingers, writ it in the tables of thy hart. † Say to wisdom, thou art my sister: & call prudence thy friend, † that she may keep thee from the strange woman, and from the forenrer which maketh her words sweet. † For out of the window of my house I looked out through the lattice, † and I see little ones, I behold a foolish youngman, † which passeth through the streets by the corner, and goeth nigh the way of her house, † in the dark the day being toward evening, in the darkness of the night, and dimness, † And behold the woman meeteth him in harlots' attire, prepared to deceive souls: babbling and wandering, † impatient of rest, nor able to consist in the house on her feet, † now abroad, now in the streets, now lying in wait near the corners. † And taking the youngman she kisseth him, and with malapert countenance speaketh fair, saying: † I vowed victims for welfare, this day I have paid my vows. † therefore I am come forth to meet thee, desirous to see thee, and I have found thee. † I have woven my bed with cords, I have adorned it with tapestry pictured out of Egypt. † I have sprinkled my bed with myr●he, aloes, and cinamome. † Come let us be inebriated with breasts, and let us enjoy desired embracings, till the day appear. † For my husband is not at home, he is gone a very long journey. † he carried with him a bag of money: in the day of the full moon he will return to his house. † She entangled him with many words, and with flattery of lips drew him. † immediately he followeth her 
:: Sinners after consent given to temptations, are as inconsiderate of their own state, & of their peril and ruin, as an ox, when he is led to the shameless, or a ●●rd alured with a ba●e, that ●●●eth into the snare or n●●te.  as an ox led to be a victim, & as a lamb playing the wanton, and not knowing that he is drawn as a fool to bonds, † till the a-row pierce his liver: as if a bird should make haste to the snare, and knoweth not that his life is in danger. † Now therefore my son, hear me, and attend to the words of my mouth. † Let not thy mind be drawn away in her ways: neither be thou deceived with her paths. † For she hath cast down many wounded, and all the most strong are slain by her. † Her house the ways of hell, penetrating to the inner parts of death.   

CHAP. VIII. Wisdom is preached in conspicious and most frequented places, that none may pretend want of admonition, 7. her doctrine is true, godly, profitable, & necessary to all sorts of men. 12. wisdom (increated which is God himself) is eternal. 32. and bringeth eternal happiness.  
DOTH not wisdom cry, and prudence give her voice? † Standing 
:: True wisdom directing to good life & so to eternal salvation, is only found in the visible Church standing upon a mountain, not hid in corners or obscure places.  in the high & lofty tops over the way, in the mids of the paths, † beside the gates of the city in the very doors she speaketh, saying: † O men, to you I cry, and my voice is to the children of men. † O little ones understand subtlety, and ye unwise mark. † hear ye, because I will speak of great things: and my lips shall be opened to preach right things. † My throat shall meditate truth, and my lips shall detest the impious. † all my words are just, there is no wicked, nor perverse thing in them. † They are right to them that understand, and just to them that find knowledge. † receive ye discipline, & not money: choose doctrine rather than gold. † For wisdom is better than all most precious riches: and whatsoever is to be desired can not be compared to it. † I 
:: These singular praises pertain to the increated wisdom, God himself, from whom proceedeth wisdom given to men by the holy Ghost. See Annot. ch. 1. v. 2.  wisdom dwell in counsel, and am present in learned cogitations. † The fear of our Lord hateth evil: arrogancy, and pride, and wicked way, and a double toungued mouth I do detest. † mine is counsel & equity, prudence is mine, strength is mine. † By me Kings do reign, and the makers of law decree just things. † By me princes rule, and the mighty decree justice. † I love them that love me: and they that watch toward me shall find me. † With me are riches, and glory, glorious riches, and justice. † For my fruit is better than gold, and precious stone, and my blosomes then chosen silver. † I walk in the ways of justice, in the mids of the paths of judgement, † that I may enrich them that love me, and may replenish their treasures. † Our Lord possessed me in the beginning of his ways, before he had made any thing from the beginning. † From eternity I was ordained & of old before the earth was made. † The depths were not as yet, and I was now conceived, neither had the fountains of waters as yet gushed forth: † the mountains with heavy hugeness stood not as yet: before the little hills I was brought forth: † he had not yet made the earth, and the rivers, and the poles of the round world. † When he prepared the heavens, I was present: when with a certain law, and circuit he compassed the depths: † When he established the firmament above, & poised the fountains of waters: † when he compassed the sea with her limits, and set a law to the waters that they should not pass their bounds: when he hanged the foundations of the earth. † I was with him framing all things: and was delighted evetie day, playing before him at all time; † playing in the world: & 
:: God much preferreth man before all other corporal creatures.  my delights to be with the children of men. † Now therefore children hear me: blessed are they, that keep my ways. † hear ye discipline, and be wise, and reject it not. † Blessed is the man that heareth me, & that watcheth at my doors daily, & waiteth at the posts of my door. † He that shall find me, shall find life, and shall draw salvation of our Lord: † but he that shall sin against me, shall hurt his own soul. All that hate me, love death.   

CHAP. IX. Wisdom having built her house with seven pillars, inviteth all to a prepared banquet, 11. promising to multiply joyful days. 13. Folly inciteth ●e her contrary banquet of stolen water and hid bread.  
† wisdom “ hath built herself an house, she hath cut out seven pillars. † She hath immolated her victims, mingled her wine, and set forth her table. † She hath sent her handmaids to call to the tower, and to the walls of the city: † If any be a little one, let him come to me. And to the unwise she spoke: † Come, 
:: S. Cyprian li. 2. ep. 3. citeth this whole passage of Christ's Sacrifice in the forms of bread and wine.  eat ye my bread, & drink the wine which I have mingled for you. † leave infancy, and live, and walk by the ways of prudence. † He that teacheth a scorner doth injury to himself; and he that rebuketh the impious, purchaseth a blot to himself. † Rebuke 
:: Where is no hope of amendment prudence directeth us not to admonish, nor rebuke sinners, le●t without an●e 〈◊〉 ●e procure enmity, charity also requireth rather to expect better opportunity, lest the offender become worse by our admonition.  not the scorner lest he hate thee. 
:: But when there is hope of good, every one is bond, especially superiors to correct offenders. S. Aug. li. 1. c. 9 de civit. S. Basil. regulis fuse disput. 158.  Rebuke a wise man, and he will love thee. † give occasion to a wise man, and wisdom shall be added to him. Teach the just, and he shall make haste to take it. † The beginning of wisdom, the fear of our Lord: and the knowledge of the holy, prudence. † For by me shall thy days be multiplied, and years of life shall be added to thee. † If thou be wise, to thyself thou shalt be; and if a scorner, thou alone shalt bear the evil. † A foolish woman and clamorous, and full of allurements, and knowing nothing at all, † sat in the doors of her house upon a seat in a high place of the city, † to call them that pass by the way, and go on their journey: † He that is a little one, let him turn to me. And to the fool she spoke: † Stolen waters are sweeter, and hidden bread more pleasant. † and he was ignorant that giants are there, and her guests in the depths of hell  

ANNOTATIONS CHAP. IX.  
●. Wisdom hath built herself a house.] According to the literal sense, wherein 
God built his Church with spiritual Pastors & Rites of Religion in the old Testament.  the mystical is grounded (both intended by the holy Ghost) Wisdom which is God himself, Creator & conserver of all things, whose special good pleasure, and delight is to be with men, built his house the Church, first in the patriarchs, 
Prou. 8. v. 3●.  priests, prophets and his other faithful servants in the old Testament; partly before; but more conspicously in the people of Israel, establishing the same with seven, that is (according to the frequent phrase of holy Scripture) with many pillars, Pastors and chief governors, by whom the whole people were directed in all spiritual causes; as the Psalmist likewise induceth God, 
Psal. 74. Galat. 2.  saying: I have confirmed the pillars thereof. And as S. Paul afterwards calleth S. Peter, S. James, and S. John, pillars. In this house wisdom also prepared a banquet, appointed victims of divers sorts, as gratful Sacrifices to God, & thereto invited all men in much better order, and to their more profit, than the adulteress woman, folly and wicked concupiscence, in citeth to her carnal and wordly pleasures, which bring to eternal ruin. And for this purpose, God never ceased to send priests and prophets to invite the people of Israel, to this strong tower fenced with walls. In the Allegorical sense, the same divine increated Wisdom, the second Person in the B. Trinity, the divine 
The same are more excellent in the Church of Christ.  WORD coeternal to the Father, built himself a house, his human body in the virgin's womb, and thereunto, as to the head, adjoined the members, his mystical body the Church, immolated victims of Martyrs, prepared the Table in bread and wine, where also appeareth his Priesthood, according to the Order of Melchisedec, and called thereto such as before were unwise, and of small understanding: because as the Apostle saith: God chose the weak of this world to confound the strong. As S. Augustin expoundeth this passage li. 
1. Cor. 1.  17. c. 20. de civit. & q. 51. veter. & novi. Test. to. 4. 
The second part. Sententious moral precepts.       


THE PARABLES OF SALOMON.  
This repetition of the title signifieth, that the sentences which follow are more properly called Parables, than the former. From which they also differ in manner of utterance, by the figure Antithesis, for most part opposing, and comparing contrary virtues and vices, showing their contrary effects; with 
How these Parables following differ from the former.  great elegancy, especially in the original tongue; which could not be so fully expressed in Greek, nor Latin, much less in vulgar language. But are the same in sense, though often obscure by reason of the Hebrew phrase, shortness of sentences, and so without any certain connexion, that we can not with perspicuity, comprehend the sum thereof in brief contents after the ordinary manner before the chapters And therefore have thought it better for the vulgar reader, to set down in the margin of the twenty chapters next following, 
Why the contents of the twenty chapters following are put in the margin.  in brief terms, the virtues, or other good things (rather then the bad, not having place for both) commended in every sentence▪ For though the same be not always expressed in the text, yet they may be understood by their opposite vices whosoever desireth further explication, may find many of these divine sentences, excellently expounded by S. Jerom, S. Augustin. S. Gregory and other Fathers in several places. Or read S. Bedas Commentaries upon this whole book To. 4. vel apud S. jerom. To. 7. Or amongst late writers, our learned countryman D. Radulphus Bainus: Bishop Jansenius; and F. Peltanus.  

CHAP. X.  
A wise son maketh the father glad: but a foolish son 
Wisdom in general.  is the sorrow of his mother.  
† The treasures of impiety shall profit nothing: but justice 
justice.  shall deliver from death.  
† Our Lord will not afflict with famine the soul of the just, 
Confidence in God.  and the deceitful practices of the impious he will overthrow.  
† The slothful hand hath wrought poverty: the hand of the 
industry.  strong getteth riches.  
Who so trusteth to lies feedeth the winds: and the self 
Truth.  same man followeth the flying birds.  
He that gathereth in the harvest, is a wise son: but he that 
Diligence.  snorteth in summer, is the son of confusion.  
† The blessing of our Lord is upon the head of the just: but 
Equity.  iniquity covereth the mouth of the impious.  
† The memory of the just is with praises: and the name of 
Good fame.  the impious shall rot.  
† The wise of hart shall receive precepts: a fool is beaten 
Desire to learn.  with lips.  
† He that walketh plainly, walketh confidently: but he 
Sincerity.  that depraveth his ways, shall be manifest.  
† He that winketh with the eye, shall give sorrow: and the 
Unfeigned freindshipe. Whole some talk.  fool in lips shall be beaten.  
† A vain of life, the mouth of the just: and the mouth of the impious covereth iniquity.  
† Hatred raiseth brawls: and charity covereth all sins. 
Charity. Prudent speech. Discretion inspeaking.   
† In the lips of the wise wisdom is found: and a rod on his back that lacketh wit.  
† Wise men hide knowledge: but the mouth of the fool is next to confusion.  
† The substance of a rich man, is a city of his strength: the 
Just gain.  fear of the poor their poverty.  
† The work of the just unto life: but the fruit of the impious 
Just intention.  unto sin.  
† The way of life, to him that keepeth discipline: but he that 
Love to be corrected.  forsaketh reprehensions, erreth  
† Lying lips hide hatred, he that uttereth contumely is 
Internal and external charity. Moderate spe●●h sincerity of hart.  unwise.  
† In much talk there shall not want sin: but he that moderateth his lips is most wise.  
† The tongue of the just, is chosen silver: but the hart of the impious is nothing worth.  
† The lips of the just teach very many: but they that are 
Love of doctrine.  untaught, shall die in the penury of wit.  
† The blessing of our Lord maketh men rich: neither shall 
Spiritual riches.  affliction be joined to them.  
† A fool worketh mischief as it were by laughter: but wisdom 
Sorrow for sin.  is prudence to a man.  
† That which the impious feareth, shall come upon him: 
Remorfe of conscience  to the just their desire shall be given.  
† As a tempest passing the impious shall not be: but the just 
justice in general  as an everlasting foundation.  
† As vinegar to the teeth, and smoke to the eyes, so a sluggard 
Diligence.  to them, that sent him.  
† The fear of our Lord shall add days: and the years of the 
Fear of God  impious shall be shortened.  
† The expectation of the just is joy: but the hope of the 
Piety.  impious shall perish.  
† The strength of the simple the way of our Lord: and fear 
Observation of Gods la, fulfulling all justice.  is to them that work evil.  
† The just for ever shall not be moved: but the impious shall not dwell on the earth.  
† The mouth of the just shall bring forth wisdom: the tongue 
Speaking and Meditating good things.  of the froward shall perish.  
† The lips of the just consider grateful things: and the mouth of the impious perverse things.   

CHAP. XI.  
A deceitful balance, is abomination before God: and 
Equity  an equal weight is his wil  
† Where pride shall be, there shall be contumely also: but 
Humility.  where humility, there also wisdom.  
† The simplicity of the just shall direct them: and the supplanting 
Sincerity.  of the perverse shall waste them.  
† Riches shall not profit in the day of revenge: but justice shall 
Spiritual riches.  deliver from death.  
† The justice of the simple shall direct his way: and the 
Piety.  impious shall fall in his impiety.  
† The justice of the righteous shall deliver them: and the 
justice.  unjust shall be caught in their deceitful practices.  
† The impious man being dead, there shall be no hope any 
Care of the other life.  more: and the expectation of the careful shall perish.  
† The just is delivered from distress: and the impious shall be 
Future joy.  given for him.  
† The dissembler with his mouth deceiveth his friend: but 
Truth in words.  the just shall be delivered by knowledge.  
† In the good things of the just the city shall rejoice; and 
Common good. Public joy.  in the destruction of the impious there shall be praise.  
† With the benediction of the just the city shall be exalted: and by the mouth of the impious it shall be subverted.  
† He that despiseth his friend, lacketh hart: but the wise man 
True freindshipe.  will hold his peace.  
† He that walketh fraudulently, revealeth secrets: but he that 
Fidelity.  is faithful, concealeth the thing committed of his friend.  
† Where there is no governor, the people shall fall: but there 
Good government.  is health where is much counsel.  
† He shall be afflicted with evil, that is surety for a stranger: 
Prudence in suretishipe.  but he that is ware of the snares, shall be secure.  
† A gracious woman shall find glory: and the strong shall 
Diligence.  have riches.  
† A merciful man doth good to his kindred also. 
Mercy.   
† The impious maketh an unstable work: but to him that 
justice.  soweth justice, is a faithful reward.  
† clemency prepareth life: & the pursewing of evil things 
Clemency.  death.  
† A perverse hart is abominable to our Lord: and his will 
Sincerity.  is in them that walk simply.  
† Hand in hand the evil man shall not be innocent: but the 
Just dealing.  seed of the just shall be saved.  
† A ring of gold in a swine's snout, a fair woman & a fool. 
Internal virtue. Expectation of glory. Alms deeds.   
† The desire of the just is all good: the expectation of the impious fury.  
† Some divide their own goods, and are made richer: others take violently not their own, and are always in poverty.  
† The soul which blesseth, shall be made fat: and he 
Benevolence.  that inebriateth himself shall also be inebriated.  
† He that hideth corn, shall be cursed among the people's: 
Care of the poor.  but blessing upon the head of them that sell.  
† well riseth he early who seeketh good things: but he 
Good desires.  that is a searcher after evil things, shall be oppressed of them.  
† He that trusteth in his riches shall fall▪ but the just shall spring 
Trust in God's goodness.  as a green leaf.  
† He that trubleth his house, shall possess the winds: and 
Frugality.  he that is a fool shall serve the wise.  
† The fruit of the just man a tree of life: and he that gaineth 
Spiritual instruction straight way of salvation.  souls, is wise.  
† If the just man receive in the earth, how much more the impious and sinner?   

CHAP. XII.  
HE that loveth discipline, loveth knowledge: but he that 
Love of discipline.  hateth reprehensions is unwise.  
† He that is good, shall draw grace from our Lord: but he 
Progress in virtue.  that trusteth in his own cogitation, doth impiously.  
† Man shall not be strengthened by impiety: and the root 
Piety.  of the just shall not be moved.  
† A diligent woman is a crown to her husband: and putrefaction 
Diligent industry.  in his bones, she that doth things worthy of confusion.  
† The cogitations of the just are judgements: & the counsels 
Desire of justice.  of the impious are fraudulent.  
† The words of the impious lie in wait for blood: the 
Sincerity in words  mouth of the just shall deliver them.  
† turn the impious, and they shall not be: but the house 
justice.  of the just shall be permanent.  
† A man shall be known by his doctrine: but he that is vain 
Sound doctrine.  and foolish, shallye open to contempt.  
† Better is the poor and sufficient to himself, than he that 
Contentment of mind.  is glorious and wanteth bread.  
† The just knoweth the lives of his beasts: but the bowels 
Compassion.  of the impious are cruel.  
† He that tilleth his land, shall be filled with breads: but he 
Diligent travel.  that purseweth idleness is a very fool.  
He that is delighted in much quaffing of wine, leaveth contumely 
Temperance.  in his munitions.  
† The desire of the impious is the 
* defence  muniment of the most 
Just punishment of the wicked. Guard of the tongue. Godly instructions: and good deeds.  wicked: but the root of the just shall prosper.  
† For the sins of the lips ruin approacheth to the evil man: but the just escapeth out of distress.  
† Of the fruit of his own mouth shall every man be replenisded with good things, and according to the works of his hands it shall be repaid him.  
† The way of a fool is right in his eyes: but he that is wise 
Yielding to good counsel.  heareth counsels.  
† A fool by & by showeth his anger: but he that dissembleth 
Toleration of injuries.  injuries is wise.  
† He that speaketh that which he knoweth, is an v●rerer of 
True testimony.  justice: but he that lieth, is a fraudulent witness.  
† There is that promiseth, and is pricked as it were with the 
Advised promising.  sword of conscience: but the tongue of the wise is health.  
† The lip of truth shall be stable for ever: but he that is an 
Considerate testimony.  hasty witness, frameth a tongue of lying.  
† Guile is in the hart of them that think evil things: but joy 
Pacification.  followeth them that give counsels of peace.  
† It shall not make the just sorry what soever shall fall to him: 
justice in general.  but the impious shall be replenished with evil.  
† Lying lips are an abomination to our Lord: but they that 
Fidelity.  do faithfully please him.  
† A circumspect man concealeth knowledge: and the hart of 
Prudent silence.  the unwise provoketh folly.  
† The hand of the strong shall rule, but that which is slothful, 
Resistance of tentation.  shall serve under tributes.  
† Pensifnesse in the hart of a man shall humble him, & with 
Alacrity in good works.  a good word he shall be made glad.  
† He that neglecteth damage for a friend, is just: but the way 
Freindshipe.  of the impious shall deceive them.  
† The fraudulent man shall not find gain: and the substance 
Honest industry.  of a 
* a 〈…〉 man.  man shall be the price of gold.  
† In the path of justice, life: but the by way leadeth to 
Good life.  death.   

CHAP. XIII.  
A wise son, is the doctrine of the father: but he that 
●●●al fear.  is a scorner, heareth not when he is rebuked.  
† Of the fruit of his own mouth man shall be filled with 
Sound doct●e.  good things: but the soul of the prevaricateurs is wicked.  
† He that keepeth his mouth, keepeth his soul: but he that 
Discretion in speech.  is unadvised to speak shall feel evils.  
† The sluggard will and will not: but the soul of them that 
Constant endeavour.  work, shall be made fat.  
† The just shall detest a lying word: but the impious confoundeth, 
Truth in words and deeds.  and shall be confounded.  
† justice keepeth the way of the innocent: but impiety supplanteth 
justice.  the sinner.  
† There is one as it were with riches whereas he hath nothing: 
True acknowledgement of temp● all state.  and there is as it were poor, whereas he is in much riches.  
† The redemption of a man's life, his riches: but he that is 
Mediocrity of riches.  poor, beareth not reprehension.  
† The light of the just maketh glad: but the candle of the 
Sincere conscience.  impious shall be extinguished.  
† Among the proud there are always brawls: but they 
Humility.  that do all things with counsel, are ruled by wisdom.  
† Substance hastened shall be diminished: but that which by 
Just gain.  little and little is gathered with the hand, shall be multiplied.  
† Hope that is differred afflicteth the soul: a tree of life the 
Speedy performance of promise. Good report.  desire of coniug..  
† Who so detracteth from any thing, he bindeth himself for the time to come: but he that feareth the precept, shall convers in peace.  
Guilful souls err in sins: the just are merciful & have pity. 
Plain dealing. Good instruction. True doctrine.   
† The law of a wise man a fountain of life, that he may decline from the ruin of death.  
† Good doctrine shall give grace: in the way of contemners a whirlpool.  
† The subtel man doth all things with counsel: but he that 
Prudence.  is a fool openeth folly.  
† The messenger of the impious shall fall into evil: but a faithful 
Faithful message.  legate, is health.  
† Povertie, and ignominy, to him that forsaketh discipline: 
Desire to learn.  but he that yieldeth to him that rebuketh, shall be glorified.  
† Desire if it, be accomplished, delighteth the soul: fools 
Hate of sin.  detest them that flee evil things.  
† He that walketh with the wise, shall be wise: a friend of 
Conversation with the good.  fools shall be made like.  
† evil purseweth sinners, and to the just good things shall be 
justice.  repaid.  
† The good man leaveth heirs, sons and nephews: and 
Succession.  the substance of the sinner is kept for the just.  
† Much meat in the tilled grounds of the fathers: and to 
Frugality.  others they are gathered with our judgement.  
† He that spareth the rod, hateth his child: but he that loveth 
Chatisment.  him doth instantly nurture him.  
† The just eateth and filleth his soul: but the belly of the 
Contentment of state.  impious unsatiable.   

CHAP. XIIII.  
A wise woman buildeth her house: the unwise will with 
Frugal industry.  her hands destroy that also which is built.  
† He that walketh in the right way, & feareth God is despised 
Fear of God.  of him, that goeth an infamous way.  
† In the mouth of a fool the rod of pride: but the lips 
Gnard of the tongue. Diligent labores.  of the wise keep them.  
† Where oxen are not, the stall is empty: but where much corn is, there is the ox's strength manifest.  
† A faithful witness will not lie: but a deceitful witness 
Truth in all speech.  uttereth a lie.  
† A scorner seeketh wisdom and findeth it not: the doctrine 
Seek wisdom modestly.  of the prudent is easy.  
† go against a foolish man, and he knoweth not the lips 
Feloshipe with the wise.  of prudence.  
† The wisdom of a discrete man is to understand his way: and 
Knowledge of ourselves. Detestation of s●ane. Internal comforth. Contempt of their world.  the imprudence of fools erreth.  
† A fool will ●ugh at sin, & among the just grace shall abide.  
† The hart that knoweth the bitterness of his soul, in his joy shall not the stranger be mingled.  
† The house of the impious shall be razed: the tabernacles of the just shall spring.  
† “ There is a way, which seemeth to a man just: but the 
The Catholic faith.  later ends thereof lead to death.  
† Laughter shall be mingled with sorrow, and mourning 
Spiritual joy.  occupieth the later ends of joy.  
† A fool shall be replenished with his ways, and the good 
Reward of works.  man shall be above him.  
† The innocent believeth every word: the discrete man considereth 
Believe not all reports.  his steps.  
† A wise man feareth and declineth from evil: the fool 
Mature consideration.  leapeth over and is confident.  
† The impatient man shall work folly: and the subrel man 
Patience.  is odious.  
† The childish man shall possess folly, and the prudent shall 
Desire of solid knowledge  
1. Cor. 14. v. 20.  expect knowledge.  
† The evil shall lie down before the good, and the impious 
Piety shall be rewarded.  before the gates of the just.  
† The poor shall be odious even to his neighbour: but the 
Compassion of the poor.  friends of the rich be many.  
† He that despiseth his neighbour, sinneth: but he that hath 
Alms deeds.  pity on the poor, shall be blessed.  
† They err that work evil: mercy and truth prepare good 
Mercy and 〈◊〉.  things.  
† In every work there shall be abundance: but where 
Good deeds with few words. Right use of riches  many words are, there is oftentimes poverty.  
† The crown of the wise, their riches: the sollie of fools, inprudence.  
† A faithful witness delivereth souls: and the 
* Versip●●● a 〈◊〉, ●●turnetrait.  dissen●bier 
tive testimony as v. 5.  uttereth lies.  
† In the fear of our Lord is confidence of strength, and to 
Fear to offend God preven 〈…〉  his children there shall be hope.  
† The fear of our Lord a fountain of life, that he may decline from the ruin of death.  
† In the multitude of people the dignity of the king: and in 
Procu 〈…〉 and fid 〈…〉 in subjects. Patience.  fewnes of people the ignominy of the prince.  
† He that is patiented, is governed with much wisdom: but he that is impatient, exalteth his foilie.  
† “ Health of hart, the life of the flesh: envy, the putrefaction 
Sincere intention.  of the bones.  
† He that doth calumniate the needy, upbraideth his maker: 
Compassion.  but he honoureth him, that hath pity on the poor.  
† The impious shall be expelled in his malice: but the just 
Confidence in justice.  hopeth in his death.  
† In the hart of the prudent resteth wisdom, & it shall instruct 
Instruction of the ignorant.  all the unlearned.  
† justice advanceth a nation: but sin maketh people's 
Public justice.  miserable.  
† A servant that understandeth is acceptable to the king: he 
Industry in every man.  that is unprofitable shall sustain his anger.  

ANNOTATIONS. CHAP. XIIII.  
12. A way which seemeth just.] If any Jews, Turks, or heretics lead a 
Without true faith none can be saved.  moral good life in this world, it seemeth both to themselves, and to other rude people, tha● they are in a right way of salvation, but their error in faith leadeth them to eternal damnation.  
30 Health of the hart.] As soundness of the hart conserveth the rest of the same body in life, so a pure intention often excuseth from mortal sin, as in errors 
Sincere intention excuieth some errors.  committed of probable, not of gross, nor affected ignorance. But secret 
S. Greg. li. 5. c. 34. Moral.  envy in the hart infecteth and putrefieth man's actions, and destroyeth the works that seemed good: which can no more endure strict examination in the day of judgement, than a rotten cloth can abide washing.    

CHAP. XV.  
A soft answer breaketh anger: and a hard word raiseth 
Meekness.  up fury.  
† The tongue of the wise adorneth knowledge: the mouth of 
Discretion.  fools boileth forth folly.  
† In every place the eyes of our Lord behold the good and 
God's omniscience.  the evil.  
† A peaceable tongue is a tree of life: but that which is immoderate, 
Caulmnes of speech.  shall break the spirit.  
† A fool scorneth the discipline of his father: but he that 
Love to be corrected.  regardeth reprehensions, shall become more prudent.  
In abundant justice there is greatest force: but the cogitations 
Desire to fulfil all justice.  of the impious shall be rooted out.  
† The house of the just is very much strength: and in the 
Diligence in teaching others.  fruits of the impious is perturbation.  
† The lips of the wise shall sow knowledge: the hart of fools shall be unlike.  
† The victims of the impious are abominable to our Lord: 
Purity of hart.  the vows of the just are acceptable.  
† The way of the impious is abomination to our Lord: he that followeth justice is beloved of him.  
† The doctrine is evil of them that forsake the way of life: 
Learn of good men. All secrets known to God. hearken to good admonitions. A cheerful hart is de●●●ous to ●erne.  he that hateth reprehensions shall die.  
† hell, and perdition are before our Lord: how much more the hearts of the children of men?  
† The pestilent man loveth not him, that rebuketh him: nor goeth to the wise.  
† A glad hart cheereth the face: in pensiveness of mind the spirit is cast down.  
† The hart of the wise seeketh doctrine: and the mouth of fools is fed with unskilfulness.  
† all the days of the poor are evil: a secure mind is as it 
A quiet mind.  were a continual feast.  
† Better is a little with the fear of our Lord, then great treasures 
Contentment w●●h sufficiency.  and unsatiable.  
† It is better to be called to herbs with charity: then to a fatted calf with hatred.  
† An angry man stirreth brawls: he that is patiented appeaseth 
Patience.  those that are raised.  
† The way of the slothsul is as an hedge of thorns: the way 
Diligence.  of the just is without offence.  
† A wise son maketh the father joyful: and the foolish 
H●●our of parents.  man despiseth his mother.  
† Follie is joy to a fool: and the wiseman directeth his 
D●●●r●●●on.  steps.  
† Cogitations are dissipated where there is no counsel: but 
Desire to live well.  where many counsellors are, they are confirmed.  
† A man rejoiceth in the sentence of his mouth: and a word 
Counsel in season.  in due time is best.  
† 
:: To him that is well trained in good works, heaven gates are open. Honest thoughts and words. A liberal mind  The path of life above the learned, that he may decline from the lawest hell.  
Our Lord will destroy the house of the proud: and will make sure the borders of the widow.  
† evil cogitations are an abomination to our Lord: and pure speech most beautiful shall be confirmed of him.  
† He that pursueth avarice disturbeth his house: but he that hateth gifts shall live.  
By mercy and faith sins are purged: and by the fear of our 
Mercy and justice.  Lord every one declineth from evil.  
† The mind of the just meditateth obedience: the mouth of 
Obedience.  the impious redoundeth with evils.  
† Our Lord is far from the impious: and he will hear the 
God assisteth the just.  prayers of the just.  
† The light of the eyes rejoiceth the soul: a good name 
Words of edification.  fatteth the bones.  
The ear that heareth the reprehensions of life, shall abide in 
Love of discipline.  the mids of the wise.  
† He that rejecteth discipline, despiseth his soul: but he that 
and Admonition.  yieldeth to reprehensions, is a possessor of the hart.  
† The fear of our Lord, the discipline of wisdom: and humility 
Humility.  goeth before glory.   

CHAP. XVI. 
God's grace necessary in every good action. Man's judgement is not secure. Commend thine affairs to God. God's providence. Punishment of sin. Equity.   
IT “ pertaineth to man to prepare the hart: and to our Lord to govern the tongue  
† all the ways of man are open to his eyes: our Lord is the weigher of spirits.  
† reveal thy works to our Lord: and thy cogitations shall be directed.  
† Our Lord hath wrought all things for himself: the impious also to the evil day.  
† every arrogant man is an abomination to our Lord: although hand shall be to hand he is not 
* unpunished.  innocent.  
The beginning of a good way, is to do justice: and it is more acceptable with God, then to immolate hosts.  
† By mercy and truth iniquity is redeemed: and in the fear 
Mercy.  of our Lord evil is avoided.  
† When the ways of man shall please our Lord, he will 
Devotion.  convert also his enemies to peace.  
† Better is a little with justice, than much fruit with iniquity. 
Just gain. Necessity of God's grace.   
† The hart of man disposeth his way: but it pertaineth to our Lord to direct his progress.  
† 
:: God assisteth superiors in governing their subjects. Just balance do please God & good Kings.  divination is in the lips of the king, his mouth shall not err in judgement.  
† Weight and balance are judgements of our Lord: and his work all the stones of the bag.  
† They are abominable to the king that do impiously: because the throne is established by justice.  
† The will of Kings are just lips: he that speaketh right 
Righteousness.  things shall be beloved.  
† The King's indignation, messengers of death: and the wise 
Fear, and reverence of authority.  man will pacify it.  
† In the cheerfulness of the King's countenance is life: and his clemency is as the later shower.  
† possess wisdom, because it is better than gold: and get 
Love of wisdom.  prudence, because it is more precious than silver.  
† The path of the just avoideth evils: the keeper of his soul 
justice in general.  keepeth his way.  
† Pride goeth before destruction, and before ruin the spirit 
Humility.  shall be exalted.  
† It is better to be humbled with the meek, then to divide 
meekness.  spoils with the proud.  
† The learned in word shall find good things: and he that 
Hope in God.  hopeth in our Lord, is blessed.  
† He that is wise in hart, shall be called prudent: and he that is 
Mildness.  sweet in speech shall find greater things.  
† A fountain of life the learning of him that possesseth it: 
Teaching others.  the doctrine of fools foolishness.  
† The hart of the wife shall instruct his mouth: and shall add 
Sincere hart.  grace to his lips.  
† well set words are a honey comb: sweetness of the foul the 
Sweetness in conversation.  health of the bones.  
† There is a way that seemeth to a man right: and the later 
True faith & Religion.  
〈…〉 12.  ends thereof lead to death.  
† Thee soul of him that laboureth doth labour to himself, 
Proper industry.  because his mouth hath compelled him:  
The impious man diggeth evil, and in his lips fire burneth. 
Charity.   
† A perverse man raiseth contentions: and one full of words 
Common good.  separateth princes.  
An unjust man allureth his friend: and leadeth him by a way 
True freindshipe.  not good.  
† He that with astoinied eyes thinketh wicked things, biting 
Sincere thoughts.  his lips bringeth evil to pass.  
† A crown of dignity old age, which shall be found in the 
Holy oldage.  ways of justice.  
† Better is the patiented then a strong man: and he that ruleth 
Patience.  his mind, than the overthrower of cities.  
† lots are cast into the bosom, but they are ordered of our 
God's providence.  Lord.  

ANNOTATIONS. CHAP. XVI.  
1. It pertaineth to man to prepare the hart▪] For the better understanding of this 
A general rule that one place of holy Scripture is not contrary to an other.  and other hard places of holy Scripture, this general rule ever approved by all Christians, is most necessary, that all holy Scripture is true and certain, as being all indicted by the holy Ghost, the spirit of truth: and so one place is never contrary to an other, though at first sight they may so seem to man's understanding. For by this place the Pelagians would prove, that man can of himself, without the help of God's grace, begin a good thing, though without this help he cannot perform it, because it is here said: that it petteyneth to man to prepare the hart: that is, ●o begin a good thing. But S. Augustin 
li▪ 2. c. 8. count d●as Epistolas Palag joan. 15. 2. Cor. 3.  showeth that it may not be so understood the cause so it should be contrary to that saying of our saviour▪ Without me you can do nothing; and that of S. Paul We are not sufficient to think any thing of ourselves, as of ourselves: but our sufficiency is of God. Which two evident places, with otherlike, do show that this place hath an other different sense, from that which the Pelagians gather. An● so S. Augustin, and other Fathers teach, that 
God's grace is necessary both to begin and to prosecute any good work.  the wisman here affirmeth not, that man of himself can prepare his hart, or begin a good work, but that it pertaineth to man to prepare his hart, presupposing help of God's grace, and having so begun, God also governeth the tongue, and by more grace directeth it ●o speak those things well, which the hart purposed, and disposed to be uttered; without which help none is able, neither to begin any meritorious work, nor to prosecute, nor perfect that is well begun. The like sentence followeth in the 9 verse: The hart of man disposeth his way: but it pertaineth to our Lord to direct his progress; signifying in both places, that after a thing is well begun (which can not be without the help of God's grace) yet it can not proceed well, without more grace, still directing and streingthning man's free-will.    

CHAP. XVII.  
BEtter is a dry morsel with joy, than a house full of victims 
Peace.  with brawling.  
† A wise servant shall rule over foolish children, and divide 
Wisdom in general.  inheritance among brethren.  
† As silver is tried by fire, and gold in the furnace: so our 
Purification.  Lord proveth the the hearts.  
† The evil man obeyeth an unjust tongue: and the deceitful 
Feloshipe with the good. Commiseration.  obeyeth lying lips.  
† He that despiseth the poor, upbraideth his maker: and he that rejoiceth at an other man's ruin, shall not be unpunished.  
† The crown of oldmen the children's children: and the 
Succession.  glory of children their fathers.  
† Eloquent words become not a fool, nor lying lips a 
Gravity in speech.  prince.  
† A most gratful pearl, the expectation of him that expecteth: 
Desire of eternal life.  whither soever he turneth himself, he understandeth wisely.  
† He that concealeth offence, seeketh frendshipes: he that in 
Remitting offences.  other word repeateth it, separateth the confederate.  
† Reprehension doth more profit with a wiseman, than an 
Discrete correction.  hundred stripes with a fool.  
† An evil man always seeketh brawls: but a cruel angel 
Concord.  shall be sent against him.  
† It is better to meet a bear when her young are taken away, 
Gentienes.  than a fool trusting to himself in his own folly.  
† He that rendereth evil things for good, evil shall not departed 
Gratitude.  from his house.  
† He that letteth water go, is the head of brawls: & before 
Conservation of peace.  he suffer contumely, he forsaketh judgement.  
† He that justifieth the impious, and he that condemneth the 
Just censure.  just, both are abominable before God.  
† What doth it profit a fool to have riches, whereas he can 
Spiritual riches.  not buy wisdom?  
He that maketh his house high, seeketh ruin: and he that refuseth 
Humility.  to learn, shall fall into evils.  
† He loveth at all time that is a friend: and a brother is proved 
Constancy.  in distresses.  
† A foolish man will clap the hands, when he is surety for 
Carefulness in promising.  his friend.  
† He that meditateth discords, loveth brawls: and he 
Concord.  that exalteth the door, seeketh ruin.  
† He that is of a perverse hart, shall not find good: and he 
Sincerity.  that turneth his tongue, shall fall into evil.  
† A fool is borne to his own ignominy: but neither shall 
Education of youth.  the father rejoice in a fool.  
† A joyful mind maketh a flourishing age: a sorrowful spirit 
Alacrity of hart.  drieth up the bones.  
† The impious receiveth gifts out of the bosom, that he 
Just judgement.  may pervert the paths of judgement.  
† In the face of the prudent wisdom shineth: the eyes of 
Contempt of the world.  fools are in the ends of the earth.  
† A foolish son is the anger of the father: and the sorrow 
●●lial obedience.  of the mother that bore him.  
† It is not good, to do hurt to the just: nor to strike the 
Obedience to Magistrates.  prince, which judgeth right.  
† He that moderateth his words, is learned and prudent: and 
Discretion in speaking.  the learned man is of a precious spirit.  
† The fool also if he hold his peace, shall be reputed wise: and 
Moderate silence.  if he close his lips, a man of understanding.   

CHAP. XVIII.  
HE seeketh occasions that will departed from a friend: he 
Constantamitie.  shall ever be subject to reproach.  
† A fool receiveth not the words of prudence: unless thou 
hearken to good counsel.  say those things which are in his hart.  
† The impious when he shall come into the depth of sins, 
Speedy repentance.  contemneth: but ignominy and reproach follow him.  
† deep water words from the mouth of a 
* a wiseman.  man: and a 
Wise discourse.  stream over flowing the fountain of wisdom.  
† To accept the person of the impious in judgement is not 
Equity.  good, that thou decline from the truth of judgement.  
† The lips of a fool mingle him with strife: and his mouth 
Study of peace.  provoketh brawls.  
† The mouth of a fool is his destruction: and his lips are 
Guard of the tongue.  the ruin of his soul.  
† The words of the double tongued, as it were simple: and 
Avoid secret bate makers.  the same come even to the inner part of the belly.  
Fear casteth down the slothful: and the souls of the effeminate 
Fortitude.  shall be hungry.  
† He that is soft and dissolute in his work, is the brother of 
Constant labour.  him that destroyeth his own works.  
† A most strong tower, the name of our Lord: the just runneth 
Confidence in God.  to it and shall be exalted.  
† The substance of the rich man a city of his strength: and as 
Spiritual riches.  a strong wall compassing him about.  
† Before he be broken, the hart of a man is exalted: and 
Humility.  before he be glorified, it is humbled.  
† He that answereth before he hear, showeth himself to be 
Consideration in answering.  a fool, and worthy of confusion.  
† The spirit of a man upholdeth his imbecility: but a spirit 
Quietness of spirit.  that is easy to be angry who can sustain?  
† A wise hart shall possess knowledge: and the ear of the 
Desire to learn.  wise seeketh doctrine.  
† The gift of a man enlargeth his way, & maketh him room 
Alms deeds.  before princes.  
† The just is first accuser of himself: his friend cometh, and 
acknowledging of faults. Use of lote to make agreement. ●●●ternal concord. Godhe instructions.  shall search him.  
† lot suppresseth contradictions, and between the mighty also it determineth.  
† Brother that is helped of brother, is as a strong city: and judgements are as the bars of cities.  
† Of the fruit of man's mouth his belly shall be filled: and the offsprings of his lips shall fill him.  
† Death and life in the hand of the tongue: they that love it, 
Right use of the tongue.  shall eat the fruits thereof.  
† He that hath found a good wife, hath found a good thing, 
A wives virtue is her best dowry. Meekness.  and hath received a pleasure of our Lord.  
† The poor speaketh with supplications, and the rich will speak roughly.  
† A man amiable to society, shall be more friendly, than a 
Amity with 〈…〉.  brother.   

CHAP. XIX.  
BEtter is a poor man, that walketh in his simplicity, 
Honest poverty.  than a rich writhing his lips, and unwise.  
† Where is no knowledge of the soul, is not good: and he 
Knowledge of ourselves.  that is hasty with his feet shall stumble.  
† The folly of a man supplanteth his steps: and he boileth 
Mans own will the cause of evil. Spiritual riches secure. True testimony.  in his mind against God.  
† Riches add many friends: but from the poor they also which he had are separated.  
† A false witness shall not be unpunished: & he that speaketh lies, shall not escape.  
† many worship the person of the mighty, and are friends 
Liberality.  of him that giveth gifts.  
† The brethren of the poor man hate him: more over also his 
Industrious travel.  friends have departed far from him.  
† He that purseweth words only, shall have nothing: but he 
solid doctrine.  that is possessor of the mind, loveth his soul, and the keeper of prudence shall find good things.  
† A false witness shall not be unpunished: and he that 
True testimony.  speaketh lies shall perish.  
† Delicacies become not a fool: not a servant to rule over 
Wise & fit magistrates. Pa〈…〉 ce ●● teacher's. ●oy●ltie to Kings, and Pr●n●es. Don estical peace.  princes.  
† The doctrine of man is known by patience: and his glory is to overpass unjust things.  
† As the roaring of a lion, so also the anger of a king: and as due upon grass, so also his cheerfulness.  
† The sorrow of the father, a foolish son: and roofs continually dropping through, a woman full of brawling.  
† House and riches are given of the parents: but of our Lord 
A good wife is God's gift.  properly a prudent wife.  
† slothfulness bringeth drowsiness, and a dissolute soul 
Diligence.  shall be an hungered.  
† He that keepeth the commandment, keepeth his soul: but 
Obedience.  he that neglecteth his way, shall die.  
† He dareth our Lord that hath mercy on the poor: and he 
Alms deeds.  will repay him the like.  
† Nurter thy son, despair not: but to the kill of him 
Moderate chastisement.  set not thy soul.  
† He that is impatient, shall sustain damage: and when he 
Patience.  shall take away violently, he shall add an other thing.  
† hear counsel, and receive discipline, that thou mayst be 
Follow good counsel.  wise in thy later ends.  
† many cogitations in the hart of a man: but the will of our 
Trust in God.  Lord shall be permanent.  
† A needy man is merciful: and better is the poor than the 
Good will to help the poor. Fear of God.  lying man.  
† The fear of our Lord unto life: and in fullness he shall abide, without the visitation most noisome.  
† The slothful hideth his hand under the armehole, neither 
Diligent travel.  doth he put it to his mouth.  
† The pestilent man being whipped, the fool shall be wiser: 
Just correction.  but if thou rebuke a wiseman he will understand discipline.  
† He that afflicteth his father, and fleeth from his mother, is 
Honour of parents.  ignominious and unhappy.  
† Cease not o son to hear doctrine, neither be ignorant of 
Desire to learn.  the words of knowledge.  
† An unjust witness scorneth judgement: and the mouth of 
True testimony.  the impious devoureth iniquity.  
† judgements are prepared for scorners: & hammers striking 
Fear of eternal punishment.  for the bodies of fools.   

CHAP. XX.  
WIne is a luxurious thing, & drunkenness tumultuous: 
Sobriety.  whosoever is delighted therewith shall not be wise.  
† As the roaring of a lion, so also the terror of a king: he 
Obedience to Princes.  that provoketh him, sinneth also against his own soul.  
† It is honour to a man, that separateth himself from contentions: 
Concord.  but all fools meddle with contumelies.  
† Because of cold the slothful would not plough: he shall 
industry.  beg therefore in the summer, and it shall not be given him.  
† As deep water, so counsel in the hart of a man: but a wise 
Profound counsel.  man shall draw it out.  
† many men are called merciful: but a faithful man who shall 
Fidelity.  find?  
† The just that walketh in his simplicity, shall leave blessed 
Sincerity.  children.  
† The king, that sitteth in the throne of judgement, dissipateth 
Execution of justice.  all evil with his look.  
† Who can say: My hart is clean, I am pure from sin? 
Necessity of grace. ●●quitie.   
† Weight and weight, measure and measure: both are abominable before God.  
† By his conversation a child is perceived, if his works be 
Good toward ●●●es  clean and right.  
† The ear hearing, and the eye seeing, our Lord made both. 
Right use of senses. Diligent travel Prudence.   
† love not sleep, lest poverty oppress thee: open thine eyes and be filled with breades.  
† It is nought, it is nought, saith every bier: and when he is departed he will boast.  
† There is gold, and multitude of pearls: but a precious 
Knowledge is 〈…〉 ewel.  vessel the lips of knowledge.  
† Take his garment, that was the surety of a stranger, and 
Secu 〈…〉 in ●●e●●snipe.  for strangers take a pledge from him.  
† The bread of lying is sweet to a man: and afterward his 
Truth.  mouth shall be filled with the gravelstone.  
† Cogirations are strengthened by counsels: and battles are 
Counsel in war.  to be handled by governments.  
† meddle not with him that revealeth mysteries, and walketh 
Consult with the faithful.  fraudulently, and dilateth his lips.  
† He that curseth his father, and mother, his lamp shall be 
Honour of parents.  extinguished in the mids of darkness.  
† The inheritance whereunto haste is made in the beginning, 
La full gain.  in the later end shall lack blessing.  
† Say not: I will requited evil: expect our Lord, and he will 
Meekness.  deliver thee.  
† Weight and weight are abomination with our Lord: 
Equity.  a deceitful balance is not good.  
† The steps of man are directed of our Lord: but who of 
Trust in God's providence.  men can understand his own way?  
† It is ruin to a man to devour saints, and afterward to 
Performance of vows.  retract the vows.  
† A wise king dissipateth the impious, and bendeth over them 
Public justice.  a triumphant arch.  
† The lamp of our Lord, the breath of a man, which searcheth 
Purity of mind.  all the secrets of the belly.  
† mercy, & truth keep the king, and his throne is strengthened 
Three kingly virtues.  by clemency.  
† The joy of youngmen their strength: and the dignity of 
Prudence with fortitude. Punishment of sins.  oldmen a grey head.  
† The blueness of the wound shall wipe away evils: and stripes in the more secret place of the belly.   

CHAP. XXI.  
AS divisions of waters, so the hart of the king is in the 
God's providence.  hand of our Lord: whither soever he will, he shall incline it.  
† every way of a man seemeth to himself right: but our Lord 
ch 14. v. 12. & 16 v. 2.  weigheth the hearts.  
† To do mercy and judgement, doth more please our 
Mercy and judgement.  Lord, than victims.  
† Exaltation of the eyes is the dilatation of the hart: the 
Humility.  lamp of the impious sin.  
† The cogitations of the strong are always in abundance: 
Fortitude.  but every sluggard is always in poverty.  
† He that gathereth treasures with a lying tongue, is vain 
Truth.  and witless, and shall stumble at the snares of death.  
† The robberies of the impious, shall draw them down, 
Equity.  because they would not do judgement.  
† The perverse way of a man is strange: but he that is clean, 
Right in hart.  his work is right.  
† It is better to sit in a corner of the house top, then 
Domestical peace.  with a brawling woman, and in a common house.  
† The soul of the impious desireth evil, he will not have pity 
Commiseration.  on his neighbour.  
† The pestilent man being punished, the little one will be 
Chastisement of sin.  wiser: and if he follow the wiseman, he will take knowledge.  
† The just deviseth concerning the house of the impious, that 
Charity.  he may draw the impious from evil.  
† He that stoppeth his ear at the cry of the poor, himself 
Alms deeds.  also shall cry, and shall not be heard.  
† A gift hid quencketh angers: and a gift in the bosom the 
Alms in secret.  greatest indignation.  
† It is a joy to the just to do judgement: and dread to them 
Just punishment.  that work iniquity.  
† A man, that shall err from the way of doctrine, shall abide 
Observation of orders.  in the assembly of giants.  
† He that loveth good cheer, shall be in poverty: he that 
Temperance & pa●cimonie.  loveth wine, and fat things, shall not be rich.  
† The impious shall be given for the just: and the unjust for 
Piety.  the righteous.  
† It is better to dwell in a desert land, then with a brawling 
Domestical peace. Frugality.  and angry woman.  
† Treasure to be desired, and oil in the habitation of the just: and the unwise man shall dissipate it.  
† He that followeth justice and mercy, shall find life, justice, 
justice, and mercy.  and glory.  
† The wise hath scaled the city of the strong, and hath 
Fortitude.  destroyed the confidence thereof.  
† He that keepeth his mouth, and his tongue, keepeth his 
Guard of the tongue.  soul from distresses.  
† The proud and arrogant is called unlearned, which in 
Modesty.  anger worketh pride.  
† Desires kill the slothful: for his hands would not work 
Diligent travel. Liberality.  any thing: † all the day he longeth and desireth: but he that is just, will give, and will not cease.  
† The hosts of the impious abominable, because they are 
Sincerity in religion.  offered of wickedness.  
† A lying witness shall perish: an obedient man shall speak 
True testimony, and found doctrine.  victory.  
† The impious man malepertly hardeneth his countenance: 
Amendment of faults.  but he that is righteous, correcteth his way.  
† There is no wisdom, there is no prudence, there is no 
Conformity to Gods wil  counsel against our Lord.  
† The horse is prepared to the day of battle: but our Lord 
God's grace necessary.  giveth salvation.   

CHAP. XXII.  
BEtter is a good name, than much riches: above silver 
Honest fame.  and gold, good grace.  
† The rich and poor have met one an other: our Lord 
Contentment with out state.  is the maker of both.  
† The subtel saw evil, and hid himself: the innocent passed 
Prudence.  by, and was afflicted with damage.  
† The end of modesty the fear of our Lord, riches and 
Poverty of spirit.  glory and life.  
† Armour and sword in the way of the perverse: but the 
Care of the soul's health.  keeper of his own soul departeth far from them.  
† It is a proverb: A youngman according to his way, when 
Good custom in virtues.  he is old, will not departed from it.  
† The richman ruleth over the poor: and he that borroweth 
Diligent travel.  is the servant of him that lendeth.  
† He that soweth iniquity, shall reap evils, and with the rod 
Equity.  of his wrath, he shall be consumed.  
† He that is prone to mercy, shall be blessed: for of his breades 
Alms deeds.  he hath given to the poor.  
He that giveth gifts shall purchase victory and honour: but 
Better to give then to take.  he that receiveth taketh away the soul of the giver.  
† Cast out the scorner, and brawling shall go forth with 
Expel the incorrigible. cleans of hart.  him, and cause shall cease and contumelies.  
† He that loveth cleans of hart, for the grace of his lips, shall have the king his friend.  
† The eyes of our Lord keep knowledge: and the words 
The godly prosper.  of the just are supplanted.  
† The slothful saith: A lion is without, in the mids of 
Fortitude.  the streets I am to be slain.  
† A deep pit the mouth of a strange woman: he with 
Care of chastity.  whom our Lord is angry, shall fall into it.  
† Follie is tied together in the hart of a child, and the rod of 
Chatisment.  discipline shall drive it away.  
† He that doth calumniate the poor, to increase his riches, 
Compassion.  himself shall give to a richer, and shall be in need.  
† 
:: Rules of wisdom are necessary, profitable, and upon practice found pleasant: rightly directing all our thougtes words and deeds.  Incline thine ear, and hear the words of wisemen: and set thy hart to my doctrine: † which shall be beautiful for thee, when thou shalt keep it in thy belly, and it shall flow in thy lips.  
† That thy confidence may be in our Lord, wherefore I have showed also it to thee this day.  
† Behold I have described it to thee three manner of ways, in cogitations and knowledge: † that I might show thee the stability, and the words of truth, out of these to answer them, that sent thee.  
† do not violence to the poor, because he is poor: neither 
Care of the poor, because they are dear to God. Flee from evil company which may corrupt thee. Avoid suretishipe, le●t thou fall into distress. Keep ancient traditions. Diligent travel.  oppress the needy in the gate: † because our Lord will judge his cause, and will pierce them, that have pierced his soul.  
† Be not friend to an angry man, nor walk with a furious man: † lest perhaps thou learn his paths, and take scandal to thy soul.  
† Be not with them, that stick down their hands, and that offer themselves sureties for debts: † for if thou have not wherewith to restore, what cause is there, that he should take the covering from thy bed?  
† transgress not the ancient bounds, which thy fathers have put.  
† Hast thou seen a man quick in his work? he shall stand before Kings, neither shall be before the unnoble.   

CHAP. XXIII.  
WHEN thou shalt sit to eat with a prince, attend 
Modesty and discretion at the table of great persons.  diligently what things are set before thy face: † and set a knife in thy throat, if notwithstanding thou have thy soul in thine own power. † Desire not his meats, in which is the bread of lying.  
† Labour not to be rich: but set a mean to thy prudence. 
Mediocrity of riches, and contentment with mean state. Eat not with a niggard, lest he be secretly grieved, outwardly dissembling, and thyself repent it. Advise not the uncapable.   
† Lift not up thine eyes to the riches, which thou canst not have: because they shall make to themselves wings as of an eagle, and shall fly into heaven.  
† eat not with an envious man, and desire not his meats.  
† Because after the similitude of a soothsayer, and diviner, he esteemeth that which he knoweth not. Eat and drink, will he say to thee: and his mind is not with thee.  
† The meats which thou hadst eaten thou shalt vomit up: and shalt lose thy beautiful words.  
† speak not in the ears of the unwise: because they will despise the doctrine of thy speech.  
† Touch not the bounds of little ones: and into the filled of 
Hurt not orphans: for they are dear to God.  pupils enter not.  
† For their nerekinsman is strong: and he will judge their cause against thee.  
† Let thy hart enter into doctrine: and thine ears to words 
Diligent study of wisdom.  of knowledge.  
† withdraw not discipline from a child: for if thou shalt 
Moderate chatisment profiteth youth.  strike him with the rod, he shall not die.  
† Thou shalt strike him with the rod: and deliver his soul from hell.  
† My son, if thy mind shall be wise, my hart shall be glad 
Virtues of children are joyful to the parents. Contentment with Gods wil Hope of reward. Learn and practise wisdom. Sobriety and Temperance.  with thee: † And my reins shall rejoice, when thy lips shall speak right things.  
† Let not thy hart envy sinners: but in the fear of our Lord be thou all the day: † because thou shalt have hope in the later end, and thine exaltation shall not be taken away.  
† hear my son, & be wise: & direct thy mind in the way.  
† Be not in the feasts of great drinkers, nor in their comessations, which contribute flesh together to eat: † because they that are given to drinking, and that pay shottes, shall be consumed, and drowsiness shall be clothed with rags.  
† hear thy father, that begot thee: and contemn not thy 
Honour of parents.  mother when she is old.  
† buy truth, and sell not wisdom, and doctrine, and 
Wisdom most precious.  intelligence.  
† The father of the just rejoiceth with gladness: he that hath 
See. v. 15. and 16.  begotten a wiseman, shall rejoice in him.  
† Let thy father be glad, and thy mother, and let her rejoice that bore thee.  
† My son give me thy hart: & let thine eyes keep my ways. 
bodily and spiritual purity.   
† For an harlot is a deep dich: & a strange woman a narrow pit.  
† She lieth in wait in the way as a robber, and whom she 
So brietie always necessary. Detest drunkenness.  shall see not circumspect, she will kill.  
† To whom is woe? to whose father woe? to whom browles? to whom diches? to whom wounds without cause? to whom blood sheeding eyes? † Is it not to them that pass their time in wine, and study to drink out their cups?  
† Behold not wine when it waxeth yellow, when the colour 
Drunkenness is deceitful,  thereof shall shine in the glass: it goeth in pleasantly, † but in the end, it will bite like a snake, and as a basilisk it will 
dangerous,  power abroad poysones.  
† Thine eyes shall see strange women, and thy hart shall speak 
beastly,  perverse things.  
† And thou shalt be as one sleeping in the mids of the sea, 
hurtful to others.  and as the governor fast a sleep, the stern being lost.  
† And thou shalt say: They have beaten me, but I was not 
senseless, and unsatiable.  grieved: they drew me, and I felt not: When shall I awake, and find wines again?   

CHAP. XXIIII.  
EMULATE not evil men, neither desire thou to be with 
Flee evil company, lest thou be allured to vice. Wisdom and virtues, not wickedness, do prosper temporally and spiritually.  them: † because their mind doth meditate robberies, and their lips speak deceits.  
† By wisdom the house shall be built, and by prudence it shall be strengthened.  
† In doctrine the cellars shall be replenished with all precious, and most beautiful substance.  
† A wiseman is strong: and a learned man, strong and valiant.  
† Because war is managed by due ordering: & there shall be 
Counsel in wars, and other great affairs.  salvation where many counsels are.  
† wisdom is high for a fool, in the gate he shall not open his mouth.  
† He that thinketh to do evils, shall be called a fool. 
Good purposes▪ Report well of others▪ Fortitude.   
† The cogitation of a fool is sin: and a detractor the abomination of men.  
† If thou despair being weary in the day of distress: thy strength shall be diminished.  
† deliver them that are led to death: and those that are 
Works of mercy, according to our ha bilive.  drawn to death cease not to deliver.  
† If thou say: I am not of force: he that seethe into the hart, he understandeth, and nothing deceiveth the keeper of thy soul, and he shall render to a man according to his works.  
† eat honey my son, because it is good, and the honiecombe 
Wisdom is sweet: and giveth hope.  most sweet to thy throat: † so also the doctrine of wisdom to thy soul: which when thou shalt find, thou shalt have hope in the later end, and thy hope shall not perish.  
† Lie not in wait, nor seek impiety in the house of the 
Toleration of others imperfections:  just, nor spoil his rest.  
† For “ seven Oftentimes 
*. S. Aug. li. 11. c. 31. ciust.  times shall the just fall, and shall rise again: 
With out which none liveth. Charity towards enemies.  but the impious shall fall into evil.  
† When thine enemy shall fall, be not glad, and in his ruin let not thy hart rejoice: † Lest perhaps our Lord see, and it displease him, and he take away his wrath from him.  
† Contend not with the most wicked, nor emulate the impious: 
Have peace with all: so much as may be. Loial●ie to God & king.  † because evil men have not hope of things to come, and the lamp of the impious shall be extinguished.  
† fear our Lord, my son, and the king: & with detractors meddle not: † because their perdition shall suddenly rise: and the ruin of both who knoweth?  
† These things also to the wise: to know a person in judgement 
Equity in judgement, condemning the guilty, & delivering the innocent, is very gratful to al.  is not good.  
† They that say to the impious: Thou art just: peoples shall curse them, and tribes shall detest them.  
† They that rebuke him, shall be praised: and blessing shall come upon them.  
† He shall kiss the lips, who answereth right words.  
† Prepare thy work abroad, and diligently till thy ground: 
Order in all affairs. Discretion in bearing witness. Revenge not.  that afterward thou mayst build thy house.  
† Be not witness without cause against thy neighbour: neither allure any man with thy lips.  
† Say not: As he hath done to me, so will I do to him: I will render to every one according to his work.  
† I passed by the filled of a slothful man, and by the vineyard of 
Diligent labour, and vigilance to provide necessaries, and to avoid beggary.  a foolish man: † and behold nettles had filled it wholly, and thorns had covered the face thereof, and the wall of stones was destroyed.  
† Which when I had seen, I laid it in my hart, and by the example I learned discipline.  
† A little I say, thou shalt sleep, a little thou shalt slumber, a little shalt thou join thy hands together, to rest: † and as a post, poverty shall come to thee, & beggary as a man armed.  

ANNOTATIONS CHAP. XXIIII.  
16. Seven times shall the just sal.] A just man, that is to say, God's true servant, 
A just man falling into venial sins is not thereby unjust, nor God's enemy.  free from mortal sin, is subject during this life, to many temptations, imperfections, and may often fall into venial sins, and not lose justice, nor the true title of a just man (as here he is called) nor become the devils servant, nor God's enemy: but through God's grace helping his weakness, he riseth aga●ne from small sins, still persevering in God's favour: whereas contrariwise the impious falleth into evil, towitte, into more and more sin, through malice, and lack of grace, & riseth not so easily. And therefore the wiseman here admonisheth, not to lie in wait, nor calumniously to seek impiety in the house, (that is, in the soul) of the just. For though he commit some faults, yet he 
All sins are not mortal.  riseth again, and is not impious, unjust, nor guilty of mortal crime, as the wicked man is.    

CHAP. XXV. 
The 2. part. More Parables of Solomon gathered by others. God's works are not all revealed. kings have some secrets. Public justice and punishment of sin. Modesty, and humility.   
THese also are the parables of Solomon, which the men of Ezechias king of Juda wrote out.  
† It is the glory of God to conceal the word, and the glory of Kings to search the speech.  
† The heaven above, and the earth beneath, and the hart of Kings is unscrutable.  
† Take away the rust from silver, and there shall comeforth a most pure vessel: † Take away impiety from the King's countenance, and his throne shall be established with justice.  
† appear not glorious before the king, and in the place of great men stand not.  
† For it is better that it be said to thee: Come up hither; then that thou be humbled before the prince.  
† The things which thy eyes have seen, utter not quickly in a 
Care of others fame.  brawl: lest afterward thou canst not amend it, when thou hast dishonoured thy friend.  
† treat thy cause with thy friend, and reveal not a secret to 
Compose controversies secretly, rather than contend in public court. Speak in due time. Prudent admonition. Diligence in public affairs. Performance of promised industry. Meekness.  a stranger: † lest perhaps he insult against thee, when he heareth, and cease not to upbraid thee.  
Grace and friendship deliver 
* 〈…〉 ●eare. : which keep to thyself, lest thou become reproachful.  
† Apples of gold in silver beds, he that speaketh a word in his time.  
† A golden earlet, and a shining precious stone, he that rebuketh a wiseman, and an obedient ear.  
† As the cold of snow in the day of harvest, so a faithful legate to him, that sent him, maketh his soul to rest.  
† clouds, and wind, and no rain following, a glorious man, and not accomplishing his promises.  
† By patience the prince shall be pacified, and a soft tongue shall break hardness.  
† Thou hast found honey, eat that which sufficeth thee, lest 
Temperance.  perhaps being filled thou vomit it up.  
† Withdraw thy foot from the house of thy neighbour, lest 
Modesty.  some time having his fill he hate thee.  
† A dart, and sword, and a sharp arrow, a man that speaketh 
True testimony.  false testimony against his neighbour.  
† A rotten tooth, and weary foot, he that hopeth upon the 
Trust not a dissembler.  unfaithful in the day of distress, † and that loseth his cloak in the day of cold.  
Vinegar in 
* A consuming 〈◊〉 hard earth.  nither, he that singeth songs to a naughty hart. 
Strive not with the incorrigible. Alacrity.  As a moth the garment, and a worm the wood: so the sadness of a man hurteth the hart.  
† If thine enemy shall hunger, give him meat: if he thirst, 
Charity towards enemies  give him water to drink: † for thou shalt heap hot coals 
Rom. 12.  upon his head, and our Lord will reward thee.  
† The northwind dissipateth rains, & a sad look the tongue 
Hear not detraction.  that detracteth.  
† It is better to sit in a corner of the house top, then with 
Domestical peace.  a brawling woman, and in a common house.  
† Cold water to a thirsty soul, and good tidings from a far 
joy of well doing.  country.  
† A fountain troubled with the foot, and a vain corrupted, 
Profession of truth.  the just falling before the impious.  
† As he that eateth much honey, it is not good for him: so 
Humility in knowledge.  he that is a searcher of the majesty, shall be oppressed of the glory.  
† As a city being open and without compass of walls, so a 
Government of the tongue.  man that can not repress his spirit in speaking.   

CHAP. XXVI.  
AS snow in the summer, and rain in the harvest: so is 
Advance not the vicious.  glory undecent for a fool.  
† As a bird flying to other places, & a sparrow going whither 
Patience in false slander.  he list: so a curse uttered in vain shall light upon some man.  
† A whip for a horse, and a snaffle for an ass, and a rod on 
Chastisement.  the back of the unwise.  
† Answer not a fool according to his folly, lest thou be 
Answer a fool wisely: detecting his folly.  made like to him.  
† Answer a fool according to his folly, lest he seem to himself to be wise.  
† Lame of feet, and drinking iniquity, he that sendeth 
Place fit men in office:  words by a foolish messenger.  
† As a lame man hath fair legs in vain: so a parable is undecent 
Wise men in authority:  in the mouth of fools.  
† As he that casteth a stone into the heap of Mercury: so he 
Virtuous in honour: and learned to teach. Make fools to keep silence. Return not to former sins. Humble opinion of thyself. Fortitude. Profitable labours. At least some good work. Love not idleness.  that giveth honour to the unwise.  
† As if a thorn should grow in the hand of the drunkard: so a parable in the mouth of fools.  
† judgement determineth causes: and he that putteth a fool to silence, apeaseth angers.  
† As a dog that returneth to his vomit, so the unwise that reiterateth 
2. Pet. 2.  his folly.  
† Hast thou seen a man seem to himself wise? the fool shall have hope rather than he.  
† The slothful saith: A lion is in the way, and a lioness in the journeys: † as a door turneth on his hinge so the slothful in his bed.  
† The slothful hideth his hand under the armehole, and is grieved if he turneth it to his mouth.  
† The slothful seemeth wiser to himself, than seven men speaking sentences.  
† As he that taketh a dog by the ears, so he that passeth by 
Intermeddle not in brawls unfeigned friendship, especially in familiar acquaintance. Punish batemakers. Pacific the wrathful.  impatient, and meddleth with an other man's brawl.  
† As he is hurtful that shooteth arrows, and spears unto death: † so a man, that hurteth his friend fraudulently: and when he is taken with all saith: I did it in jest.  
† When wood faileth, the fire shall be extinguished: and the whisperer taken away, brawls cease.  
† As coals to burning coals, and wood to fire, so an angry man raiseth brawls.  
† The words of the whisperer as it were simple, and the same 
Hear not whisperers of evil reports. Flee from hypocrites. Whose flattery and soft speech are suspicious, they will fall at last into their own traps, truth prevailing.  come to the inmost parts of the belly.  
† As if thou wouldst adorn an earthen vessel with drossy silver, so swelling lips joined with a most wicked hart.  
† An enemy is perceived by his lips, when he shall handle deceits in his hart.  
† When he shall submit his voice, believe him not: because there are seven mischiefs in his hart.  
† He that covereth hatred fraudulently, his malice shall be revealed in the council.  
† He that diggeth a pit, shall fall into it: and he that rolleth a stone, it shall return to him.  
† A deceitful tongue loveth not truth, and a slipper mouth worketh ruins.   

CHAP. XXVII.  
BOast not for to morrow, being ignorant what the day to 
Trust not to future uncertainties.  come may bring forth.  
† Let an other praise thee, and not thine own mouth: a 
Praise not thyself.  stranger and not thine own lips.  
† A stone is heavy, and sand weighty: but the anger of a fool 
Beware of a fools wrath:  is heavier than both.  
† Anger hath no mercy, nor fury breaking forth: and the 
for it hath no mercy.  violence of a moved spirit who can sustain?  
† Better is manifest correption, then love hidden. 
love friendly severity not enemies flattery. Temperance in meat. Just care of thy family.   
† Better are the wounds of him that loveth, than the fraudulent kisses of him that hateth.  
† A soul that is full shall tread upon the honiecombe: and a soul that is hungry shall take bitter also for sweet.  
† As a bird fleeting from her nest, so a man that forsaketh his place.  
† The hart is delighted with ointment and divers odours: 
Esteem freindlie counsel.  and with the good counsels of a friend the soul is sweetened.  
† Thy friend, and thy father's friend do not leave: and go not 
Old friends are better, & surer than a kinsman. Be wise even for thy father's sake. Foresee and prevent dangers. Trust not enemies. Suspect extraordinary courtesy. Tolerate incorrigible brawlers with patience; lest they become worse, by thy striving to amend them. Conserve that is good. Conscience is best witness. Contentment with our state. Humility desireth not praise.  into thy brother's house in the day of thine affliction.  
Better is a neighbour near thene a brother far of.  
study wisdom my son, & make my hart joyful, that thou Mayst make answer to the upbraider.  
† The subtel man seeing evil, hideth himself: little ones passing through have sustained evil detriments.  
† Take his garment, that hath been surety for a stranger: and for alienes take from him a pledge.  
† He that blesseth his neighbour with a loud voice, rising in the night, he shall be like him that curseth.  
† Dropping through in the day of cold, and a brawling woman are compared together: † He that retaineth her, as he that should hold the wind, and shall call in the oil of his right hand.  
† Iron is sharpened with iron, and a man sharpeneth the face of his friend.  
† He that keepeth the feegtree, shall eat the fruit thereof: and he that is the keeper of his master, shall be glorified.  
† As in waters the countenance of them that look therein shineth, so the hearts of men ate manifest to the prudent.  
† hell and perdition are never filled: in like manner also the eyes of men are unsatiable.  
† As silver is tried in the forge, and gold in the furnace: so a man is proved by the mouth of him that praiseth.  
The hart of the wicked seeketh after evils, but the righteous 
Right of hart.  hart seeketh after knowledge.  
† If thou shalt bray a fool in a mortar, as when a pestle striketh 
Strine not to teach a fool. Discharge thy duty: while thou art in this life. Be content with things necessary, and they shall be given to thee. Mat▪ 6. v. 33.  upon prisane, his folly shall not be taken from him.  
† Know diligently the countenance of thy cattle, and consider thy flocks: † For thou shalt not have power always: but a crown shall be given into generation and generation.  
† The meadows are open, and the green herbs have appeared, and the grass is gathered out of the mountains.  
† lambs for thy garment: and kids the price of the filled.  
† Let the milk of the goats suffice thee for thy meats, and for the necessities of thy house: and for victual to thy handmaids.   

CHAP. XXVIII.  
THE impious fleeth, no man pursewing: but the just 
innocency is without fear. General piety of the people procureth God's favour, neighbourly compassion.  confident as a lion, shall be without terror.  
† For the sins of the land the princes thereof shall be many: & for the wisdom of a man, & the knowledge of those things that are said, the life of the prince shall be longer.  
† A poor man calumniating the poor, is like a vehement shower, whereby famine is gotten.  
† They that forsake the law, praise the impious: they that 
Zele of justice.  keep it, are set on fire against him.  
† evil men think not on judgement: but they that seek after 
Remember the day of judgement. Honesty and poverty. No want nor waste.  our Lord, mark all things.  
† Better is a poor man walking in his simplicity, than the rich in crooked ways.  
† He that keepeth the law is a wise son, but he that feedeth gluttons, shameth his father.  
† He that heapeth together riches by usuries and ocker, gathereth 
Just gain in traffic.  them for him that is liberal to the poor.  
† He that turneth away his ears from hearing the law, his 
Obedience to magistrates.  prayer shall be execrable.  
† He that deceiveth the just in a wicked way, shall fall into his 
give counsel sincerely.  destruction: and the simple shall possess his goods.  
† The rich man seemeth to himself wise: but the poor man 
Humility in authority.  being prudent shall search him.  
† In the exultation of the just there is much glory: when the 
Place the godly in office.  impious reign ruins of men.  
† He that hideth his wicked deeds, shall not be directed: but 
Acknowledge thy faults.  he that shall confess, and shall forsake them, shall obtain mercy.  
† Blessed is the man, that is always fearful: but he that is of 
Fear to offend.  an obstinate mind, shall fall into evil.  
† A roaring lion, and hungry bear, an impious prince over 
Clemency in princes, and prudent liberality. Revenge bloodshed.  the poor people.  
† A prince lacking prudence, shall oppress many by calumny: but he that hateth avarice, his days shall be made long.  
† A man that doth calumniat the blood of a soul, if he shall flee into a lake, no man abideth.  
† He that walketh simply shall be saved: he that goeth perverse 
Harmless life.  ways, shall fall once.  
† He that tilleth his ground, shall be filled with breads: but he 
Diligent labour.  that purseweth idlnesse, shall be replenished with poverty.  
† A faithful man shall be much praised: but he that hasteneth 
Just dealing.  to be rich, shall not be innocent.  
† He that knoweth a person in judgement, doth not well: this 
Just judgement.  man even for a morsel of bread forsaketh the truth.  
† A man, that hasteneth to be rich, and envieth others, is 
Moderate gain.  ignorant that poverty shall come upon him.  
† He that rebuketh a man, shall afterward find favour with 
Freindlie correption.  him more than he, that by flatteries of tongue deceiveth.  
† He that pilfereth any thing from his father, and from his 
To rob parents is a grievous crime. ●●alt not thyself. Trust not thine own judgement. Alms deeds.  mother: & saith this is no sin, is the partaker of a mankiller.  
† He that exalteth, and dilateth himself, raiseth brawls: but he that trusteth in our Lord, shall be healed.  
† He that hath confidence in his own hart, is a fool: but who so walketh wisely shall be saved.  
† He that giveth to the poor, shall not lack: he that despiseth him that asketh, shall sustain penury.  
† When the impious shall rise, men shall be hid: when they shall 
Godly magistrates.  perish, the just shall be multiplied.   

CHAP. XXIX.  
THE man, that with stiff neck contemneth him that rebuketh, 
Love to ●●e corrrected.  sudden destruction shall come upon him: and health shall not follow him.  
† In the multiplication of just men, the common people shall 
Choose godly magistrates.  rejoice: when the impious shall take princedom, the people shall mourn.  
† A man that loveth wisdom, maketh his father glad: but he 
love wisdom.  that maintaineth harlots, shall destroy his substance.  
† A just king setteth up the land, a covetous man shall 
Just and liberal magistrates. Sincere amity  destroy it.  
† A man, that with fair, and feigned words speaketh to his friend, spreadeth a net to his steps.  
† A snare shall entangle the wicked man sinning: and the 
Just joy of the wickeds fall.  just shall praise and rejoice.  
† The just knoweth the cause of the poor: the impious is 
Compassion of the poor.  ignorant of knowledge.  
† Pestilent men dissipate a city: but the wise turn away fury. 
Care of common good. Contend not with a fool. Defend the just. Discretion in just anger. Derestation of lying. Contentment in state of life. Equity in judgement.   
† A wise man, if he contend with a fool, whether he be angry, or whether he laugh, shall not find rest.  
† Men of blood hate the simple: but just men seek his soul.  
† A fool uttereth all his spirit: a wiseman differreth, and reserveth till afterward.  
† A prince that gladly heareth words of lying, hath all his servants impious.  
† The pooreman and the creditor have met one an other: our Lord is illuminatour of both.  
† The king, that judgeth the poor in truth, his throne shall be replenished for ever.  
† Rod and rebuke giveth wisdom: but the child, that is 
Chastisement of youth. God never permitteth all to be evil Instruct children. Pray to have good Pastors.  left to his own will, confoundeth his mother.  
† In the multiplication of the impious, wickedness shall be multiplied, and the just shall see the ruins of them.  
† Nurter thy son, and he shall refresh thee, and shall give delights to thy soul.  
† When prophecy shall fail, the people shall be dissipated: but he that keepeth the Law, is blessed.  
† A servant can not be taught by words: because he understandeth 
Compel the froward to obey. Consideration in speaking. Subdue the flesh to the spirit. Meekness.  that which thou sayest, and contemneth to answer.  
† Hast thou seen a man swift to speak? Folly is rather to be hoped, than his amendment.  
† He that nourisheth his servant delicately from his childhood, afterward shall feel him stubborn.  
† An angry man provoketh brawls: and he that is easy to indign 〈…〉, shall he more prone to sin.  
† Humiliation followeth the proud: and glory shall receive 
Humility.  the humble of spirit.  
† He that is partaker with a thief, hateth his own soul: he 
Participate not with sin.  heareth one adjuring, and telleth not.  
† He that feareth man, shall soon fall: he that trusteth in our 
Fear not men in God's cause remembering that God is judge of al. Hate all wickedness. Obey spiritual and temporal parents.  Lord shall be lifted up.  
† many seek after the face of the prince: & the judgement of every one cometh forth from our Lord.  
† The just abhor an impious man: & the impious abhor them that are in the right way.  
The son that keepeth the word, shall be out of perdition.   

CHAP. XXX. Aright wiseman thinketh humbly of himself. 4. knowing that god's works 
The fourth part. Other singular precepts, with praise of a prudent woman.  are inscrutable, and perfect: 8. desireth truth in all things, & mediocrity in riches. 11. Abhorreth certain sorts of men, 1. 5. & certain execrable things 18. noteth certain things hard to be known: 21. other things intolerable: 24. others admirable. 32. the tongue dangerous.  
THE words of the Gatherer the son of Vomiter. The vision, that the man spoke, with whom God is, and who being strengthened by God abiding with him, said: † I am 
:: The wisest man best knoweth that he wanteth much of perfect wisdom yet in his humility supposeth, that others have attained some what more than himself.  most foolish of men, & the wisdom of men is not with me. † I have not learned wisdom, and have not known the science of saints. † 
:: Christ the son of God is wisdom itself and as the son of man hath perfect wisdom.  Who hath ascended into heaven and descended? who hath contained the spirit in his hands? who hath bound the waters together as in a garment? who hath raised up all the borders of the earth? what is his name, and what is the name of his son, if thou know? † Enerie word of God tried by fire, is a buckler to them that hope in him: † add not any thing to his words, and so thou be reproved and found a liar: † Two things I have asked thee, deny them not to me before I die. † vanity, and lying words make far from me. Beggary, and riches give me not: give only things necessary for my sustenance: † lest perhaps being filled I be alured to deny, and may say: Who is the Lord? or being compelled by poverty I may steal, and forswear the name of my God. † 
:: Bondslades are to be pitied, and not affliction added to the afflicted.  Accuse not a servant to his master, lest perhaps he curse thee, and thou fall.  
† There is 
:: four execrable vices. Ingratitude▪ hypocrisy: insolency: Oppression of the poor. Concupiscence of the flesh, & of the eyes.  a generation that curseth their father, and that blesseth not their mother. † A generation, that seemeth to itself clean, & yet is not washed from their filthiness. † A generation, whose eyes are lofty, and the eyelids thereof set up on high. † A generation, that for teeth hath sword, and chaweth with their grinding teeth, that they may eat the needy out of the earth, and the poor from among men.  
† The horseleech hath:: two daughters that say: Bring, bring. Three things are unsatiable, the fourth never saith it sufficeth. † 
:: ●●u●e, luxury, avarice, & Ambition.  hell, and the mouth of the matrice, & the earth which is not satisfied with water: but 
:: Dishonour of parents shall be senerely punished.  the fire never saith it sufficeth. † 
:: young men following carnal appetite, can no more give account of their actions, then of the ways which an eagle, a serpent, and a ship have passed.  The eye, that scorneth his father, & that despiseth the travail of his mother, in bearing him, let the ravens of the torrents pick it out, and the young of the eagle eat it.  
† Three things are hard to me, and of the fourth I am utterly ignorant. † The way of an eagle in the air, the way of a serpent upon a rock, the way of a ship in the mids of 〈…〉 and 
:: By these examples are commended four virtues, industry, Prudence, Concord, and humility.  the way of a man in youth. † Such is also the way of an adulterous woman, which eateth, and wiping her mouth saith: I have done no evil.  
† By three things the earth is moved, and the fourth it can not sustain. † By a servant when he shall reign: by a fool when he shall be filled with meat: † by an odious woman when she shall be taken in matrimony: & by “ a bondwoman when she shall be heir to her mistress.  
† There are 
:: Other four Fortitude, chastity, Order, and justice  four the least things of the earth, and they are wiser than the wise. † The ants, a weak people, which prepareth in the harvest meat for themselves: † The leveret, a people not strong, which placeth his bed in the rock: † The locust hath no king, and they go our all by their troops: † The stellion stayeth on his hands, & 〈…〉 in King's houses. † 
:: fools ought not to govern.  There are three things which 〈…〉 l, and the fourth that goeth happily. † The lion, the strongest of beasts shall fear at the meeting of none: † the cock girded about the loins, and the ram: also the king, against whom none can resist.  
† There is that 
:: Moderation is necessary in all actions.  hath appeared a fool after that he was listed up on high: for if he had understood, he would have laid his hand upon his mouth. † And he that:: strongly presseth the paps to wring out milk, straineth out butter, and he that violently cleanceth his nose, wringeth out blood: & he that provoketh angers, bringeth forth discords.  

ANNOTATIONS. CHAP. XXX.  
1. The words of the Gatherer.] Some Interpreters take these four Hebrew 
Some suppose one Agur to be auctor of this chapter.  words, Agur, Jache, Ithiel, and vocal, contained in this first verse, to be proper names of men, supposing that a certain wiseman named Agur, the son of jache, spoke the sentences following in this chapter, to his sons or scholars, called Ithiel & Vcal. And so this supposed Agur, not Solomon, should be the auctor of this chapter. But the old Interpreter, whom S. Jerom approveth and followeth, translated the same words as noon appellatives. Neither 
But it seemeth more probable that only Solomon is auctor of this whole book.  doth any ancient Father account this Agur, amongst the writers of holy Scriptures. And if there were a peculiar auctor of this chapter, it is like the same should have been placed last, and not before that which now followeth, and is by all men confessed to be salomon's. And therefore we think it more probable, with S. Beda, and the common opinion, that there was no other auctor of any part of this book, besides King Solomon Who is here called CONGREGANS, the Gatherer, because he gathered these excellent Parables, 
Why he is called Gatherer.  and proverbs; as the son of the holy Ghost, signified by the word Jache, pouring forth divine sentences, for instruction of ITHIEL & VCAL, that is, of all those with whom God is by his grace; and who are streingthened by God abiding with them.  
23. A bond woman when she shall be heir.] Of all things in this world, it seemeth 
Why God suffereth heresy to reign.  most absurd, that heresy doth domineer over Catholic religion: which God some times, and in some places suffereth, for the greater merit of his elect.    

CHAP. XXXI. An exhortation to chastity, temperance, 8. and to works of mercy. 10. with praise of a valiant wise woman.  
THE 
:: words pertaining to Solomon spoken to him by his mother: who here calleth him Lamuel, signifying, God with him.  words of Lamuel the king. The vision wherewith his mother instructed him. † What o my beloved, what o the beloved of my womb, what o beloved of my vows? † give not thy substance to women, & thy riches to destroy Kings. † give not to Kings, o Lamuel, give not wine to Kings: because there is no secret where drunkness reigneth, † & lest perhaps they drink, & forget judgements, & change the cause of the children of the poor. † give strong drink to them that be sad, and wine unto them, that are of a pensive mind: † let them drink, and forget their poverty, and not remember their sorrow any more. † Open thy mouth to 
:: Doctrine is most profitable to those, that are modestly dumb, more willing to hear then to speak.  the dumb, & to the causes of all the children that pass: † open thy mouth, 
:: The chief & most proper office of a king is to do justice.  decree that which is just, & judge the needy & poor. † A valiant woman 
:: A woman of such perfection as is here described, is in deed rare, yet possible to be found  who shall find? far, and from the utmost borders is the price of her. † The hart of her husband trusteth in her, and he shall not need spoils. † She shall render good, and not evil, all the days of her life. † She hath sought wool and flax, and hath wrought by the counsel of her hands. † She is become as a merchants ship, bringing her bread from far. † And she hath risen in the night, and given pray to her household, and meats to her handmaids. † She hath viewed a filled, and bought it, of the fruit of her hands she hath planted a vineyard. † She hath girded her loins with strength, and hath strengthened her arm. † She hath tasted, and seen that her traffic is good: her lamp shall not be extinguished in the night. † She hath put her hand to strong things, and her fingers have taken hold of 
:: flax on the distaff signifieth purpose to do good works, yarn on the spindle the work well begun, which giveth confidence in God that the same shall be perfect and have due reward.  the spindle. † She hath opened her hand to the neddie, and stretched out her palms to the poor. † She shall not fear for her house in the colds of snow: for all her household are clothed with double. † tapestry clothing she hath made to herself: silk, and purple is her garment. † Her husband is noble in the gates, when he shall sit with the senators of the land. † She 
:: They make and sell cloth, which learning and observing Gods la, do teach it others  made sindon, and sold it, and delivered a girdle to the Chananeite. † Strength and beauty is her garment, and she shall laugh in the later day. † She hath opened her mouth to wisdom, and the law of clemency is in her tongue. † She hath considered the paths of her house, and hath not eaten her bread idle. † Her children arose, and commended her to be most blessed: her husband, and he praised her. † many daughters have gathered together riches: thou hast passed them al. † 
:: External comeliness is not durable: but the fear of God is more worthy of praise.  Grace is deceitful, and beauty is vain: the woman that feareth our Lord shall be praised. † give ye to her 
:: Good works shall be rewarded,  of the fruit of her hands: and let her works praise her 
:: at the tribunal seat of judgement.  in the gates.  

ANNOTATIONS CHAP. XXXI.  
10. A valiant woman who shall find?] Upon occasion of his mother's most 
The praise of a right wise woman written in verse, & in order of the Alphabet.  prudent admonition, the wiseman singularly praiseth a perfect virtuous woman. And that in an exquisite kind of stile: in Tetramical lambike verse, with perfect order and number of the Alphabet letters Signifying, as S Jerom 
Proem. lament.  teacheth, that as none can read, or speale words, unless they first learn to know the letters: so we can not attain to know the greater Mysteries in holy Scriptures, except we begin with moral good life, according to that the Prophet saith: By thy commandments I have understood. And therefore 
Psal. 11●. v. 104.  wi●e Solomon, by instinct of the holy Ghost, as well by the manner of stile, as 
The Church hath all good properties requisite. A faithful soul hath them at least in desire.  by the doctrine contained, concludeth his book of Parables, with praise both of the Church in general, which hath all the virtues, and good properties here mentioned; and of every faithful soul, sincerely serving God, which either in deed, or in desire of mind, hath such part of them, as may suffice to the attaining of eternal life. For concerning the whole Church, S Augustin in two Sermons (217. and 218 de temp.) S. Beda upon this place, and other Fathers show it evidently. Touching also particular souls, not only of holy men, but also of women, the frailer sex, holy Scriptures, and Ecclesiastical monuments yield many examples, besides the most Excellent and immaculate 
Rare and excellent women both in the old and new testament.  virgin Mother of God; as of Sara, Rebecca, Lia, Rachael, Elizabeth, Marie Magdalen, Martha, and innumerable others, most precious pearls, dear spouses of Christ, and singular ornaments of his Church.       


THE argument OF ECCLESIASTES.  
KIng Solomon a divine Preacher, whereof this book is called 
This book called Ecclesiastes, teacheth to contemn this world. Because felicity consisteth not in any temporal thing: but in the eternal sight of God.  Ecclesiastes, exhorteth all such as have learned the principles of good life, to contemn this world: because all things therein are vain, and insufficient to give repose to man's soul: showing that true felicity, which all men desire, consisteth not in natural knowledge, gotten by wit and industry; nor in worldly pleasures, much less in carnal; nor in riches; nor in authority or dominion; nor in any other temporal thing; as divers diversly think: but only in the true service of God, by flying from sin, and doing good works, as in the meritoricus cause, and essentially in the clear vision of God: the proper end, for which man was created. And so this book containeth three principal parts. First this divine preacher confuteth all their opinions, that imagine a false felicity in human, 
Divided into three parts.  worldly, or temporal things: to the beginning of the 7. chapter. In the rest of that chapter, and three following, he teacheth that true felicity consisteth in the eternal fruition of God: and is procured by declining from vices, and embracing virtues. In the two last chapters, he exhorteth all to begin speedily to serve God, and to persevere therein to the end of this life.   

ECCLESIASTES, IN HEBREW CALLED COHELETH.  

CHAP. I. all temporal things (in comparison of true felicity) are vain, 4. because 
The first part of this Sermon showeth, that felicity consisteth not in any temporal thing.  they are mutable, 8. neither can any man attain perfect knowledge, to his satisfaction: 12. as appeareth by salomon's own experience.  
THE words of Ecclesiastes, the son of David, king of Jerusalem. † vanity of vanities, said Ecclesiastes: vanity of vanities, & all things vanity. † What hath a man more of all his labour, whereby he laboureth under the sun? † Generation passeth, and generation cometh: but 
:: In the end of this world the earth shall be purified, & so remain for ever.  the earth standeth for ever.  
† The sun riseth, and goeth down, and returneth to his place: and there rising again, † compasseth by the South, and bendeth to the North: compassing all things, goeth forward in circuit, & returneth unto his circles. † all rivers enter into the sea, and the sea overfloweth not: to the place, whence the rivers issueforth, they do return, that they may flow again. † all things are hard: man can not explicate them in word. The eye is not filled with seeing, neither is the ear filled with hearing. † What is that hath been? the same thing that shall be. What is that hath been done? the same that is to be done. † 
:: men's souls daily created are of the same kind as Adam's soul: other creatures either were in their kinds from the beginning of the world, or are procreated of divers kinds preexisting. S. Tho. pa. 1. q. 73. a. 1. ad. 3  Nothing under the sun is new, neither is any man able to say: Behold this is new: for it hath already gone before in the ages, that were before us. † There is no memory of former things: but neither of those things verily, which hereafter are to come, shall there be remembrance with them, that shall be in the later end. † I Ecclesiastes have been king of Israel in Jerusalem, † and have proposed in my mind, to seek and search wisely of all things, that are done under the sun. This very evil occupation hath God given to the children of men, that they might be occupied in it. † I have seen all things, that are done under the sun, and behold 
:: all natural things are insufficient means to attain felicity.  all are vanity, & affliction of spirit. † The perverse are hardly corrected, and the number of fools is infinite. † I have spoken in my hart, saying: lo I have been made great, and have gone beyond all in wisdom, that were before me in Jerusalem: and my mind hath contemplated many things wisely, and I have learned. † And I have given my hart to know prudence, and doctrine, and errors and folly: and I have perceived that in these also there was labour, and affliction of spirit, † for that “ in much 
:: Wisdom is the best thing in this world, yet is not perfect felicity, but the means to attain it.  wisdom there is much indignation: and he that addeth knowledge, addeth also labour.  

ANNOTATIONS. CHAP. I.  
18. In much wisdom is much indignation.] How much more any man profiteth in wisdom, so much more he is angry with himself, for the evils which 
Wisdom maketh men to be angry with sin, to fear God, and to proceed in virtue.  he hath done: so much better he knoweth the strict judgement of God, which he must pass: so much more he understandeth the want of perfect wisdom: so much more he seethe that labour is required to proceed in virtue: and to conserve that small portion which he hath gotten. Neither is any man ordinarily assured that he hath got any part of true wisdom; for he knoweth not, whether he be worthy of love or hate. Eccle. 9    

CHAP. II. human deligthes are all vain: 4. as gorgeous buildings, fruitful vineyards, plenty of fish, cattle, servants, silver, gold, music: 11. not satisfying man's desire. 18. Neither can any man know, how his heir will behave himself.  
ISayde 
:: A wordly man may object, that seeing wisdom bringeth not felicity in this life, it seemeth best to take his pleasure & ease, & not to labour for it.  therefore in my hart: I will go, & flow in delights, and enjoy good things. 
:: But the wiseman confuteth this conceit. Because wordly joy is short & uncertain, neither is any joy that men have in this life true joy of the blessed, but only a consolation in miseries.  And I saw that this also was vanity. † Laughter I have reputed error: and to joy I have said: Why art thou deceived in vain? † I have thought in my hart, to withdraw my flesh from wine, that I might transfer my mind to wisdom, and might avoid folly, till I might see what should be profitable for the children of men: what is needful to be done under the sun, in the number of the days of their life. † I have magnified my works, I have built me houses, & planted vineyards, † I have made gardens, and orchards, and set them with trees of all kinds, † and I have made me ponds of waters, to water the wood of springing trees, † I have possessed manservants and wemenseruants, and have had a great family: herds also, and great flocks of sheep, above all that were before me in Jerusalem: † I have heaped together to myself silver, and gold, and the substance of Kings, and provinces: I made me singingmen, & singingwemen, and the delights of the children of men: cups, and goblets to serve to power out wines: † and I surpassed in riches all, that were before me in Jerusalem: wisdom also hath persevered with me. † And all things, that mine eyes desired, I have not denied to them: neither have I stayed my hart, but that it enjoyed all pleasure, & delighted itself in these things, which I had prepared: and this I esteemed my portion, if I did use my labour. † And when I had turned myself to all the works, which my hands had done, & to the labours, wherein I had sweat in vain, I saw in all things vanity, and affliction of mind, & nothing to be permanent under the sun. † I passed further to contemplate wisdom, and errors, and folly (what is man, quoth I, that he can follow the king his Maker?) † and I saw that wisdom so much excelled folly, as light differeth from darkness. † The 
:: Consideration is the directory of all good works.  eyes of a wiseman are in his head: the fool walketh in darkness: and I have learned that there was one death of both. † And I said in my hart: If the fall of the fool & mine shall be one, The 
:: conceit of worldly men not considering the life to come.  what doth it profit me, that I have bestowed greater labour for wisdom? And speaking with my mind, I perceived that this also was vanity. † For there shall be no memory of the wise in like manner as of the fool for ever, and the times to come shall cover all things together with oblivion: the learned dieth in like manner as the unlearned. † And therefore I have been weary of my life, seeing all things under the sun to be evil, and all things vanity and affliction of spirit. † again I detested all mine industry, wherewith I have laboured under the sun most studiously, being like to have an heir after me: † whom I know not, whether he will be a wiseman or a fool, and he shall rule in my labours, wherewith I have sweat and have been careful: and is there any thing so vain? † wherefore I ceased, and my hart hath renounced to labour any more under the sun. † For whereas one laboureth in wisdom, and doctrine, and carefulness, he leaveth the things gotten to an idle man: and this therefore is vanity, and great evil. † For what profit shall be to a man of all his labour, and affliction of spirit, wherewith he is vexed under the sun? † all his days are full of sorrows and miseries, neither by night doth he rest in mind, and is not this vanity? † Is it not better to eat and drink, and show unto his soul good things of his labours? 
:: It is better to use that is honestly gotten for our necessity, then to be still solicitous to get more.  & this is of the hand of God. † Who shall so devour, and flow with delights as I? † To a man good in his sight, God hath given wisdom, and knowledge, and joy: but to the sinner he hath given affliction, and superfluous care, to add, and to gather together, and deliver it to him that hath pleased God: but this also is vanity, & vain carefulness of the mind.   

CHAP. III. contrary things succeed in their seasons, and pass away, 9 whereof man getteth no perfect knowledge, how long soever he liveth, and laboureth to know them: 16. neither will there be equity where it ought to be in this world: 21. but in the next, good and evil shall be separated, and judged according to their deserts.  
ALL things have a time, and in their spaces all things pass under 
:: Generation, Corruption, & Alteration pertain only to things of this world under heaven, often here described by the term, under the sun. For spiritual substances are not comprehended in time, nor place. S. jerom in hunc. locum. to 7.  heaven. † A time to be borne, & a time to die. A time to plant, & a time to pluck up that which was planted. † A time to kill, and a time to heal. A time to destroy, and a time to build.  
† A time to weep, & a time to laugh. A time to mourn, and a time to dance.  
† A time to disperse stones, and a time to gather.  
A time to embrace, and a time to be far from embracings.  
† A time to get, and a time to lose.  
A time to keep, and a time to cast away.  
† A time to rent, and a time to sow together.  
A time to keep silence, & a time to speak.  
† A time of love, and a time of hatred. A time of war, and a time of peace. † 
:: all this showeth that nothing of this world is perpetual, but to be used interchangeably, in due time, place, manner, and order. For disorder maketh confusion.  What hath man more of his labour? † I have seen the affliction, which God hath given to the children of men, that they may be distracted in it. † He hath made all things good in their time, and hath delivered the world to their disputation, and that man can not find the work, which God hath wrought from the beginning unto the end. † And I have known that there was no better thing then to rejoice, and to do well in his life. † For every man, that eateth and drinketh, and seethe good of his labour, this is the gift of God. † I have learned that all the works, which God hath made, persevere for ever: we can not add any thing, nor take away from those things, which God hath made that he may be feared. † That which hath been made, the same is permanent: the things that shall be, have already been: and God restoreth that which is past. † I saw under the sun in the place of judgement impiety, and in the place of justice iniquity. † And I said in my hart: the just and the impious God will judge, and then shall be the time of every thing. † I said in my hart of the children of men, that God would prove them, and show them to be like beasts. † therefore there is one death of man, and beasts, and the condition of both equal: as man dieth, so they also die: all things breathe alike, and man hath nothing more than beast: all things are subject to vanity, † and all things pass to one place: of earth they were made, and into earth they return together. † Who knoweth if the spirit of the children of Adam ascend upward, and if the spirit of beasts descend downward? † And I have found that nothing is better than for a man to rejoice in his work, and that this is his portion. For who shall bring him, to know the things that shall be after him?   

CHAP. four In this would many innocents are oppressed, 4. The potent sometimes envied, contemned, 15. and forsaken by their subjects, 17. especially when the superiors obey not God.  
ITurned myself to other things, and I saw the oppressions, that are done under the sun, and the 
:: God suffereth the innocent to be afflicted for a time, of his special providence: because they thereby merit a great reward Psal. 72.  tears of the innocents, and no comforter: & that they can not resist their violence, being destitute of all men's help. † And I praised rather the dead, than the living: † and happier than both have I judged him, that is not yet borne, nor hath seen the evils that are done under the sun. † again I have contemplated all the labours of men, and their industries I have perceived to lie open to the envy of their neighbour: and in this therefore there is vanity, and superfluous care. † A fool foldeth his hands together, and eateth his own flesh, saying: † Better 
:: It is in deed better not to be at all then to be in eternal misery, (Mat. 26. v. 24.) but temporal affliction which the just suffer is not misery, as wordly men estemeit, but a special mean to attain eternal felicity.  is an handful with rest, than both hands full with labour, and affliction of mind. † Considering I found also an other vanity under the sun: † There is one, and he hath not a second, not a son, not a brother, and yet he ceaseth not to labour, neither are his eyes satisfied with riches, neither doth he recount, saying: For whom do I labour, and defraud my soul of good things? in this also is vanity, and very ill affliction. † “ It is better therefore that two be together, than one: for they have profit of their society: † if one fall, he shall be stayed up of the other. Woe to him that is alone: because when he falleth, he hath none to lift him up. † And if two sleep together, they shall warm each other: one how shall he be warmed? † And if a man prevail against one, two resist him: a 
:: True charity not contaminate with envy, by how much it is increased in number, so much it increaseth in streingth. S. jero.  triple chord is hardly broken. † better is a child that is poor and wise, than a king old and foolish, that knoweth not to foresee for hereafter † Because out of the prison, and chains sometime there cometh one forth to a kingdom: and an other borne in his kingdom, is consumed with poverty. † I saw all men alive, that walk under the sun, with the second youngman, which shall rise up for him. † The number of the people, of all that have been before him is infinite: and they that shall be afterward, shall not rejoice in him. But this also is vanity, and affliction of spirit. † Take heed to keep thy foot, when thou interest into the house of God, and approach thou to hear. † For much better is obedience, than the victims of fools, who know not what evil 
1. Reg. 15. Osee. 6.  they do.  

ANNOTATIONS. CHAP. four  
9 It is better that two be together] Besides the commendation of charity, 
Man without Christ's help can neither resist temptations, nor rise from sin.  and freindshipe amongst men: which is one proper sense of this place: S. Jerom expoundeth it also of the necessity of Christ's dwelling in man's soul, & of his continual assisting grace: that man alone lie not open to the deceipts of the adversary. The benefit of fellowship (saith he) is straightways showed in the profit of society. For if the one fall (as * the just falleth often) Christ 
Prou. 24. v. 16.  raiseth up his partner: for woe to him, who falling hath not Christ in him, to raise him up. If one also sleep, that is, be dissolved by death, and have Christ with him, being warmed, and quickened, he sooner reviveth. And if the devil be stronger in impugning against a man, the man shall stand, and Christ will stand (pro homine suo, pro sodali suo) for his man, for his companion. Not 
And without man's free consent Christ will not stay him, nor raise him up.  that Christ's power alone is weak against the devil, but that free will is leift to man, and we doing our endeavour he becometh stronger in fighting. And if the Father, the son, and the holy Ghost come withal, this sodality is not soon broken. Yet that which is not soon broken, may sometimes be broken. For this triple chord, was in Judas the Apostle, but because after the morsel 
joan. 13. v. 27.  the devil entered into him, this chord was broken. Thus S. Irom teacheth, that neither can man without Christ resist temptations, nor rise from any sin in this life, or 
* In purgatory.  in the next; neither will Christ without man's consent and endeavour, stay him from falling, nor raise him up being fallen.    

CHAP. v An exhortation to speak discretely, and reverently of God; 3. to perform vows; 6. not to be troubled with imaginations, nor present oppressions of the poor. 9 Avarice is never satiate, 11. riches sometimes cause sickness, ruin of the body, 18. and oblivion of God.  
SPEAK 
:: Because no man is able to attain perfect knowledge of God, it behoveth all to speak and think so berly of him.  not any thing rashly, neither let thy hart be swift to utter a word before God. For God is in heaven, and thou upon the earth: therefore let thy words be few. † dreams do follow many cares, and in many words folly will be found. † 
:: Vow or promise once made must be fulfilled.  If thou hast vowed any thing to God, differre not to pay it: for an unfaithful and foolish promise 
Deut. 23.  displeaseth him. But what soever thou hast vowed, pay it: † and it is much better not to vow, then after a vow not to perform the things promised. † give not thy mouth to make thy flesh to sin: neither say thou before 
:: The proper Angel which associateth every man.  the Angel: There is no providence: lest perhaps God being wrath against thy words, dissipate all the works of thy hands. † Where many dreams are, there are many vanities, and words innumerable: but do thou fear God. † If thou shalt see the oppressions of the poor, and violent judgements, and justice to be subverted in the province, marvel not at this matter: because there is an other higher than the high, and over these also there are others more eminent: † and besides the king of all the earth reigneth over his servant. † A covetous man shall not be filled with money: and he that loveth riches, shall take no fruit of them: and this therefore is vanity. † Where great riches are, there are also many that eat them. And what doth it profit the owner, but that he seethe the riches with his eyes? † sleep is sweet to him that worketh, whether he eat much or little: but the sarietie of the rich 
job. ●●.  doth not suffer him to sleep. † There is also an other very ill infirmity, which I have seen under the sun: riches kept to the hurt of the owner. † For they perish in very evil affliction: he 
:: As temporal riches ●e often the occasion of their owner's ●uine: so vain philosophy, and heresy avail not heretics, not their followers, but as they came naked from their mother's womb, the perverse Church, so shall both such masters, and scolars depart without comforth into the wrath which they prepare to themselves. S. jerom. in ●une locum.  hath begotten a son, which shall be in great poverty. † As he came forth naked from his mother's womb, so shall he return, and shall take nothing away with him of his labour. † An infirmity utterly miserable: as he came, so shall he return. What doth it then profit him, that he hath laboured into the wind? † all the days of his life he eateth in darkness, and in misery, and in heaviness. † This therefore hath seemed good to me, that a man eat, and drink, and take joy of his labour, wherewith he hath laboured under the sun, the number of the days of his life, which God hath given him, and this is his portion. † And to every man, unto whom God hath given riches, and substance, and hath given him power to eat of them, and to enjoy his portion, and to rejoice of his labour: this is the gift of God. † For he shall not greatly remember the days of his life, because God doth occupy his hart with delights.   

CHAP. vi Riches make not men happy, because many die shortly: 3. and many rich men will not use their riches. 8. Likewise study to know all secret things is vanity, not felicity.  
THERE is also an other evil, which I have seen under the sun, and that frequent with men: † A man to whom God hath given riches, and substance, and honour, and nothing is lacking to his soul of all things, which he desireth: neither doth God give him power to eat thereof: but a strange man shall eat it up. This is 
:: all this showeth evidently ha● 〈…〉 e consisteth not in riches.  vanity and great misery. † If a man shall beget an hundred children, and shall live many years, and have many days of age, and his soul use not the goods of his substance, and he lack burial: of this man I pronounce, shalt the untimely borne is better than he. † For he came in vain, and passeth to darkness, and his name shall be clean forgotten. † He hath not seen the sun, nor known the distance of good and evil: † although he lived two thousand years, and hath not enjoyed good things: do not all things hasten to one place? † all the labour of man is in his mouth: but his soul shall not be filled. † What hath the wiseman more than the fool? and what the poor man, but to pass thither, where life is? † Better it is to see that, which thou Mayst cover, then to desire that, which thou canst not know. But this also is vanity, and presumption of spirit. † 
:: It is plainly preached (saith S. jero.) of the coming of Christ, whose name was given, and known before he was borne in flesh.  He that shall be, his name is already called: and it is known, that he is a man, and can not contend in judgement against a stronger than himself. † There be many words, that have much vanity in disputing.   

CHAP. VII. It is in vain to seek, and unpossible to know all natural things. 2. It importeth to lead this short life in mortification, 4. paenance, 8. and patience: 12. seeking wisdom, with competent temporal means; 15. providing for the next world; 24. not yielding to concupiscence.  
WHAT needeth a man to seek things greater than 
None can perfectly know the nature of all things present, of to come.  himself, whereas he is ignorant, what is profitable for him in his life, in the number of the days of his peregrination, and the time that passeth as a shadow? Or who can tell him what shall be after him under the sun?  
† Better is a good name then precious ointments: and the day 
The 2. part. True felicity is procured by good life, and consisteth in the eternal sight of God.:: Anger rightly used, is commendable & beneficial to correct our own faults and others.  of death, than the day of nativity. † It is better to go to the 
Prou. 22.  house of mourning, then to the house of banqueting: for in that the end of all men is signified, and he that liveth thinketh what shall be. †:: Anger is better than laughter: because by sadness of the countenance, the mind of the offender is corrected. † The hart of wisemen where sadness is, and the hart of fools where mirth. † It is better to be rebuked of a wiseman, then to be deceived with the flattery of fools. † Because as the sound of thorns burning under a pot, so the laughter of a fool: but this also is vanity. † Oppression trubleth the wise, and shall destroy the streingth of his hart. † Better is the end of a speech, than the beginning. 
:: But hasty, or immoderate anger is sinful and hartful.  Better is the patiented man then the arrogant. † Be not quickly angry, because anger resteth in the bosom of a fool. † Say not: What is the cause thinkest thou that the former times were better than they are now? for this manner of question is foolish. † Wisdom with 
:: Likewise moderate riches profit the servants of God, so that they ●ette not their mind upon them.  riches is more profitable, and doth more profit them that see the sun. † For as wisdom protecteth, so money protecteth. But learning and wisdom have this much more, that they give life to their owner. † Consider the works of God, that no man can correct whom he hath despised. † In the good day enjoy good things, and beware before of the evil day. For as this, so that also hath God made, that man find not against him just complants. † These things also I saw in the days of my vanity: The just man perisheth in his justice, and the impious liveth a long time in his malice. † Be not just too much: neither be more wise, then is necessary, lest thou be come more dull. † do not impiously much: and be not foolish, lest thou die not in thy time. † It is good that thou hold up the just; yea and from him withdraw not thy hand: because he that feareth God, neglecteth nothing. † Wisdom hath streingthned the wise above ten princes of the city. † For there is no just man in the earth, that doth 
3. Reg. 8. 2. Par. 6. Prou. 20. 1. Joan. 1.  good, and sinneth not. † But to all words also, that are spoken, do not apply thy hart: lest perhaps thou hear thy servant cursing thee. † For thy conscience knoweth, that thou also hast cursed others. † I have proved all things in wisdom. I have said: I will become wise, & it departed farther from me † much more than it was: and a deep profundity, who shall find it? † I have viewed all things with my mind, that I might know, and consider, and might seek wisdom, and reason: and that I might know the impiety of the fool, and the error of the imprudent: † and I have found that a woman is more bitter than death, who is the snare of hunters, and her hart a net, her hands are bands. He that pleaseth God, will avoid her: but he that is a sinner, will be caught of her. † lo this have I found, said 
* The preacher.  Ecclesiastes, one thing and an other, that I might find reason, † which yet my soul seeketh, and I have not found it. 
:: man's reason which is the superior part of his soul, rarely thinketh good.  A man of a thousand I have found one, 
:: sensuality still inclineth to evil.  a woman of all I have not found. † Only this I have found, that 
:: God made man right, & he of his own will ●el from God. Sec S. Aug li. 14. c. 11 civit.  God made man right, and he hath entangled himself with infinite questions. Who is such a one as the wise? and who hath known the resolution of 
* The obscure thing.  the word.   

CHAP. VIII. A sign of true wisdom appeareth in observing Gods commandments, 6. in this short time of meriting eternal reward. 9 Rule of others, 11. and want of fear hurt many. 14. Why God suffereth the wicked to prosper, and the just to be afflicted in this life, no mortal man can know.  
THE wisdom of a man 
:: As probable conjecture of a man's inward disposition is made by his exterior countenance: so his good works shining before men are good sign of internal virtues, which in deed are right and meritorious, when the intention is sincere, referring all to God's glory, & edification of others, without desire of vain praise in the world.  shineth in his countenance, and the most mighty will change his face, † I observe the mouth of the king, and the precepts of the oath of God. † Hasten not to departed from his face, nor continue thou in an evil work: because all that he pleaseth, he will do, † and his word is full of power: neither can any man say to him. Why dost thou so? † He that keepeth the precept, shall find no evil. The hart of a wiseman understandeth time and answer. † There is a time for all business, and opportunity, and much affliction of man: † because he is ignorant of things past, and things to come he can know by no messenger. † It is not in man's power to prohibit the spirit, neither hath he power in the day of death, neither is he suffered to rest when war is at hand, neither shall impiety save the impious. † all these things I have considered, and gave my hart on all the works, that are done under the sun. Sometime man ruleth over man to his own hurt. † I saw the impious buried: who also when they yet lived, were in holy place, and were praised in the city as men of just works. But this also is vanity. † Because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear. † But yet a sinner by this that he doth evil an hundred times, & by patience is borne withal, I know that it shall be good to them that fear God, which dread his face. † Let there be no good to the impious, neither let his days be prolonged, but as a shadow let them pass, that fear not the face of our Lord. † There is also an other 
:: By this term vanity is full understood that fell- city is not in prosperous things of this world: neither are all men miserable, that suffer adversity.  vanity, which is done upon the earth. There are just men, to whom evils happen, as though they had done the works of the impious: and there are impious men, which are so secure, as though they had the deeds of the just. But this also I judge most vain. † I therefore have praised mirth that there was no good thing for a man under the sun, but that he should eat, and drink, and be glad: and this only he should take away with him of his labour in the days of his life, which God hath given him under the sun. † And I have set my hart to know wisdom, and to understand the 
* 〈◊〉 〈…〉ing  distraction that is in the earth: There is a man that days and nights taketh no sleep with his eyes. † And I understood that man can find no reason of all those works of God, that are done under the sun: and the more he shall labour to seek, so much the less he can find: yea if the wiseman shall say, that he knoweth, he is not able to find it.   

CHAP. IX. None knoweth (certainly and ordinarily) whether they be in God's grace or no. 4. The evil are in worse case dead then alive, 11. neither can we know the event of temporal things, nor the term of our life, nor how gratful others will be towards us. 16. Sure it is, that wisdom is better than streingth.  
ALL these things have I discoursed in my hart, that I might curiously understand them: there are just men and wise, and their works are in the hand of God: and yet 
:: Mortal men suffering calamities know not whether th● same be in●●●ted for their proof and merit as in I●b and Toby, or for their sins only, as in Pharaoh, & the Egyptians: but shall know in the judgement after their death.  man knoweth not, whether he be worthy of love, or hatred: † but all things are reserved uncertain for the time to come, because all things do equally chance to the just and impious, to the good and the evil, to the clean and unclean, to him that immoleth victims, and him that contemneth sacrifices. As the good so also is the sinner: as the perjured, so he also that sweareth truth. † This is a very evil thing among all, which are done under the sun, that the same things chance to all men. Whereby also the hearts of the children of men are filled with malice, and with contempt in their life, and after that they shall be brought down to hell. † There is no man that may live always, and that can have confident of this thing: better is 
:: A sinner in this life may amend if he will & become inst. but a●ter death he can not repent. chap. 11. v. ●. Mystically, the Gentiles were judged by Solomon better than the Jews. S. jerom.  a dog living then a lion dead. † For the living know that they shall die, but the dead know nothing more, neither have they reward any more: because the memory of them is forgotten. † love also, and hatred, and envies have perished together, neither have they part in this world, and in the work, that is done under the sun. † go therefore and eat thy bread in joy, & drink thy wine with gladness: because thy works please God. † At all time let thy garments be white, and let not oil fall from of thy head. † enjoy life, with thy wife whom thou lovest, all the days of the life of thy instability, which are given to thee under the sun, all the time of thy vanity: for this is the portion in life, and in thy labour, wherewith thou labourest under the sun. † whatsoever thy hand is able to do, work it instantly: for neither work, nor reason, nor wisdom nor knowledge shall be in hell, whither thou dost hasten. † I turned me to an other thing, and I saw under the sun, that neither running is of the swift, nor war of the strong, nor bread of the wise, nor riches of the learned, nor grace of the artificers: but time and chance in al. † Man knoweth not his own end: but as fishes are taken with the hook, and as birds are caught with the snare: so men are taken in the evil time, when it shall suddenly come upon them. † This wisdom also I have seen under the sun, and have proved it to be very great: † A little city, and few men in it: there came against it a great king, and compassed it, and builded forts round about, and the siege was perfired. † And there was found in it a man poor and wise, and he delivered the city by his wisdom, and no man afterward remembered that pooreman. † And I said, that wisdom is better than streingth: how then was the wisdom of the pooreman contemned, & his words were not heard? † The words of the wise are heard in silence, more than the cry of a prince among fools. † Better is wisdom, than weapons of war: and he that shall offend in one point, shall lose many good things.   

CHAP. X. Considering the great difference between wisdom and folly, 4. it behoveth to resist vehement temptations diligently. 5. As when evil, & ignorant men have authority over the wise. 8. The wicked often fall into their own snares, 10. are hard, yet not unpossible to be corrected. 11. Detractors are like serpents. 12. wise grave princes are profitable; childish are hurtful to the commonwealth; 18. which by their negligence tendeth to ruin: 20. yet subjects ought not to judge evil of them.  
FLIES 
:: Base & vitions me● mixed with the good corrups the whole company: much more a mortal sin in a man's soul destroyeth all the virtues, that were there before.  dying mar the sweetness of ointment. Wisdom and glory is more precious, than a little and temporal folly. † The hart of a wiseman is in his right-hand, and the hart of a fool is in his lefthand. † Yea and the fool walking in the way, whereas himself is unwise, esteemeth all men fools. † If the spirit of him that hath power, ascend upon thee, leave not thy place: because carefulness will make the greatest sins to cease. † There is an evil that I have seen under the sun, as it were by error proceeding from the face of the prince: † a fool set in high dignity, and the rich to sit beneath. † I have seen 
:: evil men advanced seem to prosper:  servants upon horses: and princes walking on the ground as servants. † He 
:: But they fall into their own traps  that diggeth a pit, shall fall into it: and he that breaketh the hedge, a serpent shall bite him. † He that removeth stones, shall be afflicted in them: and he that cutteth trees, shall be wounded of them. † If the iron shall be blunt, and that not as before, but shall be made blunt, it shall be sharpened by great labour, and after industry shall wisdom follow. † If a serpent bite in silence, nothing less than it hath he, that detracteth seo●etly. † The words of the mouth of a wiseman grace: and the lips of the unwise shall throw him down headlong. † The beginning of his words is folly, and the later end of his mouth is most wicked error. † A fool multiplieth words. A man is ignorant what hath been before him: and what shall be after him, who can tell him? † The labour of fools shall afflict them, that know not to go into 
:: Such as seek by sense and reason to obtain true knowledge, enter not into the city, the Church: They labour in vain and are afflicted in study of Scriptures, when they walk in the desert, and can not find the city. S. jerom.  the city. † “ Woe to thee o land, whose king is a child, and whose princes eat in the morning. † Blessed is the land, whose king is noble, & whose princes eat in their time to refection, and not to riotousness. † In slothfulness the roof of the house shall go to ruin, & in the infirmity of the hands the house shall drop through. † They make bread for laughter, and wine that living they may make merry: and to money all things obey. † In thy cogitation detract not from the king, and in the secret of thy chamber curse not the richman: because even the birds of the air will carry thy voice, and he that hath wings will declare the sentence.  

ANNOTATIONS. CHAP. X.  
16 Woe to thee o land, whose king is a child.] S. Jerom (as in most part of 
This text, and many others, have two senses.  his commentaries upon this book) expoundeth this passage in two senses: simply according to the first appearance of the letter; and mystically concerning the Church. The wiseman seemeth in deed (saith he) to reprove the principality of youngmen, and to condemn luxurious judges; for that in the 
1. In Kings and all superiors are required mature age, & diligent care of the common good.  one by want of age is infirm wisdom; in the other, mature age is weakened by delicacies. And contrary wise he approveth a prince of good parts, & liberal education; & commendeth those judges, which do not prefer voluptuousness before public affairs: but after great labour, and administration of the commonwealth, are constrained as by necessity to take meat. Yet to me (saith this great Doctor) something more sacred seemeth to lie hid in the letter: that in Scripture they are called youngmen, who forsake old authority, and contemn ancient precepts of forefathers; who neglecting God's commandment 
2. Antiquity in matter of faith and religion is to be followed, not novelty.  desire to establish traditions of men. Touching which points, our Lord threateneth Israel by Isaias, for that this people hath refused the water of Siloe, 
jya. 8.  that runneth with silence, and hath turned away the old fishpond, choosing the streams of Samaria, and gulfs of Damascus, I will give youngmen to be their princes, and deluders shall rule over them. Read Daniel: Thou shalt find God ancient of days. Read the apocalypse of S. Josu; Thou shalt find the head of 
Dan 7. Apoc. 1. jere. 1.  our saviour white as snow, and as white wool. jeremy also because he was wise and gravity was reputed in his wisdom, was forbid to call himself a child. 
Also mortification and labour is required in Pastors, not delicacy nor ease.  Woe therefore to the land, whose king is the devil, who always covering novelties, rebelled in Absalon against the father. Woe to that land whose judges, and Princes love the pleasures of this world. Who, until the day of death come, say: Let us eat and drink, for to morrow we shall die. Contrariwise blessed is the land of the Church, whose King is Christ, the son of the freeborn, descending from Abraham, Isaac, and Jacob, the stock of prophets, and of all saints, over whom sin ruled not: and for that cause they 
The B. Virgin Marie more free from sin then the patriarchs.  were truly free: of whom was borne the holy Virgin marry more free: having no shrub, nor branch out of the side, but her whole fruit sprungforth into a flower: saying in the Canticles: I am the flower of the filled, the lily of the valles. The princes also of this land are the Apostles, and all 
Cant. 2.  saints, who have their king the son of the freeborn, the son of the free-woman, not of the bondwoman Agar, but borne of the freedom of Sara. Neither do they eat in the morning, nor quickly. For they seek not pleasure in this present world; but shall eat in their due time, when the time of reward shall come, and they shall eat in fortitude, and not in confusion. All the good of this present world is confusion: but of the future world is perpetual fortitude. Thus far S. jerom. Whose discourse we have here cited at large for a taste of his profound exposition of this whole book; that such as have opportunity, may read the rest in the auctor himself. To. 7.    

CHAP. XI. 
The 3. part. An exhortation to begin quickly, and persevere in God's service.  works of mercy are necessary, whiles we have time, 3. because after death none can merit: 4. neither must we differ to begin, nor cease from good deeds, 8. but still be mindful of death and judgement: 10. avoiding wrath and malice.  
CASTANNA thy bread upon the passing waters: 
a Of all virtues, the works of mercy, corporal and spiritual, most avail for obtaining eternal felicity: Mat. 25.  because after much time thou shalt find it. † give a portion 
b So the same be grounded in true faith, believing all that is written in the old and new testament signified by seven & eight.  to seven, and also to eight: because thou knowest not what evil shall be upon the earth: † If the clouds be full, they will power out rain upon the earth. If the tree shall fall to the South, or to the North, in what place soever it shall fall, 
c After de●th none ca 〈…〉 either guerite or demerit.  there shall it be. † He that observeth the wind, soweth not: and he that considereth the clouds, shall never reap. † As thou art ignorant which is the way of the spirit, & how the bones are framed together in the womb of her that conceiveth child: so thou knowest not the works of God, who is the maker of al. † In 
d Both in youth and old age do good works.  the morning sow thy seed, and in the evening let not thy hand cease: for thou knowest not which may rather spring, this or that: and if both together, it shall be the better, † The light is sweet: and it is delectable for the eyes to see the sun. † If a man shall live many years, and shall have rejoiced in them all, he must remember the darksome time, and many days: which when they shall come, the things past shall be reproved of vanity. † rejoice therefore youngman in thy youth, and let thy hart be in good, in the days of thy youth, and walk in the ways of thy hart, and in the sight of thine eyes: and know that for all these God will bring thee into judgement. † Take away anger from thy hart, and remove malice from thy flesh. For youth and pleasure are vain.   

CHAP. XII. In youth is fittest time, and most meritorious to serve God. In age the same is more and more necessary, but harder then to begin, and less gratful, 8. In this book the preacher hath showed, that all worldly things are vanity, 13. and that true felicity is only procured by wisdom, which consteth in the fear of God; and observation of his commandments.  
REMEMBER thy Creator in the days 
:: An admonition to all in general to live well in this world, remembering the day of general judgement before which such signs shall come as are described here, and by our saviour Mat. 24. And likewise every one is admonished in particular to serve God diligently whiles he hath time, before death come, when all his senses & former helps shall fail.  of thy youth, before the time of affliction come, & the years approach, of which thou Mayst say: They please me not, † before the sun, and light, and moon, and stars be dark, and the clouds return after the rain: † when the keepers of the house shall be moved, and the strongest men shall stagger, and the grinders shall be idle in a small number: and they shall wax dark that look through the holes: † and they shall shut the doors in the street, at the baseness of the grinders voice, and they shall rise up at the voice of the bird, and all the daughters of song shall be deaf. † The high things also shall fear, and they shall be afraid in the way, the almondtree shall flourish, the locust shall be fatted, and the capertree shall be destroyed: because man shall go into the house of his eternity, and the mourners shall go round about in the street. † Before the silver chord be broken, and the golden headband recurre, and the water pot be broken upon the fountain, and the wheel be broken upon the cistern, † and the dust return into his earth, from whence it was, and the spirit return to God, who gave it. † vanity of vanities, said 
* The preachet.  Ecclesiastes, and all things vanity. † And whereas Ecclesiastes was most wise, he taught the people, and declared the things that he had done: and searching forth made many parables. † He sought profitable words, and wrote words most right, and full of truth. † The words of wisemen are as pricks, and as nails deeply stricken in, which by the counself of masters are given of one pastor. † More than these my son require not. Of making many books there is no end: and often meditation is affliction of the flesh. † 
:: This is the brife sum of all proficable doctrine: fear God, & keep his commandments.  Let us all hear together the end of speaking. Fear God, and observe his commandments: for this is every man: † and all things that are done, God will bring into judgement for every 
* Hidden, or obscure thing.  error, whether it be good, or evil.     


THE argument OF THE CANTICLE OF CANTICLES.  
SALOMON, called also Ecclesiastes, and Idida, according to these 
Proem. in Eccle.  
King Solomon according to his three names writ and entitled his three books.  three names (as S. Jerom noteth) writ three books of three particular arguments, directed to three degrees of people, with three distinct titles, all tending to one end, the true service of God, which bringeth to eternal felicity. In the first he teacheth the principles of good life, to flee from vices, and follow virtues: belonging to such as begin to observe God's law, wherein true wisdom consisteth: and this book is called the proverbs, or Parables, that is to say, pithy, brief, sententious precepts; of Solomon, which signifieth 
Solomon Pacifier king of Israel.  Pacificus, Peaceable, or Pacifier: the son of David, King of Israel. In the second he exhorteth to contemn this world, showing that true felicity consisteth not in any worldly or temporal things, but in the eternal fruition of God, which is obtained by keeping his commandments. And this book he entitleth: The words of Ecclesiastes, which is Concionator, 
Ecclesiastes, Preacher king of Jerusalem.  Preacher, Son of David, King of Jerusalem, because he there exhorteth such as have made some progress in virtues, called Proficientes, signified by the inhabitants of the Metropolitan city Jerusalem; whereas in the former he styled himself king of Israel, proposing precepts meet for all the twelve tribes, and all vulgar men desirous and beginning to serve God. In both books, for more authority sake, making mention of his godly renowned father the Royal Prophet David, with his own title also of king. But in this third book he only expresseth his proper name Solomon, whom God 
Idida, beloved.  singularly loved, whereof he was called Idida. Because this alone, without mention of father or king, was most convenient for the Perfect, who not as servants, or young scholars are moved by fear of authority, but as children 
This Canticle doth excel other Canticles.  are sweetly drawn by love. And this he writ in verse, entitling it not simply a Canticle, but The Canticle of Canticles, as pre-eminent above other Canticles. The bridal song for the marriage, to be solemnised between God himself and his glorious spouse. For though all holy Scriptures are the spiritual bread, and food of the faithful, yet all are not meat for all, at all 
All are not meet to read it.  seasons. Some parts are not for sinners, nor for beginners, nor for such as are yet in the way towards perfection, but only for the perfect. According to 
Heb. 5.  the Apostles doctrine: Milk is for children, that are yet unskilful of the word of justice. But strong meat is for the perfect, them that by custom, have their senses exercised to the discerning of good and evil. With what moderation therefore, and humility, this Canticle of God's perfect spouse may be read, the discrete will consider, and not presume above their reach, but be wise with sobriety. For here be very high and hidden Mysteries, as Origen teacheth in his learned Commentaries (which S. Jerom translated into Latin, and singularly commendeth) and so much harder to be rightly understood, for that the fervent spiritual love, of the inward man, reform in soul, and perfected in spirit, is here uttered in the same usual words and terms, wherewith, natural, worldly, yea and carnal love of the outward man, old Adam, corrupted by sin, is commonly expressed: and are so much more dangerous to be mistaken, as we are more addicted to proper will, & private judgement, or subject to carnal, or passionate 
Best method in learning is to begin with doctrine of good life, then study to know natural things: and finally contemplate divine mysteries  motions. Wherefore it seemeth most meet to keep the same order in reading these three books, which the auctor wise Solomon observed in writing them. And which Philosophers also follow in their form of discipline. For they first learn and teach Moral philosophy, then Natural; & last metaphisikes' which is their divinity. As Solomon had given them example: first teaching precepts of good life, and manners, in his proverbs: after, discoursing of natural things in Ecclesiastes, deduced thence a conclusion, which profane Philosophers well understood not, to contemn this world: and finally cometh to high mystical divinity, in this supereminent Canticle: written in an other stile, in verse, and in form of a sacred 
A sacred, dialogue or interlude.  Dialogue between Christ and his spouse: or as Origen calleth it, in form of an 
* Forma dramatis  interlude, in respect of divers speakers & actors, & of divers persons, to whom the speeches are directed, and of whom they are uttered. For by the Spous or bridegroom, is not only understood Christ as Man, but also as 
God & Christ the Spous, or bridegroom.  God, and the whole Blessed trinity; to whom many prayers, praises, and thanks are offered up; and by whom many benefits are given, praises returned, & promises made to his spouse, Likewise by the Spouse or Bride, 
Three spouses  the ancient fathers understand three sorts of spouses: all espoused to Christ, and to God. towitt, his General Spouse, the whole Church of the old and 
The General.  new Testaments; of all that are, and shall be perfect, making one mystical 
The special. and Singular.  body, free from sin, without spot, or wrinkle, sanctified in Christ. Also 
Ephes. 5.  his special spouse, which is every particular holy soul. And his singular spouse, his most blessed & most immaculate Virgin Mother. This being the 
Origen. S. jerom. S. Aug. lib. 8. de Gen. adli. S. Greg. S. Beda, S. Tho. A●bor. Geneb. Del Rio.  general sum of this excellent Canticle, remitting the reader, for explication thereof to the learned devout Commenters, both of ancient and late writers, we shall also endeavour together the same contents more particularly, not before the chapters, because we can not there so conveniently distinguish the same 
The particular contents are set in the margin of every chapter.  by verses, but in the margin. Where we shall especially note the speakers, as seemeth more probable of every parcel, according to the first sense (not having room for more) pertaining to the General spouse, the Catholic Church: which is the great, and everlasting holy city of God the eternal King.   

SALAMONS' CANTICLE OF CANTICLES, WHICH IN HEBREW IS CALLED SIR HASIRIM.  

CHAP. I.  
LET 
a The Church of the old testament desireth Christ's coming in flesh: and the Christian Church prayeth for his coming in glory.  him kiss me with the kiss of his mouth: because thy breasts are better than wine, † smelling fragrantly of the best ointments. Oil powered out is thy name: therefore have yongmaydes loved thee. † Draw me: we will run after thee in the odour of thine ointments. The king hath brought me into his cellars: we will rejoice & be glad in thee, mindful of thy breasts above wine: the righteous love thee. † 
b The Church outwardly afflicted, is inwardly fair.  I am black but beautiful, o ye daughters of Jerusalem, as the tabernacles of Cedar, as the skins of Solomon. † do not consider me that I am brown, because the sun hath altered my colour: the sons of my mother have fought against me, they have made me a keeper in the vineyards: my vineyard I have not kept. † show me o thou, whom my soul loveth, where thou feedest, where thou liest in the midday, lest I begin to wander after the flocks of thy companions. † 
c Christ encourageth his spouse the Church.  If thou know not thyself, o most fairest among women, goeforth, and follow after the steps of the flocks, and feed thy kids beside the tabernacles of the pastors. † To my company of horsemen, in the chariotes of Pharaoh, have I likened thee, o my love. † Thy cheeks are beautiful as the turteldoves, thy neck as jewels. † We will make thee chains of gold, enamoled with silver. † 
d She meditateth of his Passion, and Resurrection.  Whiles the king was at his repose, my spikenard gave the odour thereof. † A bundle of myrrh my beloved is to me, he shall abide between my breasts. † A clustre of cypre my love is to me, in the vineyards of Engaddi. † 
e Christ praiseth his spouse  Behold thou art fair, o my love, behold thou art fair, thine eyes are as of doves. † 
f She again praiseth him;  Behold thou art fair my beloved, & comely: 
g With thanks for her repose, and present consolation.  our little bed is flourishing. † The beams of our houses are of cedar, our rafters of cypress trees.   

CHAP. II.  
I AM 
a Christ professeth himself the flower of mankind: yea Lord of all creatures.  the flower of the filled, and the lily of the valley, † 
b The Church excelleth all other societies: In the Church the godly excel sinners, Among the innocent and holy, the virgin Marie surpasseth al.  As the lily among the thorns, so is my love among the daughters. † 
c The Church praising Christ resteth secure under his protection.  As the apletree among trees of the woods, so is my beloved among the sons. Under his shadow, whom I desired, I sat: and his fruit was sweet unto my throat. † He brought me into the wineceller, he hath ordered in me charity. † Stay me up with flowers, compass me about with apples: because I languish with love. † His lefthand under my head, and his right-hand shall embrace me. † I adjure you o daughters of Jerusalem, by the roes, and the hearts of the fildes, 
d He for the weakes sake permitteth her not to be molested, till she be prepared to suffer with patience.  that you raise not, nor make the beloved to awake, until herself wil † 
e She feeling Christ's assistance, confesseth, & preacheth boldly his Gospel, & truth against all pagans, and heretics.  The voice of my beloved, behold he cometh leaping in the mountains, leaping over the little hills: † my beloved is like unto a roe, and to a fawn of hearts. Behold he standeth behind our wall, 
f Who though he show not himself visibly:  looking through the windows, looking forth by the grates. † Behold my beloved speaketh to me: 
g yet encourageth her to approach unto him:  Arise, make hast my love, my dove, beautiful one, and come. † For winter is now past, the rain is gone, and departed. † The flowers have appeared in our land, the time of pruning is come: the voice of the turtledove is heard in our land: † the figgerree hath brought forth her green figs: the flourishing vineyards have given their savour. Arise my love, my beautiful one, & come. † My dove in the holes of the rock, in the hollow places of the wall, show me thy face, let thy voice sound in mine ears: for thy voice is sweet, and thy face comely. † 
h commandeth his pastors to destroy heresies. i And so she reposeth in him.  Catch us the little foxes, that destroy the vineyards: for our vineyard hath flourished. † i My beloved to me, and I to him, who feedeth among the lilies, † till the day break, and the shadows decline. return: be like, my beloved, to a roe, and to the fawn of hearts upon the mountains of Bether.   

CHAP. III.  
IN 
a The Church finding Christ not in dark ignorance nor in philosophy but by his reue●ling himself to her, holdeth him for ever:  my little bed in the nights I have sought him, whom my soul loveth, I have sought him, and have not found. † I will rise, and will go about the city: by the streets and high ways, I will seek him whom my soul loveth: I have sought him, and have not found. † The watchmen which keep the city found me; have you seen him, whom my soul loveth. † When I had a little passed by them, I found him whom my soul loveth: I held him: neither will I let him go, till I bring him into 
b even till the Jews shall at last also find him.  my mother's house, and into the chamber of her that bore me. † 
c Christ speaketh as before ch 2. v. 7  I adjure you o daughters of Jerusalem by the roes, and the hearts of the fildes, that you raise not up, nor make the beloved to awake, till herself wil † 
d The Church of Christ admireth her own conversion from gentility,  What is she, that ascendeth by the desert, as a little rod of smoke of 
e now full of good works.  the aromatical spices of myrtrhe, and frankincense, & of all powder of the apothecharie? † 
f She also professeth that the ascending to eternal rest, is by fight manfully, in observing the ten commandments, in the six days of this life:  Behold threescore valiants of the most valiant of Israel, compass the little bed of Solomon: † all holding sword, and most cunning to battles: everee man's sword upon his thigh for fears by night. † King Solomon hath made him a portable throne of the wood of Libanus: † the pillars thereof he hath made of silver, the sear of gold, the going up 
g even to blood, if ned● be,  of purple: the mids he hath paved with 
h which is the highest degree of charity.  charity for the daughters of Jerusalem. † 
i And inviteth all others to come unto Christ,  go forth ye daughters of Zion, and see king Solomon in 
k who in the flesh which he took of his mother, was crowned in heaven after his Passion.  the diadem, wherewith his mother hath crowned him in the day of his despousing, and in the day of the joy of his heart.   

CHAP. four  
HOW Christ 
a again praiseth the beauty of his Church.  beautiful art thou my love, how beautiful art thou! thine 
b Sincere and simple intention.  eyes as it were of doves, besides that, which lieth hid within. Thy 
c Al her temporal occupations directed to God's glory  hears as the flocks of goats, which have come up from mount Galaad. † Thy 
d Pastors who like nurses give bread of good doctrine to little ones.  teeth as flocks of them that are shorn, which have come up from the lavatory, all with 
e Faith and good works.  twins, and there is no barren among them. † Thy 
f Preaching Christ's passion.  lips as a scarlet lace: and thy speech sweet. As à piece of a pomegranate, so are also thy 
g And not ashamed to profess Christ Crucified.  cheeks, besides that which lieth hid within. † Thy 
h Administration of Sacraments whereby the Church, Christ's mystical body, is joined to him her head,  neck is as the 
i which is an inexpugnable fortress.  tower of David, which is built with bulwark: a thousand targets hang on it, all the armour of the valiants. † Thy 
k Both Jews and Gentiles are fed with the principles of Christian doctrine.  two breasts as two fawns the twins of a roe, which feed among the lilies, † till the day aspire, and the shadows decline. 
l Christ dwelleth in mortified, and devout minds.  I will go to the mount of myrrh, and to the little hill of frankincense. † Thou art all fair o my love, and there is 
m The Church triumphant is without spot, and every particular soul entering into heaven; the B▪ virgin mother was also in this life always immaculate.  not a spot in thee. † Come from Libanus my spouse, come from Libanus, come: thou shalt be crowned from the head of Amena, from the top of Sanir & Hermon, from the dens of lions, from the mountains of leopards. † Thou hast wounded my heart, my sister spouse, thou hast wounded my heart in one of thine eyes, and in one hear of thy neck. † How beautiful are thy breasts my sister spouse! thy breasts are more beautiful than wine, and the odour of thine ointmentes above all aromatical spices. † Thy lips my spouse are as an honey comb distilling, honey and mile kare under thy tongue: and the odour of thy garments as the odour of frankincense. † My sister spouse is a garden enclosed, a garden enclosed, a fountain sealed up. † Thy offsprings a paradise of pomegranates with orchard fruits. Cypress with spikenard, † spikenard, and safrens, sweet cane and cinnamon, with all ●he trees of Libanus, myrrh and aloes with all the chief ointmentes. † The fountain of gardens: the well of living waters, which run with violence from Libanus. † 
n all temptations, whether they be in manifest cruelty, or in flattering sureltie, make constant souls more gratful to God.  Arise northwind, & come southwind, blow through my garden, and let the aromatical spices thereof flow.   

CHAP. V.  
LET The 
a spouse condescending to Gods will, is well content to suffer persecution.  my beloved come into his garden, and eat the fruit of his appletrees. 
b Christ against showeth his good liking in his spouses' patience:  I am come into my garden o my sister spouse, I have reaped my myrrh, with mine aromatical spices: I have eaten the honiecombe with mine honey, I have drunk my wine with my milk: 
c and willeth the glorious saints to congratulate with the patiented.  eat o friends, and drink, and be inebriated my dearest. 
d The spouse desireth to rest in meditation.  I sleep, and my hart watcheth: 
e but is called upon to help others:  the voice of my beloved knocking: Open to me my sister, my love, my dove, mine immaculate: 
f and urged by Christ's own example working for all mankind.  because my head is full of dew, and my locks of the drops of the nights. † I have spoiled myself of my rob, how shall I be clothed with it? I have washed my feet, how shall I defile them? † My beloved put his hand through the hole, and my belly trembled at his touch. † 
g And so she employeth herself also in active life.  I arose, that I might open to my beloved: my hands have distilled myrrh, and my fingers are full of most approved myrrh. † I opened the bolt of my door to my beloved: but he had turned aside, and was passed. My soul melted, as he spoke: I sought, and found him not: I called, and he did not answer me. † The keepers that go about the city found me: they struck me, and wounded me: the keepers of the walls took away my cloak. † 
h still conserving a desire to return unto contemplation.  I adjure you o daughters of Jerusalem, if you shall find my beloved, that you tell him, that I languish with love. † 
i The devout confer together describing the excellencies of Christ.  What manner of one is thy beloved of the beloved, o most beautiful of women? What manner of one is thy beloved of the beloved, that thou hast so adjured us? † My beloved is white and ruddy, chosen of thousands. † His head is as the best gold: his hears as the branches of palmetrees, black as à raven. † His eyes as doves upon the little rivers of waters, which are washed with milk, and sit beside the most full streams. † His cheeks are as little beds of aromatical spices set of the pigmentaries. His lips are as lilies distilling principal myrrh. † His hands wrought round of gold, full of hyacinths. His belly of ivory, distinguished with sapphires. † His thighs as pillars of marble, that are upon feet of gold. His form as of Libanus, elect as the cedars. † His throat most sweet, and he whole to be desired: such an one is my beloved, and he is my friend, o daughters of Jerusalem. † 
k And resolve to seek him, wheresoever he be.  Whither is thy beloved gone o most beautiful of women? whither is thy beloved turned aside, and we will seek him with thee?   

CHAP. vi  
MY The 
a Church teacheth her children that Christ is delighted with the godly desires, and fruitful works of the faithful.  beloved is gone down into his garden, to the bed of aromatical spices, to feed in the gardens, and to gather lilies. † I to my beloved, and my beloved to me, who feedeth among the lilies. † 
b Christ g●●●●e commendeth his Church, well composed of distinct orders (some governing, some retired in cloisters from this world, the rest also exercising works of mercy, in the trubles of this life) all together making a complete army terrible to all enemies.  Thou art fair o my love, sweet, and comely as Jerusalem: terrible as the army of a camp set in array. † 
c The more any contemplate God's majesty, the better they perceive that he is incomprensensible.  turn away thine eyes from me, because they have made me flee away. Thy hears as a flock of goats, which have appeared from Galaad. † Thy teeth as à flock of sheep, which have come up from the lavatory, all with twins, and there is no barren among them. † As the bark of a pomegranate, so are thy cheeks beside thy hidden. † There are 
d many true pastors,  threescore Queens, & 
e more hirelings, that also preach truth, but for temporal commodity.  fourscore concubines, and of 
f And innumerable faithful souls in the Church.  yongmaydes there is no number. † My dove is 
g all which are but one body in unity of ●aith  one, my perfect one, she is the only to her mother, elect to her that bore her. The daughters have seen her, and declared her to be most blessed: the Queens and concubines, and have praised her. † 
h The voice of the old synagogue, admiring the beauty of Christ's Church  What is she, that cometh forth as the morning rising, fair as the moon, elect as the sun, terrible as the army of a camp set in array? † I came down into the garden of nuts, to see the fruits of the valles, and to look if the vinyeard had flourished, and the pomegranates budded. † I knew not: my soul troubled me for the chariotes of Aminadab. † 
i The Church of Christ exhorteth the Synagogue of the jew to return to Christ.  return, return o Sulamitesse: return, return that we may behold thee.   

CHAP. VII.  
WHAT 
a Christ interposeth his commendation of the jew, who at last shall return to him with great seruoure of faith and devotion.  shalt thou see in the Sulamitesse but the companies of camps? How beautiful are thy pases in shoes, o princes daughter! b the joints of thy thighs are as jewels, that are made by the hand of the artificer. † Thy navel as à round bowl, never wanting cups. Thy belly as an heap of wheat, compassed about with lilies. † Thy two breasts, as two fawns the twins of a roe. † Thy neck as a tower of ivory. Thine eyes as the fishpools in Hesebon, which are in the gate of the daughter of the multitude. Thy nose as the tower of Libanus, that looketh 
b And so jointly praiseth his Church consisting of both people's.  against Damascus. † Thy head as Carmelus: and the hears of thy head as a kings purple tied to cundite pipes. † How beautiful art thou, and how comely my dearest, in delights! † Thy stature is like to a palmtree, & thy breasts to clusters of grapes. † I said: I will go up into the palmtree, and will take hold of the fruits thereof: and thy breasts shall be as the clusters of a vineyard: and the odour of thy mouth as it were of apples. † Thy throat as the best wine, 
c The Church, as it were taking the woid out of Christ's mouth while he praised her, she returneth all the praise to him.  worthy for my beloved to drink, & for his lips and his teeth to ruminate. † I to my beloved, and his turning is toward me. † 
d Praying him to come and still remain with her,  Come my beloved, let us goeforth in to the filled, let us abide in the villages. † Let us rise early to the vineyards, let us see if the vineyard flourish, if the flowers be ready to bring forth fruits, if the pomegranates flourish: there will I give thee my breasts. † The Mandragoraes' have given a smell. In our gates all fruits: 
e acknowledging him to be the only saviour of both old and new testament.  the new and the old, my beloved, I have kept for thee.   

CHAP. VIII.  
WHO 
a The Synagogue prosecuteth her prayer, desiring Christ's Incarnation.  shall give to me thee my brother, sucking the breasts of my mother, that I may find thee without, and kiss thee, and now no man despise me? † I will take hold of thee, and will bring thee into my mother's house: there thou shalt teach me, and I will give thee a cup of spiced wine, and new wine of my pomegranates. † His left hand under my head, and his right hand shall embrace me. † 
b Christ admonisheth wordly men not to molest those that serve him in contemplation, & other spiritual virtues.  I adjure you o daughters of Jerusalem, that you raise not up, nor make the beloved to awake till herself wil † 
c Angels and other saints of the triumphant Church admire the beauty of the C●n●les converted, which is also understood of every holy soul ascending from this world into heaven, And more singularly of the most glorious virgin mother of God.  Who is this, that cometh up from the desert, flowing with delights, leaning upon her beloved? Under the appletree I raised thee up: d there thy mother was corrupted, there she vas deflowered that bore thee. † Put me as a seal upon thy hart, as a seal upon thine arm: because love is strong as death: jealousy is hard as hell, the lamps thereof lamps of fire and flames. † many waters can not quench charity, neither shall floods overwhelm it: if a man shall give all the substance of his house for love, as nothing he shall despise it. † e Our sister is little, and hath no breasts. What shall we do to our sister in the day when she is to be spoken unto? † If she be a wall, let us build upon it bulwarks of silver: if she be a door, let us join it together with boards of cedar. † 
f The Church of Gentiles rejoiceth in the strong defence, wherewith her saviour hath established her.  I am a wall: and my breasts are as a tower, since I was made before him as one finding peace. † The peacemaker had a vineyard, in that which hath peoples: he delivered the same 
g Keepers of this vineyard, were the prophets and Apostles, and their Successors are still the keepers thereof.  to keepers, a man bringeth for the fruit thereof a thousand pieces of silver. † 
h Christ showeth that together with the pastors, himself especially hath care of his Church, always assisting the visible governors thereof with his invisible grace.  My vineyard is before me. A thousand are thy peacemakers, and two hundredth for them, that keep the fruits thereof. † Thou that dwellest in the gardens, the friends do hearken: make me hear thy voice. † 
i The whole Church militant well contented, yea desiring Christ's Ascension into heaven, for the good of all that here serve him, prayeth him from thence to send abundance of his grace, that we may ascend the high mountains of perfect charity, and zeal of God's honour, that he will make our souls such hills, the garden of all virtues, & so vouchsafe to dwell therein. Amen.  Flee, o my beloved, and be like to the roe, 
d The Synagogue of the Jews was corrupt under the tree of Christ's cross, when they cried: crucify him, crucify him. And again: His blood be upon us, and upon our children. Again: We have no King but Caesar. etc.  and to the fawn of hearts upon the mountains of aromatical spices. 
e Christ again showeth his affection towards his Church of the Gentiles: calling her his own sister, and the Synagogs' sister, promising and bestowing on her many excellent benefits.      


THE argument OF THE book OF WISDOM.  
AS well of the auctor, as of the authority of this book, there have been 
Both the auctor & authority of this book were sometimes doubtful.  divers opinions among the learned. But in process of time, the first is probably discussed, the other is clearly decided by the Church. For concerning the former doubt, Many ancient Fathers allege sentences of this book, as the sayings of Solomon. Namely S. Ireneus (apud Eusebium, lib. 5. c. 8. Hist.) S. Clement of Alexandria, li. 5. & 6. Stromat. Origen. ho. 12. in Leuit. & li. 8. in Epist. ad Rom. S. Athanasius in Synopsi, & Orat. 2. cont. Arrian. S. Basil li. 5. cont. Eunomianos. S. Epiphanius heresi 67. S. Gregory Nazianzen. lib. de Fide. S. Gregory Nissen. in Testimonijs ex vet. Testam. cap. de nativitate ex virgin. S. Chrisost. hom. 33. & 34. in Mat. S. Cyril of Alexandria li. 10. c. 4. Also S. Cyprian li. de exhortat. Martyrum. c. 12. & li. 3. c. 59 ad Quirin. & li. de Mortalitate. S. Hilary in Psal. 127. S. Ambrose, li. de Salomone. c. 1. and divers others suppose Solomon to be auctor of this book. To whom likewise some of them 
The same doubt is of Ecclesiasticus.  ascribe the book of Ecclesiasticus. But S. Jerom Praefatione in libros Salomonis testifieth that some ancient writers affirm this book to be written by Philo a Jew, and the other by Jesus the son of Sirach. And S. Augustin very plainly (li. 17. c. 20. de civit.) saith, custom prevailed, that the books of Wisdom, & Ecclesiasticus, for some similitude of speech are called salomon's: but the more learned assuredly judge that they 
It is most probable, that Philo a Jew writ this book collecting many sentences of salomon's.  are not his. what then shall we say, seeing so many other ancient learned Doctors cite them as his. The answer is easy. And sufficiently insinuated by S. Augustin, that these two books being like unto the other three, which are salomon's, were also called his. Whereto we may add a like example in 
Argum. lib. Reg.  the two first books of Kings, which are called the books of Samuel, though he writ not all the first, nor any part of the second. Moreover all these five are called by one general title Sapiential books. In so much that the Church readeth in the sacred Office before all Epistles, taken out of any of these five 
Five Sapiential books of the old testament.  books, not Lectio proverbiorum, or Ecclesiastae, etc. but still, Lectio libri Sapientiae. The solution therefore is very probable, that this book of wisdom was written by Philo Judeus, not he that lived after Christ, but an other of the same name, near two hundred years before. And Ecclesiasticus by Jesus the son of Sirach. Who not only imitated Solomon, but also compiled their books, for most part of salomon's sentences; conserved till their times by tradition, or in separated scrolls of papers; yea they so utter some sentences in 
Chap. 7. 8. 9  his person, as if himself had written them. As touching the authority of 
The Jews deny these books to be Canonical.  these two books, and some others, it is evident that the Jews refuse them. And therefore many ancient father's writing against them, spared sometimes to urge such books, as they knew would be rejected. Especially having abundant testimonies of other holy Scriptures, for deciding matters of 
Mat. 22.  faith against them. Even as our saviour himself proved the Resurrection of the dead against the Sadduces, out of the books of Moses, which they confessed 
Exo. 3.  for Canonical Scripture, denying other parts, where the same point might otherwise have been more evidently showed. And so S. Jerom in respect of the Jews said these books were not Canonical. Nevertheless he did often allege testimonies of them, as of other divine Scriptures: sometimes with this parenthesis [si cui tamen placet librum recipere] in cap. 8. & 12. Zachariae; other times, especially in his last writings, absolutely without such restriction, as in cap. 1. & 56. Isaiae. & in 18. Jeremiae. Where he professeth to allege none but Canonical Scripture. As for all the other ancient fathers 
They are judged by very many ancient fathers, and afterwards defined by the Church to be Canonical Scriptures.  here above mentioned, ascribing this book to Solomon, and many others cited by Doctor Jodocus Coccius (To. 1. Thesauri. li. 6. art. 9) they make no doubt at all, but that it is Canonical Scripture, as appeareth by their express terms, Divine Scripture, divine word, Sacred letters, Prophetical saying, the holy Ghost saith, & the like. Finally aswell ancient General counsels, namely that of Charthage, an. D. 419. With others, as the later of Florence, and Trent have declared this book to be Canonical. And that conformably to the most ancient, and learned Fathers, as S. Augustin, not only judgeth himself, but also plainly testifieth (li. de Pradestinat. 
Et li. 17. c. 20. ●●●●.  Sanct. c. 14.) saying: The sentence of the book of wisdom ought not to be rejected (by certain inclining to Pelagianisme) Which hath been so long publicly read in the Church of Christ, and received of all Christians, Bishops, and others, even to the last of the laity, Penitents, and Catecumes (cum veneratione divinae auctoritatis) With veneration of divine authority. Which also the excellent writers, next to the Apostles times, alleging for witness (nihil se ad●ibere, nisi divinum testimonium crediderunt) thought they alleged nothing but divine testimony.  
The sum and contents of this book is an Instruction, and Exhortation to Kings and all Magistrates, to minister justice in the commonwealth, teaching 
The contents.  all sorts of virtues under the general names of justice & Wisdom. With frequent Prophecies of Christ's Coming, Passion, Resurrection, & other Christian Mysteries. All may be commodiously divided into three parts. In the six first 
Divided into three patts.  chapters, the auctor admonisheth all Superiors to love and exercise justice and wisdom. In the next three, he teacheth that Wisdom proceedeth only from God, & is procured by prayer & good life. In the other ten chapters, he showeth the excellent effects, and utility of wisdom and justice.   

THE book OF WISDOM.  

CHAP. I. Superiors are admonished to do justice, sincerely seeking God. 7. Who being every where seethe all things. 11. Murmuration, detraction, and lying 
The 1. part. An admonition to love and practise justice.  bring to perdition. 13. God created men to live, but they brought death upon themselves.  
LOVE justice, you that judge the earth. Think 
3. Reg. 3. Isa 56. 2. Par. 1●.  of our Lord in goodness, and in simplicity of hart seek him: † because he is found of them, that tempt him not: and he appeareth to them, that have saith in him. † For 
:: Mortal sins are not only committed in deeds & words, but also in though tes.  perverse cogitations separate from God: and proved power chasteneth the unwise: † because wisdom will not enter into a malicious soul, nor dwell in a body subject to sins. † For the holy Ghost of discipline, will fly from him that feigneth, and will withdraw himself from the cogitations, that are without understanding, and he shall be chastened of iniquity ●ni● wing▪ † For the spirit of wisdom is gentle, and will no 〈…〉 
:: He that maliciously curseth squeezed of God.  the ●● for from his 
●al. 5. v. 22.  lips: because God is witness of 〈…〉 is a true searcher of his hart, and an hearer 〈…〉 cause the spirit of our Lord ●ath 〈…〉 wholeworld▪ and that, which containeth all 〈…〉 ●udge of voice. † For this cause he that speaketh ●●●●st things, can not be hid, neither shall the chastising judgement pass him. † For in the cogitations of the impious there shall be examination: and the hearing of his works shall come to God, to the chastising of his iniquities. † Because the ear of jealousy heareth all things, and the tumult of murmurings shall not be hid. † keep yourselves therefore from murmuring, which profiteth nothing, and refrain your tongue from detraction, because an obscure speech shall not pass in vain: and the mouth that lieth, killeth the soul. † 
:: Be not cause of your own eternal death by evil life.  zeal not death in the error of your life, neither procure ye perdition by the works of your hands. † Because God made not death, neither doth he rejoice in the perdition of the living. † For he created all things to be: and he made the nations of the earth to health▪ and 
:: Desperate death delivereth not the wicked from calamities.  there is no medicine of destruction in them, 
:: Neither are an●e damned while they are in th●● life.  nor kingdom of hell in the earth. († For justice is perpetual and immortal.) † But the impious with hands & words have 
:: But sinners not repenting being eternal 〈…〉 them 〈…〉.  provoked it: and esteeming it a friend, have fallen to decay, and have made covenances with it: because they are worthy to be of the part thereof.   

CHAP. II. Such as hope not of life to come, 6. addict themselves to 〈…〉: 10. and persecute the just, especially our Sauio●● 〈…〉 their wickedness. 23. Death came upon man by the 〈…〉.  
FOR they have said thinking with the 〈…〉 
〈…〉 be mortal, and 〈…〉 be after death, fall to these profane thoughts and speeches of infidelity. :: Little, and with tediousness is the time of 〈…〉 the end of a man there is no recounter, and 〈…〉 known that hath returned from hell: † because of nothing were we borne, and after this, we shall be as if 〈…〉 been: because the breath is a smoke in our nosthrels: & ●●●●ch a spark to move our hart. † Which being extinguished, our body shall be ashes, and the spirit shall be powered abroad as soft air, and our life shall pass as the trace of a cloud, and shall be dissolved as a mist, which is driven away by the beams of the sun, and oppressed with the heat thereof: † and our name in time shall be forgotten, and no man shall have remembrance of our works. † For our time is the passing of a shadow, and there is no return of our end: because it is sealed, and no man returneth. † 
:: Of infidelity touching pain or reward after death, proceedeth the Epicures life.  Come therefore, and let us enjoy the good things that are, and let us quickly use the creature as in youth. † Let us fill ourselves with precious wine, and ointments: and let not the flower of the time pass us. † Let us crown ourselves with roses, before they whither: let there be no meadow, which our riot shall not pass through. † Let none of us be exempted from our rioteousnes: every where let us leave signs of joy: because this is our portion, and this our lot. † Let us 
:: Infidels are not content to live in riot, but do also envy and persecute the just. whose good examples vex their minds, stirred thereto by the devil.  oppress the poor just man, and not spare the widow, nor reverence the oldmans' grey head of long time. † But let our strength be the law of justice: for that which is weak, is found unprofitable. † 
:: An evident prophecy of the Jews malice persecuting our saviour. Fulfilled by the chief priests, Scribes, and ancients, recorded die the evangelists. Mat. 27. v. 41. Mar, 14. v. 53.  Let us therefore cirumvent the just, because he is unprofitable to us, and he is contrary to our works, and reproachfully objecteth unto us the sins of the law, and defameth in us the sins of our discipline. † He boasteth that he hath the knowledge of God, and nameth himself the son of God. † He is made unto 
Mat. 27. v. 43.  us to the defaming of our cogitations. † He is grievous unto us even to behold, because his life la unlike to others, and his ways are changed. † We are esteemed of him as triflers, and he abstaineth from our ways as from uncleanness, and he preferreth the later ends of the just, and glorieth that he hath God for his father. † Let us see therefore if his words be true, and let us prove what things shall come to him, and we shall know what shall be his later ends. † For if he be the true son of God, he will defend him, & will deliver him from the hands of the adversaries. † By contumely and torment let us examine him, that we may know his reverence, and prove his patience. † To a most shameful death let us condemn him: for there shall be respect had unto him by his words. † These things have they thought, and have erred: for their malice hath blinded them. † And they have not known 
:: want of believing divine Mysteries, namely the reward of the just, & punishment of the wicked, is cause of dissolute life, and of hatred against the good.  the sacraments of God, nor hoped for the reward of justice, nor esteemed the honour of holy souls. † For God created man incorruptible, and to the image of his own likeness he made him. † But by the envy of the devil, death entered into the world: † and they follow him that are of his part.   

CHAP. III The just contemned by the wicked, and proved by temptations are happy. 10. and the wicked unhappy. 12. Chastity shall be rewarded, & adulterous generations shall not prosper.  
BUT 
:: Temporal death of the just, is the way to eternal life. where damnation (called here the torment of death) shall not touch them.  the souls of the just are in the hand of God, and the torment of death shall not touch them. † 
:: For albelt Martyrs seem in the eyes of the unwise to die, or to be extinguished, they pass in deed into eternal, and unspeakable glory.  They seemed 
Chap. 5. v. 4  in the eyes of the unwise to die: and their decease was counted affliction: † and that which with us is the way, is destruction: but they are in peace. † And though before men they suffered torments, their hope is full of immortality. † Vexed in few things, in many they shall be well disposed of: because God hath tempted them, and hath found them worthy of himself. † As gold in the furnace he hath proved them, and as an host of holocaust he hath received them, and in time there shall be respect of them. † The just shall shine, 
Mat. 13. v. 43.  and as sparks in a place of reeds they shall run abroad. † They 
:: all the just shall approve God's judgement condemning the wicked.  shall judge nations, & have dominion over peoples, and their Lord shall reign for ever. † They that trust in him, shall understand truth: and the faithful in love shall rest in him: because rest and peace is to his elect. † But the impious according to the things which they have thought, shall have correption: which have neglected the just, & have revolted from our Lord. † For he that rejecteth wisdom, and discipline, is unhappy: and their hope is vain, and labours without fruit and their works unprofitable. † Their 
:: Literally is understood, that the wives of adulterers, often become adultresses, & their children wicked. Morally, their sensuality & all their works are wholly corrupted.  wives are senseless, and their children most wicked. † Cursed is their creature: because happy is the barren woman: and the undefiled, which hath not known bed in sin, she shall have fruit in visitation of holy souls: † and 
* See. S. jerom. in Isa. 56. v. 4.  the eunuch, that hath not wrought iniquity with his hands, nor thought most wicked things against God: for the chosen gift of faith shall be given to him, and a most acceptable lot in the temple of God. † For of good labour there is glorious fruit, and the root of wisdom which falleth not. † But the children of adulterers shall be in consummation, and the seed of the unlawful bed shall be destroyed. † And if certes they be of long life, they shall be reputed for nothing, & their last oldage shall be without honour. † And if they die quickly they shall have no hope, nor speech of comfort in the day of acknowledging † For of a wicked nation the ends are cruel   

CHAP. four Great difference between chaste, and adulterous generations. 7. Speedier death of the just is recompensed by God's providence, 19 but the wicked incur greater damnation by living long.  
O How beautiful is 
:: chastity of the body is a singular great virtue, & spiritual chastity of true faith and religion is greater, and more generally commended, as the root and foundation of all virtues. For without faith it is unpossible to please God.  the chaste generation with glory: for the memory thereof is immortal: because it is known both with God, and with men † When it is present, they imitate it, and they desire it when it hath withdrawn itself, and it triumpheth crowned for ever, winning the reward of undefiled conflicts. † But the multitude of the impious, that hath many children shall not be profitable, and bastard plants shall not take deep root, nor lay sure foundation. † And if in the boughs for a ●ime they shall spring being weakly set, they shall be moved of the wind, and by the vehemency of the winds they shall be rooted out. † For the unperfect boughs shall be broken, and their fruits shall be unprofitable, and sour to eat, and meet for nothing. † For the children that be borne of wicked sleeps, are witnesses of wickedness against the parents in their examination. † But 
:: When soever the just dieth it is profitable for him & dying young his immaculate life is more commendable than old age in the wicked. v. 16.  the just if he be prevented with death, shall be in a place of refreshing. † For venerable oldage is not that of long time, nor accounted by the number of years: but the understanding of a man are grey hears: † and an immaculate life is old age. † Pleasing God he is made beloved, and living among sinners he was translated. † “ He was taken away lest malice should change his understanding, or lest any guile might deceive his soul. † For the bewitching of vanity obscureth good things, and the inconstancy of concupiscence perverteth the understanding that is without malice. † Being consummate in short space he fulfilled much time: † for his soul pleased God: for this cause he hastened to bring him out of the mids of iniquiries: but the people's that are seeing, and not understanding, nor putting such things in their hearts: † that the grace of God, and mercy is toward his saints, and respect toward his elect. † But the just dead condemneth the impions alive, and youth soon ended, the long life of the unjust. † For they shall see the end of the wise, and shall not understand what God hath thought of him, and why our Lord hath fenced him. † For they shall see and shall contemn him: but our Lord shall laugh them to scorn, † and they shall fall after this without honour, and in contumely among the dead for ever: because he shall break them puffed up 
:: The damned shall be without all excuse utterly confounded in their own consciences.  without voice, and shall remove them from the foundations, and they shall be made desolate unto the highest degree: and shall be morning, and the memory of them shall perish. † They shall come fearful in cogitation of their sins, and their iniquities on the contrary shall convince them.  

ANNOTATIONS CHAP. four  
11. He was taken away] By this place S. Augustin proveth that such as died in good state, might have fallen into wickedness, if they had lived longer: and 
God's prescience d●●th not prejudice man's free wil  therefore it was a benefit to them, to die sooner And that it is nevertheless certain, that God both knew the possibility that such might, yea would have sinned, if they had lived longer, and also knew that they should d●e sooner, and so escape that danger. Which assured foreknowledge of all things that shall be, or may be, standeth well with man's free-will: against certain that inclined to Pelagianisme, attributing too much to man's free-will; and detracting from God's foreknowledge, and providence. Which he proving by this place, his adversaries excepted against the authority of this book, and therefore he also 
●tl 17. ●. 30. civit.  proveth that it is Canonical Scripture. li. de Predest. Sanct. c. 14.    

CHAP. v In the general judgement, the wicked seeing the just, whom they had contemned, to be in great honour, shall bewail their own misery, 9 considering that their pleasure was short, 16. and the joy of the blessed shall be for ever. 18. God will arm himself, and all creatures, to punish the impious.  
THAN shall the just stand in great constancy against those that have afflicted them, and 
:: Wicked men in their false conceit judge the travels of the just to be vain & fruitless.  taken away their labours. † They seeing shall be troubled with horrible fear, and shall marvel at the suddenness of unexpected salvation, † saying within themselves, 
:: Repentance of the damned is only for the loss & pain whereinto they are fallen not of love towards God, or virtue, nor of hate towards sin, & therefore is fruitless bringing no comfort nor help at all, but everlasting torment and anguish of mind.  repenting, and sighing for anguish of spirit: These are they, whom we had sometime in derision, and in a parable of reproach. † We senseless esteemed their life madness, 
Chap. 3. v. 2.  and their end without honour. † Behold how they are counted among the children of God, and their lot is among the saints. † We therefore have erred from the way of truth, and the light of justice hath not shined to us, and the sun of understanding rose not to us. † We are wearied in the way of iniquity and perdition, and have walked hard ways, but the way of our Lord we have not known. † What hath pride profited us? or what commodity hath the vaunting of riches brought to us? † all those things are passed away as a shadow, and as a messenger running before, † and as a ship, that passeth through the surging waters: whereof, when it is past, the trace can not be found, nor the path of that ships keel 
Pro. ●0 v. 19  in the waves: † or as a bird, that flieth through in the air, of which there is no token can be found of her passage, but only a sound of the wings beating the light wind: and by vehemence of going cutting the air, moving the wings she is flown through, and afterward there is no sign found of her way: † or as when an arrow is shot forth to a set mark, the divided air is forthwith closed in itself again, so that the passage thereof is not known: † so we also being borne forthwith ceased to be: and of virtue certes have been able to show no sign: but in our naughtiness we are consumed. † Such things 
:: For the certainty of things that shall be, prophets do very often speak in the pretertence, of things to come as if they were already past.  said they in hell, which sinned: † because the hope of the impious is as dust, which is taken away with the wind: and as a thin froth, which is dispersed by the storm: and as smoke that is scattered abroad by the wind: and as the memory of a guest of one day that passeth. † But the just shall live for ever, and their reward is with our Lord, and cogitation of them with the Highest. † therefore shall they receive a kingdom of honour, & a crown of beauty at the hand of our Lord: because with his right hand he will cover them, and with in his holy arm he will defend them. † And 
:: As the joy of the blessed, so contrariwise the misery of the damned is marvelous great, & for ever unchangeable.  his zeal will take armour, and he will arm the creature to the revenge of the enemies. † He will put on justice for a breastplate, & will take sincere judgement for an helmet: † he will take equity for an invincible shield: † and he will sharpen fierce wrath for a spear, and the round world shall fight with him against the senseless. † The shottes of lightnings shall go directly, & as it were from a bow of the clouds well bend they shall be cast forth, and shall light on a certain place. † And from rocked wrath shall thick hail stones be cast, the water of the sea shall rage's against them, and the rivers shall run together roughly. † A spirit of power shall stand against them, and as a hurl wind shall divide them: and their iniquity shall bring all the land to a desert, and naughtiness shall overthrow the seats of the mighty.   

CHAP. vi Kings and all Magistrates are again admonished to exercise justice: 7. otherwise they shall be more grievously punished. 13. wisdom may easily be found, 18. by those that sincerely desire it. 22. And is very profitable (25. excepting the envious, or il disposed) 26. both to prince and people.  
WISDOM is better than strength: and a wiseman 
Eccle. 9 v. 18.  then a strong. † hear therefore ye Kings, & understand, learn ye judges of the ends of the earth. † give eare ye, that rule multitudes, and that please yourselves in multitudes of nations: † because the 
:: all power is from God: & therefore to be respected, though the magistrates sometimes abuse their authority.  power is given you of our Lord, 
Rom. 1●. v. 1.  and strength by the Highest, who will examine your works, and search your cogitations: † because when you were the ministers of his kingdom, you judged not rightly, nor kept the law of justice, nor have walked according to the will of God. † Horribly and quickly will he appear to you: because most severe judgement shall be done on them, that bear rule. † For to the little one mercy is granted: but 
:: As every one's charge is more or less, so his account is easier or harder, and the punishment (if he offend) smaller or greater. S. Gre. ho. 9 in evang.  the mighty shall mightily suffer torments. † For God will not except any man's person, neither will fear the greatness of any man: because he made the little and the great, & he hath equally care of al. † But to the stronger more strong torment is imminent. † To you therefore o kings are these my words, that you may learn wisdom, and not fall. † For they that have kept just things justly, shall be justified: and they that have learned these things, shall find what they may answer. † covet ye therefore my words, and love them, and you shall have discipline. † Wisdom is clear, and such as never fadeth, and is easily seen of them that love her, and is found of them that seek her. † She preventeth them that covet her, that she first may show herself unto them. † He that awaketh early to her, shall not labour: for he shall find her sitting at her doors. † To think therefore of her, is perfect understanding: and he that watcheth for her, shall quickly be secure. † Because she goeth about seeking them that be worthy of her, and in the ways she will show herself to them cheerfully, and in all providence she will meet them. † For 
:: Wisdom is attained by this gradation and so from first to last, a resolute desire joineth faithful souls to God. v. 21.  the beginning of her is the most true desire of discipline. † The care therefore of discipline, is love: and love, is the keeping of her laws: and the keeping of the laws, is the consummation of incorruption: † and incorruption maketh to be next to God. † therefore the desire of wisdom leadeth to the everlasting kingdom. † If therefore you be delighted with thrones, and with sceptres o ye Kings of the people, love wisdom, that you may reign for ever. † love the light of wisdom all ye that bear rule over peoples. † But what wisdom is, and how she was made, I will declare: and I will not hide from you the mysteries of God, but from the beginning of her nativity I will search out, and set the knowledge of her into light, and will not let pass the truth: † neither will I go with pining envy: because such a man shall not be partaker of wisdom. † But the multitude of the wise is the health of the round world: and a wise king is the stability of the people. † therefore take ye discipline by my words, and it shall profit you.   

CHAP. VII. 
The second part. Wisdom proceedeth from God, and is procured by prayer.  whereas all men have the like birth and death, 7. Wisdom maketh great difference, bringing all goodness, 13. and knowledge, 17. as well of natural things, 22. as moral. 25 Which heavenly gift is a sparkle, and participation of wisdom increated, God himself.  
I also certes am a mortal man, like to all, and of the earthly kindred of him, that was made first, and in the womb of my mother was I fashioned flesh, † the time of 
:: The perfectest children are borne in the beginning of the tenth month.  ten months was I brought together in blood, of the seed of man, and the delectation of 
:: Children in the mother's womb are as in sleep.  sleep concurring. † And I being borne received the common air, and fell upon the earth, that is made alike, and the first voice like to all men did I put forth weeping. † I was nourished in swaddling clothes, and great cares. † For none of the Kings had other beginning of nativity. † There is one entrance therefore into life to all men, and like departure † For this cause 
:: Solomon (whose sayings are here recited) prayed for wisdom, & obtained it. 3. Reg. 3.  I wished, and understanding was given me: and I invocated, and the spirit of wisdom came upon me: † and I preferred her before kingdoms and thrones, and riches I counted to be nothing in comparison offer. † Neither did I compare the precious stone to here because all gold in comparison of her, is a little sand, and silver in the sight of her shall be esteemed as clay. † above health and beauty did I love her▪ and purposed to have her for light: 
3. Reg ●. v. 9  because her light can not be extinguished. † And all good things came to me together with her, and very much honesty by her hands, † and I rejoiced in all: because 
:: God first gave him grace to desire wisdom before all other things, as he explicateth plainly cap. 8. v. 21.  this wisdom went before me, and I was ignorant that she is the mother of all these. † Which I learned without fiction, and do communicate without envy, and her honesty I hide not. † For she is an infinite treasure to men: which who so have, are made partakers of the friendship of God, commended for the gifts of discipline. † And to me God hath given to speak according to my mind, and to presume things worthy of those, that are given me: because he is the guide of wisdom, and the creator of the wise: † for in his hand are both we, & our words, and wisdom, and the knowledge and discipline of works. † For he gave me 
:: Solomon was a most excellent Philosopher.  the true knowledge of those things, which are: that I may know the disposition of the round world, and the virtues of the elements, † the beginning, & end, & mids of times, the permutations of changeable seasons, and consummations of times, † the courses of the year, and dispositions of the stars, † the natures of beasts, and furies of wild beasts, the force of winds, and the cogitations of men, the differences of plants, and virtues of roots, † and whatsoever are hid things and not foreseen, I have learned: for wisdom the worker of all taught me. † For in her is the spirit of understanding, 
:: Proper Epithetons of the spirit of wisdom.  holy, only, manifold, subtle, eloquent, movable, undefiled, sure, sweet, loving good, sharp, who nothing hindereth well doing, † gentle, benign, stable, certain, secure, having all power, forseing all things, and that containeth all spirits: intelligible, clean, subtle. † For wisdom is more movable than all movable things: and reacheth every where because of her cleanness. † For she 
:: See the Annotation, proverb. 1. v. 2.  is a vapour of the power of God, & a certain sincere emanation of the glory of God omnipotent: and therefore no defiled thing cometh unto her. † For she is the brightness of eternal light, & the unspotted glass of God's majesty, 
Heb. 1. v. 3.  and the image of his goodness. † And whereas she is one, she can do all things: and permanent in herself she reneweth all things, and by nations transporteth herself into holy souls, she maketh the friends of God, and prophets. † For God loveth none, but him, that dwelleth with wisdom. † For she is more beautiful than the sun, and above all disposition of the stars, being compared to light she is found the first. † For night succeedeth to it, but malice overcometh not wisdom.   

CHAP. VIII Wisdom excelling all things, that can be desired, 9 is worthily preferred as the cause of much estimation, 13. and of immortal glory, 16. without molestation. 21. Alwhich is God's gift.  
SHE 
:: God, the increated wisdom is infinite and wisdom created is also most excellent amongst God's gifts.  reacheth therefore from end unto end mightily, and disposeth all things sweetly. † Her have I loved, and have sought her out from my youth, and have sought to take her for my spouse, and I was made a lover of her beauty. † She 
3. Reg. 3.  glorifieth her nobility, having consociation with God: yea and the Lord of all hath loved her. † For she is the mistress of the discipline of God, & the chooser of his works. † And if riches be desired in life, what is richer than wisdom, which worketh all things? † And if understanding do work: who is the worker of those things that are, more than she? † And if a man love justice: her labours have great virtues: for she teacheth sobriety, and prudence, and justice, and strength, than the which nothing is more profitable in life to men. † And if a man desire multitude of knowledge: she knoweth things past, & conjectureth of things to come: she knoweth 
Prou. ●.  the subtleties of words, and the solution of arguments: she knoweth signs and wonders before they be done, and the events of times and ages. † 
:: This is also the speech of Solomon, recited by the writer of this book.  I purposed therefore to bring her to me to live together: knowing that she will communicate unto me of good things, and will be a comfort of my cogitation & tediousness. † I shall have for her sake 
:: Of salomon's wisdom, riches, glory & renowned fame not only the books of Kings & Paralipomenon, but also our saviour doth witness. Mat. 6. & 12.  glory with the multitudes, and honour with the ancient being young: † and I sh●● be ●●●nd sharp in judgement, and in the sight of the mighty I shall be marvelous, and the faces of princes will marvel at me. † Holding my peace they shall expect me, and whiles I speak many words, they shallay their hands on their mouth. † moreover by her I shall have 
:: It is not certain that Solomon hath immortal glory, but rather by immortality is here understood that his glorious fame remaineth to the end of this world.  immortality: and I shall leave an eternal memory to them, that shall be after me. † I shall dispose peoples: and nations shall be subject to me. † Horrible King's hearing shall fear me: in the multitude I shall seem good, and in battle strong. † entering into my house, I shall rest with her: for her conversation hath no bitterness, nor her company tediousness, but joy and gladness. † Thinking these things with myself, and recording in my hart, that 
:: nevertheless wisdom of her part, giveth life and glory everlasting, to all that persevere to the end of this life.  immortality is in the kindred of wisdom, † and good delectation in her friendship, and in the works of her hands honesty without defect, and wisdom in the disputation of her talk, and glory in the communication of her words: I went about seeking, that I might take her to me. † And I was a witty child, and had gotten a good soul. † And whereas I was more good, I came to 
:: It is certain that Solomon was sometime innocent and holy, but was perverted by women. 3. Reg. 11.  a body undefield. † And as I knew that I could not otherwise be continent, unless God gave it, this very thing also was wisdom, to know whose this gift was: I went to our Lord, and besought him, and said from my whole hart.   

CHAP. IX. A prayer (made by Solomon) for wisdom, 9 whereby Superiors are able to govern: 13. Which by only human wisdom, they can not rightly perform.  
GOD of my fathers, and Lord of mercy, which madest all 
3 Reg. 3. v 9 12.  things with thy word, † and by thy wisdom didst appoint man, that he should have dominion of the creature, that was made by thee, † that he should dispose the roundworld in equity and justice, and execute judgement in direction of hart: † give me wisdom the assistant of thy seats, and repel me not from thy children: † because I am thy servant, and the son of thy handmaid, a weak man, and of small time, and less to the understanding of judgement and laws. † And if one be perfect among the children of men, and thy wisdom be absent from him, he shall be counted for nothing. † 
:: Here again it is evident, that the Auctor reporteth salomon's speeches.  Thou hast chosen me king to thy people, and 
1. Paral. 28. v. 5.  judge of thy sons, and daughters: † and badst me build a temple in thy holy mount, and an altar in the city of thy habitation, a similitude of thy holy tabernacle, which thou didst 
2. Par. 1. v. 9  prepare from the beginning: † and 
:: Wisdom increated is with God, yea is God himself.  thy wisdom with thee, which knew thy works, which then also was present when 
Prou. 8. v. 22.  thou madest the roundworld, and knew what was pleasing to thine eyes, and what was direct in thy precepts. † 
:: Wisdom which is given to men proceedeth from God as a gift created.  Send her from thy holy heavens, and from the seat of thy greatness, that she may be with me, and may labour with me, that I may know what is acceptable with thee: † for she knoweth all things, & understandeth, and shall conduct me in my works soberly, & shall keep me with her might. † And my works shall be acceptable, and I shall govern thy people justly, and shall be worthy of the seats of my father. † For 
:: man's wisdom without special wisdom from God is not sufficient to govern ourselves, much less others.  who of men is able to know the counsel of God? or who can think what God will? † For the cogitations of mortal men be fearful, and our providences uncertain. † For the body, that is corrupted burdeneth the soul, and the earthly habitation presseth down the understanding that thinketh many things. † And we do hardly conjecture the things that are in the earth: and the things that are in sight, we find with labour. But the things that are in the heavens who shall search out? † And thy sense who shall know, unless thou give wisdom, and send thy holy spirit from on high: † and so the paths of them, that are on the earth may be corrected, and men learn the things that please thee? † For by wisdom they were healed, whoseover have pleased thee o Lord from the beginning.   

CHAP. X. The benefits of wisdom are declared by examples, in Adam, 4. Noah, 
The 3. part. The excellent effects of wisdom & justice.  5. Abraham, 6. Lot, 10. Jacob, 13. Joseph, 15. And the people of Israel.  
SHE kept him, 
:: Adam.  that was first made of God father of the 
Gen. 1. v. 27.  world, when he was created alone, † and she 
:: By this it is certain that our first parent Adam truly repent, and had remission of his sin.  brought him out of his sin, and gave him power to contain all things. † After the unjust departed in his anger from 
Gen. 4. v. 8.  her, by the fury of brother's man slaughter perished. † For whose cause, when water destroyed the earth, wisdom healed 
Gen. 6.  it again, governing the 
:: Noe.  just by contemptible wood. † She even in the consent of wickedness, when the nations had confederated themselves, knew 
:: Abraham.  the just, and preserved 
Gen. 19  him without blame to God, and in his sons mercy kept the strong. † She delivered 
:: Lot.  the just, fleeing from the impious that perished, when the fire came down upon Pentapolis: † to whom for a witness of their wickedness the desert land standeth smoking, and 
:: In all trees about Sodom there is only show of fruit, which when it is touched falleth into dust.  trees having fruits at uncertain season; and the memory of an incredulous soul a standing 
:: Lot's wife an example of inconstancy.  pillar of salt. † For pretermitting wisdom they did not only slip in this, that they were ignorant of good things, but they left also unto men a memory of their foolishness, that in those things, in which they sinned in, they could not be hid neither. † But wisdom hath delivered them, that observe her from sorrows. † And 
:: Jacob.  the just fleeing his brother's wrath, she 
Gen. 28.  conducted by the right ways, and showed him the kingdom of God, and gave him the knowledge of the holy, did honest him in labours, and accomplised his labours. † In the fraud of the circumuenters of him she was present with him, and made him honourable. † She kept him from the enemies, and from seducers she defended him, and from seducers she defended him, and gave him a strong fight, that he might overcome, and know that wisdom is mightier than al. † She 
Gen. 37.  forsook not 
:: Joseph.  the just being sold, but delivered him from sinners: and she went down with him into the pit, † and 
Gen. 41.  in bands left him not, till she brought him the sceptre of a kingdom, and might against them, that oppressed him: and showed them to be liars, that spotted him, and gave him eternal glory. † The 
:: God's peculiar people.  just people, and seed without blame she delivered from the nations, that oppressed them. † She 
Exo. 1.  entered into the soul of the servant of God, and stood against 
Exo. 3.  dreadful Kings in wonders and signs. † And she rendered to the just the hope of their labours, and conducted them in a marvelous way: and she was unto them for a coverr in the day, and for the light of stars by night: † and she transported 
Exo. 14.  them through the Redsea, and carried them over through a great water. † But their enemies she drowned in the sea, and from the depth of hell she brought them out. Therefore the just took the spoils of the impious, † and they sang thy 
Exo. 12.  holy name o Lord, and thy victorious hand they praised together: 
Exo. 15.  † because wisdom hath opened the mouth of the dumb, and the tongues of infants she hath made eloquent.   

CHAP. XI. Other benefits of wisdom, protecting the Israelites in the desert; 3. overthrowing their enemies; 4. giving them water out of a rock; 8. plaguing the Egyptians, 21. yet not all suddenly, but by often admonitions, that they might have repent if they would.  
SHE directed their works in the hands of 
:: Moses.  a holy prophet. 
Exo. 16.  † They made a journey through the deserts, that were not 
Exo. 27.  inhabited: and in desert places they pitched cottages. † They stood against 
:: The Amalachites. Exo. 17.  the adversaries, and revenged themselves of the enemies. † They thirsted, and invocated thee, and water 
Num 20.  was given them out of a most high rorcke, and quenching of their thirst out of the hard stone. † For by the things whereby their enemies suffered punishment, for defect of their drink, and therein, when the children of Israel abunded, they did rejoice; † by these things, when others lacked the same, it went well with them. † For in steed of the fountain of an everlasting river, thou gavest man's blood to the unjust. † Who when they were diminished in the destruction of the murdered infants, thou gavest them abundant unlooked for: † showing by the thirst, that then was, how thou didst exalt thine, & didst kill their adversaries. † For when 
:: When the Israelites wanted water God gave them abundance out of rocks.  they were tempted, and in deed with mercy taking discipline, they knew how 
:: But turned the Egyptians waters into blood.  the impious being judged with wrath did suffer torments. † These certes admonishing as a father thou didst prove: but them examining as a hard king thou didst condemn. † For the absent and the present were tormented alike. † For double tediousness had taken them, and sighing with the memory of good things past. † For when they understood 
:: After affliction the benefit of peace is more gratful.  by their punishment that it went well with them, they remembered our Lord, marveling at the end of the event. † For 
:: Moses' was rejected when he judged between his brethren Exo. 2.  whom before they derided, being cast forth in that wicked laying out to perish, him they marveled at in the end of the event: not thirsting in like manner to the just: † but for senseless cogitations of their iniquity, for that 
:: 14. but was afterwards the deliver of the whole people Act. 7. v. 45.  some erring did worship dumb serpents, and superfluous beasts, thou didst send upon them a multitude of dumb beasts for revenge: † that they might know that by what things a man sinneth, by the same also he is tormented. † For thine omnipotent hand, which 
levit. 26. v. 22.  made the world of invisible matter, was not unable to send upon them a multitude of bears, or fierce lions, † or unknown 
jere. 8. v. 17.  beasts full of anger of a new kind; or breathing the vapour of fires, or casting forth the savour of smoke, or shooting 
● Egyptians serving beasts for gods, were plagued by frogs, stuiphes, flees, and locusts.  horrible sparks from their eyes: † of which not only their hurt was able to destroy them, but also their sight to kill them for fear. † Yea and without these with one spirit, they might have been slain suffering persecution of their own facts, and dispersed by the spirit of thy power: but thou hast disposed all things in measure, and number, and weight. † For, to be of great force rested always in thee only: & who shall resist the power of thine arm? † Because as the least weight of the balance, so is the round world before thee, and as a drop of the dew before day, that falleth upon the earth. † But thou hast mercy on all, because thou canst do all things, and dissemblest the sins of men for repentance. † For thou 
:: God made no creature evil as the Manichees foolishly imagined, neither is. there any God but one who alone created all things.  lovest all things that are, and hatest nothing of those which thou hast made: for thou didst not ordain, or make any thing hating it. † And how could any thing continue, unless thou wouldst? or be preserved which was not called of thee? † But thou sparest all: because they are thine o Lord, which lovest souls.   

CHAP. XII. God's wisdom and mercy in destroying the wicked inhabitants of Chanaan, by parts (10. that they might have amended,) whom he could have slain suddenly. 15. In that God never condemneth the just, 19 his people are instructed to confide in him, 25. and sinners to turn unto him.  
O how good, and sweet is thy spirit o Lord in all! † And therefore those, that err, by parts thou dost chastise: and dost admonish, and speak to them, concerning the things wherein they sin: that leaving naughtiness, they may believe in thee o Lord. † For, those old inhabitants of thy holy land, whom thou didst abhor, † because they did works odious to thee by sorceries, and unjust sacrifices, † and the murderers of their own children without mercy, and eaters of men's bowels, and devourers of blood from the mids 
:: From the land of jury called sacred because God was there tightly served in the old testament, and man's redemption was wrought there by Christ.  of thy sacrament, † and the parents authors of aydelesse souls, thou wouldst destroy by the hands of our parents, † that they might receive a peregrination worthy of the children of God, which is a land of all most dear to thee. † But them also as men thou didst spare, and didst send forerunners of thine host, wasps, that by little and little they might destroy them. † Not because thou wast unable in battle to subdue the impious to the just, or with cruel beasts, or with a sharp word to destroy them together: † but judging by parts thou gavest place of repentance, being 
Exo. 23. Deut. 7.  not ignorant, that the nation of them is wicked, and their malice 
:: By custom malice became as it were natural, after that nature was corrupted.  natural, & that their cogitation could not be changed for ever. † For it was a cursed seed from the beginning: neither fearing any, didst thou give pardon to their sins. † For who shall say to thee: what hast thou done? or who shall stand against thy judgement? or who in thy sight shall come revenger of the wicked men? or who shall impute it to thee, if the nations perish, which thou hast made? † For there is no other God but thou, who hast care of all, that thou mayst show that thou dost not give judgement unjustly. † Neither king, nor tyrant in thy sight shall inquire of them, whom thou hast destroyed. † For so much then as thou art just, thou dost dispose all things justly: thou also esteemest it disagreeable from thy power, to condemn him, who ought not to be punished. † For thy power is the beginning of justice: and for this that thou art Lord of all, thou makest thyself to spare al. † For thou showest power, which art not thought to be absolute in power, and thou convincest the boldness of them, that know thee not. † But thou dominatour of power, judgest with tranquility, and with great reverence disposest of us: for 
:: God's power being almighty is only limited by his will.  it is in thy power when thou wilt, to be able. † And thou hast taught thy people by such works, that they must be just and gentle, and hast made thy children of good hope: because judging thou givest in sins place of repentance. † For if thou didst punish the enemies of thy servants, and that deserved to die, with so great consideration, giving time and place, whereby they might be changed from their wickedness. † With what diligence hast thou judged thy children, to whose parents thou gavest oaths and covenants of good promises? † therefore when thou givest us discipline, thou scourgest our enemies very many ways, that judging we may think upon thy goodness: and when we are judged, we may hope for thy mercy. † wherefore to them also, which in their life have lived foolishly & unjustly, thou hast given great torments by the same things, which they did worship. † For they wandered long in the way of 
Rom. 1. v. 23.  error, esteeming for gods those things, that in beasts 
:: Serpents, bats, moles, & like beasts, which seem not only supper fluous in the world, but also hurtful, yet were esteemed as gods.  are superfluous, living after the manner of senseless infants. † For this cause thou hast given judgement on them as on senseless children to be in derision. † But they that were not amended by scorns and reprehensions, have tried the worthy judgement of God. † For in what things they suffering took indignation, by those whom they thought gods, when seeing they were destroyed in them, him, whom in time passed they denied that they knew, they acknowleged the true God: 
:: Knowing him to be the only true God, by whom they saw their false gods destroyed, yet they did not serve him as God.  for the which cause the end also of their condemnation shall come upon them.   

CHAP. XIII. Men following their fantasies knew not God by his creatures, but honoured the creatures for gods. 10. Most sottishly also worshipped things fashioned by men's hands, as gods.  
BUT all men be vain, in Whom there is not the knowledge of God: and of these good things, which are seen 
:: god's most proper name is HE WHICH 1●. Exo. 3. v. 14.  they 
Rom. 1.  could not understand him:: that is, neither attending to the works have they agnised who was the workman: † but 
Deut. 4.  either the fire, or the wind, o● the swift air, or a circle of stars or exceeding much water, or the sun and the moon, they thought to be god's rulers of the world. † With whose beauty if being delighted, they thought them gods: let them know how much the Lord of them is more beautiful than they. For the author of beauty made all those things. † Or if they marveled at their virtue, & operations, let them understand by them, that he which made these, is stronger than they: † for by the greatness of the beauty, and of the creature the creator of them may be seen, to be known thereby. † But not withstanding there is yet in these less complaint. For they also perhaps err, seeking God, and desirous to find him. † For whereas they converse in his works, they inquire: & they are persuaded that the things be good which are seen. † But again neither aught these to be pardoned. † For if they could know so much, that they were able to estimate the world: how did they not more easily find the Lord thereof? † But they are unhappy, & their hope is among the dead, who have called 
:: seeing no creature how excellent soever, is or may be esteemed a god, it is more foolish to think, an Image, or statue, or any thing framed by man's hands can be God.  the works of men's hands gods, gold & silver, the invention of art, and the similitudes of beasts, or an unprofitable stone the work of an old hand. † Or if an artificer 
Isa. 4.  a carpenter, cut straight timber out of the wood, & pair of all the bark thereof cunningly, and using his art, diligently frameth 
jere. 10.  a vessel profitable for the common use of this life, † and useth the chips of that work to dress his meat: † and maketh that which is left thereof, which is for no uses, but being a crooked piece of wood, and full of knobes, carveth it diligently in the hollowness thereof, and by the skill of his art fashioneth it, and maketh it like to the image of a man, † or compareth it to some beast, straking it over with red, and with painting making the colour thereof ruddy, and layeth a colour over every spot that is in it: † and maketh a worthy habitation for it, and setting it in a wall, and fastening it with iron, † lest perhaps it fall, providing for it, knowing that it can not help itself: for it is an image, and it needeth help. † And concerning his substance, & his children, & for marriage, making a vow he seeketh to it. He is not ashamed to speak with him, that is without soul: † and for health certes he beseecheth the weak, and for life asketh the dead, and for help invocateth him that is unprofitable: † and for a journey asketh him, that can not walk: and for getting, and for working, and for the event of all things he asketh him, that in all is unprofitable.  

ANNOTATIONS CHAP. XIII.  
1. They could not understand him, that is.] Philosophers discussing the nature 
God is the beginning of all things, absolute and independing.  of many creatures, saw that every creature proceeded of some other thing, & so there must needs be one beginning of all, absolute of itself, neither proceeding nor depending of an other, nor a limited substance. As the thing that is a man, is not a beast; an ox is not a horse: etc. and telling what any thing is, we exclude thereby that it is not other things, but saying without addition, HE WHICH IS, we show the beginning of all, in no sort limited: and this is God. Whom some Philosophers, by such discourse found, & knew, in general, & sometimes confessed, but did not honour him as God, and therefore were inexcusable, as S. Paul concludeth against them. Rom. 1.    

CHAP. XIIII. Foolish men intending to sail, honour wooden idols, in regard of the profit they receive by ships: 6. by which some were saved in the general deluge. 8. Idols, and idolmakers are cursed. 12. They were not from the beginning, 15. but were devised for memory of the dead, and worshipped with divine honour. 22. So men forgetting God, proceeded in idolatry, with other abominable, and cruel enormities.  
AGAIN an other thinking to sail, and beginning to make a journey through the fierce waves, invocateth wood 
:: Great madness to invocate a wooden idol more base & commonly more corruptible than the wood of a ship.  more frail than the wood that carrieth him. † For covetousness of getting invented it, and the craftsman by his wisdom framed it. † But thy providence, o Father, doth govern: because thou hast given a way even in the sea, and among the waves a most sure path, † showing that thou art able to save out of all things, yea 
:: As the Israelites went through the redsea.  if a man go to the sea without art. † But that thy works might not be void of wisdom: for this cause also men commit their lives even to a little wood, and passing over the sea are delivered by ship. † But from the beginning also when the proud giants perished, the hope of the world fleeing to a ship, rendered to the world feed of nativity, which was governed by thy hand. † For 
:: The auctor prophetically alludeth to the wood of the cross, on which our saviour redeemed mankind.  blessed is the wood, by the which:: justice is made. † But the idol that is made by hands, cursed is both it, and he that made it: because he in deed wrought it: and the same being frail, was called god. † But to God the impious and his impiety are odious alike. † For that which is made, with him that made it, shall suffer torments. † For this cause also in the idol of the nations there shall be no respect: because the creatures of God were made to hatred, and for tentation to the souls of men, and for a snare to the feet of the unwise. † For the beginning 
:: From whole death proceedeth man's justification.  of fornication is the devising of idols: and the inventing of them is the corruption of life. † For neither were they from the beginning, neither shall they be for ever. † For this vanity of men came into the world: and therefore there is found a short end of them. † For “ the father being sorrowful with bitter morning, made unto himself the image of his son quickly taken away: and him, that then was a dead man, now 
:: invention of Idols brought men to spiritual fornications, & corruption of manners.  he began to worship as god, and appointed holy things and sacrifices among his servants. † 
:: This first idolatry was only privately exercised by the father and his servants at their master's commandment, by which occasion public idolatry came into the world, wicked custom in time prevailing.  Afterward by succession of time, the wicked custom prevailing, this error was kept as a law, and things graven were worshipped by the commandment of tyrants. † And those, whom openly men could not honour, for that they were far of, their figure being brought from a far, they made an evident image of the king, whom they would honour: that by their carefulness they might honour as present, him that was absent. † And to the worshipping of these, the excellent diligence also of the artificer, holp them forward, that were ignorant. † For he willing to please him, that entertained him, laboured by his art, to fashion the similitude in better sort. † And the multitude of men carried away by the beauty of the work, him that a little before had been honoured as a man, now they esteemed for a god. † And this was the deceiving of man's life: because men serving either affection, or Kings, gave the name that is 
:: The name GOD in the proper signification, can not be given to any creature.  not communicable to stones and wood. † And it was not sufficient that they erred about the knowledge of God, but also living in a great battle of ignorance so many and so great evils they call peace. † For:: either sacrificing their children, or making obscure sacrifices, or having watches full of madness, † they now neither keep life, nor marriage clean, but one killeth an other by envy, 
Many enormous crimes proceed from idolatry.  or playing the adulterer maketh him sorrowful: † and all things are mingled together, blood, manslaughter, theft and fiction, corruption, and infidelity, truble, and p●●iutie, disquieting of the good, † forgetfulness of God, inquination of souls, immutation of nativity, inconstancy of marriage, disorder of adultery, and unchasteness. † For the worship of idols not to be named, is the cause of all evil, and the beginning and end. † For either when they rejoice, they are mad: or certes prophecy false things, or live unjustly, or quickly forswear themselves. † For whiles they trust in idols, which are without soul, swearing amiss they hope not to be hurt. † 
:: Two sortes of perjury: swearing by false gods, and swearing untruths.  Two evil things therefore shall happen to them worthily, because they have thought evil of God, attending to idols, and have sworn unjustly, in guile contemning justice. † For it is not the power of them, that are sworn by, but the punishment of them that sin, goeth always through the transgression of the unjust.  

ANNOTATIONS. CHAP. XIIII.  
15. The father made unto himself the image of his son.] Calvin here chargeth 
Calvin falsely chargeth this book with ●r●or.  this book with error, in affirming that idolatry began by superstitiously honouring images of the dead. Against which he allegeth that Laban's idols, 
Gen. 31.  and others more ancient, were before any images of dead men were honoured. But he argueth upon a false ground. For labans idols were images, as the Hebrew word Teraphim signifieth, and is so translated in the English Bibles (1552. and 1577.) but because they were images of false gods, and for that Laban called them his gods, a later Bible (1603.) rranslateth it better, idols, 
Images of false gods are rightly called idols.  as the Latin and Greek have idola. It is also certain that Ninus king of Assyrians long before Laban, yea before Abraham, set up the image of his Father Belus (otherwise called jupiter) to be publicly honoured by the people as S. Cyril showeth. li. 3. in julianum, near the end, and S. Ambrose, or an other grave Auctor writeth the same, in cap. 1. ad Romanos. Likewise S. Cyprian li. de Idolorum vanitate. S. Chrysostom. ho. 87. in Matth. and Egesippus, apud S. Jeronym. li. de Viris Illustrib. Testify, that the making of men's images, in memory of the dead, was the occasion, and beginning of idolatry, according as this place repotteth, that a Father sorrowing for the death of his son, 
Idolatry began by worshipping images of dead men with divine honour.  made an image in his memory, & began to worship him as a god, causing his servants also to honour his dead son, with rites and sacrifices. Which private idolatry was absolutely the first, that is recorded in holy Scripture, or any other good auctor. And the first public is counted by most authors, that of Ninus, worshipping the image of his father Belus, with divine honour, who also pardoned all offenders, how enormous soever their crimes were, that fled unto that image. Which allurment together with so great a kings auctotitie, 
Private idolatry was before public.  drawn innumerable to public idolatry. Whereupon S. Jerom noteth (in cap. 2. Oseae) that Ninus became so great and glorious, as to make his father to be honoured as a god▪    

CHAP. XV. The wise gratfully praise the sweetness, and mercy of God, by whom they are delivered from idolatry: 6. detesting the makers, & worshippers of idols.  
BUT o thou our God, art sweet, and true, patiented, and disposing all things in mercy. † For if we sin, we are thine, knowing thy greatness: and if we sin not we know that we are counted with thee. † For to know thee, is absolute justice: and to know justice, and thy power, is the root of immortality. † For men's invention of evil art hath not brought us into error, nor the shadow of a picture being a labour without fruit, a shape graven by diverse colours, † the sight whereof giveth concupiscence to the senseless, and and he loveth the shape without life of a dead image. † The lovers of evils, are worthy to have their hope in such things, both they that make them, and that love, and that worship them. † Yea and the potter pressing soft earth, with labour fashioneth every vessel to our uses, and of the same clay maketh the vessels, that are clean to use, and in like manner them, that are contrary to these: but what the use of these vessels is, the potter is judge. † And with vain labour he 
:: Of the diue●s sorts of idols and idolaters see our brife Annotion upon the 113. Psal.  fashioneth a god of the same clay: he which a little before was made of earth, and a little after returneth back whence he was taken, being exacted the debt of the life which he had. † But his care is, not because he shall labour, nor because he hath a short life, but he contendeth with goldsmiths and silver smiths: yea and he imitateth the copper smiths, and counteth it a glory, because he maketh vain things. † For his hart is ashes, and his hope vain earth, and his life viler than clay: † because he was ignorant who made him, and who inspired into him the soul which worketh, and who breathed into him the vital spirit. † Yea and 
:: Idolaters having forsaken and forgot the only true God, become as Atheists, making their temporal gain of false gods.  they esteemed our life to be a pastime, and the conversation of life made for a gain, & that we must get every way even of evil. † For he knoweth that he offendeth above all men, which of the matter of earth fashioneth frail vessels, and sculptils. † For all the unwise, and unhappy above measure of the soul, proud 
:: And so waxing insolent, contemte and persecute the servants of God.  are the enemies of thy people, and rule over them: † because they have esteemed all the idols of the nations for gods, which neither have use of eyes to see, nor nosthrels to take breath, nor ears to hear, nor fingers of the hands to handle, yea and their feet are slow to walk. † For a man made them: and he that borrowed breath, the same fashioned them. For no man can make God like to himself. † For whereas himself is mortal, he maketh a dead thing with his wicked hands For he is better than they, whom he worshippeth, because he in deed lived, though he were mortal, but they never. † But 
:: Some idolaters worshipped brute beasts for gods, as being better than senseless images: but all are abominable.  they worship also most miserable beasts: for the senseless things compared to these, are worse than they. † Yea neither by sight can any man see good of these beasts. But they have fled from the praise of God, and from his blessing.   

CHAP. XVI. God plaguing the Egyptians for idolatry, and cruelty, delivered the Israelites. 5. chastised them also, but again showed them mercy; 20. and fed them with Manna.  
FOR 
:: The Egyptians were plagued for their idolatry.  these things, and 
:: And that by beasts, because they worshipped beasts for gods: and by death of their first begotten, for their cruelty against God's people.  by the like to these, they have worthily suffered torments, and were destroyed by a multitude of beasts. † For the which torments thou didst well dispose of thy people, to whom thou gavest the desire of their delectation a new taste, preparing them the quail for meat: † that they in deed coveting meat, because of those things which were showed and sent them, might be turned away even from necessary concupiscence. But they in short time being made needy, tasted a new meat. † For it behoved that without excuse destruction should come upon them exercising tyranny: 
:: God punished his own people as a father, for their amendment.  but to these only to show how their enemies were destroyed. † For when the cruel wrath of beasts came upon them, they were destroyed with the bitings of perverse serpent's † Howbeit thy wrath endured not for ever, but for chastisement they were troubled a short time, having a sign of salvation for the remembrance of the commandment of thy law. † For he that turned to it, 
:: The brazen serpent not by any virtue inherent, but as a sign of God's favour, was the means of curing the people. Num. 21.  was not healed by that which he saw, but by thee the saviour of all: † and in this thou didst show to our enemies, that thou art he which deliverest from all evil. † For the bitings of locusts, and flies killed them, and there was found no remedy for their life: because they were worthy to be destroyed by such things. † But neither the teeth of venomous dragons overcame thy children: for thy mercy coming healed them. † For in memory of thy words they were examined, & were quickly saved, lest falling into deep oblivion, they might no● use thy help. † For neither herb, not pla●ster healed them, but thy word, o Lord, which healeth all things. † For i● is thou, o Lord, that hast power of life and death, and bringest down to the gates of death, and fetchest again: † but man certes killeth by malice, and when the spirit is gone forth, it shall not return, neither shall he call back the soul that is received: † but it is unpossible to escape thy hand. † For the impious denying to know thee, have been scourged by the strength of thine arm, suffering persecution by strange waters, and hail, and rain, and consumed by fire. † For that which was marvelous in water, which extinquisheth all things, 
:: With the plague of hail there was also fire mixed. Exo. 9 v. 24. Which destroyed the profitable cattle.  fire more prevailed: for the world is revenger of the just. † For a certain time, the fire was mitigated, that 
:: But burned not other beasts, that plagued the Egyptians.  the beasts which were sent to the impious might not be burnt, but that they seeing might know that by God's judgement they suffer punishment. † And at a certain time the fire above his power burnt 
:: hail did not extinguish the fire, by God's power above nature.  in water on every side, that it might destroy the nation of a wicked land. † For the which things thou didst nourish thy people with the meat of Angels, and bread prepared thou gavest them from heaven without labour, 
:: See the miracles of Manna. Annoe. Exod 16.  having in it all delectation, and the sweetness of all taste. † For thy substance did show thy sweetness which thou hast toward thy children, and serving every man's will, it was turned to that, that every man would. † Yea snow and ye sustained the force of fire, and melted not: that they might know that fire burning in hail, and lightning in rain destroyed the fruits of the enemies. † And this again, that the just might be nourished, it forgot also his own strength. † For the creature serving thee the creator, is fierce into torment against the unjust: and is made more gentle to do good for them, that trust in thee. † For this cause even then being transformed into all things they served thy grace the nurse of all, at their will that desired thee: † that thy children might know, whom thou lovedst o Lord, that not the fruits of nativity do feed men, but thy word preserveth them, that believe in thee. † For that which could not be destroyed by fire, forthwith being 
:: He speaketh again of Manna.  heated with a little beam of the sun did melt: † that it might be known to all men, that we ought to prevent the sun to bless thee, and at the rising of light to adore thee. † For the 
:: The vain imagination of the wicked that himself shall be saved will fail him.  faith of the ungratful shall melt as winter ye, & shall perish as unprofitable water.   

CHAP. XVII. Horrible darkness falling in Egypt. 19 the rest of the world had ordinary light.  
FOR thy judgements o Lord are great, & thy words inexphcable, for this cause the souls lacking discipline have erred. † For whiles the wicked are persuaded that they can rule over the holy nation: fettered with the bands of darkness, 
Exo. ● & 10.  and 
:: Literally the 〈…〉 s ●●●●a knes th●er days together Exo 10. v. 22. Morally they & other g●n● les were in darkness without faith in God, till Christ's Resurrection the third day.  long night, shut up under roofs, they have lain fugitives from the everlasting providence. † And whiles they think that they lie hid in obscure sins, they were dispersed by the dark covert of oblivion, being horribly afraid and disturbed with exceeding admiration. † For neither did the den that contained them, keep them without fear: because the sound coming down troubled them, and sorrowful visions appearing to them, put them in fear. † And no force certes of the fire could give them light, neither could the clear flames of the stars lighten that horrible night. † But there appeared to them sudden fire, full of fear: and being strooken with the fear of that face, which was not seen, they esteemed the things that were seen to be worse: † and there were added derisions of the magical art, and contumelious rebuke of the glory of their wisdom. † For they which promised that they would expel fears and perturbations from the languishing soul, these with derision languished full of fear. † For although none of the monsters disturbed them: being moved with the passing by of beasts, and hissing of serpents, they perished trembling: and denying that they saw the air, which by no means any man could avoid. † For whereas wickedness is fearful, it giveth testimony of condemnation: for 
:: A troubled conscience is a great torment.  a troubled conscience doth always presume cruel things. † For fear is nothing else but a bewraying of the aids of cogitation. † And whiles inwardly there is less expectation, the greater doth he count the ignorance of that cause which maketh the torment. † But they that during the night in deed impotent, and coming upon them from the lowest and highest hell, slept the same sleep, † were sometime molested with the fear of monsters, sometime failed by passing away of the soul: for sudden fear and unlooked for came upon them. † moreover if any of them had fallen down, he was kept shut up in prison without iron. † For if one were a husbandman, or if a shepherd, or worker of the labours in the silde were suddenly taken, he sustained necessity inevitable. † For with one chain of darkness they were all tied together. Whether it were the hissing wind, or among the thick boughs of trees the sweet sound of birds, or the force of water running downward exceedingly, † or the mighty sound of rocks tumbled headlong, or the running of playing beasts, that were not seen, or the mighty noise of roaring beasts, or an Echo resounding from the highest mountains: they made them swoone for fear. † For 
:: This signified the conversion of all nations to Christ.  all the world was illuminated with a clear light, & none was hindered in their works. † But over them only was laid an heavy night, the image of darkness, which was to come upon them. They therefore were unto themselves more heavy than the darkness.   

CHAP. XVIII. In the Egyptian darkness, the Israelites saw clearly, and were not seen of their enemies. 5. For the Egyptians cruelty against the Hebrews infants, all their own first borne were slain, and their whole army drowned in the redsea. 20. But fire devouring the rebellions in chores' schism, was quenched by Aaron's intercession.  
BUT to thy 
:: The Church is called holy because it professeth holiness and hath always some holy men, & without the Church there is no sanctity.  saints there was very great light, and their voice in deed they heard, but figure they saw not. And because themselves also did not suffer by the same things, they magnified thee: † and they that before had been hurt, because they were not hurt, gave thanks: and that there might be a difference, they asked a gift. † For the which cause they had a burning pillar of fire for a guide of the unknown way, and thou gavest them the sun without hurt of a good harbour. † They in deed worthy to lack light, and to suffer the prison of darkness, which kept thy children shut up, by whom the uncorrupt light of the law began to be given to the world. † When they decreed to kill the infants of the just: and 
:: When the Egyptians drowned the Hebrews children, Moses was saved, and reserved to guide the Israelites, when the Egyptians were drowned.  one child being laid forth, and delivered, thou to the reproving of them, didst take away a multitude of children, and destroyedst them together in the mighty water. † For that night was known before of our fathers, that they knowing in deed what oaths they had credited, might be of better comfort. † And by thy people in deed the health of the just, was received, but destruction by the unjust. † For as thou didst hurt the adversaries: so us also thou didst magnify, provoking us. † For the just children of the good sacrificed secretly, and disposed the law of justice in concord: that the just should receive both good & evil alike, singing now the praises of the fathers. † But there sounded a disagreeing voice of the enemies, and a lamentable morning was heard for the bewailed infants. † And the servant with the master was afflicted with like punishment, and a man of the vulgar sort suffered the like things to the king. † all therefore alike by one name of death had dead ones innumerable. For neither did the living suffice to bury them: because in one moment, that which was the nobler nation of them, was destroyed. † For concerning all things being incredulous because of the enchantments, but than first when there was destruction of the first begotten, they promised to be the people of God. † 
:: A prophecy of Christ, coming into this world when there was temporal peace, but extreme darkness of ●gnorance.  For when quiet silence contained all things, and the night was in the mid way of her course, † thy omnipent word sallying out of heaven from the royal seats, lighted as a severe conqueror upon the mids of the land of destruction, † a sharp sword carrying thy unfeigned commandment, and standing filled all with death, and reached even to heaven standing on the earth. † Then incontinent the visions of naughty dreams troubled them, and fears unlooked for came upon them. † And one here an other there, cast forth half alive, showed for what cause of death he died. † For the visions, that troubled them, forewarned these things, that they might not perish as ignorant why they suffered evils. † But then 
:: another example of difference in Gods punishing his people for their ●mendment, and of the obstinate unto their ●uine. Exo▪ 14. ●. ●8. Num. 16. ●. 46.  there touched the just also a tentation of death, and a disturbance of the multitude was 
Num 10  made in the wilderness: but thy wrath did not long continue. † For a man without blame hasting to pray for the people, bringing forth the shield of his ministery prayer, and by incense alleging supplication, resisted the wrath, and made an end of the necessity, showing that he is thy servant. † And he overcame the multitudes, not in strength of body, nor with might of armour, but with a word subdued he him, that vexed him, rehearsing the oaths of the parents, and the testament. † For when they were now fallen dead by heaps one upon an other, he stood between, and cut of the violence, and separated that way which leadeth to the living. † For in the vesture down to the foot, which he had, was all the world: and the glorious things of the fathers were graven in the four jewels of stones & thy magnificence was written in the diadem of his head. † And to these he that destroyed gave place, & these did he fear: for the proof only of wrath was sufficient.   

CHAP. XIX. Egyptians persecuting the Hebrews were drowned, 10. having been plagued before with flies, and frogs. 11. Quails were given to the people of Israel. 13. The barbarous not receiving, or evil entreating God's people, were strooken with blindness. 17. And all creatures serve God in punishing the impious, and rewarding the godly.  
BUT upon the impious even to the later end there came wrath without mercy. For 
:: God foreseeing the Egyptians malice, permitted them to persecute his people, but was no way the cause nor auctor of their sin.  he foreknew also the 
Exo. 14.  things that should come unto them: † because when they had permitted that they should departed, and had sent them away with great diligence, they repenting pursued them. For having as yet morning between their hands, and lamenting at the graves of the dead, they took to themselves an other cogitation of folly: and whom by entreating they had cast forth, them they pursued as fugitives: † for worthy necessity brought them to this end: and they lost the remembrance of those things, which had chanced, that punishment might fulfil the things that wanted to the torments: † and that thy people certes might pass through marvelously, but they might find a new death. † For every creature according to his kind was fashioned again from the begyning, serving thy precepts, that thy children might be kept without hurt. † For a cloud over shadowed their camp, and out of the water which was before, there appeared dry land, and in the redsea a way without impediment, and of the great depth a springing filled: † through the which all the nation passed, which was protected with thy hand, seeing thy marvelous things and wonders. † For even as horses they fed on meat, and as lambs they rejoiced, magnifying thee o Lord, which didst deliver them. † For they were mindful of those things, which had been done in their seiourning, how for the nation of beasts the earth brought forth flies, and for fishes the river yielded a multitude of frogs. † And last of all they saw a new creature of birds, when alured by concupiscence they desired meats of deliciousness. † For in comfort 
Exo. 16.  of their desire, there came up to them the quail from the sea: and vexations came upon the sinners, not without those arguments, which were made before by the force of lightnings: for they suffered justly occording to their wickedness.  
† For they instituted a more detestable in hospitality: 
:: The Amorrheites refused to grant them passage. Num 21. v. 21. The Egyptians brought them into servitude, Exo. 1.  some certes received not the unknown strangers, and other some brought the good strangers into servitude. † And not only these things, but in deed there was an other respect also of them: for they against their will received the strangers. † But they that received them with gladness, did afflict them with most cruel sorrows, that used the same rights: † but they were stricken with blindness: as they in the doors of the just, when they were covered with sudden darkness, every man sought the passage of his door. † For whiles the:: elements 
God changing the natural properties of elements, by them wrought justice on sinners, S. Greg. ●●. 35. in evang.  are turned in themselves, as in an instrument the sound of the quality is changed, and all keep their sound: wherefore it may be certainly judged by the very sight. † For the things of the filled were turned into things of the water: and what soever were swimming things passed into the land. † The 
Exo. 9 v. 24.  fire had force in water above his power, and the water forgot her quenching nature. † On the contrary the flames vexed not the flesh of corruptible beasts walking therewith, neither 
Exo. 16. v. 2●.  did they melt that good meat, which was easily dissolved even as ice. For in all things thou didst magnify thy people o Lord, and didst honour them, and didst not despise them, at all time, and in every place assisting them.     


THE argument OF Ecclesiasticus.  
IN what sense this book is sometimes called salomon's, we have showed in the argument before the book of wisdom. As likewise that it is Canonical Scripture. Whereto we might add more testimonies of ancient Fathers: as S. Clement of Alexandria, li. 1. c. 8. Pedagogi, Origen. ho. 
Particular testimonies that this book is holy Scripture.  8. in Numer. & ho. 1. in Ezech. S. Cyprian de opere & eleemos. S. Athanasius in Synopsi, & li. de virginitate. S. Basil in regul. disput. resp. 104. S. Gregory Nazianzen. Orat. 2. adverse. Julian. S. Epiphanius. haer. 76. & in Ancorato. S. Hilary, in Psal. 144. S. Ambrose de bono mortis. c. 8. & Ser. 22. in Psal. 118. S. Chrysostom ho. 33. ad populum Antioch. S. Augustin, li. 2. ca 8. Doct. Christ. & li. 17. c. 20. de civit. S. Gregory the great. in Psal. 50. and many others expressly cite this book as holy Scripture, But chief we re●ie upon the authority of the Church defining that it is Canonical.  
It was written by jesus the son of Sirach in Hebrew, about the 
It was written in Hebrew & translated into Greek.  time of Simon Justus, otherwise called Priscus: and translated into Greek by the authors Nephew, as the same Translator testifieth in his Prologue, but expresseth not his own name. It is called Ecclesiasticus, which signifieth a Collector or Gatherer, as a common title of every ordinary preacher, instructing and exhorting the multitude gathered to a sermon: with difference from Ecclesiastes: Which signifieth The 
Difference between Ecclesiasticus, and Ecclesiastes.  Preacher, as a greater title of the chief or principal Preacher of any Church, city, or province, and agreeth most eminently to Christ our saviour: Who preached, and sendeth preachers to the whole world. And for the excellent contents, it may also rightly be called panaretoes, 
Panaretoes.  that is, a Receptacle, or storehouse of all virtues, for the instruction of all in general, to cooperate with God's grace in this life, and so inherit eternal glory. In forty and three whole chapters, are mixedly the commendations, 
The contents divided into two parts.  and precepts of all sorts of virtues; sometimes in particular, but more often under the general names of wisdom and justice. In the other eight chapters are recited many excellent examples of most renowned holy men: with praises and thanks to God.   

THE prologue upon Ecclesiasticus OF Jesus THE son OF SIRACH.  
THE knowledge of many and great things hath been 
By reason of a more perfect law the people of Israel were more renowned than any other nation in the world. Deut. 4.  showed us by the Law, and the prophets, and others that followed them: in which we ought:: to praise Israel for doctrine & wisdom: because not only they in speaking must needs be cunning, but strangers also both learning & writing, may become most learned. My grandfather Jesus, after he gave himself more amply to the diligence of reading the Law, and the prophets, and other books, that were delivered us from our fathers: himself also would write some of those things, which pertain to doctrine and wisdom: that such as are desirous to learn, and to be made counning in the same things, may more and more be attended in mind, and be confirmed to the life that is according to the law. I exhort you therefore to come with benevolence, and to read with attended study, and to pardon us for those things, wherein we seeming to follow the image of wisdom, may fail in the composition of words: for the Hebrew words also 
:: Translations into other languages hardly express the se●se of the original tongue.  fail when they shall be translated to an other tongue. And not only these, but the Law also itself, and the prophets, and the rest of other books, have no small difference, when they are spoken within themselves. For in the eight and thirteth year, in the time of Prolomee Euergetes the king, after I came into Egypt: and when I had been there much time, I found there books left, of no small nor contemptible doctrine. Therefore myself also thought it good, and necessary to add some diligence and labour to interpret this book: and with much watching I brought forth this doctrine in space of time, that men may learn those things which teach them, that will apply their mind, how they ought to order their manners, them that purpose to lead their life according to the Law of our Lord.   


ECCLESIASTICUS. CHAP. I. Wisdom proceedeth from God, appeareth in his creatures. 10. and is given 
The 1. part. Praises and precepts of wisdom.  in competent measure to all that fear God, 16. it bringeth all virtues, 27. excludeth all vices, 33. and is to be sought in simplicity of hart.  
ALL wisdom is of our Lord God, & hath been always with him, & is before all time. † The sand of the sea, & the drops of rain, & the days of the world 
:: man's wisdom is not able to comprehend the works of God.  who hath numbered? The height of heaven, and breadth of the earth, & profundity of the depth who hath measured? † The wisdom of God that goeth before all things who hath searched out? † Wisdom was created before all things, & the understanding of prudence from everlasting. † A fountain of wisdom the word of God on high, and the entrance thereof everlasting commandments. † The root of wisdom to whom hath it been revealed, & the subtleties thereof who hath known? † The discipline of wisdom to whom hath it been revealed, and made manifest, and the multiplication of her entrance who hath understood? † There is one most high creator omnipotent, and mighty King, and to be feared exceedingly, sitting upon his throne and the God of dominion. † He created her in the holy Ghost, and hath seen, and nummbred, and measured her. † And he hath powered her out upon all his works, and upon all flesh according to his gift, and hath given her to them that fear him. † The fear of our Lord is 
:: Eternal glory is the fruit of the fear of our Lord: not that this one virtue sufficeth, but it is the beginning, grounded in true faith, and bringeth forth other virtues, divine gifts with the fruits of the holy Ghost, & a joyful crown in the end.  glory, and gloriation, and joy, and a crown of exultation. † The fear of our Lord shall delight the hart, and shall give joy, gladness in length of days. † With him that feareth our Lord it shall be well in the later end, and in the day of his death he shall be blessed. † The love of God is honourable wisdom. † But they to whom she shall appear in vision, they love her in the vision, and in the agnising of her great works. † The fear of our Lord, is the beginning of wisdom, and was created with the faithful in the womb, 
Prou. 1. & 9  and goeth with the elect women, and is known with the just and faithful. † The fear of our Lord is religiositie of knowledge. † Religiositie shall keep and justify the hart, shall give joy and gladness. † With him that feareth our Lord it shall be well, and in the days of his consummation he shall be blessed. † The fullness of wisdom is to fear God, and fullness is of the fruits thereof. † all her house she shall fill with her generations, and the storehouses with her treasures. † A crown of wisdom, the fear of our Lord, replenishing place, and the fruit of salvation: † and he hath seen, and numbered her: but both are the gifts of God. † Wisdom shall distribute knowledge, and understanding of prudence: and exalteth the glory of them that hold it. † The root of wisdom is to fear our Lord: for the boughs thereof are of long time. † In the treasures of wisdom is understanding, & religiositie of knowledge, but to sinner's wisdom is abomination. † The fear of our Lord expelleth sin: † for he that is without fear, can not be justified: for the anger of his animosity, is his subversion. † until a time the patient shall sustain, and after shall be rewarded of joyfulness. † A good understanding will hide his words until a time, and the lips of many shall show forth his understanding. † In the treasures of wisdom is signification of discipline: † but the worship of God, 
:: Men drowned in sin think the service of God a most tedious & loathsome thing.  is abomination to a sinner. † son, coveting wisdom, keep justice, and God will give her to thee. † For the fear of our Lord is wisdom and discipline: and that which well pleaseth him, † is faith, and meekness, and he will fill his treasures. † Be not incredulous to the fear of our Lord: and come not to him with a double hart. † Be not an hypocrite in the sight of men, and be not scandalised in thy lips. † Attend to them, lest perhaps thou fall, and bring dishonour to thy soul, † and God reveal thy secrets, and in the mids of the synagogue cast thee down: † because thou camest to our Lord wickedly, & thy hart is full of guile and deceit.   

CHAP. II. whosoever will serve God must have justice, fear of God, and patien●●; 6. with confidence in God. 14. Dissemblers, incredulous, and impatient shall be miserable; 18. but the godly shall receive more grace.  
SON coming to the service of God, stand in justice, and in fear, & prepare thy soul to tentation. † repress thy hart, & sustain: incline thine ear, & receive the words of understanding: 
:: Desire not to die, that thou Mayst thereby be covered from worldl●e miseries, for that is a desperate desire, but have patience in this l●fe that thou Mayst fi●de rest in God.  and make no haste in the time of 
* Co●●●ing.  obduction. † sustain the sustentations of God: be joined to God, and sustain, that thy life may increase in the later end. † all, that shall be applied to thee, receive: and in sorrow sustain, and in thy humiliation have patience: † for gold and silver are tried in the fire, but acceptable men in the furnace of humiliation. † believe God, and he will recover thee: and direct thy way, and hope in him. Keep his fear, and grow old therein. † Ye that fear our Lord expect his mercy: & decline not from him lest ye fall. † Ye that fear our Lord, believe him, and your reward shall not be void. † Ye that fear our Lord, hope in him: and mercy shall come to you for your delectation. † Ye that fear our Lord, love him, & your hearts shall be illuminated. † Children behold the nations of men: and know ye that none hath hoped in our Lord, and hath been confounded. † For who hath continued in his commandment, and hath been forsaken? or who hath invocated him, and he despised him? † Because God is pitiful and merciful, and will forgive sins in the day of tribulation: and he is protector to all that seek him in truth. † 
:: As virtues are to be rewarded: so all sins shall be punished. Namely external pretence of holiness, with secret evil intention. Distrust in God. Impatience, and the like.  Woe to them of a double hart, and to wicked lips, and to the hands that do evil, and to the sinner that goeth on the earth two ways. † Woe to them that be dissolute of hart, which believe not God: and therefore they shall not be protected of him. † Woe be to them, that have lost patience, and that have forfaken the right ways, and have declined into perverse ways. † And what will they do, when our Lord shall begin to look on them? † They that fear our Lord, will not be incredulous to his word: and they that love him, will keep his way. † They that fear our Lord, will seek after the things that are well pleasing to him: and they that love him, shall be filled with his law. † They that fear our Lord, will prepare their hearts, and in his sight will sanctify their souls. † They that fear our Lord, keep his commandments, and will have patience even until his visitation, † saying: If we do not penance, we shall fall into the hands of our Lord, and not into the hands of men. † For according to his greatness, so also his mercy is with him.   

CHAP. III. Honour of parents procureth God's blessing, 11. dishonouring them his curse. 19 meekness and modesty avail much: but curiosity to know secret mysteries is dangerous. 27. A charitable, sincere, and docile hart, 33. with works of mercy merit reward.  
THE children of wisdom, are the Church of the just: and their 
:: The progeny of God's children bring forth the fruit of obedience and love.  nation, obedience and love. † 
:: Honour and estimation of parents is the chiefest obligation that man hath towards his neighbour, & the first after his duty to God.  hear your father's judgement ò children, and so do that you may be saved. † For God hath honoured the father in the children: and enquiring of the mother's judgement, hath confirmed it upon the children. † He that loveth God, praying shall obtain for sins, and shall refrain himself from them, and shall be heard in the prayer of days. † And as he that gathereth treasure, so he also that honoureth his mother. † He that honoureth his father, shall have joy in children, and in the day of his prayer he shall be heard. † He that honoureth his father, shall live the longer life: & he that obeyeth the father, shall refresh the mother. † He that feareth our Lord honoureth 
Exo. 20. Deut. 5.  his parents, and as his Lords he will serve them, that begat him. † In work and word, & all patience honour thy father, † that blessing may come upon thee from him, & his blessing 
Gen. 27. &. 49.  may remain in the later end. † The father's blessing establisheth the houses of the children: but the mother's curse rooteth up the foundation. † glory not in the contumely of thy father: for his confusion is no glory to thee. † For the glory of a man is by the honour of his father, and the father without honour is the dishonour of the son. † son receive the old age of thy father, and make him not sorrowful in his life: † and if he fail in understanding, pardon him, and despise him not in thy strength: for the alms to the father shall not be in oblivion. † For good shall be restored thee alms 
:: given, or prayer made, or sacrifice offered for parents, doth merit reward at God's hand.  for the sin of thy mother, † and in justice it shall be builded to thee, and in the day of tribulation there shall be remembrance of thee: and as ye in the clear weather shall thy sins melt away. † Of what an evil fame is he, that forsaketh his father: and he is cursed of God, that doth exasperate his mother. † son do thy works in meekness, and thou shalt be beloved above the glory of men. † The 
:: all greatness in men proceeding from God, bindeth them so much the more to humility. Which virtue God most specially loveth, that so they may show gratitude for his benefits.  greater 
Philip. 2.  thou art, humble thyself in all things, and thou shalt find grace before God: † because the might of God only is great, and he is honoured of the humble. † seek not things 
Pro. ●●. v. ●.  higher than thyself, and search not things stronger than thy ability: but the things that God hath commanded thee, think on them always, and in many of his works be not curious. † For it is not necessary for thee, to see with thine eyes those things that are hid. † In superfluous things search not many ways, and in many of his works thou shalt not be curious. † For very many things are showed to thee above the understanding of men. † many also have their suspicion supplanted, and have held their senses in vanity. † A hard hart shall far ill in the later end: and he 
:: Those that dare live in sinful state, tempting God even to the last hour, commonly perish therein.  that loveth danger, shall perish in it. † A hart that goeth two ways, shall not have success, and the perverse of hart shall be scandalised in them. † A wicked hart shall be laden with sorrows, and the sinner will add to commit sin. † To the synagogue of the proud there shall be no health: for the shrub of sin shall be rooted up in them, and it shall not be perceived. † The hart of the wise is understood in wisdom, and a good ear will hear wisdom with all desire. † A wise hart, and that which hath understanding will abstain itself from sins, and in the works of justice shall have success. † Water quencheth burning fire, and alms resisteth sins: 
Dan 4. v. 24.  † and God is the beholder of him that rendereth grace: he remembreth him afterward, and in the time of his fall he shall find a sure stay.   

CHAP. four An exhortation to practise works of mercy. 12. With commendation of wisdom: 23. (& observing due times) not to omit for any fear, or shame fastness, to say the truth, 34. also to be diligent, meek, and liberal.  
SON defraud not the alms of the poor, and turn not away thine eyes from the poor. † Despise not the hungry soul: and exasperated not the poor in his poverty. † Afflict not the hart of the needy, and defer not the gift to him that is in distress. † reject not the petition of him that is afflicted: and turn not away thy face from the needy. † From the poor turn not away thine eyes for anger: and 
:: give not occasion by thy hard dealing with the poor, that they curse thee.  leave not to them that ask of thee, to curse thee behind thy back. † For the prayer of him that curseth thee in the bitterness of his soul, 
:: For if thou give cause, God who is their protector, will revenge them against thee.  shall be heard: and he that made him, will hear him. † Make thyself affable to the congregation of the poor, and to the ancient humble thy soul, and to a great man bow thy head. † Bow down thine ear to the poor without sadness, and render thy debt, and answer him peaceable words in mildness. † deliver him that suffereth injury out of the hand of the proud: and be not faint hearted in thy soul. † In judging be merciful to pupils as a father, & as an husband to their mother: † and thou shalt be as the obedient son of the Highest, and he will have mercy on thee more than a mother. † Wisdom inspireth life to her children, and receiveth them that seek after her, and will go before them in the way of justice. † And he that loveth her, loveth life: and they that shall watch to her, shall embrace her sweetness. † They that shall hold her, shall inherit life: and whither soever he shall enter, God will bless him. † They that serve her, shall be servants to the holy: and them that love her God loveth. † He that heareth her, shall judge nations: and he that beholdeth her, shall remain confident. † If he believe her, he shall inherit her, and her 
:: They that follow wisdom shall be safe.  creatures shall be in confirmation: † because in tentation she walketh with him, and first of all she chooseth him. † fear and dread, and probation she will bring upon him: and she will torment him in the tribulation of her doctrine, till she try him in her cogitations, and credit his soul. † And she will establish him, and make a direct way unto him, and rejoice him, † and will disclose her secrets to him, and will heap upon him as treasure's knowledge and understanding of justice. † But if he go amiss, she will forsake him, and deliver him into the hands of his enemy. † son observe time, and avoid from evil. For thy soul be not ashamed to say the truth. † For there is 
:: Through shamefastness to yield unto sin: or not to reprove sin, is vicious.  shame that bringeth sin, & there is 
:: But to be ashamed, and to abhor sin is very good and necessary.  shame that bringeth glory and grace. † Accept no face against thine own face, nor against thy soul a lie. † reverence not thy neighbour in his offence: † nor keep in a word in time of salvation. Hide not thy wisdom in the beauty thereof. † For by the tongue wisdom is discerned: and understanding, and knowledge, and doctrine by the word of the wise, and steedfastnes in the works of justice. † 
:: all men are bond to say the truth at convenient times, v 23. And ever bond to avoid untruths.  do not gainsay the word of truth by any means, and be ashamed of the lie of thine unskilfulness. † Be not ashamed to confess thy sins, and submit not thyself to every man for sin. † Resist not against the face of the mighty, neither labour against the stream of the river. † For 
:: every one is bond ●ather to lose his l●fe, then to do against justice, o● to deny the truth.  justice contend for thy soul, and unto death strive for justice, and God will overthrow thine enemies for thee. † Be not hasty in thy tongue: and unprofitable, and remiss in thy works. † Be not as a lion in thy house, overthrowing them of thy household, and oppressing them that are subject to thee. † Let not thine hand be stretched out to receive, and closed to give.   

CHAP. v Let not riches, youth, nor streingth hold thee in sin: 5. but do penance for sins remitted, and add not sin upon sin. 6. Neither presume to sin, because God is merciful. 10. Be not covetous, nor unconstant. 13. Be meek in learning, and careful in teaching. 16. not a bat●maker, nor double tongued.  
ATTEND not to unjust possessions, and say not: I have sufficient livelihood: for it shall nothing profit in the time of vengeance & affliction. † follow not in:: thy strength 
Though thou be so potent, that no man can hinder thy evil de signment; yet do it not because God will punish it.  the concupiscence of thy hart: † and say not: How mighty am I? and who shall bring me under for my facts? for God revenging will revenge. † Say not: I have sinned, and what sorrowful thing hath chanced to me? For the Highest is a patiented rewarder. † 
:: After that sin is forgiven there remaineth of●e● times punishment for satisfaction.  Of sin forgiven be not without fear, neither add thou sin upon sin. † And say not: The mercy of our Lord is great, he will have mercy on the multitude of my sins. † For mercy and wrath quickly approach from God, and his wrath looketh upon sinners. † Slack not to be converted to our Lord, and differre not from day to day. † For his wrath shall come suddenly, and in the time of vengeance he will destroy thee. † Be not careful in unjust riches: for they shall not profit thee in the day of 
* covering, or death.  obduction and vengeance. † toss not thyself into every wind, and go not into every way: for so every sinner is proved by a double 
Prou 10. v. 4.  tongue. † 
:: constancy in good purpose, meriteth  Be steadfast in the way of our Lord, & in the truth of thy understanding and in knowledge, and let the 
:: the promised peace, and just reward.  word of peace and justice accompany thee. † Be mild to hear the word, thou Mayst understand: and with wisdom utter thou a true answer. † If thou have understanding, answer thy neighbour: but if not, let thine hand be upon thy mouth, lest thou be taken in an unskilful word, and be confounded. † Honour and glory in the word of the wise, but the tongue of the unwise is his subversion. † Be not called a whisperer and be not taken in thy tongue, & confounded † For upon a thief is confusion & repentance, and a very evil condemnation upon the double tongued, but to the whisperer hatred, and enmity, and contumely. † justify thou the little one, and the great alike.   

CHAP. vi Reproach, envy, and ferocity hinder from loving our neighbour, 5. sweetness nourisheth it. 6. A trusty friend is much worth. ●8. Seek and keep wisdom, with all diligence. 35. Frequent the company of the wise: and meditate in God's law.  
BE not for a friend made an enemy to thy neighbour: for the evil man shall inherit reproach and contumely, and every sinner envious and double tongued. † Extol not thyself in the cogitation of thy soul as it were a bull: lest perhaps thy strength be quashed, † and it eat thy leaves, and destroy thy fruits, and thou be left as a dry tree in the wilderness. † For a wicked soul shall destroy him that hath it, and it giveth him to be a joy to his enemies, and shall lead him into the lot of the impious. † 
:: So Gedeon pacified the Ephraimites, that were incensed against him. Judic. 8  A sweet word multiplieth friends, & appeaseth enemies, and a gracious tongue in a good man aboundeth. † Let there be many at peace with thee, and let one of a thousand be thy counselor. † If thou possess a friend, in tentation possess him, and not easily credit him. † For he is a friend according to his own time, and will not abide in the day of tribulation. † And there is a friend that is turned to enmity: and there is a friend that will disclose hatred, and reproaches. † And there is a friend companion at the table, and he will not abide in the day of necessity. † A friend if he continue steadfast, shall be to ●hee as an equal, and in them of thy household shall deal confidently: † if he humble himself against thee, and hide himself from thy face, thou shalt have friendship of one accord for good. † Be separated from thine enemies, & take heed of thy friends. † A faithful friend, is a strong protection: and he that hath found him, hath found a treasure. † To a faithful friend there is no comparison, and there is no poised of gold and silver able to countervail the goodness of his fidelity. † A faithful friend, is the medicine of life & immortality: & they that fear our Lord, shall find him. † He that feareth God, shall likewise have good friendship: because according to him shall his friend be. † son, from thy youth receive doctrine, and even to thy hoar hears thou shalt find wisdom. † As he that ploweth, and that soweth, go to her, and expect her good fruits. † For in her work thou shalt labour a little, and shalt quickly eat of her generation. † How exceeding sharp is wisdom to the unlearned men, and the unwise will not continue in her. † As the virtue of a stone she shall be a probation in them, and they will not stay to cast her forth. † For 
:: many prefer learning before piety, which S. Augustin reproveth, preferring the godly before the learned that are less virtuous: The unlearned rise (saith he) and take the kingdom of heaven, and we with our lerning without halt, lo how we tumble in the dirt. li. 8. c. 8. Confess.  the wisdom of doctrine is according to her name, and she is not manifest to many, but to whom she is known, she continueth even to the sight of God. † hear my son, and take counsel of understanding, and cast not away my counsel. † Thrust thy foot into her fetters, and thy neck into her chains: † put under thy shoulder, and carry her, and be not weary of her bands. † With all thy mind go to her, and with all thy strength keep her ways. † Search her out, and she shall be made manifest to thee, and having obtained her, forsake her not: † for in the later end, thou shalt find rest in her, and she shall be turned unto delectation. † And her fetters shall be to thee for a protection of strength, and foundation of power, & her chains for a stole of glory: † For the beauty of life is in her, and her bands are a healthful binding. † Thou shalt put on her a stole of glory, and as a crown of gratulation thou shalt set her upon thee. † son, if thou attend to me, thou shal● learn: and if thou wilt apply thy mind, thou shalt be wise. † If thou wilt incline thine ear, thou shalt receive doctrine: and if thou love to hear, thou shalt be wise. † Stand in the multitude of wise ancients, and be joined to their wisdom from thy hart, that thou Mayst hear all the narration of God, and the praise may not escape thee. † And if thou see a wise man, watch after him, and let thy soot wear the steps of his doors. † have thy cogitation in the precepts of God, and in his commandments most of all be daily conversant: and he will give thee hart, and the desire of wisdom shall be given thee.   

CHAP. VII. Fly from all evil things, 4. as ambition, presumption, scandal, pusillanimity, lying, and babbling. 16. Husbandry of the ground, 21. a good wife, and good servants are to be cherised, 25. keep children in discipline. 29. Honour parents, and elders, 36. & pity the poor. 40. Memory of the last things preserveth from sin.  
DO 
:: what soever any soweth that he shall reap, and the wicked shall eat the fruits of his own works  not evils, and they shall nor apprehend thee. † Depart from the wicked, & evil shall fail from thee. † son, sow not evils in the furrows of justice, & thou shalt 
job. 9  not reap them sevenfold. † seek not of the lord chief 
Psal. 142  principality, nor of the king the chair of honour. † justify not thyself before God, because he is the knower of the hart: 
Eccle. 7.  and before the king desire not to seem wise. † 
:: Great prudence and sortitude are required in all judges spiritual and temporal.  seek not to be made a judge, unless thou be able by power to break iniquities: lest perhaps thou fear the face of the mighty, and put a scandal in thine equity. † sin not against the multitude of a city, neither thrust thyself into the people, † nor bind together double sins: for neither in one shalt thou be free from punishment. † Be not fainthearted in thy mind: † despise not to pray, and to give alms. † Say not: In the multitude of my gifts God will have respect, and when I offer to God most high, he will receive my gifts. † Laugh not a man to scorn in the bitterness of his soul: for there is that humbleth and exalteth, God the overseer of al. † plough not a lie against thy brother: neither do thou likewise against thy friend. † Be not willing to make any lie: for the custom thereof is not good. † Be not full of words in a multitude of ancients, and 
:: In hell are two punishments: fire burning, and the worm of conscience vering the soul, & both are eternal.  iterate not a word in thy speech. † Hate not laborious works, and husbandry created of the Highest. † Count not thyself in the multitude of men without discipline. † Be mindful of wrath, because it will not slack. † Humble thy spirit very much: because the vengeance of the flesh of the impious, is:: fire and the worm. † do not prevaricate against thy friend differing money, nor despise thy dearest brother for gold. † Depart not from a wise and good woman, which thou hast gotten in the fear of our Lord: for the grace of her bashfulness is above gold. † Hurt 
levit. ●●.  not the servant that worketh in truth, nor the hired man that giveth his soul. † Let a wise servant be beloved of thee as thy soul, defraud him not of liberty, nor leave him needy. † Hast thou cattle? Look well to them: and if they be profitable, let them continue with thee. † Hast thou children? instruct them, & bow them from their childhood. † Hast thou daughters? Keep their body, and show not thy countenance merry towards them. † Bestow thy daughter, and thou shalt do a great work, and give her to a wise man. † If thou have a wife according to thy soul, cast her not of: and to her that is hateful commit not thyself. With thy whole hart † honour thy father, and forget not the groanings of thy 
T●b. ●.  mother: † remember that thou hadst not been borne but by them: and recompense them, as they also thee. † In all thy soul fear our Lord, and sanctify his priests. † With all thy strength love him that made thee: & forsake not his ministers. 
Deut. 1●.  † Honour God with all thy soul, and honour the priests, and purge thyself with the arms. † give them the portion, as it 
levit. ●.  is commanded thee, of the first fruits and purgation: and of 
Num ●●.  thy negligence purge thyself with few. † The gift of thine arms and the sacrifice of sanctification thou shalt offer to our Lord, and the first of holy things: † and to the poor stretch out thine hand, that thy propitiation may be perfected, and thy blessing. † The grace of a gift is in the sight of all the living, 
:: works of mercy are also profitable to the dead, as prayer, alms, and sacrifice for souls in purgatory.  and from the dead stay nor grace. † Want not in consolation 
Rom 1●, v. 15.  to them that weep, and walk with them that mourn. † Be not loath to visit the sick: for by these things thou shalt be confirmed in love. † In all thy works 
:: A most especial preservative from sin.  remember thy later ends, and thou wilt not sin for ever.   

CHAP. VIII. Contend not with a man of power, rich, full of tongue, or very ignorant. 6. Despise not the penitent, nor old folk. 8. Rejoice not at an enemy's death. 9 Learn of the elder. 13. Observe discretion in admonishing, lending, and in being surety. 17. Reprove not judges. 18. Converse not with the furious, foolish, nor with strangers.  
STRIVE not with a mighty man, lest perhaps thou fall into his hands. † Contend not with a rich man, lest perhaps he make an action against thee. † For 
:: bribery sometimes corrupteth Kings much more other inferior judges. And therefore it is better to suffer damage then to contend by law against the rich.  gold and silver hath destroyed many, and hath reached even to the hart of Kings, and hath turned them. † strive not with a man full of tongue, and thou shalt not heap sticks upon his fire. † Communicate not with the ignorant man, lest he speak ill of thy progeny. † Despise not a man that turneth himself from sin, nor upbraid him therewith: remember that we 
Gal 6.  are all in state to be blamed. † Despise not a man in his old age: for we also shall become old. † rejoice not of thine enemy dead: knowing that we do all die, and would not that others should joy thereat. † Despise not the narration of wise ancients, and in their proverbs be thou conversant. † For of them thou shalt learn wisdom, and doctrine of understanding, and to serve great men without blame. † Let not the narration of the ancients escape thee: for they learned of their fathers: † because of them thou shalt learn understanding, and in time of necessity to give answer. † Kindle not the coals of sinners rebuking them, and be not kindled with the flame of 
Prou. 26.  the fire of their sins. † Stand not against the face of a contumelious person, lest he sit as a spy in wait for thy mouth. † Lend not to a man mightier than thyself, and if thou dost lend, count it as lost. † Be not surety above thy power: and if thou be surerie, think as if thou were to pay it. † judge not against a judge: because he judgeth according to that which is just. † With the audacious go not on the way, lest perhaps he burden thee with his evils: for he goeth according to his own will, and thou shalt perish together with his folly. † With an angry man make no brawl, and with the 
Prou. 22. v. 24.  audacious go not into the desert: because blood is as nothing before him, and where there is no help, he will overthrow thee. † confer no counsel 
:: In all consultations confer with the skilful; for the blind can not judge of colours, the dease of music, the sick of taste: nor worldly m●n of spiritual things.  with fools, for they can not love but such things as please them. † Before a stranger do no matter of counsel: for thou knowest not what he will bring forth. † Make not thy hart manifest to every man: lest perhaps he repay thee false kindness, and speak reproachfully to thee.   

CHAP. IX. Great prudence is required in conversation between men and women. 14. Esteem old friends. 16. Emulate not sinners. 18. Avoid the company of malicious. 21. Consult with the prudent, having God ever before thine eyes.  
BE Seing 
:: jealousy between man & wife is dangerous, much more unnecessary conversation between other men and women, especially probable occasions of sin must be avoided.  not jealous over the wife of thy bosom, lest she show upon thee the malice of wicked doctrine. † give not to a woman the power of thy soul, lest she go in thy strength, and thou be confounded. † look not upon a woman that is desirous of many: lest perhaps thou fall into her snares. † With her that is a dancer be not daily conversant, nor hear her, lest perhaps thou perish in her efficacy. † Behold not a virgin, lest perhaps thou be scandalised in her beauty. † give not thy soul to harlots in any point: lest thou destroy 
Prou. ●.  thyself, and thine inheritance. † look not round about in the waves of the city, nor wander up and down in the streets thereof. † turn away thy face from a trimmed woman, and gaze not about upon an others beauty. † By the beauty of a woman many have perished: and hereby concupiscence is inflamed as a fire. † every woman, that is an harlot, shall be trodden upon as dung in the way. † many having admired the beauty of an other man's wife, have become reprobate. for her communication burneth as fire. † sat not at all with an other man's wife, nor repose upon the bed with her: † and strive not with her at the wine, lest perhaps thy hart decline toward her, & with thy blood thou fall into perdition. † 
:: constancy in good things namely in freindshippe is very necessary.  Forsake not an old friend: for the new will not be like to him. † A new friend, is as new wine: it shall wax old, and thou shalt drink it with sweetness. † 
:: A sinner that prospereth is like to a summer flower in the filled, that is quickly cut down, and withereth,  do not zelousely desire the glory, and the riches of a sinner: for thou knowest not what his subversion shall be. † Let not the injury of the unjust please thee, knowing that even to hell the impious shall not please. † Be far from the man that hath power to kill, and thou shalt not suspect the fear of death. † And if thou come to him, commit nothing, lest perhaps he take away thy life. † Know it to be communication with death; because thou shalt go in the mids of snarres, and shalt walk upon the weapons of the sorrowful. † According to thy power beware thee of thy neighbour; and treat with the wise and prudent. † Let just men be thy guests, and let thy gloriation be in the fear of God, † and let the cogitation of God be in thy understanding, & all thine enarration in the precepts of the Highest. † works shall be praised in the hands of artificers, and the prince of the people in the wisdom of his speech, but the word of the ancients in the sense. † A man full of tongue is terrible in his city, and he that is rash in his word shall be odious.   

CHAP. X. Wise superiors are very necessary, because the multitude follow their example. 6. Remit and forget injuries, detest pride, injustice, contumely, and avarice. 12. Life is short. 14. Pride is the root of all sins. 23. Just poverty is better than sinful riches. 31. meekness and modesty are necessary in all men.  
A wise judge shall judge his people, and the principality of the wise shall be stable. † 
:: Example of rulers is of great efficacy.  According to the judge 
Prou. 29.  of the people, so also are his ministers: and what manner of man the ruler of a city is, such also are the habitants therein. † An unwise king shall destroy his people: and cities shall be inhabited by the understanding of the prudent. † The power of the earth is in the hand of God, and he will raise up a profitable ruler for a time over it. † The prosperity of man is in the hand of God, & upon the face of the scribe he will put his honour. † any injury of thy neighbour remember not, and do nothing by works of injury. † Pride is odious before 
Dan. 4.  God and men: and all the iniquity of the nations is execrable. † A 
:: The causes of translating kingdoms, & dominions.  kingdom is translated from nation unto nation, because of injustices, and injuries, and contumelies, and diverse deceits. † But 
:: Covetuosnes is the root of all evils, 1. Tim. 6. in that for lucy many fall into all sorts of sins, even into schism and heresy, erring from the faith. ibidem. v. 1●.  nothing is more wicked than the covetous man. Why is earth and ashes proud? † Nothing is more wicked then to love money. For he hath his soul also to sell: because in his life he hath cast forth his most in ward things: † all power is of short life. Long sickness grieveth the physician. † Short sickness the physician cutteth of at the first: so also the king is to day, & to morrow he shall die. † For when a man shall die, he shall inherit serpents, and beasts, and worms. † The beginning of the pride of man, is to apostatate from God: † because his hart is departed from him that made him, for 
:: nevertheless pride is the beginning of all sin, as this text expressly testifieth, and the reason is, for that man's inordinate self love is the cause of declining from God's commandments. & they which run on in that course, cast themselves headlong into the depth of all mischief, and of eternal misery.  pride is the beginning of all sin: he that holdeth it, shall be filled with curses, & it shall subvert him in the end. † therefore hath our Lord dishonoured the congregations of the evil, & hath destroyed them even to the end. † God hath destroyed the seats of proud princes, and hath made the meek sit in their stead. † God hath made the roots of the proud nations to whither, and hath planted the humble of the nations themselves. † Our Lord hath subverted the lands of the gentiles, and hath destroyed them even to the foundation. † He hath made of them to whither, and hath destroyed them, and hath made the memory of them to cease from the earth. † God hath destroyed the memory of the proud, and hath left the memory of them that are humble in understanding. † Pride was not created to men: nor wrath to the nation of women. † That seed of men shall be honoured, which feareth God: but that seed shall be dishonoured, which transgresseth the commandments of our Lord. † In the mids of brethren their ruler shall be in honour: and they that fear our Lord, shall be in his eyes. † The glory of the rich, of the honourable, and of the poor, is the fear of God: † Despise not the just man that is poor, and magnify not the sinful man that is rich. † The great one, and the judge, and the mighty is in honour, and there is none greater than he, that feareth God. † Free men will serve a servant, that is wise: and a man 
Prou. 17.  that is prudent and hath discipline, will not murmur being rebuked, and the ignorant shall not be honoured. † Extol not thyself in doing thy work, and linger not in the time of distress: † better is he that worketh, and aboundeth in all 
Prou. 1●.  things, than he that glorieth, and lacketh bread. † son in mildness keep thy soul, and give him honour according to his desert. † Him that sinneth against his own soul who shall justify? and who shall honour him that dishonoureth his own soul? † The poor man is glorified by his discipline and fear: & there is a man that is honoured for his substance. † But he that is glorified in poverty, how much more in substance? and he that is glorified in substance, let him fear poverty.   

CHAP. XI. Wisdom by humility meriteth exaltation. 7. Judge not before examination. 16. Trust not in riches. 14. God sendeth both prosperity and adversity, for the good of his servants. 31. Take heed of the deceitful.  
THE 
:: A wiseman humbling himself by penance as Daniel did, or being unjustly humbled by others, as Joseph was shall be exalted by God.  wisdom of the humble shall exalt his head, & shall make him sit in the mids of great men. † praise not a man in his beauty, neither despise a man by his look. † The be is small among fowls, and her fruit hath the beginning of sweetness: † In apparel do not glory at any time, nor be extolled in the day of thine honour, because the works of the Highest only be marvelous, and his works are glorious, and secret, and not seen. † many tyrants have sit in the throne, and he whom no man would think hath worn the crown. † many mighty men have been greatly oppressed, and the glorious have been delivered into the hands of others. † Before thou inquire, blame no man: and when thou hast inquired, chasten justly. † 
:: Expect the end of an other man's speech, before you begin to answer.  Before thou hear, answer not a word, and in the mids 
:: Expect also if any that is elder, or better able will answer first.  of ancients add not 
Deut. 13.  to speak. † strive not for that thing, which doth not molest thee: and consist not in the judgement of sinners. † son let not thy doings be in many things: and if thou be rich, thou shalt not be free from sin. for if thou pursue, thou shalt not attain: and if thou run before, thou shalt not escape. † There is one that laboureth, and hasteneth, and is a sorrowful impious man, and so much the more he shall not abound. † There is a lither man that wanteth recovery, more failing in strength, and abunding in poverty: † and 
job. 42.  the eye of God hath respected him in good, and hath erected him from his low estate, and hath exalted his head: and many have marveled at him, and have honoured God. † Good things and evil, life and death, poverty and honesty are of God. † Wisdom and discipline, and the knowledge of the law are with God. love, and the ways of good things are with him. † 
:: One punishment of sin is blindness of hart. Especially where is no remorse of conscience.  error and darkness are created with sinners: and they that rejoice in evils, wax old in evil. † The gift of God is permanent to the just, and his prospering shall have success for ever. † There is that is enriched by doing sparingly, and this is the portion of his reward † in that he saith: I have found me rest, and now I will eat of my goods alone: † and he knoweth not that time passeth, & death approacheth, and he must leave all to others, and shall die. † Stand in thy covenant, and comen therein, and grow old in the work of thy commandments. † Abide not in the works of sinners. But trust in God, and tarry in thy place. † For it is easy in the eyes of God suddenly to enrich the poor man. † The blessing of God hasteth to the reward of the just, and in a swift hour his prospering fructifieth. † Say not: What need I, and what good shall I have by this? † Say not: I am sufficient for myself: and what shall I be made worse by this? † 
:: In prosperity is fear, and in adversity hope of change.  In the day of good things be not unmindful of evils: and in the day of evils be not unmindful of good things: † because it is easy before God in the day of death to reward every one according to his ways. † The malice of an hour maketh oblivion of great voluptuousness, and in the end of a man is the disclosing of his works. † Before death praise no man, because a man is known in his children. † Bring not every man into thine house: for there be many trains of the deceitful man. † For as the stomachs belch of stinking breaths, and as the partridge is brought in the cage, and as the do into the snare: so also the hart of the proud, and as a watch man that seethe the fall of his neighbour. † For turning good things into evil he lieth in wait, and on the elect he will lay a blot. † For of one spark fire is increased, and of a deceitful man blood is increased: and a sinful man lieth in wait for blood. † Take heed to thyself of the pestiferous person, for he forgeth evils: lest perhaps he bring upon thee derision for ever. † admit a stranger to thee, and he shall overthrow thee in an hurlewind, & shall make thee an alien from thine own.   

CHAP. XII. Use benevolence towards good men. 10. Trust not enemies over much.  
IF thou wilt do good, 
:: It is rather cruelty than mercy to nourish a wicked man persisting in sin: for so he runneth still into more wickedness, and into eternal damnation,  know to whom thou dost it, and there shall be much thank in thy good deeds. † do good to the just, and thou shalt find great reward: and if not of him, assuredly of our Lord. † For it is not well with him, that is ever occupied in evil things, and that giveth not alms: because the Highest both hateth sinners, and hath mercy on them 
:: but the penitent is to be comforted and assisted.  that are penitent. † give to the merciful, and receive not the sinner: both to the impious, & to sinners he will repay vengeance, keeping them unto the day of vengeance. † give to the good, and receive not a sinner. † do good to the humble, and give not to the impious: prohibit to give him bread, lest therein he be mightier than thou: † for thou shalt find double evils in all the good, whatsoever thou shalt do to him: because the Highest hateth sinners, and will repay vengeance to the impious. † A friend shall not be known in prosperity, and an enemy shall not be hid in adversity. † In the prosperity of a man, his enemies are in sorrow, and in affliction a friend is known. † 
:: every one is bond to love his enemy of charity; but in prudence it be hoveth not to credit him. According to our saviours rule: Be wise as serpents; and simple as dooves. Mat. 10  credit not thine enemy for ever: for as a brass pot his wickedness rusteth: † and if humbling himself he go crouching, be advised in thy mind, and beware of him. † Place him not by thee, neither let him sit on thy right hand, lest perhaps turning into thy place, he seek after thy seat: and at the last thou know my words, and be pricked in my sayings. † Who will have pity upon the enchanter striking of a serpent, or of any that come near to beasts? so also he that keepeth company with a wicked man, and is wrapped in his sins. † For one hour he will tarry with thee: but if thou decline, he will not abide it. † In his lips the enemy speaketh sweetly, and in his hart he lieth in wait, that he may overthrow thee into the pit. † In his eyes the enemy weary: and if he may find a time, he will not be satisfied with blood: † and if evils happen to thee, thou shalt find him there first † In his eyes the enemy weary, and as it were helping thee, he will undermine thy feet. † He will shake his head, and clap his hand, and whispering many things he will change his countenance.   

CHAP. XIII. Conversation with the proud, rich, and potent is dangerous. 9 Rely upon God's help, 11. Beware of pusillanimity, & of presumption. 19 A mean is necessary, and the company of equals is most secure.  
HE that toucheth pitch, shall be defiled with it: and he that 
Deut. 7.  communicateth with the proud, shall put on pride. † 
:: He that converseth with a greater man than himself (except it be with virtuous) is forced often to suffer much and to yield to many inconveniences.  He shall take a burden upon him that communicateth with one more honourable than himself. And be not companion with one richer than thyself. † What society shall the cauldron have with the earthen pot? for when they shall knock one against the other, it shall be broken. † The rich man hath done unjustly, and he will fume: but the poor man being hurt will hold his peace. † If thou give, he will take thee: and if thou have not, he will forsake thee. † If thou have, he will live with thee, and will empty thee, and he will not be sorry for thee. † If thou be necessary for him, he will supplant thee, and smiling will put thee in hope, telling thee good things, and will say: What wantest thou? † And he will confound thee in his meats, till he empty thee twice, & thrice, and at the last he will mock thee: and afterward seeing he will forsake thee, and will shake his head at thee. † Humble thyself to God, and expect his hands. † Take heed lest seduced into folly thou be humbled. † 
:: Pusill animity in a superior maketh him omit his duty, & commit errors, fearing to do that pertaineth to his office, & which his authority requireth.  Be not humble in thy wisdom, lest hmbled thou be seduced into folly. † Being called of the mightier depart: for by this he will call thee the more. † Be not importune, lest thou be rejected: and be not far from him, lest thou go into oblivion. † Stay not to speak fellowlike with him: neither credit his many words. For by much talk he will prove thee, and smiling will examine thee of thy secrets. † His cruel mind will keep thy words: and he will not spare for malice, and for bands. † Take heed to thyself, and attend diligently to thine hearing: because thou walkest with thy subversion. † But hearing those things see as it were in sleep, and thou shalt watch. † love God all thy life, and invocate him for thy salvation. † every beast loveth the like to itself: so also every man the nearest to himself. † all flesh will match with the like to itself, and every man will associate himself to his like. † If the woolfshal at any time communicate with the lamb, so the sinner with the just. † What fellowship hath an holy man with a dog, or what part hath the rich with the poor? † The wild ass in the desert is the lions pray: so the poor are also the pastures of the rich. † And as humility is abomination to the proud: so also the poor man is the execration of the rich. † The rich man being moved is confirmed by his friends: but the humble when he is fallen, shall be thrust out even of his familiars. † To the rich deceeved there are many recoverers: he hath spoken proud words, and they have justified him. † The humble was deceived, he moreover is rebuked also: he hath spoken wisely, and place was not given unto him. † 
:: Acception of persous hindereth many good counsels: & promoteth many evil things.  The rich man spoke, and all held their peace, and they will carry his word even to the clouds. † The poor man spoke and they say: Who is this? and if he stumble, they will overthrow him. † Substance is good, to him that hath no sin in his conscience: and poverty is most wicked in the mouth of the impious. † The hart of a man altereth his countenance, either into good, or into evil. † The token of a good hart, and a good countenance thou shalt hardly find, and with labour.   

CHAP. XIIII. Offence of the tongue is a frequent and dangerous sin. 3. Riches are hurtful to a covetous, and to an envious mind. 11. works of mercy necessary. 22. and perseverance in wisdom.  
BLESSED is the man that hath not offended in a word 
jac. 3.  out of his mouth, and is not pricked with the sorrow of sin. † happy is he, that hath not had heaviness of his mind, and hath not fallen from his hope. † Substance is without reason to the covetous man and niggard, and for the spiteful envious man to what purpose is gold? † He that heapeth together from his hart unjustly, gathereth for others, and in his goods an other will keep riot. † He that is wicked to himself, to what other man will he be good? and he shall have no pleasure in his goods. † 
:: He that can not afford nourishment to his own body by such means as he hath, sinneth against God, abusing his benefits, against himself whom he unjustly afflicteth and against his neighbour whom he scandalizeth.  He that envieth himself, nothing is worse than he, and this is the reward of his malice: † and if he do good, he doth it ignorantly, and not willing and at the last he manifesteth his malice. † The eye of the envious is wicked, and turneth away his face, and despiseth his own soul. † The eye of the couteous man insatiable in 
Prou. 27. v. ●0.  a portion of iniquity, will not be satisfied till he consume his own soul withering it. † An evil eye is towards evil things: & he shall have his fill of bread, needy & in heaviness shall he be at his table. † son if thou have it, do good to thyself, and offer to God worthy oblations. † Be mindful that death slacketh not, and that 
:: In the old testament all descended into some part of hell.  the covenant of hell hath been showed thee: for the covenant of this world shall die the death. † Before death do good to thy friend, and according to thine ability stretching out thy hand, give to the poor. † Be not defrauded of thy good day, and let not a little portion of a good gift overpass the. † Shalt thou not leave to others thy sorrows, & labours in the division of the lot? † give and take, and justify thy soul. † Before thy death work justice: for in hell there can not meat be found. † all flesh shall wax old as grass, and as the leaf fructifying on 
Isa. 40. v. 7.  a green tree. † Some grow, and some are shaken of: so the generation of flesh and blood, one is ended, and an other is borne. † all corruptible work shall fail in the end: and he that worketh it shall go therewith. † And 
:: There shall be particular reward of every good work.  every excellent work shall be justified: and he that worketh it, shall be honoured therein. † Blessed is the man that shall continue in wisdom, and that shall meditate in his justice, and in understanding shall consider the providence of God. † He that considereth her ways in his hart, and hath understanding in her secrets, going after her as a searcher, and consisting in her ways: † He that looketh through her windows, and heareth in her gates: † He that resteth by her house, & in her walls fastening a stake will set up his courage beside her hands, and good things shall rest in his cottage for ever. † He shall set his children under her covering, and shall abide under her boughs: † he shall be protected under her covering from the heat, and shall rest in her glory.   

CHAP. XV. The fruits of fearing God; 7. Which fools, and liars reap not, but the wise only. 11. God is no way auctor of sin, 14. but sinners themselves are the authors, abusing their free-will.  
HE that feareth God, shall do good things, and he that hath 
:: Who so ever shall resolve with himself to live justly, shall be sure to have grace, for God preventeth our weakness and so continueth to help all that acccept his grace.  justice shall apprehend her, † and she will meet him as an honourable mother, and as a wife from virginity she will receive him. † She shall feed him with the bread of life and understanding, and give him the water of wholesome wisdom to drink: and she shall be made sure in him, and he shall not be bowed: † and she shall hold him fast, and he shall not be confounded: and she shall exalt him before his neighbours, † and in the midst of the Church she shall open his mouth, and shall fill him with the spirit of wisdom and understanding, and shall cloth him with a stole of glory. † joy & exultation she shall heap upon him, & shall make him inherit an everlasting name. † Foolish men shall not apprehend her, & wise men shall meet her, foolish men shall not see her: for she is far from pride and deceit. † Lying men shall not be mindful of her: and true men shall be found in her, and shall have success, even to the beholding of God. † 
:: He doth injury to God, & to his word, that preacheth well and liveth evil.  praise is not comely in the mouth of a sinner: † Because wisdom proceeded from God. For praise shall be with the wisdom of God, & shall abound in a faithful mouth, & the dominator will give praise to it. † Say not: 
:: Beza sayeth, God ordained Adam's fall, but to a good end: and that God justly decreed that which men unjustly have done. in refut. 2. calumnae, ad castle. But this holy Scripture teacheth the contrary, that God gave man both free-will, and sufficient grace, that he might if he would have kept his precepts. The same is also clearly taught. Deut 7. 11. 30. and other places.  It is by God, that she is absent: for do not thou the things that he hateth. † Say not: He hath made me err: for impious men are not necessary for him. † Our Lord hateth all abomination of error, and it shall not be amiable to them, that fear him. † God from the beginning made man, 
Gen. 2.  and left him in the hand of his own counsel. † He added his commandmentes and precepts. † If thou wilt keep the 
Mat. 19 v. 17.  commandment, and keep acceptable fidelity for ever, they shall preserve thee. † He hath set before thee water and fire: to which thou wilt, stretch forth thine hand. † Before 
jer. 2. v. 8.  man there is life and death, good and evil: what pleaseth him shall be given him: † Because the wisdom of God is much, and he is strong in might, seeing all men without intermission. † The eyes of our Lord are towards them that fear him, and he knoweth all the work of man. † He hath commanded no man to do impiously, and he hath given no man space to sin: † for he desireth not a multitude of faithless and unprofitable children.   

CHAP. XVI. A few good children, yea none at all, are better than many wicked. 9 God's wrath falleth upon the evil, and his mercy on the good. 14. works of mercy merit great reward. 15. Nothing is hid from God, 20. but many things from men.  
REJOICE not in impious children, if they be multiplied: neither be delighted upon them, if the fear of God be not in them. † credit not their life, and respect not their labours. † For better is one fearing God, than a thousand impious children. † And it is more profitable to die without children, rather than to leave impious children. † By one wise a country shall be inhabited, and the tribe of the impious shall be made desolate. † many such things hath mine eye seen, and mine ear hath heard things of more force than these. † In the synagogue of sinners 
:: Fire of concupiscence, if it be not overcome in this life, will procure the fire of God's wrath, which shall never be extinguished.  a fire shall flame, and in an incredulous nation wrath shall wax hot. † The old giants did not obtain for their sins, who were destroyed 
Gen. 6.  trusting to their own strength: † and he spared not the peregrination of Lot, and he detested them for the pride of their word. † He had not pity on them, destroying the whole nation, and extolling themselves in their sins. † And as the 
Num. 26.  six hundred thousand foot men, which were gathered together in the hardness of their hart: and if one had been stiff necked, it is marvel if he had been unpunished. † For there is mercy and wrath with him. Mighty exoration, & pouring out wrath: † according to his mercy, so his chastisement judgeth a man according to his works. † The sinner shall not escape in robbery, and the sufferance of him that doth mercy shall not slack. † all mercy shall make a place to 
Rom. 2. v. 6.  every man according to 
:: even a dish of cold water given in alms shall be rewarded. Mat. 10.  the merit of his works, & according to the understanding of his peregrination. † Say not; I shall be hid from God, and from on high who shall remember me? † In a great people I shall not be known: for what is my soul among so innumerable creatures? † Behold heaven, and the heavens of heavens, the depth, and all the earth, & the things that are in them, in his sight shall be moved, † the mountains together, and the little hills, & the foundations of the earth: & when God shall behold them, they shall be shaken with trembling. † And in all these things the hart is senseless: and every hart is understood of him: † and his ways who doth understand, and the storm, which neither the eye of man shall see? † For many of his works are in secrets: but the works of his justice who shall declare? or who shall sustain? For the testament is far from some, and the examination of all is in consummation. † He that is less of hart, thinketh vain things: and the unwise, and erring man, thinketh foolish things. † hear me my son, and learn the discipline of understanding, and attend to my words in thy hart, † and I will speak discipline in equity, and will search to declare wisdom, and to my words attend in thy hart, and I speak in equity of spirit the virtues, that God hath put upon his works from the beginning, and in truth I show forth his knowledge. † In the judgement of God are his works from the beginning, and from the institution of them he distinguished their parts, and their beginnings in their nations. † He adorned their works for ever, neither have they hungered, nor laboured, and they have not ceased from their works. † every one shall not vex his neighbour for ever. † Be not incredulous to his word. † After this God looked upon the earth, & filled it with his good things. † And 
:: Reasonable souls (if they follow reason) and all sensible souls do (in their manner) praise the providence of God, in using all creatures to that end for which they were treated.  the soul of every living thing shall show before the face thereof, and into it again is their return.   

CHAP. XVII. God creating man to his own image, gave him gifies, 9 and precepts. 14. chose the Israelites for his peculiar people. 18. Works of mercy are commended to all men. 20. Repentance to sinners. 28. mercy is offered to al.  
GOD created man of the earth, and after his own image he made him. † And again he turned him into it, and conformable to himself clothed him 
:: Man at first recemed original justice, by losing whereof we all fell into original sin.  with strength. † He gave him a number of days and time, and gave him power of those things, that are upon the earth. † He put his fear over all flesh, and he had dominion of beasts and fowls. † He created of him an helper like to himself: he gave them counsel, and tongue, and eyes, & ears, and hart to devise: and he filled them with the discipline of understanding. † He created in them the knowledge of the spirit, he filled their hart with understanding, and evil and good he showed them. † He set his eye upon their hearts to show them the great things of his works: † that they might praise the name of sanctification: and glory in his marvelous works, that thy might declare the glorious things of his works. † He added 
:: God gave a precept to man to be observed for exercise of his obedience & so to be rewarded, and under pain of punishment if he transgreded. ●en. 2.  discipline unto them, and made them inherit the law of life. † He made an everlasting testament with them, & he showed them justice and his judgements. † And their eye saw the glorious things of his honour, and their ears heard the honour of his voice, and he said to them: Beware of every unjust thing. † And he gave them commandment every one concerning his neighbour. † Their ways are before him always, they are not hid from his eyes. † over every nation he appointed a ruler. † And Israel was made the manifest portion of God. 
Rom. 13.  † And all their works as the sun in the sight of God: and his eyes without intermission looking on their ways. † The testaments were not hid by their iniquity, and all their iniquities are in the sight of God. † The alms of a man is as a seal with him, and shall preserve the grace of a man as the apple of the e●e: † And afterward he shall arise, and shall render them reward, to every one upon their head, and shall turn into the inner parts of the earth. † But to the penitent he hath given the way of justice, and he hath confirmed them that fail to sustain, and hath appointed to them the lot of truth. † turn to our Lord, and forsake thy sins: † pray before the face of our Lord, and diminish offences. † return to our Lord, and turn away from thine injustice, and hate exceedingly abomination: † and know the injustices and judgements of God, and 
:: perseverance in virtue to the end is necessary which none can merit:  stand in the lot of thy purpose, and 
:: But must still pray for it.  of prayer of the most high God. † go into the parts of the holy world, with the living, and them that give praise to God. † tarry not in the error of the impious, before death confess. From the dead as nothing, confession perisheth. † Thou shalt confess living, alive and in health thou shalt confess, and shalt praise God, and shalt glory in his mercies. † How great is the mercy of our Lord, and his propitiation to them that turn to him! † For all things can not be in men, because the son of man is not immortal, and they have delighted in the vanity of malice. † What is brighter than the sun? & it shall fail. Or what more wicked than that which flesh and blood hath invented? and this shall be reproved. † He beholdeth the power of the height of heaven: and all men be earth and ashes.   

CHAP. XVIII. God's wonderful works exceed man's capacity. 7. Our weakness is streingthened by grace. 15. whereto man must cooperate, 19 by purging his conscience, 22. by prayer, 24. by meditating Gods judgements, 30. and by mortifying his own concupiscence.  
HE that liveth for ever, created all things 
:: all creatures according to their substantial form in general, were created together, though they were afterwards form in particular kinds, as they are distinctly recited in Genesis, with the order & ornaments of the world. S. Aug. li. 4. c. 33 & 34. de Gen. ad litter. Where he expressly affirmeth that this Scripture was written by inspiration of the same spirit of truth, whereby Genesis was written.  together. God only shall be justified, and remaineth an invincible king for ever. † Who is sufficient to declare his works? † For who shall search out his glorious things? † and who shall show forth the power of his greatness? or who shall add to declare his mercy? † It is not possible to diminish, nor add, neither is it possible to find the glorious works of God: † When a man shall have done, then shall he begin: and when he shall rest, he shall work. † What is man, and what is his grace? and what is his good, or what his evil? † The number of the days of men at the most an hundred years: as 
Psal. 89. v. 10.  drops of the water of the sea they are reputed: and as the gravel stone of the sand, so a few years in the day of eternity. † For this cause God is patiented toward them, and poureth out his mercy upon them. † He hath senne the presumption of their hart that it is nought, and hath known their subversion that it is evil. † Therefore hath he fulfilled his propitiation toward them, and hath showed them the way of equity. † man's compassion is touching his neighbour: but the mercy of God is upon all flesh. † He that hath mercy, teacheth, and instructeth, as a pastor his flock. † He hath mercy on him that receiveth the doctrine of compassion, and he that hasteneth in his judgements. † son in good deeds give no blame, and in every gift give not the sadness of an evil word. † shall not the dew colle heat? so also a word better than a gift. † Is not a word above a good gift? but both are with a justified man. † A fool will upbraid bitterly: and the gift of one untaught maketh the eyes to dry away. † Before judgement prepare thee justice, and before thou speak learn. † Before sickness take medicine, and before judgement examine thyself, and in the sight of God thou shalt 
1. Cor. 11.  find propitiation. † Before sickness humble thyself, and in time of infirmity show thy conversation. † Be not hindered 
:: They pray always that pray at certain convenient times. And still have intention so to frequent the same exercise all their life. S. Aug. Epist. 121. c. 9 ad Probam.  to pray always, & fear not to be justified even to death: 
Luc. 18. 1.  because the reward of God abideth for ever. † Before prayer 
1. Thes. 5.  prepare thy soul: and be not as a man that tempteth God. † Remember the wrath in the day of consummation, and the time of reward in conversation of the face. † Remember poverty in the time of abundance, and the necessities of poverty in the day of riches. † From morning unto evening time shall be changed, & all these are sown in the eyes of God. † A wise man in all things will fear, & in the days of offences will be ware of sloth. † every subtle man knoweth wisdom, and to him that findeth her he will give praise. † The wise in words, and they also have done wisely: and have understood truth and justice, and have rained proverbs & judgements. † go not after thy concupiscences, and turn away from thy wil † If thou give to thy soul her concupiscences, she will make thee a joy to the enemies. † Be not delighted in multitudes, not in few: for their concertation is continual. † Be not poor in contention of borrowing, and thou hast nothing in thy purse: for thou shalt be envious to thine own life.   

CHAP. XIX. An admonition against drunkenness, luxury, 4. light suspicion, 7. and detraction. 13. Freindlie correption is necessary, 23. and sincere humility. 27. Exterior carege is a sign of internal disposition.  
A workman that is a drunkard shall not be rich: and he 
:: The best remedy against great sins is to avoid small ones, and not to contemn the least, but diligently to amend al.  that contemneth small things, shall fall by little and little. † Wine and women make wisemen to apostatate, and shall 
3. Reg. 11.  reprove the prudent: † and he that joineth himself to harlots, shall be nought. Rottenness and worms shall inherit him, and he shall be lifted up for a greater example, and his life shall be taken out of the number. † He that giveth credit quickly, is light of hart, and shall be lessened: and he shall more 
Ios. 22.  over be counted one that sinneth against his own soul. † He that rejoiceth in iniquity, shall be reprehended, and he that hateth chastisement, shall be diminished of life: and he that hateth babbling, extinquisheth malice. † He that sinneth against his own soul, shall repent: and he that is delighted in naughtiness, shall be reprehended. † Iterate not a wicked and hard word, and thou shalt not be lessened. † To friend and foe tell not thy mind: and if thou have sin, 
:: That this document pertaineth to common conversation with worldie men, appeareth by the next verse. But to reveal secret sins to a spiritual father, in sacramental confession, is necessary wholesome and secure. It is al●o very commendable and most lawful in holy religious Societies, where they willingly for their own spiritual good submit themselves to such a godly rule.  disclose it not. † For he will hear thee, and will watch thee, and as it were defending the sin he will hate thee, and so will he be present with thee always. † Hast thou heard a word against thy neighbour? let it die together in thee, trusting that it will not burst thee. † At the presence of a word the fool traveleth, as the groaning of the childbirth of an infant. † An arrow sticked in the thigh of flesh: so is a word in the hart of a fool. † Rebuke a friend, lest perhaps he hath not understood, and 
L●uit. 1●.  say: I did it not: or if he did it, that he do it not again. 
Mat. 15.  † Rebuke thy neighbour, lest perhaps he said it not: and if he said it, lest perhaps he iterate it. † Rebuke thy friend: for there is often a fault committed. † And believe not every word. There is that offendeth with the tongue, but not from his hart. † For who is there that hath not offended in his 
jac. 3.  tongue? Rebuke thy neighbour before thou threaten. † And: give place to the fear of the Highest: because the fear of God is all wisdom, and to fear God is in it, & the disposition of the law is in all wisdom. † And the discipline of wickedness is not wisdom: and the cogitation of sinners is not prudence. † There is wickedness, and in it execration: and there is a fool that hath less wisdom. † Better is a man that hath less wisdom, and lacketh understanding, in fear, than he that aboundeth in understanding, and transgresseth the law of the Highest. † There is an assured subtility, & the same wicked. † And there is that uttereth an exact word telling the truth. There is that 
:: False pretence of piety is hypocrisy.  wickedly humbleth himself, and his inner parts be full of deceit: † and there is a just man 
:: And in a Superior, to open his own secret fault to his subjects is pusillanimity.  that submitteth himself overmuch of great humility: and there is a just one 
:: Discretion avoideth both: by concealing and reveling faults as reason directeth and justice requireth.  that boweth his face, and feigneth himself not to see that which is unknown: † and if he be forbidden to sin for imbecility of power, if he shall find a time to do evil, he will do evil. † A man is known by the sight, and a wiseman is known by the show of his face. † The clothing of the body, and the laughing of the teeth, and the going of the man tell of him. † There is a lying chastisement in the anger of a contumelious person: and there is a judgement, that is not allowed to be good: and there is that holdeth his peace, and he is wise.   

CHAP. XX. Correction ought to be without passion of anger. 5. much discretion is required in speech, and in silence. 14. Also in giving, 20. & promising, 29. and in uttering knowledge, where and when it behoveth.  
HOW good a thing is it to rebuke, rather than to be angry, and not to hinder him that confesseth in prayer! † The concupiscence of an eunuch shall deflower a young maid: † so he that by violence doth unjust judgement. 
Eccle. ●.  How good a thing is it 
:: He that taketh reptchension in good part when he is faulty meriteth pardon, and when he is not faulty he satifieth for his other sins and meriteth reward.  being rebuked to show repentance! for so thou shalt avoid wilful sin. † There is that holdeth his peace, which is found wise: and there is that is odious, he which is malapert to speak. † There is that holdeth his peace having not understanding to speak: and there is that holdeth his peace, knowing the time of fit opportunity. † A wise man will hold his peace until a time: but a wanton, and the unwise will not observe time. † He that useth many words, shall hurt his own soul: & he that taketh authority to himself unjustly, shall be hated. † There is proceeding in evils to a man without discipline, and there is finding to loss. † There is a gift, that is not profitable: and there is a gift, the reward whereof is double. † There is debasing because of glory: and there is that from humility shall lift up the head. † There is that redeemeth many things for a small price, and restoreth the same seven fold. † A man wise in words shall make him self beloved: but the graces of fools shall be powered out. † The gift of the unwise shall not be profitable for thee: for his eyes are 
:: His intention is full of guile that flattereth by show of love and of praise, but he will detract so much the more, & in the end reproach thee when he may get probable advantage against thee.  seven fold. † He will give few things, and upbraid many: and the opening of his mouth is an inflammation. † To day a man dareth, and to morrow he asketh it again: such a man is odious. † A fool shall have no friend, and there shall be no thank to his goods. † For they that eat his bread, are of a false tongue. How often, and how many will laugh him to scorn? † For he doth not distribute with right understanding, that which was to be had: in like manner also that which was not to be had. † The slipping of a false tongue, as he that falleth on the pavement: so the falls of the evil shall come hastily. † A man without grace is as a vain fable, it shall be continual in the mouth of them that are without discipline. † A parable out of a fools mouth shall be rejected: for he doth not speak it in his time. † There is that is forbid to sin for poverty, and in his rest he shall be pricked. † There is that will destroy his soul for shamefastness, and by an unwise person he will destroy it: and by acception of person he will destroy himself. † There is that for shamefastness promiseth to his friend, and hath gotten an enemy of him for nought. † Lying is a wicked reproach in a man, and in the mouth of men without discipline it shall be continually. † Better is a thief, than the continual custom of a lying man, but both shall inherit perdition. † The manners of lying men are without honour: and their confusion is with them without intermission. † A wiseman in his words shall utter himself, and a prudent man shall please great persons. † He that tilleth his land, shall make an high heap of corn: 
Prou. 12.  and who so worketh justice, he shall be exalted: and he that pleaseth great men, shall avoid iniquity. † presents, & gifts 
Exo 23.  blind the eyes of judges, and as one dumb in the mouth turneth 
Deut▪ 16.  away their chastisementes. † 
:: Wisdom is to be showed in words and deeds when it may profit others.  Wisdom hid, and treasure not seen: what profit is there in both? † 
:: To conceal faults, so they be amended, is most convenient.  Better is he that concealeth his foolishness, than the man that hideth his wisdom.   

CHAP. XXI. An invective against sin in general, 5. and divers in particular.  
SON hast thou sinned? Do so no more: but for the old also pray that they may be forgiven thee. † 
:: As a serpent deceitfully approacheth & stingeth the body, so all sins inveigle and hurt the soul.  As from the face of a serpent flee from sins: and if thou approach to them, they will receive thee. † The teeth of a lion the teeth thereof, killing the souls of men. † all iniquity is as a two edged sword, there is no remedy for the wound thereof. † Brawling and injuries shall bring the substance to nothing: and the house that is very rich, shall be made nothing by pride: so the substance of the proud shall be rooted out. † The prayer of the poor out of the mouth shall come to his ears, and judgement shall come for him speedily. † He that hateth chastisement, is 
:: It is a sign that he is guilty, who contemneth friendly admonition.  the trace of a sinner: and he that feareth God, 
:: He that truly feareth God will diligently examine his own acts, & defects when he is warned.  will turn to his own hart. † The mighty in a bold tongue is known a far of, and a wiseman knoweth himself to fall by ●●●m. † He that buildeth his house at other means charges, is as he that gathereth his stones:: in the winter. † The synagogue of sinners is as tow gathered toge there, and their consummation à flame of fire. † The way of sinners is paved with stones, & in their end, hell, & darkness, and pains. † He that keepeth justice, shall contain the 
:: As walls of stone built in the frost, so riches or good name unjustly gotten will not continued long  understanding thereof. † The consummation of the fear of God wisdom and understanding. † He shall not be taught, that is not wise in good. † But there is wisdom that aboundeth in evil: and there is no understanding where bitterness is. † The knowledge of the wise shall abound as an inundation, and his counsel is permanent as a fountain of life. † The hart of a fool is as a broken vessel, and all wisdom it shall not hold. † A man of knowledge will praise whatsoever wise word he shall hear, and will apply it to himself: the riotous man hath heard it, and it shall displease him, and he will cast it behind his back. † The 
:: senseless, or bad talk is tedious to all good men.  narration of a fool is as a burden in the way: for in 
:: words that may edify are gratful to all godly ears.  the lips of the wise shall grace be found. † The mouth of the prudent is sought in the Church, and they will think upon his words in their hearts. † As a house destroyed, so is wisdom to a fool: & the knowledge of the unwise inexplicable words. † Fetters on the feet, doctrine to a fool, and as manacles upon the right hand. † A fool in laughter exalteth his voice: but a wiseman will scarce laugh secretly. † Doctrine to the prudent is a golden ornament, and as it were a bracelet on the right arm. † The foot of a fool goeth easily into his neighbour's house: & a cunning man will be abashed at the person of the mighty. † A fool will look from the window into the house: but the nurtered will stand without. † It is the folly of a man to hearken by the door: and a wiseman will be grieved with the contumely. † The lips of the unwise shall tell foolish things: but the words of the wise shall be pondered in balance. † The hart of fools is in their mouth: and the mouth of wisemen is in their hart. † Whiles 
:: Wicked men condemning the devil or any other wicked, do in deed condemn themselves. And to them agreeth that sentence: of our saviour. By thine own mouth I judge thee, naughty servant. Luc. 19  the impious curseth the devil, he curseth his own soul. † The whisperer shall defile his soul, and shall be hated in all: and he that shall abide with him, shall be odious: the still man and wise shall be honoured.   

CHAP. XXII. another admonition against sloth, 3. dissolute children, 6. and mirth out of season. 7. Fools are hardly corrected, 10. more to be bewailed then the dead. 14. Much talk doth not profit them. 24. Offend not, nor sear not a friend. 33. Keep always guard of thy torgue.  
THE sluggard is stoned Contempt 
:: & ignominy is the worldly punishment of the slothful, besides his eternal damnation at the day of judgement. Mat. 25▪ ●. 30.  with a dirty stone, & all men will speak of his disgrace. † The sluggard is stoned with the dung of oxen: and every one, that shall touch him, will shake his hands. † The coufusion of the father is of a son without discipline: and the daughter shall be made of less account. † A wise daughter is an inheritance to her husband. for she that confoundeth, is made a contumely to her father. † She that is bold shameth father and husband, and shall not be inferior to the impious: but of them both she shall be dishonoured. † music in mourning is a tale out of time: scourges and doctrine are at all time wisdom. † He that teacheth a fool, is as he that glueth together a potshard. † He that telleth a word to him that heareth not, is as he that raiseth up a man sleepeing out of an heavy sleep. † He speaketh with him that sleepeth, which uttereth wisdom to a fool: and in the end of the narration he saith: Who is this? † weep upon the dead, for his light hath failed: and weep upon 
:: In this and other places is not understood a fool that by defect of natural wit is ignorant, or an idiot, but he that is void of grace, full of malice, and wickedness. For the wicked life of such a one is worse than his death. v. 12.  a fool, for he faileth in understanding. † weep a little upon the dead, because he is at rest. † For the wicked 
Gen 50.  life of the very wicked, above the death of a fool. † The 
Prou. ●3.  morning of the dead is seven days: but of a fool and of the impious, all the days of their life. † speak not much with a fool, and go not with the unwise. † keep thyself from him, that thou have no molestation, and thou shalt not be defiled with his sin. † turn aside from him, and thou shalt find rest, and shalt not be wearied with his folly: † What shall be heavier than lead? and what other name hath it but fool. † It is easier to bear sand and salt, and a mass of iron, 
Prou▪ ●●.  than an unwise man, and a fool, and impious. † A frame of wood bound together in the foundation of a building, shall not be dissolved: so also the hart confirmed in the cogitation of counsel. † The cogitation of the wise at all time, yea by fear shall not be depraved. † As stakes in high places, and plaisteringes laid without cost, shall not abide against the face of the wind: † so also a fearful hart in the cogitation of a fool shall not resist against the violence of fear▪ † As a trembling hart in the cogitation of a fool, all time will not fear, so also he that continueth always in the precepts of God. † He that pricketh the eye, bringeth forth tears: and he that pricketh the hart, bringeth forth feeling. † He that casteth a stone at fowls, and shall throw them down: so he that speaketh reproachfully to his friend, dissolveth friendship. † 
:: A true friend will not be lost for temporal damage no● danger.  Although thou drowest a sword at a friend, despair not: for there is returning to a friend. † If thou open a sad mouth, fear not▪ for there is agreement: 
:: But the vices of derision, reproach, and the like violate all freindshipe with wise and good m●n.  except taunt, and reproach and pride, and revealing of secret, and a traitorous wound: in all these things a friend will flee away. † possess fidelity with a friend in his provertie, that in his goods also thou Mayst rejoice. † In the time of his tribulation continue faithful to him, that in his inheritance also thou Mayst be heir with him. † Before the fire the vapour of the chimney, and the smoke of the fire riseth on high: so also before blood evil words, and contumelies, & threats. † I will not be ashamed to salute a friend, from his face I will not hide myself: and if there chance evils to me by him, I will bear it. † every one that shall hear, will beware of him. † Who will give a guard to my mouth, and a sure seal upon my lips, that I fall not by them, and my tongue destroy me? 
Ps. 140.    

CHAP. XXIII. A prayer against pride, 6. gluttony, and luxury. 7. Beware of offending in spèach. 9 especialliy of unlawful swearing 15. blasphemy, 17. irreverent and reproachful words. 21. Also of avarice, 24. fornication, and adultery, 30. all which God seethe, and will severely punish. 33. With other sins that follow thereof.  
O Lord father, and dominatour of my life 
:: Man being weak and the enemy subtle & strong, he is not able to resist temptations without Gods special grace, for which the wisman therefore prayeth, instructing all by his example to do the same.  leave me not in their counsel: nor suffer me to fall in them. † Who layeth on stripes in my cogitation, and in my hart the doctrine of wisdom, and in their ignorances they spare me not, and their offences appear not, † and my ignorances increase not, and my offences be multiplied, and my sins ahound, and I fall in the sight of mine adversaries, & mine enemies rejoice. † O Lord father, and God of my life, leave me not in their cogitation. † haughtiness of mine eyes give me not, and all desire turn away from me. † Take from me the concupiscences of the belly, and let not the concupiscences of copulation take hold of me, and give me not over to a shameless and foolish mind. † O children hear 
:: Precepts how to govern the mouth, and tongue.  the doctrine of the mouth: and he that will keep it, shall not perish by his lips, nor be scandalised in most wicked works. † A sinner is taught in his vanirie, and the proud and the evil speaker shall he scandalised in them. † Let not thy mouth be accustomed 
:: Against rash, untrue, & unlawful swearing. jere. 4.  to swearing: for there be many falls in it. † But let not the naming of 
Mat. 5.  God be usual in thy mouth, and meddle not with the names of saints, because thou shalt not scape free from them. † For as a servant daily examined, lacketh not the mark thereof: so every one that sweareth, and nameth, shall not be wholly purged from sin. † A man that sweareth much shall be filled with iniquity, and plague shall not departed from his house. † And if he frustrate it, his sin shall be upon him: and if he dissemble, he offendeth double: † and if he swear in vain, he shall not be justified: for his house shall be filled with retribution. † There is an other 
:: In oaths God is called to witness as he that can not lie, but blasphemy attributeth th●t to God which pertaineth not him, or attributeth to some creature that which only belongeth to God, and so is a contrary sin to unlawful swearing.  contrary speech, also 
:: Both are mortal sins.  to death, be it not found in the inheritance of Jacob. † For of the merciful all those things shall be taken away, and they will not wallow in sins. † Let not thy mouth be accustomed to 
:: Admonition against sins, of the tongue.  unnurtered speech: for there is in it a word of sin. † 
:: Reproach to parents, and other neighbours.  Remember thy father and thy mother, for thou sittest in the midst of great men: † lest perhaps God forget thee in their sight, and being sotted with thy daily custom, thou suffer reproach, and hadst better not have been borne, and curse the day of thy nativity. † A man accustomed to the words of reproach, will not be instructed in all his days. † Two sorts abound in sins, and the third bringeth wrath and perdition. † An 
:: Against covetousness.  hot soul as a burning fire will not be quenched, till it swallow somewhat. † and a wicked man in the mouth of his flesh will not cease till he kindle a fire. † To a man that is 
:: Fornication.  a fornicator all bread is sweet, he will not be weary transgressing unto the end. † every man that passeth 
:: adultery.  beyond his own bed, contemning against his own soul, and saying: Who seethe me? † darkness compasseth me, and 
Isa. 29.  the walls cover me, and no man beholdeth me: whom do I fear? the Highest will not be mindful of my sins. † And he understandeth not that his eye seethe all things, for that such fear of man expelleth from him the fear of God, & the eyes of men fearing him: † and he knoweth not that the eyes of our Lord are much more brighter than the sun, beholding round about all the ways of men, and the bottom of the depth, and the hearts of men looking into the hidden parts. † For all things were known to our Lord God, before they were created: so also after it is perfected he beholdeth all things. † seeing 
:: earnal adultery shall be severely punished, much more spiritual: as schism heresy, and apostasy from Catholic Religion.  revenge shall be taken on this man in the streets 
Levi 20.  of the city, and as an horsecolt he shall be chased: and where 
Deut. 22.  he expected not, he shall be apprehended. † And he shall be in dishonour with all men, for that he understood not the fear of our Lord. † So every woman also that forsaketh her husband, & getteth inheritance by marriage of an other. † For first she hath been unfaithful in the law of the Highest: and secondly she hath sinned against her busband: thirdly she hath fornicated in adultery, and hath gotten her children of an other man. † This woman shall be brought into the Church, and upon her children there shall be examination. † Her children shall not take root, and her boughs shall not yield fruit. † She shall leave her memory to be cursed, and her dishonour shall not be wiped out. † And they that are left shall know, that nothing is better than the fear of God: and nothing sweeter, then to have regard to the commandmentes of our Lord. † It is great glory to follow our Lord: for length of days shall be taken of him.   

CHAP. XXIIII. True and laudable wisdom 5. proceeding from God, 6. shineth in his works: 12. especially in his Church; where she bringeth forth all virtues. 26. She inviteth all unto her. 44. and lighteneth her followers with splendore of doctrine.  
WISDOM shall praise 
:: divine wisdom the Second Person of the B. Trinity begotten not created praiseth itself. According to the phrase of speech jere. 51. v. 14. The Lord of hosts hath sworn by his soul, that is, by himself.  her soul, & shall be honoured in God, and shall glory in the mids of her people, † and shall open her mouth in the churches of the Highest, and shall glory in the sight of his power, † and in the mids of her people she shall be exalted, and in the holy assembly she shall be admired, † and in the multitude of the elect she shall have praise, and among the blessed, she shall be blessed, saying: † I come forth from the mouth of the Highest, the first begotten before all creatures. † I made that in the heavens there should rise light that faileth not, and as a cloud I covered all the earth. † I dwelled in the highest places, and my throne is in the pillar of a cloud. † I alone have gone round about the compass of heaven, and have penetrated into the bottom of the depth, and have walked in the waves of the sea, † and stood in all the earth: and in all people, † and in every nation I have had the primacy: † and I have by strength trodden down the hearts of all the excellent, and the base; and in all these things 
:: God offereth his grace, but forceth not any to accept it.  I sought rest, & I shall abide in the inheritance of our Lord. † Then the creator of all commanded, and said to me: & he that 
:: Creation is not here taken in the strict signification, but for divine production, in that God the Father by understanding begetteth God the son. As likewise the Father and the son by love produce the holy Ghost.  created me, rested in my tabernacle, † and he said to me: inhabit 
:: in the Church only is effectual grace.  in Jacob, and inherit in Israel, and take root in mine elect. † From the beginning and before the worlds was I created, and unto the world to come I shall not cease, and in the holy habitation I have ministered before him. † And so in Zion was I established, and in the sanctified city likewise I rested, and my power was in Jerusalem. † And I took root in an honourable people, and in the portion of my God his inheritance, and my abiding is in the full assembly of saints. † I am exalted as a cedar in Libanus, and as a cypress tree in mount Zion. † As a palm tree in Cades am I exalted, and as a rose plant in Jericho: † As a fair olive tree in the fields, and as a plane tree by the water in the streets am I exalted. † I gave an odout as cinnamon, & aromatical balm: as chosen myrrh have I given the sweetness of odour: † and as storax, and galbanum, and onyx, and aloes, and as Libanus not cut, have I perfumed mine habitation, and mine odour is as balm non mingled. † I have spread out my boughs as the terebinth, and my boughs are of honour and grace. † I as a vine have fructified sweetness of odour: and my flowers are fruit of honour and honesty. † I am the mother of beautiful love, and of fear, and of knowledge, and of holy hope. † In me is all grace of way and truth, in me all hope of life and virtue. † pass to me all ye that desire me, and be filled of my generations. † For my spirit is sweet above 
Psa. ●●●  honey, and mine inheritance above honey and the honey comb. † My memory is unto generations of worlds. † They that 
:: The more grace any hath the more he desireth and receiveth.  eat me, shall yet hunger: and they that drink me, shall yet thirst. † He that heareth me, shall not be confounded: and they that work in me, shall not sin. † They that explicate me, shall have life everlasting. † all these things are the book of life, and the testament of the Highest, & the knowledge of truth. † Moses' commanded a law in the precepts of justices, and an inheritance to the house of Jacob, and the promises to Israel. † He appointed to David his servant for to raise up a king of him most strong, and sitting in the throne of honour 
:: In David's progeny God preserved the kingly state till the captivity: and the estimation of the royal blood unto Christ But in all this David was a figure of Christ. Who sitteth in the Throne of honour absolutely for eu●●.  for ever. † Who filleth wisdom as Phison, and as Tigris in the days of new fruits. † Who replenisheth understanding as Euphrates, who multiplieth it 
Ios●. 3.  as Jordan in the time of harvest. † Who sendeth discipline as the light, and assisting as Gehon in the day of vintage. † Who first hath perfect knowledge of it, & a weaker shall not search it out. † For her cogitation shall abound above the sea, and her counsels above the great depth. † I wisdom have powered out rivers. † I as a sluse of a mighty water out of the river, I as the river Dioryx, & as a water coundite I came out of paradise. † I said: I will water my garden of plants, and will inebriate the fruit of my meadow. † And behold my sluse was made abundant, and my river came near to a sea. † Because I illuminated doctrine to all as the morning light, & I will declare it far. † I will penetrate all the inferior parts of the earth, and will behold all that sleep, and will illuminate all that hope in our Lord. † I will yet power out doctrine as prophecy, and will leave it to them that seek wisdom, and will not cease unto their progenies even to the holy age. † See ye that I have not laboured for myself only, but for all that seek out the truth.   

CHAP. XXV. Concord between brethren, neighbours, and man and wife, much pleaseth God. 3. A poor man proud, a richman a liar, and an old man doting in carnal, or worldly things, are very hateful. 9 He that seethe his children good; and his enemies overthrown; hath a good wife; offendeth not in speech; consenteth not to sin; hath a true friend; teacheth good doctrine; hath sacred; and human knowledge: hath undoubtedly nine happy things: but to fear God containeth 14. and excelleth al. 17. A wicked woman (heresy) is very detestable, 30. and most untolerable, if she have supreme dominion.  
IN three things my spirit is pleased, which are approved before God, and men: † 
:: Three very commendable things.  The concord of brethren, and the love of neighbours, and man and wife well agreeing together. † Three sorts my soul hateth, and I am greatly grieved at their life; † 
:: Other three detestable.  A poor man proud: & a rich man a liar: an old man a fool, and doting. † The things that thou hast not gathered in thy youth, how shalt thou find them in thy old age? † How beautiful is judgement for a grey head, and for ancients to know counsel! † How beautiful is wisdom for the aged, & understanding glorious, and counsel! † Much cunning is the crown of old men, and the fear of God is their glory. † Nine 
:: happy things in this life.  Nine things not to be imagined of the hart have I magnified, and the tenth I will tell unto men with my tongue: † A man that hath joy in his children; living and seeing the subversion of his enemies. † Blessed is he that 
jac. 3.  dwelleth with a wise woman; & that hath not offended with his tongue; and that hath not served such as are unworthy of him. † Blessed is he that findeth a true friend; and that declareth justice to an ear that heareth: † How great is he, that findeth wisdom; and knowledge; but he is not above him 
:: all happiness in this life is grounded in the fear of God.  that feareth our Lord. † The fear of God hath set itself above all things: † blessed is the man, to whom is given to have the fear of God: he that holdeth it, to whom shall he be resembled? † The fear of God is the beginning of his love: and the beginning of faith is to be fast joined unto it. † The heaviness of the hart is all plague: & all malice, 
:: The description of heresy under the figure of a wicked woman: whose malice is secretly covered under pretence of truth and ●●●●●●.  the wickedness of a woman. † And he will see all plague, and not the plague of the hart: † & all wickedness, & not the wickedness of a woman: † and all obduction, and not the obduction of them that hate him: † and all revenge, and not the revenge of the enemies. † There is no head worse than the head of a serpent: † and there is no anger above the anger of woman. It shall be more 
Prou▪ ●●.  pleasant to abide with a lion and dragon, then to dwell with a wicked woman. † The wickedness of a woman changeth her face: and darkeneth her countenace as a bear: and will show it as a sack. In the mids of her neighbours, † her husband groaned, and hearing he sighed a little. † all malice is short to the malice of a woman, the lot of sinners fall upon her. † As the going up a gravely way in the feet of the aged, so a woman full of tongue to a quiet man. † look not upon a woman's beauty, and desire not a woman for beauty. † A woman's anger, and impudency, and confusion is great. † A woman 
:: Layheadshi●e in spiritual causes is so unreasonab le and absurd, that ●●w heretics 〈…〉 ure it.  if she have superiority, is contrary to her husband. † An humbled hart, and heavy countenance, and plague of hart, is a wicked woman. † Feeble hands, and disjointed knees, a woman that doth not make her husband happy. † From woman came the beginning of sin, and by her we do all die. † give not issue to thy water, no not a little: nor to a wicked woman leave, to go forth. † If she walk not at thine hand, she will confound thee in the sight of thine enemies. † Cut her of from thy flesh, lest she always abuse ●hee.   

CHAP. XXVI. The praises of a good woman. 5. The betraying of a city, mutiny of people, and fal●e accusation are terrible, but a jealous woman is more greuou●. 10. divers ill qualities of a bad woman. 16. More commendations of a good woman. 25. A doleful thing to see a valiant warier wanting livelihood, a wiseman not regarded, and greatest grief to see a just man become wicked. 28. A man full of business hardly careth for his soul: and a●● Inns keeper often sinneth in words.  
THE husband of a good wife is happy: for the number of his years is 
:: An vnqu●●● life depriveth a man of much comforth: and therefore continual peace ●● as a double life.  double. † A strong woman delighteth her husband, and shall accomplish the years of his life in peace. † A good woman is a good portion, in the good portion of them that fear God shall she be given to a man for good deeds: † And the hart of rich and poor is good, at all time their countenance is merry. † Of three things my hart hath been▪ afraid, and at the fourth my face hath trembled: † The betraying of a city, and a gethering together of the people: † false calumny, all more grievous than death. † A jealous woman, is the sorrow and morning of the hart. † In a jealous woman is a scourge of the tongue, communicating with al. † As 
:: As whe● o●●n mo●e▪ the yoke o● their necke● doth move withal: so a wicked woman (to witt● heresy) can not rest, nor let others rest, quiet.  a yoke of oxen, that is moved, so also a wicked woman: he that holdeth her, is as he that taketh hold of a scorpion. † A woman given to drunkenness is great anger: & her contumely and turpitude shall not be hid. † The fornication of a woman shall be known in the lifting up of her eyes, and in her eyelids. † On thy daughter that turneth not away her self, set sure watch: lest occasion found she abuse herself. † Take heed of the impudency of her eyes, and marvel not if she contemn thee. † As a wayfaring man that thirsteth, will she open her mouth to the fountain, and will drink of every water that is next, and will sit against every hedge, and open her quiver against every arrow, until she fail. † 
:: The Catholic faith is the ground all all virtues.  The grace of a diligent woman shall delight her husband, and shall fart his bones. † Her discipline is the gift of God. † A wise and still woman, there is no exchange for a soul instructed. † A holy and shamefast woman, is grace upon grace. † And all weight is not worthy a continent soul. † As the sun rising to the world in the highest places of God, so is the beauty of a good woman for an ornament of her house.  
† A lamp shining upon the holy candlestick, & the beauty of the face upon stayed age. † Pillars of gold upon feet of silver, and stable feet upon the souls of a stayed woman. † Eternal foundations upon a sound rock, and the commandments of God in the hart of a holy woman. † At two things my hart is grieved, and at the third anger is come upon me: † A man of war decaying by poverty: and a wise man contemned: † and he that transgresseth from justice to sin, God hath prepared him to the sword. † Two sorts have appeared unto me hard and dangerous, a merchant is hardly rid of negligence: and 
:: Those that keep inns or ailehouses are always talking, as willing to please all, but in much talk wanteth not sin. Prou. 10. v. 19  a viteler shall not be justified from the sins of the lips.   

CHAP. XXVII. For want, and desire of riches, many commit sin. 4. from which the fear of God preserveth. 6. Tentation proveth, who is just, 12. constant, and modest. 17. Friends are bond to secrecy, 25. and fidelity.  
THROUGH poverty many have offended: and he that 
1. Tim 6.  seeketh to be made rich, turneth away his eye. † As a stake is fastened in the mids of stones compact together, so also in the mids of selling and buying, sin shall be straightened. † sin shall be destroyed with the sinner. † If thou hold not thyselfinstantly in the fear of our Lord, 
:: The soul is kept in good state by fearing God.  thy house shall quickly be subverted. † As in the shaking of a sieve the dust will remain: so 
:: After that sin is purged there remain relics in the soul, as dust in a siene, when the chaff is cast out, till it be more purged or washed Psal. 50. v. 4.  the perplexity of a man in his cogitation. † The furnace trieth the potter's vessels, and the tentation 
Prou. 27.  of tribulation just men. † As the husbandry about a tree showeth the fruit thereof, so a word out of the thought of the hart of man. † praise not a man before full discourse, for this is the trial of men. † If thou follow justice, thou shalt apprehend it: and shalt put it on as a long to be of honour, and thou shalt dwell with it: and it shall protect thee for ever, and in the day of knowledging thou shalt find steadfastness. † The fowls flock together to their like: and truth shall return to them, that work it. † The lion always lieth in wait for a pray: so sins for them that work iniquities. † A holy man continueth in wisdom:: as the sun: for a fool is changed 
Whether the sun shineth forth or not, it is always light: so is a wisman always virtuous, whetherit appea●● outwardly or no.  as:: the moon. † In the mids of the unwise keep the word till his time: but in the mids of deep considerers be continually. † The narration of sinners is odious, & their laugther is in the deligthes of sin. † speech that sweareth much shall make the hear of the head to stand upright: and his lack of reverence is the stopping of the ears. † shedding of blood is in the brawling of the proud: and their cursing is a grievous hearing. † He that discloseth the secret of a friend, loseth credit, and he shall not find a friend to his mind. 
A fool, or wicked man, hath no light of virtue in himself (like the moon) butsometimes seemeth to have more light, sometimes less, sometimes none at al. S. Bernard.  † love thy neighhour, and be joined with him in fidelity. † But if thou discover his secrets, thou shalt not pursue after him. † For as a man that loseth his friend, so also he that loseth the freindshipe of his neigbbour. † And as he that letteth a bird go out of his hand, so hast thou left thy neighbour, & shalt not take him. † follow him not, because he is far absent, for he is fled, as a do out of the snare: because his soul is wounded. † Thou canst no more blind him, and of a curse there is reconciliation: † but to disclose the secrets of a friend, is the desperation of an unhappy soul. † He that 
Prou. 10.  winketh with the eye, forgeth wicked things, and no man will cast him of: † in the sight of thine eyes he will sweet his mouth, and will be in admiration upon thy words: but at the last he will pervert his mouth, and in thy words he will lay a scandal. † I have heard many things, & have not esteemed them equal to him, and our Lord will hate him. † He that 
:: He that expressly doth injury to an other is ivitly punished also in this world.  casteth a stone on high, it will fall upon his head: and 
:: How secretly soever any hutteth an other, he woundeth his own conscience, and can not escape God's judgement.  the deceitful stroke will divide the wounds of the deceitful. † He that diggeth a pit, shall fall into it: and he that setteth a stone for 
Prou. 26.  his neighbour, shall stumble on it: & he that layeth a snare for 
Eccle. 10.  an other, shall perish in it. † To a man that doth most wicked counsel, it shall be turned upon himself, and he shall not know from whence it cometh to him. † Derision & reproach of the proud, and vengeance as a lion shall lie in wait for him. † They shall perish in a snare that are delighted with the fall of the just: and sorrow shall consume them before they die. † Anger and fury, both are execrable, and the sinful man shall be subject to them.   

CHAP. XXVIII. Abstain from revenge, 8. and strife, 15. from making debate, 28. from hearing, and speaking evil.  
HE 
:: He that seeketh revenge contrary to the course of justice, or of evil intention, or of rancour of mind, sinneth grievously.  that will be revenged, shall find revenge of our Lord, and keeping he will keep his sin. †:: forgive 
●ut. 6.  thy neighbour hurting thee: & then shall thy sins be loosed 
R●m. 11.  to thee when thou prayest. † Man to man reserveth anger, and doth he seek remedy of God? † He hath not mercy on a man like unto himself, and doth he entreat for his own sins? † Himself whereas he is flesh, reserveth anger, and doth he ask propitiation of God? Who by prayer shall obtain for his sin? † Remember the last things, & cease 
:: charity requireth that we remit injuries with three conditions, if the offender be truly penitent, if the remission of punishment be not against justice, nor against necessary discipline.  to be at enmity: † for consumption and death are imminent in his commandmentes. † Remember the fear of God, and be not angry with thy neighbour. † Remember the testament of the High, & contemn the ignorance of thy neighbour. † refrain thyself from strife, and thou shalt diminish thy sins: † for an angry man kindleth strife, and a sinful man will truble his friends, and in the mids of them that are at peace he will cast in enmity. † For according to the wood of 
〈◊〉▪ ●●.  the forest, so the fire burneth: and according to the power of a man, so shall his anger be, and according to his substance he will increase his anger. † hasty contention kindleth a fire: and hasty strife sheddeth blood: and an ill testifying tongue bringeth death. † If thou blow upon a sparck, it will burn as a fire: and if thou spit thereon, it shall be quenched: both proceed out of the mouth. † The whisperer & double tongued is accursed: for he hath troubled many that were at peace. † A 
:: undiscrete report to one what an other hath said, is often cause of much discontentment, and of dissension.  third tongue hath moved many, and dispersed them from nation into nation. † It hath destroyed the walled city of the rich, and hath digged down the houses of great men. † It hath cut the forces of peoples, and undone strong nations. † A third tongue hath cast out manly women, and deprived them of their labours. † He that regardeth it, shall not have rest, neither shall he have a friend in whom he may repose. † The stroke of a whip maketh a blue mark: but the stroke of the tongue will break the bones. † many have fallen by the edge of the sword, but not so as they that have perished by their tongue. † Blessed is he that is covered from a wicked tongue, that hath not passed into the anger thereof, and that hath not drawn the yoke thereof, and hath not been tied in the bands thereof: † for the yoke of it, is a yoke of iron: and the band of it is a band of brass. † The death of it, is a most wicked death: and hell is more profitable than it. † The continuance of it shall not be permanent, but it shall obtain the ways of the unjust: and it shall not burn the just in the flame thereof. † They that forsake God, shall fall into it, and it shall burn in them, and shall not be quenched, and it shall be sent in upon them as a lion, and as a leopard it shall hurt them. † 
:: To hear detraction is as bad as to speak it.  Hedge thine ears with thorns, and hear not a wicked tongue, and make doors to thy mouth, and locks. † Lay together thy silver, and make balance to thy words, and right bridles to thy mouth: † and take heed lest perhaps thou slip in thy tongue, & fall in the sight of the enemies, that lie in wait for thee, and thy fall be uncurable unto death.   

CHAP. XXIX. Lend charitably, 3. and restore faithfully. 10. For the fault of ill debtor, omit not to help the honest. 12. rather give alms where need is. 19 Be thankful for suretyship, 28. Live frugally. 32. Go not a ghestning for delicate cheer.  
HE that 
:: Lending is a work of mercy, & a kind of alms. To repay that is borrowed is a work of justice, wittingly not to restore is as bad as theft.  dareth to his neighbour, doth mercy: and he that prevaileth with hand, keepeth the commandments. † Lend to thy neighbour in the time of his necessity, and:: again repay thy neighbour in his time. † confirm thy word, and do faithfully with him: & thou shalt find at all time, that which is necessary for thee. † many have esteemed a thing lent as a thing found, and have given molestation to them that did help them. † till they receive, they kiss the hands of the lender, and in promises they humble their voice: † and in the time of repaying they will ask a time, and will speak words of tediousness and murmurings, and will make the time an excuse: † and if he be able to pay, he will resist, he will pay scarce half of the whole, and will account it as a thing found: † but if not, he will defraud him of his money, and possess him an enemy without cause: † and will repay him reproaches and curses, and for honour and benefit will repay him contumely. † many have not lent, not because of wickedness, but they were afraid to be defrauded without cause. † But yet upon the humble be stronger of mind, & for alms differre him not. † Because of the commandment 
Exo. 22.  receive the poor: and because of his poverty, 
Deut. 14.  send him not away empty. † Lose money for thy brother and thy friend: and hide it not under a stone unto perdition. † Put 
T●b. 4.  thy treasure in the precepts of the Highest, 
:: Great fruit of works of mercy.  & it shall profit thee more than gold. † Shut up alms in the hart of the poor, and the same shall obtain for thee against all evil. † above the shield of the mighty, & above the spear, it shall fight against tnyne enemy. † A good man becometh surety for his neighbour: and he that hath lost shame, will leave him to himself. † Forget not the kindness of a surety: for he hath given his life for thee. † The sinner and unclean person fleeth from his surety. † A sinner counteth the goods of his surety to himself: and unthankful in mind will forsake him that delivered him. † A man is surety for his neighbour: and when he hath lost shame, he shall be forsaken of him. † naughty suretieshippe hath undone many, that were In good case, and hath tossed them as a wave of the sea. † Whurling round about, it hath made mighty men to remove, and they have wandered in strange nations. † A sinner that trangresseth the commandment of our Lord, shall fall into naughty suretieshippe: and he that endeavoureth to do many things, shall fall into judgement. † recover thy neighbour according to thy power, and 
:: Prudence requireth that by helping an other, thou dost not overthrow thyself.  take heed to thyself that thou fall not. † The beginning of man's life water & bread, and garment, and house covering his turpitude. † Better is the poor man's fair under a roof of boards, then sumptuous cheer in a strange place without a house. † Let the least thing please thee in steed of a great, and thou shalt not hear the reproach of peregrination. † It is a naughty life to change lodging from house to house: and where he shall lodge, he shall not deal boldly, nor open his mouth. † He shall lodge, and feed, and make the unthankful drink, and beside these things he shall hear bitter words. † pass thou stranger, & furnish the table, & with the things thou hast in thy hand, feed the rest. † Depart from the presence of the honour of my friends: for the necessity of my house my brother is to be lodged with me. † These things be grievous to a man that hath understanding: rebuke for the house, and the reproach of the lender.   

CHAP. XXX. Chastisement of children is necessary, and indulgence very dangerous. 14. Health is better than riches. 17. A troublesome life is worse than death. 22. Be not pensive but cheerful in mind.  
HE that loveth his son, doth accustom him to stripes, 
Pr●●. 1●. &. 2●.  that he may rejoice in his later end, and not grope after the doors of his neighbours. † He that teacheth his son, shall be praised in him, & in the mids of them of his household he shall glory in him. † He that teacheth his son, doth cast the enemy into emulation, and in the mids of his friends he shall glory in him. † His father is dead, & he is as it were 
Deut. 6.  not dead: for he hath left behind him the like to himself. † In his life he saw and rejoiced in him: in his death he was not made sorry, neither was he confounded before the enemies. † For he left a defender of his house against the enemies, & one that should render thank to his friends. † 
:: The eldest son being heir to his father, is to have special case of the other children, even to the adventuring of his own hurt for their lives.  For the souls of his sons he will bind up his wounds, & at every voice his bowels shall be troubled. † An untamed horse becometh stubborn, and a dissolute child will become heady. † Pamper thy son, and he will make thee afraid: play with him, and he will make thee sorrowful. † Laugh not with him, lest thou be sorry, and at the last 
:: Teeth on edge o● gnashing of teeth, is a part of hell pains. ●●●. 8. & 1● & sometimes beginneth in this life.  thy teeth shall be on edge. † give him not power in his youth, and contemn not his cogitations. † curb his neck in youth, and knock his sides whiles he is a child, lest perhaps he be hardened, and believe thee not, and he shall be sorrow of mind to thee. † Teach thy son, and work in him, that thou offend not in his dishonesty. † Better is a poor man whole, and strong of force, than a rich man weak and scourged with misery. † The 
:: 〈…〉 is above all riche●, and honour.  health of the soul in holiness of justice, is better than all gold and silver: and a sound body, then infinite revenues. † There is no riches above the riches of the health of the body: and there is no delight above the joy of the hart. † Better is death than a bitter life: and everlasting rest, then continual sickness. † Good things hid in a mouth that is shut, are as messes of meats set about a grave. † What shall sacrifice profit an idol? for neither shall he eat, nor smell: † so he that is chased away of our Lord, beareth the rewards 
Deut. 14.  of iniquity: † seeing with his eyes, & groaning, as an eunuch embracing a virgin and sighing. † 
:: Suffer not unnecessary pensiveness to afflict thy mind, through pusillanimity.  give not heaviness to thy 
Prau. 12. 15. & 17.  soul, & afflict not thyself in thy counsel. † joyfulness of the hart, this is the life of a man, and a treasure without defect of holiness: and the joy of a man is long life. † have mercy on thine own soul, 
:: ●●ut rely wholly ●●●● Gods ●●l and providence. resigning thy will ●●to his.  pleasing God, and refrain: and comfort thy hart in his holiness: and expel sorrow far from thee. † For sorrow hath killed many, and there is no profit in it. † envy and anger diminish the days, and thought will bring old age before the time. † A magnifical hart, is good in banquets: for his banquets are made diligently.   

CHAP. XXXI. By seeking virtue, and labouring for necessaries, the flesh is subdued to the spirit. 8. Moderate riches are best, 12. with temperance in diette, 30. especially in drinking.  
WATCHING 
:: They that employ all their study to getre virtues, shall be more free from temptations of the flesh.  after honesty shall pine the flesh, & the thought thereof 
:: And from drawsines of mind: whereupon S Jerom admonisheth: Love the studies of holy Scriptures, and thou wilt not love the vices of the fresh. Epist ad Rusticum Monach.  taketh away sleep. † The thought of foreknowledge turneth away the understanding, & grievous infirmity maketh a sober soul. † The rich man hath laboured in gathering of substance together, & in his rest he shall be replenished with his goods. † The poor man hath laboured in the diminishing of his living, and in the end he is made poor. † He that loveth gold shall not be justified: & he that followeth after corruption, shall be replenished of it. † many have been given into falls for gold, and their perdition hath come by the beauty thereof. † The gold of them that sacrifice is a wood of offence: woe to them, that follow after it, and every unwise man shall perish in it. † Blessed is the rich man that is found without spot: and that hath not gone after gold, nor hoped in money and treasures. † Who is this, & we will praise him, for he hath done marvelous things in his life. † Who is proved therein, & perfect, shall have eternal glory. He that 
:: It is in man's free-will to transgress, & therefore they are happy, that through God's grace do not break his commandments.  could transgressed, and hath not transgressed: and do evils, and hath not done: † therefore are his good things established in our Lord, & all the church of saints shall declare his alms. † Art thou set at a great table? open not thy jaw thereupon first. † Say not this: There be many things which are upon it. † Remember that a naughty eye is evil. † What is created worse than the eye? therefore shall it weep at every face. When it shall see, † stretch not out thy hand first, and so contaminated with envy thou be ashamed. † Be not oppressed in a feast. † understand by thyself what thy neighbours things are. † use as a frugal man those things, that are set before thee: lest thou be hated when thou eatest much. 
Prou. ●●.  † leave of first, for manners sake, and exceed not, lest thou perhaps offend. † And if thou be set in the mids of many, stretch not forth thy hand before them: neither do thou first ask to drink. † How sufficient is a little wine for a man well taught, and in sleeping thou shalt not be pained with it, and thou shalt feel no grief. † Watching, & choler, & torment to an unsatiable man: † sleep of health is in a man of spare diet: he shall sleep until morning, and his soul with him shall be deligted. † And if thou hast been forced with eating much, rise from the mids, and vomit, and it shall refresh thee, and thou shalt not bring infirmity to thy body. † hear me my son, and despise me not: and in the end thou shalt find my words. † In all thy works be quick, and all infirmity shall not chance unto thee. † The lips of many shall bless him that is magnifical in breads, and the testimony of his truth is 
Prou. 22.  faithful. † In 
:: As bread is the chief sustenance of the body, so doctrine is of the mind, which being good nourisheth, & if it be bad corrupteth them that receive it.  naughty bread the city will murmur, and the testimony of the naughtiness thereof is true. † provoke not them that love wine: for wine hath destroyed very many. † Fire trieth hard iron: so wine drunken in drunkenness shall rebuke the hearts of the proud. † Equal life to all men, wine in sobriety: if thou drink it moderately, thou shalt be sober. † What is the life that is diminished with wine? † What defraudeth life? death. † Wine was created for joyfulness, and not for drunkenness from the beginning. † Wine drunken moderately 
Psa. 103.  is the joy of the soul, and the hart. † Sober drinking 
Prou 31.  is health to soul and body. † Much wine drunken maketh provocation, & wrath, & many ruins. † Much wine drunken is bitterness of the soul. † The courageousness of drunkenness, is offence of the unwise, lessening the strength, and making wounds. † In a banquet of wine rebuke not thy neighbour: and despise him not in his mirth. † speak not to him words of repoch: and press him not in demanding again.   

CHAP. XXXII. Superiors must rule with meekness, 4. teaching those wisdom that are capable thereof. 7. Be moderate in music, and in wine. 9 Let youngmen be diligent to hear, and sparing to speak. 13. especially before their betters. 1●. Be always well occupied. 17. Serve, and fear God. 21. admit correction. 24. do nothing without counsel.  
HAVE they made thee Ruler? 
:: humility is necessary in all, but most especially in men of authority. The greatest art in this life is to contemn vain glory in height of authority. S Greg. de cura pastorali  be not extolled: be among them as one of them. † have care of them, and so sit thou still, and all thy care being dispatched, repose. † That thou Mayst rejoice for their sakes, & receive a crown as an ornament of grace, and obtain the dignity of the contribution. † speak thou that art elder: for it becometh thee, † the first word to him that loveth with knowledge, & hinder not music. † Where there is no hearing, power not out 
Eccle. 3.  speech, and extol not thyself out of time in thy wisdom. † A little pearl of the carbuncle in an ornament of gold, and the comparison of musicians in a banquet of wine. † As a signet of the emerald is in the working of gold: so the melody of music in joyful and moderate wine. † hear holding thy peace, & for thy reverence good grace shall come to thee. † young man speak in thine own cause scarcely. † If thou be asked twice, let thine answer havean head. † In many things be as it were ignorant, and hear holding thy peace and withal ask. † In the mids of great men presume not: and where ancients are, speak not much. † Before hail there shall go lightning: & grace shall go before shamefastness, & for thy reverence good grace shall come to thee. † And at the hour of rising slack not thyself: but run before first into thy house, and there withdraw thyself, and there play, † and do thy conceits, and not in sins and proud word. † And above all these things bless our Lord, that made thee, & that doth replenish thee with all his goods. † He that feareth our Lord, shall receive his doctrine: and they that will watch after him, shall find blessing. † He that seeketh the law, shall be replenished with it: and he that doth deceitfully, shall be scandalised by it. † They that fear our Lord, shall find just judgement, and shall kindle justices as light. † A sinful man will flee reprehension, and according to his will, will find excuse. † A man of counsel will not destroy understanding, an alien and proud man will not dread fear: † Yea after he hath done with fear without counsel, he shall be controwled even by his own pursuits. † son 
:: God di●ecteth men's resolutions, and actions, when they use the means of consultation, as he hath appointed▪ for when two or three are gathered in his name, he is in mids of them. Mat. 18.  do nothing without counsel, and after the fact thou shalt not repent. † go not in the way of ruin, and thou shalt not stumble at stones: commit not thyself to a laborious way, lest thou set a scandal to thy soul. † And beware of thy children, and take heed of them of thy household. † In all thy work believe thy soul 
:: Do not against thy conference.  by faith: for this is the keeping of the commandmentes. † He that believeth God, attendeth to the commandmentes: and he that trusteth in him, shall not be lessened.   

CHAP. XXXIII. Fear of God defendeth from all adversaries. 5. Follie is unconstant. 8. God disposeth all to the best. 13. Man is in God's hand, as clay in the po●ters. 20. Superiors must keep their authority: and their subjects in discipline.  
TO him that feareth our Lord evils shall not happen, but in tentation God will keep him, and deliver him from evils. † A wise man hateth not the commandments and justices, and he shall not be shaken as a ship in a storm. † A man of understanding believeth the law of God, and the law is sure to him. † He that repeateth an interrogation, shall better prepare his answer, and so shall be heard, and shall keep discipline. † 
:: Men led with passions run from one vice into an other without ceasing. Especially heretics run into many errors. Against which S Paul prescribeth this rule. It is best that the hart be established with grace. Heb. 13. v. 9  The hart of a fool is as a wheel of a cart: & his cogitation as a turning axle-tree. † A stallion horse neigheth under every one that sitteth upon him, so a friend that is a scorner. † Why doth one day excel an other, and one light an other, and one year an other year of the sun? † By the knowledge of our Lord they were separated, the sun being made, and keeping the precept. † And he changed times, and the festival days thereof, and in the same they celebrated the festival days at an hour. † Of them God exalted and magnified, and of them he put into the number of days. And all men are of the ground, and of the earth, from whence Adam was created. † In the multitude of the discipline of our Lord he separated them, and changed their ways † Of them he blessed, and exalted: and of them he sanctified, and applied to himself: and of them he cursed and humbled, and converted them from their separation. † As potter's clay is in his hand, to fashion and dispose it. 
Rom. ●.  † all his ways according to his disposition: so man in the hand of him, and he will render to him according to his judgement. † Against evil is good, and against death life: so also against a just man a sinner. † And so look upon all the works of the Highest. Two against two, and one against one. † And I awaked last, and as he that gathereth berries after the grape gatherers. † In the blessing of God I also have hoped: and as he that gathereth grapes, have I filled the wine press. † See that I have not laboured for myself only, but for all that seek out discipline. † hear me ye great men, and all peoples, and ye rulers of the Church karken with your ears. † To son and wife, brother and friend, give not power over there in thy life: and give not thy possession to an other: lest perhaps thou repent thee, and thou entreat for them. † Whiles thou art yet alive and takest breath, all flesh shall not change thee. † For it is better that thy children ask of thee, then that thou look toward the hands of thy children. † In all thy works be exquisite. † give no stain to thy glory. In the day of the consummation of the days of thy life, and in the time of thy decease distribute thine inheritance. † Fodder, and wand, and burden for an ass: bread, and discipline, and work for a servant. † He worketh in discipline, and seeketh to rest: release him his hands, and he seeketh liberty. † The yoke and the rain bend a stiff neck, and continual works do bow a servant. † For a malicious servant torment & fetters, send him into work, that he be not idle. † For idleness hath taught much naughtiness. † Set him to work: for so it becometh him. And if he be not obedient, bow him with fetters, and exceed not over all flesh: but without judgement do no grievous thing. † If thou have a faithful servant, let him be unto thee as thy soul: as a brother so entreat him: because in the blood of thy soul thou hast gotten him. † If thou hurt him unjustly, he will run away: † if rising up he depart: thou knowest not whom to ask, and what way to seek him.   

CHAP. XXXIIII. Trust not vain dreams, soothsay, nor lies. 9 Much good is got by experience: 14. and more by fearing God. 21. God rejecteth the oblation, of the wicked. 24. Defrauding the poor is like to manslaughter. 28. Destroy not that an other buildeth. 30. Repentance without amendment is nothing worth.  
VAIN hope, & lying is to a foolish man: & 
:: vain dreams are not to be regarded: but some are good, & from God. Gen 37. 40. 41. Dan. 2. 4. Mat. 1.  dreams extol the unwise. † As he that apprehendeth a shadow, and pursueth the wind: so is he also that attendeth to lying visions. † According to this is the vision of dreams: as a man's similitude before the face of a man. † Of the unclean what shall be made clean? and of a liar what truth shall be said? † divination of error, and lying soothsay, and the dreams of them that do evil, are vanity. † And as a woman that traveleth thy hart suffereth fantasies: unless it be a vision sent forth from the Highest, set not thy hart upon them. † For dreams have made many to err, and they that hoped in them have failed. † 
:: whatsoever is written in holy Scripture is undoubtedly true: and no ●ote of the law shall perish.  The word of the law shall be fulfilled without lying, and 
:: God also provideth that always there be some which truly explicate his la.  wisdom in the mouth of the faithful shall be made plain. † He that hath not been proved, what knoweth he? A man expert in many things, shall think many things: and he that hath learned many things, shall declare understanding. † He that is not tried, knoweth few things: and he that hath been in many things, multiplieth wickedness. † He that hath not been proved, what manner of things knoweth he? He that is deceived, shall abound with wickedness. † I have seen many things in wandering to and fro, and very many fashions of words. † Some times I have been in danger unto death for these things, and I was delivered by the grace of God. † The spirit of them that fear God is sought, & at his sight shall be blessed. † For their hope is on him that saveth them, and the eyes of God upon them that love him. † He that feareth our Lord shall tremble at nothing, and shall not dread: because he is his hope. † His soul is blessed that feareth our Lord. † To whom doth he look, and who is his strength? † The eyes of our Lord are upon them that fear him, a protector of might, 
Psa. 32.  a stay of strength, a cover from the heat, and shadow for the noon time, † a saving from offence, and help from falling, exalting the soul, and illuminating the eyes, giving health, and life, and blessing. † The oblation of him that immolateth 
Prou. 21. v. 27.  of an unjust thing is spotted, and the scorninge of the unjust are not acceptable. † Our Lord is only theirs that expect him in the way of truth and justice. † The Highest alloweth not 
Prou. 15. v. 8.  the gifts of the wicked: neither hath he regard to the oblations of the unjust, neither will he be made propitious for sins by the multitude of their sacrifices. † He that offereth sacrifice of poor men's substance, is as he that sacrificeth the son in the presence of his father. The bread of the needy, is the life of the poor: he that defraudeth it, is a man of blood. † He that taketh away bread in sweat, is as he that killeth his neighbour. † He that sheddeth blood, and that defraudeth 
levit. 19  the hired man, are brethren. † 
:: He that destroyeth that an other buildeth bringeth two men's labours to nothing.  One building, and an other destroying: what profit have they but the labour? † One praying, and an other cursing: whethers voice will God hear? † He that is washed from the dead, 
:: recidivation into sin maketh the ●o●●er repentance frustrate. Mat. 18. v. 33.  and toucheth him again, what doth his washing profit? † so a man that fasteth in his sins: and doing the same again, what doth he profit in humbling himself? who will hear his prayer?   

CHAP. XXXV. Observation of the commandments, 4. and sacrifice of the just please God, 12. not the sacrifice of the wicked. 14. God protecteth the poor and desolate, 19 heareth the prayer of the humble, and rendereth to alas they deserve.  
HE Sacrifices 
:: of penance, psalms ●●▪ of justice Psal.. ● and of praise, ●●a. 4●. 〈…〉 then 〈…〉  that keepeth the law, multiplieth oblation. † It is 
1. Reg. 15▪ v. 22. jere. 7.  an wholesome sacrifice to attend to the commandments, and to departed from all iniquity. † To departed from iniquity is a thing that pleaseth our Lord well: and to departed from injustice is an entreating for sins. † 
:: nevertheless 〈…〉 is also necessary  Thou shalt not appear 
Exo. ●●.  before the sight of our Lord empty. † For all these things 
〈◊〉 ●4. D●●●●●.  are done because of the commandment of God. † The oblation of the just maketh a fat altar, and is an odour of sweetness in the sight of the Highest. † The sacrifice of the just is acceptable, and our Lord will not forget the memory thereof. † Render glory to God with a good mind: and diminish not the first fruits of thine hands. † In every gift 
2 Cor. ●. ●●●●.  make thy countenance cheerful, and in joyfulness sanctify thy tithes. † give to the Highest according to his gift, and with a good eye, do according to the ability of thine hands: † because our Lord is a rewarder, and will repay thee 
:: Often times so much. A● Prou. 24. Seven times shall the just fall, & shall ●●● again.  seven times so much. † Offer not wicked gifts, for he will not 
levit. 22. Deut. 1●.  receive them. † And look not upon an unjust sacrifice, because our Lord is judge, and there is not with him the glory of person. † Our Lord will not accept person against 
2 P●●●●. 19  the poor, and he will hear the prayer of him that is hurt. † He will not despise the prayers of the pupil: nor the widow, 
Rom. 2. Act. 10.  if she power out speech of mourning. † Do not the widows tears run down to the cheek, & her exclamation upon him that causeth them to run? † For from the cheek they go up even to heaven, and our Lord the hearer will not be delighted in them. † He that adoreth God in delectation, shall be received, & his petition shall approach even to the clouds. † The prayer of him that humbleth himself, shall penetrate the clouds: and till it approach he will not be comforted: and he will not departed till the Highest behold. † And our Lord will not be long, but will judge the just, and will do judgement: and the strongest will not have patience in them, that he may crush their back: † and he will repay vengeance to the Gentiles, till he take away the multitude of the proud: & break the sceptres of the unjust, † till he reward men according to their doings: and according to the works of man, and according to his presumption, † till he judge the judgement of his people, and shall delight the just with his mercy: † The mercy of God is beautiful in the time of tribulation, as a cloud of rain in the time of drught.   

CHAP. XXXVI. A prayer for conversion of all nations: 14. and for conservation of the Israelites. 20. Discretion is necessary in all actions, and desires.  
HAVE mercy upon us o God of all, and respect us, and show us the light of thy mercies: † and send in thy fear upon 
:: This prayer implieth also a prophecy of the conversion of the Gentiles, as the like very often in the psalms. 58. 6●. 65. etc.  the nations, that have not sought after thee, that they may know that there is no God but thou, and that they may shewforth thy glorious things. † Lift up thy hand over the strange Nations, that they may see thy might. † For as in their sight thou art sanctified in us, so in our sight thou shalt be magnified in them, † that they may know thee, as we also have known, that there is no God beside thee o Lord. † renew signs, and change marvels. † glorify thy hand, and thy right arm. † Raise up fury, and power out wrath. † Take away the adversary, and afflict the enemy. † Hasten the time, and remember the end, that they may declare thy marvels. † Let him that is saved be devoured in the wrath of flame: and let them that evil entreat thy people, find perdition. † break the head of princes of the enemies, that say: There is none other beside us. † Gather together all the tribes of Jacob: and let them know that there is no God but thou, that they may declare thy great works: & thou shalt inherit them as from the beginning. † have mercy on thy people, upon which thy name is invocated: and upon Israel, whom 
Exo. 4.  thou hast made equal to thy first begotten. † have mercy on the city of thy sanctification Jerusalem, the city of thy rest. † Replenish Zion with thy words that can not be uttered, & thy people with thy glory. † give the testimony to them, that are thy creatures from the beginning, and raise up the prophecies, which the former prophets spoke in thy name. † give reward to them that patiently expect thee, that thy prophets may be found faithful: and hear the prayers of thy servants, † according to Aaron's benediction of thy people, and direct us into the way of justice, and let all know that 
Num. 6.  inhabit the earth, that thou art God the beholder of the worlds. † The 
:: As there i● difference of meats▪ 〈◊〉 so there aught to be discreet on in words, in choosing a wi●e & in all actions, and desires.  belly will eat all meat, and one meat is better than an other meat. † The jaws taste venison, &:: the wise hart lying words, † A perverse hart will give sorrow, and a cunning man will resist it. † Some woman will receive every man: and one daughter is better than an other daughter. † The beauty of a woman cheereth the face of her husband, and increaseth the desire above all man's concupiscence. † If there be a tongue of curing, there is also of mitigating and of mercy: her husband is not according to the sons of men. † He that possesseth a good woman, beginneth riches: she is an help like unto him, & a pillar as 
:: In concord small things increase, by discord all things go to havoc.  rest. † Where there is no hedge, the possession shall be spoiled: and where there is no wife, he mourneth wanting. Who doth credit him that hath no nest, and turning aside wheresoever it waxeth dark, as a robber girded, leaping from city to city.   

CHAP. XXXVII. Beware of a feaned, & love à sure friend, 7. consult with the wise, trusty, 15. and virtuous, 19 especially relying upon God. 21. The tongue is cause of much good, or much evil. 30. Be temperate in diet.  
EVERY friend will say: I also have joined freindshipe: 
:: As freindshippe is a most necessary thing in human life; so feigned friendship is most dangerous.  but there is a friend, in name only a friend. Doth there not sorrow remain even to death? † But a companion and friend will be turned to enmity. † O most wicked presumption, whence wast thou created to cover the dry land with malice, and with the deceitfulness thereof? † A companion is pleasant with his friend in delectations, and in the time of tribulation he will be an adversary. † A companion is sorry with his friend for his bellies sake, and he will take a shield against the enemy. † forget not thy friend in thy mind, and be not unmindful of him in thy riches. † Consult not with him which betrayeth, and hide thy counsel from them that envy thee. † every counseler uttereth counsel, but there is a counselor in himself. † From such a counselor keep thy soul. First know what his necessity is: for he will devise to his own mind: † lest perhaps he thrust a sharp stake into the ground and say to thee: † Thy way is good; and stand over against thee to see what will befall thee. † With an irreligious man treat not of holiness, and with the unjust of justice, and with a woman of the thing whereof she is jealous: with a fearful man of war, with a merchant of traffic, with a bier of selling, with an envious man of giving thanks, † with the impious of piety, with the unhonest of honesty, with the field labourer of all work, † with him that worketh by the year of the ending of the year, with a slothful servant of much working: attend not to these in all counsel. † But be continual with a holy man, whomsoever thou shalt know to observe the fear of God, † whose soul is according to thine own soul: and who when thou shalt stumble in the dark, will be sorry for thee. † And establish with thyself an hart of good counsel: for there is none other thing more worth to thee than it. † The soul of a holy man uttereth sometime true things, more than seven watchmen that sit in a high place to watch. † And in all these 
:: Man is bond to use all pru●lentendeuour & withal most especially to pray for God's direction.  beseech the Highest, that he direct thy way in truth. † Before all works let a true word go before thee, and stable counsel before every act. † A wicked word shall change the hart: out of which rise four parts, good, and evil, life, and death: and the tongue is a continual ruler of them. There is a subtle man teacher of many, and to his own soul he is unprofitable. † A cunning man hath taught many, and is sweet to his own soul. † He that speaketh sophistically, is odious: in every thing he shall be defrauded. † Grace is not given him of our Lord: for he is defrauded of all wisdom. † There is a wise man, wise to his own soul: and the fruit of his understanding is laudable. † A wise man teacheth his people, and the fruits of his understanding are faithful. † A wise man shall be filled with blessings, and they that see will praise him. † The life of a man is in the number of days: but the days 
:: The days of the Blessed in heaven, who see God, are eternal.  of Israel are innumerable. † A wise man in the people shall inherit honour, and his name shall live for ever. † son in thy life 
:: The same which S. Paul admonisheth (1. Cor 11.) let every one prove himself, by examining & rectifying his conscience.  prove thy soul: & if it be wicked, give it not power: † for all things 
1. Cor. 6.  are not expedient for all, and every kind pleaseth not every soul. † Be not greedy in all feasting, and power not out thy self upon all meat: † for in many meats there shall be infirmity, and greediness shall approach even to choler. † Because of surfeit many have died: but he that is abstinent, shall add life.   

CHAP. XXXVIII. God hath ordained corporal, 9 and spiritual medicines. 16. Use moderate, not excessive sorrow for the dead. 26. Tradesmen and artificers are necessary, much more spiritual pastors.  
HONOUR the physician 
:: man's body naturally needeth sustenance & sometimes physic, and so doth his soul; which as it is more excellent, so it ought to be more regarded.  for necessity: for the Highest hath created him. † For all medicine is of God, & it shall receive gift of the king. † The knowledge of the physician shall exalt his head, and in the sight of great men he shall be praised. † The Highest hath created medicines of the earth, and a wise man will not abhor them. † Was not bitter water made 
Exo. 25.  sweet by wood? † The virtue of these things is come to the knowledge of men, and the Highest hath given knowledge to men, for to be honoured in his marvelous things. † Curing with these things he shall mitigate pain, and the apothecary shall make confections of sweetness, and shall make ointments of health, and his works shall not be consummated. † For the peace of God is upon the face of the 
Isa. 38.  earth. † son in thine infirmity contemn not thyself, 
Spiritual infirmity requireth spiritual physic.  but pray our Lord, and he will cure thee. † turn away from sin, and direct thy hands, and from all offence cleanse thy hart. † give sweetness and a memorial of fine flower, and make a fat oblation, and give place to the physician. † For our Lord created him: and let him not departed from thee, because his works be necessary. † For there is a time when thou Mayst fall into their hands: † and they shall beseech our Lord, that he direct their rest, and healing; for their conversation. † He that sinneth in his sight, that made him, shall fall into the hands of the physician. † son upon the dead shed tears, and begin to weep as having suffered doleful things, and according to judgement cover his body, and neglect not his burial. † But 
:: To avoid evil speech, show that thou art truly sorry for the death of thy friend. But moderate thy sorrow, lest it hurt thyself.  for detraction bear bitterly the mourning of him one day, and be comforted for the 
Prou. ●5. & 17.  heaviness, † and make mourning according to his desert one day, or two, because of detraction. † For by heaviness death hasteneth, and it covereth the strength, and sorrow of the hart boweth the neck. † In abstraction sorrow is permanent: and the substance of the poor is according to his hart. † give not thine hart into heaviness, but expel it from thee: and remember the latter ends, † and forget not: for neither is there return, and him thou shalt profit nothing, and thou shalt hurt thyself. † Be mindful of my judgement: for thine also must be so: to me yesterday, and to thee to day. † In the repose of the dead make the memory of him to rest, and comfort 
2. Reg. 12  him in the departing of his spirit. † 
:: When pastors have ley sure from preaching they may then profit others by writing. So S. Paul, not only preached, but also writ. So likewise the Doctors of the Church and other holy fathers.  The wisdom of a scribe in the time of vacance: and he that is less in action, shall receive wisdom. † With what wisdom shall he be replenished, that holdeth the plough, and glorieth in the goad, driveth oxen with the prickle, and converseth in their works, and his talk is in the breed of bulls? † He will give his hart to turn up furrows, and his watching in the feeding of kine. † So every craftsman and workemaster that passeth the night as the day, that maketh graven seals, and his continual diligence varieth the picture: he will give his hart to the similitude of the picture, and his watching will perfect the work. † So the yronsmith sitting by the anuil and considering the work of iron. The vapour of the fire will parch his flesh, and he striveth in the heat of the furnace: † The noise of the hammer reneweth his ear, and his eye is against the similitude of the vessel. † He will give his hart to the finishing of the works, and his watching will polish to perfection. † So the potter sitting at his work, turning the wheel with his feet, who is always set in carefulness for his work, and all his working is in number: † With his arm he will fashion the clay, and before his feet he will bend his strength: † He will give his hart to finish the vernishing thereof, and his watching will make clean the furnace. † all these have hoped in their hands, and every one is wise in his own art. † Without these a city is not built. † And they shall not inhabit, nor walk therein, and they shall not leap high into the congregation. † upon the judges seat they shall not sit, and the ordinance of judgement they shall not understand, neither shall they declare discipline and judgement, and in parables they shall not be found: † but they shall confirm the creature of the world, and their prayer shall be in the work of their art, applying their soul, & searching in the law of the Highest.   

CHAP. XXXIX. Goldie knowledge, 16. purity of soul, 20. humble conceit of ourselves, 27. and consideration of eternal reward, are good dispositions to spiritual contemplation.  
THE 
:: Besides active life commended in the former chap. it is necessary that virtuous men use also meditation, & contemplation. Unto which four dispositions are requisite, described in this chapped.  wise man will search out the wisdom of all the ancients, and will be occupied in the prophets. † He will keep the narration of famous men, and will enter withal into the subtleties of parables. † He will search out the hidden senses of proverbs, and will converse in the secrets of parables. † In the mids of great men he will minister, and in the sight of the precedent he shall appear. † He shall pass into the land of strange nations: for he shall try good and evil in men. † He will give his hart to watch early unto our Lord, that made him, and he will pray in the sight of the Highest. † He will open his mouth in prayer, and will entreat for his sins. † For if it shall please our great Lord, he will fill him with:: the 
1.  spirit of understanding: † and he will power forth the words 
True knowledge of holy mysteries: without the▪ which meditation will be erroneous.  of his wisdom as showers, and in prayer will confess to our Lord. † And he will direct his counsel, and discipline, and in his secrets he will consult. † He will open the discipline of his doctrine, and will glory in the law of the testament of our Lord. † many will praise his wisdom, and it shall not be abolished for ever. † The memory of him shall not departed, and his name shall be required from generation to generation. † Nations shall declare his wisdom, and the church will show forth his praise. † If he continue, he shall leave a name more than a thousand: and if he rest, it shall profit him. † I will yet consult that I may declare: For as with fury I am replenished. † In voice he saith: hear me ye divine fruits, and as the 
2.  rose planted upon the rivers of waters fructify ye. † As Libanus 
:: purity of soul free from grievous sins, and endowed with virtues.  have ye the odours of sweetness. † flourish ye flowers, as the lily, and give forth an odour, and bring forth leaves in grace, and praise with song, and bless our Lord in his works. † 
:: humility is especially required in contemplative persons.  give magnificence to his name, and confess 
3.  unto him in the voice of your lips, and in songs of the lips, and haps, & thus shall ye say in confession: † all the 
Gen. 1.  works of our Lord are exceeding good. † At this word the water stood as an heap: and at the word of his mouth as it 
Exo. 1.  were receptacles of waters: † because in his commandment placability is made, and there is no diminishing of his salvation. † The works of all flesh are before him, and there is nothing hid from his eyes. † From world to world he beholdeth, and nothing is marvelous in his sight. † It is not to be said: What is this, or what is that? for all things shall be sought in their time. † 
:: Hope of eternal reward comforteth, & encoregeth the servants of God.  His blessing hath overflowed as a 
4.  stream. † And as a flood hath watered the dry land, so his 
Gen. ●.  wrath shall inherit the nations, that have not sought him: † even as he turned waters into drught, and the earth was made dry: and his ways are direct to the ways of them: so to sinners stumbling blocks in his wrath. † Good things were created for the good from the beginning, so for the wicked, good things and evil. † 
:: In the mean time God giveth necessaries for this life. Which the good use rightly to their merit & the wicked use evil to their damnation.  The beginning of the thing necessary for the life of men, water, fire, and iron, salt, milk, and bread of flower, and honey, and the cluster of grape, and oil, & clothing. † all these shall be converted to saints into good, so also to the impious and to sinners into evil. † There are spirits, that were created 
:: devils were created in state of grace, and of their own will fell from God, & consequently are eternally punished.  for vengeance, and in their fury they have confirmed their torments: † in the time of consummation they shall power our strength: and they shall accomplish the fury of him, that made them. † Fire, hail, famine, and death, all these were created for vengeance: † the teeth of beasts, and scorpions, and serpents, and sword revenging the impious unto destruction. † In his commandmentes they shall make merry, and on the earth they shall be prepared when need is, and in their times they shall not pretermit a word. † Therefore from the beginning I was confirmed, and I have consulted, and thought, and left written. † all the works of our Lord are good, & he will give every work in his hour. † It is not to be said: This is worse than that: for all shall be approved in their time. † And now with all hart and mouth praise ye, and bless the name of our Lord.   

CHAP. XL. The first matter of spiritual meditation may be man's misery, contracted by original sin, 4. and increased by actual, 17. reliued by God grace: 22. which giveth many benefits, 27. man adding his voluntary cooperation.  
GREAT travel is created to all men, and an heavy yoke upon the children of Adam, from 
:: The penalties which all men even new borne infants suffer, do show that all in general are guilty of original sin, for if they were not guilty than punishment were not just. That Christ also would be subject to the same penalties was for the sins of others. And though his ● mother was preserved from this sin yet she was not exempted from the general penalty of all mankind.  the day of their coming forth of their mother's womb, until the day of their burying, into the mother of al. † Their cogitations, and fears of the hart, imagination of things to come, and the day of their ending: † from him that sitteth upon the glorious seat, unto him that is humbled in earth & ashes. † From him that weareth hyacinth, and beareth the crown, even to him, that is covered with rude linen: fury, envy, tumult, wavering, and the fear of death, anger persevering, and contention, † and in the time of repose in bed, the sleep of night changeth his knowledge. † A little is as nothing in rest, and afterward in sleep, as in the day of watched. † He is troubled in the vision of his hart, as he that hath escaped in the day of battle. In the time of his safety he rose up, and merueleth at no fear: † With all flesh, from man even to beast, and upon sinners sevenfold. † Beside these things, death, blood, contention, and sword, oppressions, famine, and contrition, and scourges: † for the wicked all these were 
Gen. 7.  created, and for them the flood was made. † all things that 
Eccle. 1.  are of the earth, shall turn into the earth, and all waters shall return into the sea. † all bribing, and iniquity shall be clean taken away, and fidelity shall stand for ever. † The riches of the unjust shall be dried up as a river, and they shall sound as great thunder in rain. † In opening his hands he shall rejoice: so transgressors shall pine away in consumption. † The nephews of the impious shall not multiply boughs, nor unclean roots sound upon the top of a rock. † over all water grennes, and at the brink of the river it shall be plucked up before all grass. † Grace is as paradise in blessings, and mercy remaineth for ever. † The life of a workman that is sufficient for himself shall be sweet, and in it thou shalt find a treasure. † Children, and building of a city shall confirm the name, and an unspotted woman shall be counted above this. † Wine and music make a joyful hart: and the love of wisdom is above both. † shawms, and psaltery make sweet melody, and a sweet tongue is above both. † Thine eye will desire grace and beauty, and 
:: The society of Christ's Church flourishing in all virtues excelleth the benefits of the old Testament.  green sown fields are above this. † A friend and companion meeting together in time, and above them both is a woman with her husband. † brethren are an help in the time of tribulation, and mercy shall deliver more than they. † Gold and silver are the establishing of the feet: and counsel is well accepted above them both. † Riches and strength exalt the hart, and above these is the fear of our Lord. † There is no diminution in the fear of our Lord, and in it there is no need to seek for help. † The fear of our Lord is as a paradise of blessing, and they have covered it above all glory. † son in thy life time 
:: every one is bound to labour that he want not necessaries.  want not: for it is better to die then to want. † A man that looketh toward an other man's table, his life is as no life, thinking how to live, for he feedeth his soul with an other man's meats. † But a man nurtered, and taught will look to himself. † Povertie will be sweet in the mouth of the unwise, and in his belly a fire will burn.   

CHAP. XLI. another matter of meditation is death, 8. whereof sin is the cause. 1●. Care of a good fame is necessary. 19 Let shamefastness be a bridle to avoid fornication, 22. iniquity, 24. theft, and other sins.  
O DEATH how bitter is thy memory to a man that hath peace in his riches: † to a man that is at rest, and whose ways are prosperous in all things, and that is yet able to take meat! † O death, thy judgement is good to a needy man, and him that is diminished in strength, † and faileth in age, and that is careful of all things, and to the incredulous, that loseth patience! † fear not the judgement of death. Remember what things have been before thee, and what come after thee: this is the judgement from our Lord to all flesh: † and what shall come upon thee by the good pleasure of the Highest? whether it be ten, or an hundred, or a thousand years. † For in hell there is no 
:: It is to no purpose after death to accuse the shortness, or length of life, pretending the same to have been cause of sin. For God doth all justly, yea and for the best, if men would so use his benefits.  accusing of life. † The children of sinners be come children of abominations, and they that converse near the houses of the impious. † The inheritance of the children of sinners shall perish, and with their seed shall be continuance of reproach. † The children complain of an impious father, because for him they are in reproach. † Woe to you ye impious men, which have forsaken the law of our Lord the Highest. † And if ye be borne, ye shall be borne in malediction: and if ye die, in malediction shall be your portion. † all things that are of the earth, shall return into the earth: so the impious from malediction to perdition. † The morning of men is in their body, but the name of the impious shall be clean wiped out. † have care of a good name: for this shall be more permanent to thee, than a thousand treasures precious and great. † There is a number of the days of a good life: but a good name shall continue for ever. † Children, keep ye discipline in peace. For wisdom hid, and treasure not seen, what profit is there in them both? † Better is the man that hideth his folly, than the man that hideth his wisdom. † But yet 
:: It behoveth children, and scholars to esteem that which their elders teach:  have reverence to these things, which proceed from my mouth. † For it is not good to observe all shamefastness: & 
:: though the same doth not seem reasonable in their own opinion.  all things do not please all men in opinion. † Be ashamed before father & before mother, of fornication: and before the precedent and before the mighty, of lying: † before the prince, and before the judge, of offence: before the synagogue and the people, of iniquity: before companion and friend, of injustice: and before the place where thou dwellest, † of theft, of the truth of God, and his testament: of leaning on the bread, and of reproof for the thing given and taken: † before them that salute thee, of silence: of beholding a woman that is an harlot: and of turning away thy countenance from thy kinsman. † turn not away thy face from thy neighbour, & of taking away part and not restoring. † Behold not an other man's 
Mat 5. v. 28.  wife, and search not his handmaid, neither stand by her bed. † Before friends of opprobrious words: and when thou hast given, upbraid not.   

CHAP. XLII. Further admonition to avoid sins in words, and deeds. 6. with care that others offend not by our negligence. 15. another matter of meditation is God's excellency, appearing in his works.  
REPEAT notthe word 
:: It is not lawful to reveal that, which we justly promise to conceal.  which thou hast heard, neither reveal thou of a secret word, & thou shalt in deed be without confusion, and shalt find grace in the sight of all men: be not ashamed for all these things, and accept not person thereby to sin. † Of the law of the Highest, and his 
Levit 19 Deu. 1▪ 16 Prou. 24. Jacob. ●.  testament, and of judgement to justify the impious, † of the word of companions and wayfaring men, and of the giving of the inheritance of friends, † of the equality of balance and weights, of the getting of many things and few, † of the corruption of buying, and of merchants, and of much discipline of thy children, and to make bloody the side of a wicked servant. † over a naughty woman a seal is good. † Where there are many hands, shutup, and what soever thou shalt deliver, number, and weight it: and write every thing given and received. † Of the discipline of the unwise and foolish, and of ancients, that are judged of young men: and thou shalt be well instructed in all things, and approved in the sight of all the living. † A daughter is the secret watch of the father, and the care of her taketh away sleep, lest perhaps in her youth she become past age, & abiding with an husband she become odious: † lest at any time she be corrupted in her virginity, and in her father's house she be found with child: lest perhaps abiding with her husband she transgress, or at the least become barren. † over a dissolute daughter keep sure watch: lest at any time she make thee come into reprooche with thine enemies, because of detraction in the city, and the objection of the people, and she confound thee in the multitude of the people. † look not on every body for beauty sake▪ & among women tarry not. † For out of garments cometh forth the moth, and from a woman the iniquity of a man. † For 
:: There is less danger in conversing familiarly with a wicked man, then with a friendly woman. In which conversarion, much prudence is required, as is before admonished. chap. ●.  better is the iniquity of a man, than a woman doing a good turn, and a woman shaming unto reproach. † I therefore will be mindful of the works of our Lord, and I will show forth which I have seen. By the words of our Lord are his works. † The sun illuminating hath looked through out all, and full of the glory of our Lord is his work. † Hath not our Lord made the saints to declare all his marvelous things, which our Lord the omnipotent confirmed to be established in his glory? † He hath searched out the depth, and the hart of men: and in their subtility he hath considered. † For our Lord hath known all knowledge, and hath beheld the sign of age, declaring what things are past, and what are to come, reveling 
:: The excellency of God, which can not be seen with mortal eye (Exo. 33.) is proposed to our meditation in his works. The like in, job. 38. 39 40. 41. and in many places of holy Scripture.  the tokens of secret things. † No cogitation escapeth him, and no word hideth itself from him. † The glorious works of his wisdom he hath beautified: who is before the world and world without end, neither is there added, † nor diminised, and he needeth not any man's counsel. † How are all his works to be desired, and which is as it were a spark to consider! † all these live, and remain for ever, and in all necessity all things obey him. † all things double, one against one, and he hath made nothing to want. † He hath confirmed the good things of every one. And who shall be filled seeing his glory?   

CHAP. XLIII. God's incomparable excellency appeareth in the heavens; 2. in the sun, 6. moon, 9 other stars, 12. rainbow, 14. snow, 15. clouds, 16. hail, 17. wind, 18. thunder, 21. frost, 22. crystal, 24. dew, 26. the sea, and innumerable things therein. 29. No man is able to praise God sufficiently.  
THE firmament of height is his beauty, the beauty of heaven is in the vision of glory. † The 
:: Of all senseless creatures, yea & of sensible also, that have not reason, the sun is most excellent. Of which all corporal ●reatures receive their light: & by whose influence all generation of creatures proceedeth: whereof is this maxim in philosophy, that the sun and man beget a man, And Aristotel calleth the sun the father of men and of gods. li. 2. de anima But the faithful know it is a creature inferior to man, in respect of his reasonable soul, and in them both & in all other creatures, acknowledge superexcellent & infinite majestic in God.  sun in sight declaring at his coming forth, a marvelous instrument, the work of the Highest. † At noon it burneth the earth, and who can abide in the presence of the heat thereof: kepeing a furnace in the works of heat: † the sun three times so much burning the mountains, casting out fiery beams, and shining with his beams blindeth the eyes. † Great is our Lord that made it, and by his words it hath hastened his course. † And the moon in all in her time, is the showing of season and the sign of age. † By the moon is the sign of a festival day, a light that diminisheth in consummation. † The month is according to her name, increasing marvelously in consummation. † An instruments of the camp on high, shining gloriously in the firmament of heaven. † The glory of the stars is the beauty of heaven, our Lord illuminating the world on high. † In the words of the holy one they shall stand to judgement, and shall not fail in their watches. † See the bow, and bless him that made it: it is very beautiful in his brightness. † It hath compassed heaven in the circuit of his glory, the hands of the Highest have opened it. † But by his commandment he hath hastened snow, & he hasteth to send forth the lightnings of his judgement. † Therefore are the treasures opened, and the clouds fly forth as birds. † By his greatness he hath set the clouds, and the hailstones are broken. † In his sight the mountains shall be moved, and at his will the south wind hath blown. † The noise of his thunder shall beat the earth, the tempest of the northwind, and the gathering together of wind: † and as the bird lighting down to sit, he scattereth snow, and the falling thereof, is as the locust diving downward. † The eye shall admire the beauty of the whiteness thereof, and the hart quaketh at the shower thereof. † He shall power out frost upon the earth as salt: and when it freezeth, it shall be made as the tops of a thistle. † The cold north wind blue, & of water there froze crystal, upon all gathering together of waters it shall rest, & as a 
Which also appeareth even in the least creatures whose natural substances & qualities, with other accidents, the more any man considereth the more he shall admire God, the only Creator of al.  breast plate it shall put itself upon the waters. † And it shall devour the mountains, & burn the desert, & extinguish that which is green as fire. † The remedy of all is in the hasty coming of a cloud, and a dew meeting it by the heat that cometh, shall make it quail. † At his word the wind was still, and with his thought he appeased the depth, and our Lord planted islands therein. † They that sail on the sea, tell the perils there of: & hearing with our ears we shall marvel. † There are goodly works, & marvelous: divers kinds of beasts, & of all cattle, & the creature of mighty beasts. † Through him is the end of their journey confirmed, and by his word all things are set in order. † We shall say many things, & shall fail in words; but the sum of our words is, he is in al. † Glorifying him how far shall we be able? for the omnipotent himself is above all his works. † Our Lord is terrible, & exceeding great, & his might is marvelous. † Glorifying our Lord as much as ever you can, he shall yet surpass, and his magnificence is marvelous. † Blessing our Lord, exalt him as much as you can: for he is greater than all praise. † Exalting him be ye replenished with strength. Labour not: for you shall not comprehend. † Who shall see him, and shall declare him? and who shall magnify him as he is from the beginning? † many things hid are greater than these: for we have seen few of his works. † But our Lord made all things, and to them that live piously he hath given wisdom.   

CHAP. XLIIII. Praises of holy fathers in general: 16. and in particular of Enoch, 17. Noah, 
The 2. part. Examples and praises of holy men: with praise & thanks to God.  20. Ahraham, 24. Isaac, and Jacob.  
LET us praise glorious men, and our fathers in their generation. † Much glory hath our Lord made by his magnificence from the beginning of the world. † Ruling in their 
:: virtuous men are rightly called Lords, and Princes; so the children of Heth said to Abraham. My Lord, the●● art a prince of God among v●. Gen. 23.  dominions, men great for force, and endued with their wisdom, declaring in the prophets the dignity of prophets, † and ruling in the people that was present, and by the virtue of wisdom most holy words to the peoples. † In their kill seeking out musical melodies, & uttering songnes of scriptures. † Rich men in force studying beautifulness: living at peace in their houses. † all these in the generations of their nation have obtained glory, and in their days are praised. † They that were borne of them have left a name to tell their praises: † and there are some of whom there is no memory: they are perished, as they that never were; & are borne, as not borne at all, & their children with them. † But they are men of mercy, whose godly deeds have not failed: † good things continue with their seed, † their nephews are an holy inheritance, and their seed hath stood in the testaments: † and their children because of them abide for ever: their seed and their glory shall not be forsaken. † Their bodies are buried in peace, and their name liveth unto generation and generation. † 
:: Enoch shall preach penance in the time of Antichrist.  Let people's tell their wisdom, and the Church declare their praise. † Henoch pleased God, and was translated 
Gen 5. Gen. 6.  into paradise, that he may:: give repentance to the nations.  
† Noah was found Noah 
:: was perfect.  perfect, just, and in the time of wrath he 
Gen. 9  was made a reconciliation. † Therefore was there a remnant least to the earth, when the flood was made. † The testaments of the world were made with him, that all flesh should no more be destroyed with the flood. † Abraham the great 
Gen. 12.  
:: Abraham father of all the believers in Christ.  father of the multitude of the nations, and there was not found the like to him in glory, who kept the law of the Highest, and was in covenant with him. † In his flesh he 
Gen. 22. Heb. 11.  made the covenant to stand, and in tentation he was found faithful. † Therefore by an oath he gave him glory in his nation, that he should increase as an heap of earth, † and that he would exalt his seed as the stars, and they should inherit from sea to sea, and from the river to the ends of the earth. † And he did in like manner in Isaac for Abraham his father. † Our Lord gave him the 
:: Isaac, and Jacob were blessed in Abraham.  blessing of all nations, and confirmed his covenant upon the head of Jacob. † He knew him in his blessings, and gave him an inheritance, & divided him his portion in twelve tribes. † And he preserved unto him men of mercy, and found grace in the eyes of all flesh.   

CHAP. XLV. Praises of Moses, 7. Aaron, 16. and his priestly progeny. 22. Against whom Chore with his complices rebelling, were destroyed.  
MOSES' beloved of God, and men: whose memory is 
Exo. 3.  in benediction. † He made him like in the glory of saints, and magnified him in the fear of his enemies. And with his words he appeased monsters. † He glorified him in the sight of Kings, and gave him commandment before his people, & showed him his glory. † In his faith and meekness 
Num. 12.  he made him holy, and chose him of all flesh. † For he heard him, and his voice, and brought him into a cloud. † And he gave him precepts 
:: Moses' saw God's works more clearly than other Prophets, yet saw not his substances, as is noted. Exo. 33.  face to face, and a law of life and discipline, to teach Jacob his testament, and Israel his judgements. † He exalted Aaron his brother high, and like to himself of the tribe of levi. † He established unto him 
:: Aaron's priesthood continued so long as Moses' law: that was till Christ. And now the priesthood according to the order of Melchisedech continueth to the end of the world.  an everlasting 
Exo. 28.  testament, and gave him the priesthood of the nation, and made him blessed in glory, † and he girded him about with a girdle, and put upon him a rob of glory, and crowned him in furniture of power. † Garments to the feet, and breeches, and an Ephod he put upon him, and compassed him with little bells of gold very many round about, † to give a sound in his going, to make sound heard in the temple for a memory to the children of his nation. † An holy rob, of gold, and hyacinth, and purple, a woven work, of a wiseman, endued with judgement and truth: † Of twisted scarlet the work of an artificer, with precious stones figured in the closure of gold, and graven by the work of a lapidary for a memorial, according to the number of the tribes of Israel. † A crown of gold upon his mitre graven with a seal of holiness, and the glory of honour: a work of power, and the adorned desires of the eyes. † There were none such so fair before him, even from the beginning. † No stranger was clothed with them, but only his children alone, and his nephews for ever. † His sacrifices were consumed with fire every day. 
levit. 8.  † Moses' filled his hands, & anointed him with holy oil. † It was made unto him for an everlasting testament, and to his seed as the days of heaven, to do the function of priesthood, and to have praise and to glorify his people in his name. † He chose him of all that lived, to offer sacrifice to God, incense, and good odour, for a memorial to pacify for his people: † and he gave them power in his precepts, in the testaments of his judgements, to teach Jacob his testimonies, and in his law to give light to Israel. † Because strangers 
Num. 16.  stood against him, and for envy men compassed him about in the desert, they that were with Dathan and Abiron, and the congregation of Core in anger. † Our Lord God saw, and it pleased him not, and they were consumed in the violence of wrath. † He did prodigious things unto them, and consumed them in flame of fire. † And he added glory to Aaron, and gave him an inheritance, and divided unto him the first fruits of the increase of the earth. † He prepared them bread in the first unto satiety: for the sacrifices also of our Lord they shall eat, which he gave to him, and to his seed. † But 
:: The tribe of Levi had not a portion of inheritance separate from the jest, but had tithes, first fruits, and oblations for their temporal provision  he shall not inherit the nations in the land, and he hath no part in the nation: for himself is his portion & inheritance. † Phinees the son of Eleazar is the third in glory, 
Num. 25.  in imitating him in the fear of our Lord: † and to stand in the reverence of the nation: in the goodness and alacrity of his soul he pacified God for Israel. † Therefore did he establish unto him a covenant of peace, to be the prince of the holies, and of his nation, that the dignity of priesthood should be to him and to his seed for ever. † And the testament to 
:: King David gave special assistance to the priests, and greatly advanced God's service 1. Paral 23. ●●●.  David king, the son of Jesse of the tribe of Juda, and inheritance to him and to his seed, that he might give wisdom into our hart to judge his nation in justice, that their good things might not be abolished, & their glory in their nation he made everlasting.   

CHAP. XLVI. Praises of joshua, 9 Caleb, 13. the judges of Israel, 16. Namely of Samuel judge and Prophet.  
STRONG in battle was Jesus the son of nave, 
:: joshua succeeded in the temporal government: for the spiritual pertained to the successors of Aaron. Num. 27.  successor of Moses among the prophets, who was great according to his name, † most great in the salvation of Gods elect, to overthrow the enemies rising up, that he might get the inheritant of Israel. † What glory obtained he in lifting up his hands, and casting sword against the cities? † Who before him did so resist? ●or our Lord himself brought the enemies. † Whether was not the sun hindered in his anger, and one 
josu. 10.  day was made as two? † He invocated the mighty sovereign in assaulting of the enemies on every side, and the great and holy God heard him in hail stones of exceeding great force. † He made violent assault against the nation of his enemies, and in the going down he destroyed the adversaries, † that the nations might know his might, that it is not easy to fight against God. And he followed at the back of the mighty. † And in the days of Moses did mercy, and Caleb the son 
:: Only joshua and Caleb remained of those which came out of Egypt, all the rest died in the desert, and their children entered into Chanaan.  
Num. 14●  of Jephone, did stand against the enemy, and stayed the nation from sins, and appeased the murmuring of malice. † And they two being appointed, were delivered out of danger from among the number of six hundred thousand footmen, to bring them into their inheritance, into the land that yieldeth milk and honey. † And our Lord gave strength to Caleb himself, 
josu. 14.  and his strength continued even until old age, so that he went up into the high place of the land, & his seed obtained inheritance. † That all the children of Israel might see, that it is good to obey the holy God. † And 
:: Though some of the judges were sometimes great sinners, yet they were finally just & for their good acts much renowned.  all the judges by their name, whose hart was not corrupted: which were not turned away from our Lord, † that their memory might be blessed, 
1. Reg 17  and their bones spring out of their place, † and their name continue for ever, the glory of the holy men remaining unto their children. † The beloved of our Lord his God Samuel the prophet of our Lord, renewed the empire, and 
:: Samuel anointed Saul. and David Kings.  anointed princes in his nation. † By the law of our Lord he judged the congregation, and the God of Jacob saw, and in his fidelity was proved a prophet. † And he was known faithful in his words, because he saw the God of light: † and invocated our Lord omnipotent, in assaulting the enemy's besetting him on every side, in the oblation of an immaculate lamb. † And our Lord thundered from heaven, and in great 
1. Reg 7.  sound he made his voice heard, † and he descomfited the princes of the Tyrians, and all the dukes of the Philisthiims: † and before the time of the end of his life, and the world, he 
● Reg. 12  gave testimony before our Lord, and his Christ, money and what soever besides unto the very shoes he took not of all flesh, and no man accused him. † And after this he slept, and 
:: If Samuel himself had not appeared, (but some other spitite) it could not have been noted in his praises. See. 1. Reg. 28.  he notified to the king, and showed him the end of his 
1 Reg. 28  life, and he exalted his voice out of the earth in prophecy to take clean away the impiety of the nation.   

CHAP. XLVII. Praises of Nathan, 2. David, 14. and Solomon; in whose progeny (21. notwithstanding his fall) 27. the royal sceptre remained for David's sake, though for his and the people's sins, ten tribes were cut of, and fell into schism.  
AFTER these things arose Nathan the Prophet in the 
2. Reg 11  days of David. † And as the fat separated from the flesh, so was David from the children of Israel. † He played 
1. Reg. 17  with lions as it were with lambs: and with bears he did in like manner as with lambs of sheep in his youth. † Did not 
Ibidem.  he kill the giant, and took away reproach from his nation? † In lifting up his hand, with a stone of the sling he overthrew the boasting of Goliath: for he invocated our Lord the omnipotent, and he gave in his right hand, to take away the man strong in battle, and to exalt the horn of his nation. † So 
1. Reg 18  in ten thousand did he glorify him, and praised him in the blessings of our Lord, in offering to him a crown of glory: † for he destroyed the enemies on every side, and rooted out the Philisthijms the adversaries even until this present day: he broke their horn for ever. † In every work he gave confession to the holy one, and to the Highest, in the word of glory. † From 
:: Amongst all the renowned acts of David his pure and sincere hart most pleased God.  all his hart he praised our Lord, & loved God that made him: and gave him might against his enemies: † and he made singers to stand before the altar, and by their 
1. Par. 25  sound he made sweet tunes. † And in the solennities he gave honour, and adorned the times even to the end of his life, that they should praise the holy name of our Lord, and magnify the holiness of God in the morning. † Our Lord purged his 
2. Reg 12  sins, and exalted his horn for ever: and he gave him a testament of the kingdom, and the seat of glory in Israel. † After him arose a wise son, and for 
:: For David's sake God gave wisdom to Solomon, and peace in his kingdom.  him did he overthrow all the might of the enemies. † Solomon reigned in days of 
3. Reg. 3.  peace, to whom God subdued all his enemies, that he might build an house in his name, and prepare holiness for ever: as 
:: By Apostrophe the auctor turneth his speech to Solomon.  thou art instructed in thy youth. † And thou art replenished 
3. Reg 4.  as a river with wisdom, and thy soul discovered the earth. † And thou didst multiply dark sayings in comparisons: thy name was bruited to the islands far of, and thou wast beloved in thy peace. † The lands marveled at the songs and proverbs, and comparisons, and interprerations, † and at the name of our Lord God, whose name is, God of Israel. † Thou didst gather gold as copper, and filledst silver as lead, 
3. Reg. 10  † and bowdest thy thighs to women: thou hast had power on thy body, † thou 
:: salomon's sins were punished, but God's mercy continued in conserving his posterity. Psal. 88  hast made a blot in thy glory, and 
3 Reg. 11  profaned thy seed to bring wrath to thy children, and thy folly to be kindled, † to make the kingdom divided, and a stubborn kingdom to reign of Ephraim. † But God will not 
Psal. 88 v. 34.  leave his mercy, and he will not corrupt, no● abolish his own works, neither will he destroy from the stock the nephews of his elect: and he will not corrupt the seed of him, that loveth our Lord. † But he gave a remnant to Jacob, and to David of the same stock. † And Solomon had an end with his fathers. † And he left after him of his seed, the folly of the nation, † and Roboam having little wisdom, who 
3 Reg. 1●  turned away the nation by his counsel, † and jeroboam the son of Nabat, who made Israel to sin, and made a way of sinning to Ephraim, and their sins did abound very many. † They removed them away from their land very far. † And he sought all iniquities, till there came defence unto them, and he ●id them from all sins.   

CHAP. XLVIII. Praises of Elias, 13. Eliseus, 19 Ezechias, 23. and Isaias.  
AND there arose Elias the prophet, as it were fire, and 
3. Reg 17  his word burnt as a little torch. † Who brought famine upon them, and they provoking him in their envy, were made few. for they could not abide the precepts of our Lord. † By the word of our Lord he stayed heaven, and he brought down fire from heaven 
:: Elias procured fire from heaven to burn his sacrifice, 3. Reg. 18 and ●w●e more to burn an hundred men which persecuted him. 4. Reg. 1.  thrice. † So was Elias magnified in his marvelous works. And who can so glory like unto thee? † Who didst raise up the dead from hell, from the lot of death, in the word of our Lord God. † Who didst cast down Kings to destruction, and didst easily break their might, and the glorious from their bed. † Who hearest judgement in Sina, and in Horeb judgements of defence. † Who anoyntest Kings to repentance, and 
3. Reg. 19 4. Reg. 2.  makest prophets successors after thee. † Who wast received in a whirlwind of fire, in a chariot of fiery horses. † “ Who art written in the judgements of times, to appeal the wrath of our Lord, to reconcile the hart of the father to the son, and to restore the tribes of Jacob. † Blessed are they, that saw thee, and were honoured in thy freindshipe. † For we live by life only, but after death our name shall not be such. † Elias was in deed hid in the whirlwind, & his spirit was complete in Eliseus: in his days he feared not the prince, and no man overcame him by might. † Neither did any word overcome him, and his body 
:: The miracle wrought by his dead body showed that he was an holy prophet. 4. Reg. 13. See the miracles of Elias, and Eliseus. To. 1. pag. 940.  prophesied being dead. † In 
4 Reg 13  his life he did wonders, and in death he wrought marvelous things. † In all these things the people repent not, and they departed not from their sins, till they were cast out of their land, and were dispersed into all the earth. † And there was left a very small nation, and a prince in the house of David. † Some of them did that which pleased God: but others committed many sins. † Ezechias fenced his city, and borough in water into the mids thereof, and digged a rock with iron, and built a well for water. † In his days 
4. Reg. 20 4. Reg. 18  came up Sennacherib, and sent Rabsaces, and lifted up his hand against them, and put forth his hand upon Zion, and became proud by his mightiness. † Then were their hearts, and hands moved: and they were in sorrow as travailing women. † And they invocated our merciful Lord, and spreading their hands, they lifted them up to heaven: and the holy Lord God 
:: Prayer prevailed, when forces were not sufficient. Sec, 4. Reg. 19  quickly heard their voice. † He was not mindful of their sins, neither did he give them to their enemies, but purged them by the hand of isaiah the holy prophet. † He overthrew the camp of the Assyrians, and the 
4 Reg. 19 Isa. 37.  Angel of our Lord destroyed them. † For Ezechias did that which pleased God, and went strongly in the way of David his father, which isaiah commanded him, the great prophet, and faithful in the sight of God. † In his days the sun returned 
4. Reg 2● Isa. 38.  backward, & added life to the king. † By a great spirit he saw the last things, and comforted the mourners in Zion. † For ever he showed the things to come, & secret things before they came to pass.  

ANNOTATIONS. CHAP. XLVIII.  
10 Who art written:] Amongst other quarrels, Protestants except against 
Not only this book but also other holy scriptures witness that Elias shall return and preach before the end of the world. S. Chrysostom Aretas, and other Doctors testify the same. See. Annot. Gen. 5.  the authentical authority of this book, because the auctor saith, that Enoch and Elias shall come again, to appease the wrath of our Lord, to reconcile the father to the son, and to restore the tribes of Jacob. But that this is no just exception, is clear by other holy Scriptures, where the same uniform doctrine of the whole Church, is no less evident, then in this book. For God himself saith the same also by the mouth of his prophet Malachi: Behold I will send 
Mal. 4.  you Elias the prophet, before the day of our Lord come, the great and dreadful. Christ also saith: Elias in deed shall come, and restore all things. Whereupon 
Mat. 17. In 2. Thes 2.  S. Chrysostom, after he hath showed how terrible Antichrist shall be, by reason of his temporal power, cruelty, and wicked laws, he addeth: fear thou not; He shall only have force in the reprobate, that perish. For then also Elias shall come, to fortify the faithful. Likewise the words in the apocalypse, I will 
Apoc. 11.  give to my two witnesses, & they shall prophecy a thousand two hundred and three score days, were ever invariably understood by tradition, from the first preachers of Christ (as the ancient writer Aretas testifieth) that Enoch and Elias shall come, & admonish all, not to give credit to the deceitful wonders of Antichrist: and that they shall travel in this testimony the space of three years and a half. For 1260. days come very near to that space of time.    

CHAP. XLIX. Praises of Josias, who (like to David, and Ezechias) took away occasions of idolatry. 8. Praises of jeremy, 10. Ezechiel, 12. and the twelve prophets. 13. Also of Zorobabel, Jesus the son of Josedech, Nehemias, Enoch, Joseph, Seth, Sem, and Adam.  
THE memory of Josias is according to the confection of 
4. Reg. 22  perfume made by the work of an apothecary. † His remembrance shall be sweet as honey in every mouth, and as music in banquet of wine. † He was directed by God into the 
2. Par 34  repentance of the nation, and he took away the abominations of impiety. † And he governed his hart toward our 
4. Reg. 23  Lord, and in the days of sinners he strengthened piety. † Except David, and Ezechias, and Josias, 
:: many other Kings of Juda refrained always from committing idolatry, but these three destroyed all places of idolatry in their kingdom, which the others did not.  all committed sin. † For the Kings of Juda forsook the law of the Highest, and contemned the fear of God. † For they gave their kingdom to others, and their glory to a strange nation. † They burnt the chosen city of holiness, and made the 
4. Reg. 25 jere. 1.  ways thereof desolate in the hand of jeremy. † For they evil entreated him, who was consecrated a prophet from his mother's womb, to overthrow, and pluck up, and destroy, and to build again, and renew. † Ezechiel who saw the sight 
Ezech. 1.  of glory, which he showed him in the chariot of Cherubs. † For he made mention of the enemies in rain, to do good unto them, that have showed right ways. † And the bones of the twelve prophets well may they spring out of their place: for they have strengthened Jacob, and have redeemed themselves in the fidelity of power. † How may we magnify 
Agge. 2. 1. Esd. 3. 3. Esd. 5. Zach. 3. 2. Esd. 2. Gen. 5. Gen. 39 40. etc.  Zorobabel, for he also was as a signet on the right hand, † and so Jesus the son of Josedec? who in their days built the house, and erected the holy temple to our Lord, prepared to everlasting glory. † And Nehemias in the memory of much time, who erected us our walls overthrown, and set up the gates and locks, who built our houses. † No man hath been borne in the earth like to Henoch: for 
:: See the Annotation. ch. 38 v. 10.  he also was taken up from the earth. † Neither as Joseph who was a man borne prince of his brethren, the stay of the nation, the ruler of his brethren, the stay of the people: † and his bones were visited, and after death 
:: Joseph prophesying that the people should departed from Egypt, willed them to carry his bones with them. Gen. 50. So by carrying his bones they professed, that he had truly prophesied.  they prophesied. † Seth, and Sem obtained glory with men: and above every soul, in the beginning Adam.   

CHAP. L. Praises of Simon the High Priest. 27. Detestation of certain persecuting adversaries. 29. With conclusion that the observers of this doctrine shall be wise and happy,  
SIMON 
:: This Simon called Justus, and Priscus, was high priest when this book was written (in the time of Ptolemy the first, king of Egypt) a very holy man, and dead before it was translated into Greek. about the time of Ptolemy the third called Euergetes, near 300. years before Christ.  the son of Onias, the high priest, who in his life held up the house, and in his days strengthened the temple. † The height also of the temple was founded by him, the 
josephus li. 12.  double building and high walls of the temple. † In his days the wells of waters flowed out, and they were filled as the 
Antiqui  sea above measure. † Who had care of his nation, and delivered it from perdition. † Who prevailed to amplify the city, who obtained glory in conversing with the nation: and amplified the entrance of the house, and the court. † As the morning star in the mids of a cloud, and as the full moon he shineth in his days. † And as the sun shining, so did he shine in the temple of God. † As the rainbow that shineth among the clouds of glory, and as a flower of roses in the days of the spring, and as the lilies that are in the passage of water, and as frankincense smelling in summer days. † As fire glistering, and frankincense burning in the fire. † As a massy vessel of gold, adorned with every precious stone. † As an olive tree budding, and a cypress tree advancing it self on high, when he took the rob of glory, and was revested to the consummation of strength. † In going up to the holy altar, he made the vesture of holiness, glory. † And in receiving the portions out of the hand of the priests, himself also standing by the altar. About him was the ring of his brethren: and as the cedar plant in mount Libanus, † so stood they about him as boughs of the palm tree, & all the children of Aaron in their glory. † And the oblation of our Lord in their hands, before all the synagogue of Israel: and executing the consummation on the altar, to amplify the oblation of the high king, † he stretched forth his hand in 
* Libation●.  oblation of moist sacrifice, and offered of the blood of the grape. † He powered out on the foundation of the altar a divine odour to the high prince. † Then cried out the children of Aaron, they sounded with beaten trumpets, and made a great voice to be heard for a remembrance before God. † Then all the people together made haste, and fell on their face upon the earth, to adore our Lord their God, and to make prayers to God omnipotent the Highest. † And the singers amplified in their voices, and in the great house the sound was 
Three nations; the Idumeans, Philistijmes, and Samaritans, did most persecute the Isralites: the Samaritans were not one pure nation, but mixed of Assyrians and Jews: and so here called no nation.  increased full of sweetness. † And the people in prayer desired our Lord the Highest, until the honour of our Lord was perfected, 
Num. 6. v. 23.  and they finished their office. † Then coming down, he lifted up his hands over all the congregation of the children of Israel, to give glory to God from his lips, and to glory in his name, † and he repeated his prayer, willing to show the power of God. † And now pray ye the God of all, who hath done great things in all the land, who hath increased our days from our mother's womb, and hath done with us according to his mercy: † give he unto us joyfulness of everlasting: † that Israel may believe that the mercy of God is with us, to deliver us in his days. † Two nations my soul hateth: and the third is 
:: They are also called a foolish people, because they knowing true religion, mixed idolatry therewith, according to divers sects. as appeareth 4. Reg. 17. v. 29.  no nation, which I hate: † they that sit in mount Seit, and the Philisthijms, and the:: foolish people that dwell in Sichem. † Jesus the son of Sirach, a man of Jerusalem, wrote the doctrine of wisdom and discipline in this book, who renewed wisdom from his hart. † Blessed is he, that converseth in these good things: and he that layeth them in his hart, shall be wise always. † For if he do them, he shall be able to do all things: because his steps are in the light of God.   

CHAP. LI. The auctor rendereth praises and thanks to God; 18. and inviteth others to do the same, by his own example, 31. and by earnest exhortation.  
THE prayer of Jesus the son of Sirach. 
:: Where we are not able to render recompense to benefactors; especially to God, we are the more bond to acknowledge his many great benefits, altogether undeserved by us.  I will confess to thee o Lord king, and will praise thee God my saviour. † I will confess to thy name: because thou art become my helper and protector, † and hast delivered my body from perdition, from the snare of an unjust tongue, and from the lips of them that work lying, and in the sight of them that stood up thou art become my helper. † And thou hast delivered me according to the multitude of the mercy of thy name from them that did roar, prepared to devour, † out of the hands of them that seek my soul, and from the gates of tribulations which have compassed me: † from the oppression of the flame, which hath compassed me, and in the mids of fire I was not burnt. † From the depth of the belly of hell, and from a defiled tongue, and from the word of lying, from a wicked king, and from an unjust tongue: † my soul shall praise our Lord even to death, † and my life was approaching to hell beneath. † They have compassed me on every side, & there was none that would help. I looked toward the help of men, & there was none. † I remembered thy mercy o Lord, and thy operation, which are from the beginning of the world. † Because thou deliverest them that patiently expect thee o Lord, and savest them out of the hands of the nations. † Thou hast exalted my habitation upon the earth, and I have prayed for death to pass away. † I have invocated our Lord the father of my Lord, that he leave me not in the day of my tribulation, and in the time of the proud without help. † I will praise thy name continually, and will collaude it in confession, and my prayer was heard. † And thou hast delivered me from perdition, and hast rescued me from the wicked time. † therefore will I confess, & say praise to thee, and bless the name of our Lord. † When I was yet 
:: When senses are most ripe, and the soul most free from great sins, is the aptest time to serve God, & to get all virtues, and true knowledge. Eccle. 12.  young, before I erred, I sought for wisdom openly in my prayer. † Before the temple I prayed for it, and unto the later end I will se●ke after it, and it shall flourish as the grape timely ripe, † my hart hath rejoiced in it, my foot hath walked the right way, from my youth I searched after it. † I bowed mine ear a little, and received it. † I found much wisdom in myself, & I have much profited therein. † To him that giveth me wisdom, will I give glory. † For I have consulted to do it: I have had a zeal to good, and shall not be confounded. † My soul hath wrestled in it, and in doing it I was confirmed. † I stretched forth my hands on high, & I lamented foolishness. † I directed my soul to wisdom, and in knowledge I found it. † I possessed with it an hart from the beginning: for this cause I shall not be forsaken. † My belly was troubled in seeking it: therefore shall I possess a good possession. † Our Lord hath given me a tongue for my reward: and with the same I will praise him. † approach unto me ye unlearned, and gather yourselves together into the house of discipline. † Why slack ye yet? and what say you herein? your souls are exceeding thirsty. † I have opened my mouth, and have spoken: buy it for you without silver, † and submit your neck to the yoke, and let your soul receive discipline: for it is very near to find it. † See with your eyes that I have laboured a little, and have found much rest to myself. † Take ye discipline 
:: In stead of riches labour to get wisdom for it is much better than all gold & silver.  in a great sum of silver, and possess abundance of gold in it. † Let your soul rejoice in his mercy, and you shall not be confounded in praise. † work your work 
:: merit is in this life, and reward in the next.  before the time, and he will give you your reward in his time.     
The end of the Sapiential books.   

THE fourt PART OF THE OLD TESTAMENT containing PROPHETICAL books.  

The argument of Prophetical books in general.  
AMongst many great benefits, which God bestowed upon his peculiar 
God's special benefit of sending prophets to the people.  people in the old Testament, one principal, and very excellent was, that besides their ordinary Pastors, and governors in spiritual causes, the priests of Aaron's progenic, and other clergy men of the same tribe of Levi, in ●erarchical subordination of one chief, with other superiors and subjects, disposed in sacred functions; he also gave them other extraordinary prophets of sundry tribes, as admonitors and guides, to reduce them from errors of sin, into the right way of virtue. Which office the same prophets 
The function of prophets, to exhort to repentance with hope of God's mercy by Christ.  performed, as well by threatening the offenders with God's wrath, and punishment, as by exhorting them to repentance, and so to trust in God's assured mercy, that he would give them better times, and relief from their miseries. But most especially these holy prophets did foresee, and foretell the happy times of Grace in the New Testament. The coming of Messias, Christ our redeemer and saviour: With the mysteries of his Incarnation, Birth, Passion, Death, Resurrection, Ascension, Coming of the holy Ghost, foundation, Propagation, perpetual stability of his Church; and finally the General judgement, Eternal glory of the blessed, and everlasting pain of the damned. For albeit they preached and prophesied many things, properly and immediately pertaining to the particular state, and people of the Jews, and other nations, Where they conversed, yet the principal sum of all the prophetical books, is of Christ and his Church. Yea all the old Testament is a general prophecy, and forshewing of the New. Which (as we noted in the beginning) is contained, and lieth hid in the old. Nevertheless speaking more distinctly of the proper arguments, or contents of the four parts of the old Testament, the former three more peculiarly setforth the Law, the history, and Sapiential precepts: and this last part chief containeth Prophecies of things to come. Of which the greatest part is now come to pass, or daily fulfilled, and the rest shall likewise be performed in due time. So now in 
Four greater prophets, and twelve lesse● were authors of the prophetical books following. Baruchs' book being inserted in Ieremies.  order after the Legal, Historical, and Sapiential books, follow the Prophetical: and are these, according to the names of the prophets that writ them. isaiah, jeremy with Baruch, Ezechiel, and Daniel, commonly called the greater prophets: and the twelve lesser a●e Osee, Joel, Amos, Abdias, Jonas, Micheas, Nahum, Abacuc, Sophonias, Aggeus, Zacharie: and Malachi. Who were all singularly inspired, and governed in their preachings and writings, by the holy Ghost, that they could not err. Yea they were so illuminated in their understanding, that they clearly saw that, which they uttered. And therefore their Prophecies are called Visions, for the assured infallibility of truth, which they avouch. For as nothing is 
Prophecies are called visions, for their certainty.  more certain in vulgar knowledge then that, which we see with our corporal eyes, and therefore of all witnesses the eye witness is esteemed the surest: and as in all natural knowledge, that is most certain, which is seen by discourse of reason: so in supernatural knowledge nothing is more assured than that, which is seen by supernatural light. Whereof there be three sorts: the light of Faith, of prophecy, and of glory. All three certain, and undoubted; but 
Light of prophecy is next to the light of glory, and more clear than the light of faith.  most clear and manifest is the vision by light of glory: whereby God is seen in himself, and all things in him, that pertain to the state of every glorious saint. Next thereto is the vision by light of prophecy, wherewith God illuminateth the understanding of the Prophet by a special, extraordinary, and transitory light of grace, that either he clearly seethe the revealed truths, or at least perfectly knoweth, that he is moved by the holy Ghost, though he understand not all, that the holy Ghost intendeth; and so when, and where it is Gods will, he uttereth the same, for instruction of others. The last, which is also certain, but more obscure, is the supernatural knowledge, which all Catholic Christians have by light of faith, assuredly believing all things which God revealeth by his Church.  
Concerning therefore this excellent divine gift of prophecy, granted to few, for the benefit of all god's servants, we are here to inform the vulgar reader, 
Prophecies are hard to be understood for divers causes.  that whereas these prophecies are for most part hard to be understood, and as S. Peter teacheth, not known by private interpretation, but must 
2. Pet. 1  be interpreted by the same spirit, wherewith they were written, our purpose is not to explicate them, nor yet to produce large explications of the godly learned Fathers, but rather fewer and briffer notes then heretofore▪ and for the rest we remit the more learned and studious readers, according to their capacities, to search the same, in the commentaries of ancient and late expositors: wishing others to content themselves, with the more easy parts of holy Scriptures, and other godly books, and daily instructions of spiritual teachers. And such as do also read these, may observe with us, these (amongst other) special causes of the hardness of the prophets. One cause is 
Sudden transition from one thing to an other.  the frequent interruption of sentences, with sudden change from one person, or matter to an other, without apparent coherence. Which S. Jerom noteth in sundry places. As I say. 7. after that the Prophet hath severely 
S. jerom. i●c. 2. & 3 Nahum  reprehended king Achab, for his distrust of God's assistance against his temporal enemies (v. 13.) in the next words he prophesieth, that a Virgin shall conceive, and bear a son, Christ our saviour, and the like in other places. another cause is, that the prophets speak things of some 
That which is spoken of certain persons is meant of others  
S. Chrys. ●o. 8. i●●●ath. 2.  persons, which are to be fulfilled in others, either of their progeny, or prefigured by them. As the prophecy of the Jews and Gentiles, comprised in the history of Esau & Jacob. Likewise that which Jacob prophesied (Gen. 49.) of Simeon an Levi, not fulfilled in themselves but in the Scribes, and priests descending of their stock. Also much of that which David seemeth to speak of 
S. Aug. d●catech. ●●●ibus. c. 3.  Solomon, Psal. 88 can only be understood of Christ. Other examples will 
Prophecies are often uttered in figurative speeches▪ Some consist in things done, others are mixed with histories, and temporal things with spiritual.  occur in the prophets ensuing. Briefly, for we can not here express all the causes in few words, prophecies are often times uttered in figurative speeches, and often not in words, but in facts; other times so mixed with 
Et cont. Mend. c. 1●.  histories, and temporal things with spiritual, again some things pertaining to the old Testament, so joined with mysteries of the new, and the like, that most hard it is to discern, nay not possible without special revelation, or instruction of others to know, to what purpose or thing every part pertaineth, 
●●●ym. in P●al. 1●7.  or is to be applied: for some things are spoken only of the history, some things of mysteries, many things of both. And the reason why the holy Ghost doth so utter these prophecies is noted by S. Jerom (in Nahum. 3.) that 
Why God would have them obscure.  the proud and malicious enemies of Religion may not understand them: lest (saith he) a holy thing should be given to dogs, pearls cast to swine, most sacred mysteries laid open before profane persons. S. Gregory also allegeth an other reason (ho. 17. in Ezech.) that occasion of humility may be given us by those things, which are hidden in holy Scriptures. And increase also of merit by believing more than we understand, because faith hath not merit, where reason giveth experiment.   


THE argument OF THE prophecy OF isaiah.  
isaiah the son of A●os, and nephew (as S. Jerom insinuateth) to king 
Isai of noble lineage and a mar●i● prophesied a long time.  
Presat. ad Paul. & Lusto.  Amasias, prophesied in the times of Osias, Joathan, Achaz, Ezechias, and in the beginning of Manasses, Kings of Juda; in all above three score years and was cruelly put to death, sawed into parts by commandment of Manasses. He is commonly called the evangelical Prophet, for his ample 
Is called the evangelical Prophet. Hewritte in a high stile  
S. Ie●o. Epist. ad Pa●●●●. Et in come Isa●. S. Aug. ●●. 18. c. 27. ●u●t. & lib 9 c. ●. con●●●●. Heb. 1.  and particular speeches of Christ, more large and more plain than in a●●e other of the old prophets. His stile is high and eloquent, according to his liberal education being of the royal blood. For so it pleaseth the holy Ghost, to utter his divine prophecies diversly according to the qualities, and conditions of the persons, by whom he speaketh: by isaiah in a lofty, and by Amos in a mean stile: as a physician soundeth the same song, by a simple pipe, & by a corne●, trumpet or other musical instrument. Which S. Paul also witnesseth, saying, diversly and by divers means, God spoke to the fathers in the prophets. isaiah therefore conversing in the kingdom of Juda, 
Lived in the kingdom of Juda.  especially in the imperial and Metropolitan city of Jerusalem, preached & prophesied many things pertaining to the Tribes of Juda and Benjamin, as also to the tribe of levi. Which after the schism of jeroboam, repaired in manner all to the kingdom of Juda, where God was rightly served. He prophesied also of the ten Tribes, the kingdom of Israel: & of the future captivities of them both, and of the reduction of Juda. Also he prophesied of other nations, and peoples, with whom the Jews had either enmity, or friendly conversation: and of all the world. But most especially of the coming of Christ, to redeem, and deliver mankind from captivity of sin.  
The whole prophecy containeth two general parts. First more principally 
The contents, divided into two general parts▪ and into eight particular.  the Prophet admonisheth, and threateneth the people, that they shall be punished for their manifold sins. in the 39 former chapters. In the other 27. he comforteth them, signifying that God of his mercy, will after chatisment, & their repentance, deliver them from their adversaries. Yet so that each part participateth of the principal contents with the other. More particularly the whole book may be divided into eight parts. In the twelve first chapters, the 
1.  Prophet admonisheth alsortes in the kingdom of Juda, of their ingratitude towards God, with many other sins and of just punishment, but mixed with consolation of God's mercy, and thanksegeving for the same. In eleven 
2.  chapters following, he directeth his speech to other Nations, adversaries to the Jews. In four more he extendeth his admonitions to all the world, still intermixing 
3.  some consolations. In other four he reprehendeth both the 
4.  kingdoms, of Israel and Juda, for seeking help of strange nations. In the 
5.  next eight chapters he prophesieth of divers dangers imminent to the kingdom of Juda, of their captivity in Babylon, of God's benignity delivering them, & 
6.  very much in every part of Christ, and his Church. Then in five chapters he prophesieth very particularly of the comfortable delivery from sin by Christ. In other four from temporal captivity by Cyrus' King of Assyrians. 
7.  And finally in the last eighteen chapters, he prophesieth largely of the perfect 
8.  delivery by Christ, conversion of all Nations, rejection of the Jews, till near the end of the world, when they shall also return to Christ.   

THE prophecy OF isaiah  

CHAP. I. isaiah prophesying in the days of four Kings of Juda, 2. admonisheth both 
The first part. The kingdom of Juda shall be captive in Babylon, for their ingratitude towards Gods, and other sins.  princes and people of their ingratitude, and other sins against God. 7. for which they shall be led captive. 11. Neither shall sacrifices, nor prayers save them, 16. except they cleanse their souls from sins. 20. which they not doing shall be severely punished. 26. Whereby the relics shall be purged, and the Church shall flourish.  
THE vision of isaiah the son of 
:: Not A●●s the third of the less prophets, for this name is written in other letters in Hebrew: but one of the royal blood as S. jerom. testifieth.  Amos, which he saw concerning Juda and Jerusalem in the days of Ozias, Joathan, Achaz, and Ezechias Kings of Juda. † hear ye heavens, & give ear o earth, because our Lord hath spoken. I have brought up children, and exalted them: but they have despised me. † The ox hath known his owner, and the ass his master's crib: but Israel hath not known me, and my people hath not understood. † Woe to the sinful nation, the people laden with grievous iniquity, the wicked seed, ungracious children: they have forsaken our Lord, they have blasphemed the holy one of Israel, they are revolted backwards. † For what shall I strike you any more, which add prevarication? 
:: Prince, Priest, and people are all sick of ingratitude against God & other iniquities.  every head is sick, & every hart in heaviness. † From the sole of the foot unto the top of the head, there is no health therein: wound, and wail, and swelling stroke: it is not bound up, nor cured with medicine, nor mollified with oil. † Your land is desolate, your cities burnt with fire: your country strangers devour before your face, and it shall be made desolate as in the spoil of enemies. † And 
:: Jerusalem defaced and destroyed.  the daughter of Zion shall be left as a vineyard, and as a cottage in a place of cucumbers, and as a city that is wasted. † 
:: God continually preserveth some holy seed, that his Church never faileth.  unless the Lord of hosts had left us seed, we had been as Sodom, 
Rom. 9  and we should be like to Gomorrha. † hear the word of our Lord ye princes of Sodom, give ear to the law of our God ye people of Gomorrha. † To what purpose do you offer me the multitude of your victims, saith our Lord? I am full▪ the holocaust oframmes, and the fat of fatlings, and the blood of calves, and lambs, and buck goats I have not desired. † When you should have come before my sight, who sought for these things at your hands, that you should walk in my courts? † Offer sacrifice no more in vain: incense is abomination to me. The new moon, and the Sabbath, and other sestivities I will not abide, your assemblies are wicked. † My soul hateth your kalends, and your solemnities: they are become tedious to me, I have laboured in sustaining. † And when you shall stretch forth your hands, I will turn away mine eyes from you: & when you shall multiply prayer, I will not hear: for your hands are full of blood▪ † Wash you, be clean, take away the evil of your cogitations from mine eyes: cease to do perversely. † learn to do good: seek judgement, secure the oppressed, judge for the pupil, defend the widow. † And come, and accuse me, saith our Lord: if your sins shall be as scarlet, they shall be made white as snow: and if they be red as vermelon, they shall be white as wool. † If you be willing, and will hear me, you shall eat the good things of the earth. † But if you will not, and will provoke me to wrath: the sword shall devour you, because the mouth of our Lord hath spoken. † How is the faithful city, full of judgement, 
:: Much wickedness reigned in Jerusalem before their captivity in Babylon: but much more at Christ's passion, when they persecuted him even to the cross: and his disciples, and all christians, till their city was taken by the Romans and the whole nation dispersed.  become an harlot? Justice hath dwelled in it, but now mankillers. † Thy silver is turned into dross: thy wine is mingled with water. † Thy princes are unfaithful, companions of thieves: all love gifts, follow rewards. They judge not for the pupil: and the widows cause goeth not in to them. † For this cause saith our Lord the God of hosts the mighty one of Israel: Alas, I will comfort myself upon mine adversaries: and will be revenged of mine enemies. † And I will turn mine hand to thee, and I will boil out thy dross till it be pure, & will take away all thy tin. † And I will restore 
:: The Rabbins understand those judges and priests that governed the people after their delivery from captivity: but S. Jerom expoundeth this and the like places of the Apostles, and their successors.  thy judges as they have been before, and thy counsellors as of old. After these things thou shalt be called the just, a faithful city. † Zion shall be redeemed in judgement, and they shall bring her back in justice. † And he shall destroy the wicked, and the sinners together: and they that have forsaken our Lord, shall be consumed. † For they shall be confounded for the idols, to which they have sacrificed: and you shall be ashamed of the gardens, which you chose. † When you shall be as an oak the leaves falling of, and as a garden without water. † And your strength shall be, as the isles of to we, and your work as a spark: and both shall be set on fire together, and there shall be none to quench it.   

CHAP. II. all nations shall come to the Church of Christ; which shall begin in Jerusalem. 6. And the Jews shall be rejected for their idolatry, avarice, and other sins. 11. Proud men shall be humbled, & God's glory shall increase, 18. Idolatry shall be destroyed.  
THE word, that isaiah the son of Amos saw upon Juda and Jerusalem. † And in 
:: It is not only certain, but also evident that the prophet speaketh here, and in innumerable other places, of the Church of Christ, which is the city set upon a mountain. Mat 5. unto which all nations are gathered, a●d all the time of the new Testament is called the last hour, 1. Joan. 2. because no time shall follow after this, but all eternity.  the later days the mountain of the house of our Lord shall be prepared, in the top of montaines, and it shall be elevated above the little hills: and all nations shall flow unto it. † And many people's shall go, & shall say, come and let us go up to the mount of our Lord, and to the house of the God of Jacob, and he will teach us his ways, and we shall walk in his paths: because the law shall come forth from Zion, and the word of our Lord from Jerusalem. † And he shall judge the Gentiles, and rebuke many people's: and they shall turn their sword into culters, and their spears into siethes: nation shall not lift up sword against nation, neither shall they be exercised any more to battle. † House of Jacob come ye, and let us walk in the light of our Lord. † For thou hast 
:: The Jews were rejected after Christ's death: before which they were still conserved: though often severely punished. And so now the Church of Christ shall never be rejected, no●  rejected thy people, the house of Jacob: because they are filled as in times past, and have had soothsayers as the Philisthijms, and have stuck fast to strange children. † The land is replenished with silver and gold: and there is no end of their treasures. † And their land is replenished with horses: and their chariotes are innumerable. And their land is full of idols: they have adored the work of their hands, which their fingers made. † And man bowed himself, and man was humbled: therefore forgive them not. † Enter thou into the rock, and be hid in a pit, in the ground from the face of the fear of our Lord, & from the glory of his majesty. † The lofty eyes of man are humbled, and the height of men shall be made to stoop: & our Lord only shall be exalted in that day. † Because the day of the Lord of hosts shall be upon all the proud and lofty, and upon every one that is arrogant, and he shall be humbled. † And upon all the ceders of Libanus high, & elevated, & upon all the oaks of Basan. † And upon all the high mountains, and upon all little hills elevated. † And upon every high tower, and every fenced wall. † And upon all the ships of Tharsis, and upon all, that is fair to behold. † And the loftiness of men shall be bowed, and the height of men shall be humbled, and our Lord only shall be exaited in that day. † And idols shall 
:: It is most absurd, and contrary to this and other Scriptures, that Protestants say of great idolatry in the Christian world, for a thousand or more years together, professing Christ's name & Religion, and yet continually committing (as these new masters imagine) gross idolatry.  utterly be destroyed. † And they shall enter into the caves of rocks, and into the pits of the earth from the face of the fear of our Lord, and from the glory of his majesty, when he shall rise up to strike the earth. † In that day shall a man castaway the idols of his silver, and the idols of his gold, which he had made him to adore, moles and bats. † And he shall go into the clefts of rocks, and into the caves of stones from the face of the fear of our Lord, and from the glory of his majesty, when he shall rise up to strike the earth. † Cease therefore from the man, whose spirit is in his nosthrels, because he is reputed high.   

CHAP. III. The Jews shall be deprived of wise men, 4. and be subject to childish, and effeminate governors, 8. for their grievous sins. 16. The proud, curious, and lascivious attire of their women, 24. shall be turned into ignominy, and sorrow.  
FOR behold the dominatour the Lord of hosts 
:: This was fulfilled first in the captivity of Babylon and more notoriously after Christ's passion, in the destruction of Jerusalem, and dispersion of the Jews: even to this day: and yet forward, till near the end of this world.  shall take away from Jerusalem, and from Juda the valiant and the strong, all strength of bread, and all strength of water. † The strong, and the man of war, the judge, and the prophet, and soothsayer, and the ancient. † The prince over fifty, and the honourable of countenance, and the counselor, and the wise of workemasters, and the skilful of mystical speech. † And I will give children to be their princes, and the effeminate shall rule over them. † And the people shall rush violently, man against man, and every one against his neighbour: the child shall make tumult against the ancient, and the base against the noble. † For a man shall take hold of his brother, one of the house of his father: Thou hast a garment, be thou our prince, and let this ruin be under thy hand. † He shall answer in that day, saying: I am no physician, & in my house there is no bread, nor garment: do not appoint me prince of the people. † For Jerusalem is gone to ruin, and Juda is fallen: because their tongue, & their inventions were against our Lord, to provoke the eyes of his majesty. † The knowledge of their face hath answered them: and they have proclaimed their sin as Sodom, neither have they hid it: woe to their soul, because evils are rendered to them. † Say to the just that it is well, because he shall eat the fruit of his inventions. † Woe to the impious unto evil: for the reward of his hands shall be made to him. † My people their exactours have spoiled, & women have ruled over them. My people, 
:: An Ecclesiastical preacher must not flatter the people. He must move tears (saith S. Jerom) not laughter.  they that call thee blessed, the same deceive thee, and dissipate the way of thy steps. † Our Lord standeth to judge, and he standeth to judge peoples. † Our Lord shall come to judgement with 
Apoc. 1.  the ancients of his people, and his princes: for you have devoured the vineyard, and the spoil of the poor is in your house. † Why do you consume my people, and grind the faces of the poor, saith our Lord the God of hosts? † And our Lord said: for that 
:: By the metaphor of women, S. Jerom understandeth the cities of jury, of which Jerusalem was the head, and Zion the chief place there of, all which were defaced, by the Babylonians, but more fully destroyed by Titus and Vespasian, forty years after Christ's Passion.  the daughters of Zion are haughty, and have walked with stretched out neck, and went with twinglings of eyes, and clapped their hands, walked on their feet, and jetted in a set pace. † Our Lord shall make bald the crown of the daughters of Zion, and our Lord shall discover their hair. † In that day shall our Lord take away the ornament of shoes, and little moons. † And chains, and ouches, and bracelets, and bonnettes. † And the shedding combs, and slops, and tabrets, and sweet balls, and earlets. † And rings, and pearls hanging on the forehead. † And changes of apparel, and short cloaks, and the fine linen, and needles, † and looking glasses, and lawns, and headbands, and bonegraces. † And for sweet savour there shall be stink, and for a girdle a cord, and for frizzled hair baldness, and for stomacher haircloth. † Thy fairest men also shall fall by the sword, and thy strong ones in battle. † And her gates shall lament and mourn, and she shall sit desolate on the ground.   

CHAP. four After the destruction of the Jews, many women shall seek to marry with one man, 2. but the relics, repenting of their sins, shall return to God, 5. and flourish under his protection.  
AND 
:: After the reduction of heathenish or heretical people to Catholic religion, there will be great want of spiritual pastors.  seven women shall take hold of one man in that day, saying: We will eat our own bread, and be covered with our garments: only let thy name be called upon us, take away our reproach. † In that day the bud of our Lord shall be in magnificence, and glory, and the fruit of the earth high, and exultation to them, that shall be saved of Israel. † And it shall be: every one that shall be left in Zion, and Not 
:: all the Jews that escaped temporal death in the destruction of Jerusalem, but those only shall be eternally saved, that believing shall be baptised and live well.  shall remain in Jerusalem, shall be called holy, every one that is written in life in Jerusalem. † If our Lord shall cleanse the filth of the daughters of Zion, and shall wash the blood of Jerusalem out of the mids thereof in the spirit of judgement, and spirit of heat. † And our Lord shall create upon every place of mount Zion, and where he is invocated, a cloud by day, and smoke, and the brightness of flaming fire in the night: for upon all glory protection. † And there shall be a tabernacle for a place of shadow in the day from the heat, and for security, and covert from the whirl wind, and from rain.   

CHAP. v under the figure of a barren vineyard, is prophesied the rejection of the Jews, 7. for their sins of avarice, 11. intemperance, & other wickedness, 18. one iniquity drawing an other, 20. judging good to be evil, and evil good. 25. for which the Gentiles of divers nations shall afflict them.  
I will sing to my beloved 
:: isaiah of the tribe of Juda here prophesieth the doleful song which Christ uttered weeping over Jerusalem, fore seeing & foretelling their destruction. Luc. 19 v. 41.  the canticle of my cousin concerning 
Mat. 21.  his vineyard. A vineyard was made to my beloved in horn the son of oil. † And he hedged it, and chose stones out of it, and planted it elect, and built a tower in the mids thereof, and set up a press therein: and looked that it should yield grapes, and it yielded wild grapes. † Now therefore ye inhabitants of Jerusalem, and men of Juda, judge between me and my vineyard. † What is there that I ought to do more to my vineyard, and have not done to it? Whether that I looked, it should yield grapes, and it hath yielded wild grapes? † And now I will show you what I will do to my vineyard. 
:: all this showeth that God only subtracting his protection, no man nor people is able to stand; of whose ruin God is not the auctor, but only permitteth that they fall into sins, and so into other miseries.  I will take away the hedge thereof, and it shall be into spoil: I will throw down the wall thereof, and it shall be to be trodden upon. † And I will lay it waist: it shall not be pruned, and it shall not be digged: and briars and thorns shall overgrow it: and I will command the clouds that they rain no shower upon it. † For the vinyeard of the Lord of hosts, is the house of Israel: and the man of Juda, his delectable bud: & I looked that it should do judgement, and behold iniquity: and justice, and behold clamour. † Woe to you that join house to house, and lay filled to filled, even to the end of the place: why shall you alone dwell in the mids of the earth? † These things are in my ears, saith the Lord of hosts: unless many great and fair houses become desolate, without an inhabiter. † For ten acres of the vineyards shall yield one little flagon, and thirty busheles of seed shall yield three busheles. † Woe to you that rise up early to follow drunkenness, and to drink even until evening, that you may be inflamed with wine. † harp, and viol, & timbrel, and shawm, and wine in your feasts: and 
:: An admonition to celebrate festival days with ●oly religious exercises, and not to follow drunkenness nor other wicked or vain things.  the work of our Lord you regard not, nor consider the works of his hands. † therefore is my people led away captive, because they had not knowledge, and their nobles died with famine, and the multitude thereof dried away with thirst. † therefore hath hell dilated his soul, and opened his mouth without any limit, and their strong ones, and their people, and their high and glorious ones shall descend into it. † And man shall be bowed, and man shall be humbled, and the eyes of the lofty shall be brought law. † And the Lord of hosts shall be exalted in judgement, and the holy God shall be sanctified in justice. † And the lambs shall feed according to their order, and strangers shall eat the deserts turned into fruitfulness. † Woe to you that draw iniquity in cords of vanity, & sin as the link of a wain. † Which say: let him make haste, & let his work come quickly, that we may see it: & let the counsel of the holy one of Israel come, and we shall know it. † Woe unto you that call evil good, and good evil: putting darkness light, and light darkness: putting bitter for sweet, & sweet for bitter. † Woe to you that are wise in your own eyes, and prudent before 
Rom. 12.  yourselves. † Woe to you that are mighty to drink wine, & stout men in drunkenness. † Which justify the impious for gifts, and take away the justice of the just from them. † For this, even as the tongue of fire devoureth stubble, and the heat of the flame burneth it up: so shall their root be as isles, and their bud shall rise up as dust, for they have cast away the law of the Lord of hosts, and have blasphemed the word of the holy one of Israel. † therefore is the fury of our Lord wrath against his people, and he hath stretched out his hand upon them, and stricken them: and the mountains were troubled, and their carcases were made as dung in the mids of the streets. In all these things his fury is not turned away, 
:: grievous sins must be grievously punished. Such as was the sin of the Jews persecuting Christ.  but yet is his hand stretched forth. † And he shall lift up a sign in the nations a far, and shall whistle to him of the ends of the earth: and behold he shall come in haste speedily. † There is none that fainteth, nor that laboureth in them, he will not slumber, nor sleep, neither shall the girdle of his reins be loosed, neither shall the latchet of his shoe be broken. † His arrows sharp, and all his bows bend. The hooves of his horses as the flint, & his wheels as the violence of a tempest. † His roaring as a lions, he shall roar as lion's whelps: and he will gnash, and hold the pray, and clasp it, and there shall be none to pluck it away. † And it shall sound upon him in that day, as the sound of the sea: we shall look towards the earth, and behold darkness of tribulation, and the light is darkened in the mist thereof.   

CHAP. vi The prophet after a glorious vision, 5. lamenteth his former silence; 6. his lips being purified by an Angel, with a hot coal, 8. he is willingly sent & so prophesieth that the people's hart will be hardened; their cities shall be destroyed, but good relics shall be conserved.  
IN the year that king Ozias died, I saw our Lord sitting 
4. Reg. 15 2. Par. 26  upon an high throne and elevated: and those things that were under him filled the temple. † Seraphims stood upon the same: six wings to one, and six wings to the other: with two 
:: Neither isaiah, nor Moses, nor any other mortal man did ever see God in himself but only shadowed. Yet the wicked calumniously accused, condemned, and put isaiah to cruel death, upon pretence of blasphemy, for saying that he saw God. Which he otherwise said not, but covered by the wings of the Seraphimes. Origen in hunc locum. & S. jerom. Tradi. Hebraicis in Paral.  they covered his face, and with two they covered his feet, and with two they flew. † And they cried one to an other, and said: holy, holy, holy, the Lord God of hosts, all 
Apoc. 4.  the earth is full of his glory. † And the lintels of the doors were moved at the voice of him that cried, and the house was 
Rom. 1●.  filled with smoke. † And I said: Woe is me because I have held my peace, because I am a man of polluted lips, and I dwell in the mids of a people that hath polluted lips, and the king the Lord of hosts I have seen with mine eyes. † And one of the Seraphims flew to me, and in his hand an hot coal, which he had taken with tongues from the altar. † And he touched my mouth, and said: Behold this hath touched thy lips, and thine iniquity shall be taken away, & thy sin shall be cleansed. † And I heard the voice of our Lord saying: Whom 
:: isaiah was not only an evangelical but also an Apostolical prophet, with whom God here treateth and proceedeth, as with an Apostle, saying: Whom shall I send? and the prophet answering: Send me. God sent him, saying: Go. etc. S. Jerom in Pro●mio Isais.  shall I send? and who shall go for us? And I said: lo I am here, send me. † And he said: go, and thou shalt say to this people: hear ye that hear, and understand not: and see vision, and know it not. † blind the hart of this people, 
Mat. 23.  and make their ears heavy, and shut their eyes: lest perhaps they may see with their eyes, and hear with their ears, and understand with their hart, and be converted and I heal them. † And I said: How long Lord? And he said: until the cities be made desolate without inhabiter, and the houses without man, and the land shall be lea●t desert. † And our Lord shall make men go far of, and he shall be multiplied that was left in the mids of the earth. † And yet there shall be tithing in it, and she shall be converted, and shall be to the show as a terebinth, and as an oak, that spreadeth his boughs: that which shall stand in it, shall be an holy seed.   

CHAP. VII. Jerusalem being besieged, 3. the prophet telleth the king, that the enemies shall not prevail (8. but the kingdom of Israel shall be destroyed) 10. giveth for a sign that a Virgin shall conceive and bare a son. 17. prophesieth also the captivity, and desolation of the kingdom of Juda.  
AND it came to pass 
:: Before this, the Kings of Syria and of Israel had taken king Achaz in battle and carried away great spoils, 2. Paral. 28. But presuming, to do the like again, God suffered them not to prevail. My stically this signified that heretics of divers sects conspire together, to impugn the Catho like Church. Which they do much afflict, and terrify, but can never overthrow i●▪ S. Jerom in hunc lo●●●.  in the days of Achaz the son of 
4. Reg. 16  Joathan, the son of Ozias king of Juda, there came up Rasin the king of Syria, and Phacee the son of Romelia the king of Israel to Jerusalem, to fight against it: and they could not overcome it. † And they told the house of David, saying: Syria hath rested upon Ephraim, & his hart was moved, and the hart of his people, as the trees of the woods are moved at the face of the wind. † And our Lord said to isaiah: go forth to meet Achaz, thou, and jasub thy son that is left, to the conduit of the upper pool, in the way of the fuller's filled. † And thou shalt say to him: See thou be still: fear not, and let not thine hart be afraid of the two tails of these smoking fyrebrands, in the wrath of the fury of Rasin the king of Syria, and of the son of Romelia. † For that Syria hath taken counsel against thee, unto the evil of Ephraim, and the son of Romelia, saying: † Let us go up to Juda, and raise it up, and pluck it a way to us, and make the son of Tabeel king in the mids thereof. † Thus saith our Lord God: It shall not stand, & this shall not be. † But the head of Syria Damascus, & the head of Damascus Rasin: and yet threescore and five years, and Ephraim shall cease to be a people: † And the head of Ephraim Samaria, and the head of Samaria the son of Romelia. If you will not believe, you shall not be permanent. † And our Lord added to speak to Achaz, saying: † ask a sign for thee of the Lord thy God unto the depth of hell, or unto the height above. † And Achaz said: I will not ask, and Though 
:: Achaz was very wicked and committed idolatry, 4. Reg. 16. 2. Par. 28. yet he believed in God almighty, knowing that he ought not to tempt him.  I will not tempt our Lord. † And he said: hear ye therefore o house of David: Is it a small thing for you, to be grievous to men, that you are grievous to my God also? † therefore shall our Lord himself 
:: upon occasion of God's mercy promised without man's desert, which king Achaz hardly believed, to confirm the same with a far greater example, God inspired the Prophet also to forshew the greater mystery of Christ's Incarnation, his conception & birth of a virgin, for the redemption of ●l mankind.  give you a sign. Behold a virgin shall conceive, and bear a son, & his name shall be called Emmanuel. † He shall eat butter and 
Luc. 1.  honey, that he may know to refuse evil, and choose the good. † For before the child know to refuse evil, and choose good, the land which thou dost detest shall be forsaken of the face of her two Kings. † Our Lord will bring upon thee, & upon thy people, and upon the house of thy father, days that came not since the days of the separation of Ephraim from Juda, with the king of the Assyrians. † And it shall be in that day: our Lord shall hiss to the fly, that is in the utter most part of the rivers of Egypt, and to the be, that is in the land of Assur. † And they shall come, and shall rest all in the torrentes of valleys, and in the caves of rocks, and in all shrub places, and in all holes. † In that day our Lord shall shave with a razor, 
4. Reg. 19  hired by them, that are beyond the river, by the king of the Assyrians, the head, and the hairs of the feet, and the whole beard. † And it shall be in that day: a man shall nourish a young cow, and two ewes. † And for the abundance of milk he shall eat butter: for butter and honey shall every one eat, that shall be left in the mids of the land. † And it shall be in that day: every place where there shall be a thousand vines, for a thousand pieces of silver, they shall be into thorns and briars. † With arrows and bow they shall go in thither: for briars and thorns shall be in all the land. † And all mountains, that shall be weeded with a weeding hook, the terror of thorns and briars shall not come thither, and it shall be for the ox to feed on, and cattle to tread upon.   

CHAP. VIII. Under the figure of a new name, Christ's birth of a virgin is again prophesied. 4. but first the kingdoms of Syria, and Israel shall be destroyed: and Juda sore afflicted: 8. yet conserved with loss of many. 16. which is a mystery hidden from the jowes. 21. Great evils hang over them, that depart from the law.  
AND our Lord said to me: Take thee 
:: The mystery here prophocied is of so great importance, as would require a very great book for full explication thereof.  a great book, & write in it with the pen of man. Take away the spoils speedily, quickly take prays. † And I took to me faithful witnesses, Urias the priest, & Zacharias the son of Barachias. † And I went to the prophetess, and she conceived, and bore a son. And our Lord said to me: call his name, 
:: Christ the son of God and virgin's child quickly taketh the prey from the devil, who before possessed almost all the world.  Hasten to take away the spoils: make haste to take prays. † For before the child know to call his father and his mother, the strength of Damascus shall be taken away, and the spoils of Samaria before the king of the Assyrians. † And our Lord added yet to speak unto me, saying: † For that 
:: The prophet speaketh of the ten tribes, which joined forces with the king of Syria against Jerusalem, but themselves were first brought into captivity by the Assyrians, God protecting Jerusalem for that time, and long after.  this people hath cast away the waters of Siloé, that run with silence, and rather taken Rasin, and the son of Romelia: † for this cause behold our Lord will bring upon them the waters of the river strong and many, the king of the Assyrians, and all his glory: and he will ascend over all their rivers, and will flow over all their banks. † And will go through Juda, overflowing, and passing through shall come even to the neck. And the stretching out of his wings shall fill the breadth of thy land o Emmanuel. † Gather ye together o peoples, and be overcome, and hear all ye lands far of: Take courege, and be overcome, gird yourselves, & be overcome. † Take counsel and it shall be defeated: speak a word, and it shall not be done: because God is with us. † For thus saith our Lord to me: As in a strong arm he hath taught me, that I should not walk in the way of this people, saying: † Say not: conspiracy: for all things that this people speaketh, is conspiracy: and fear ye not their fear, neither dread ye. † The Lord of hosts him sanctify ye: be he your dread, and he your terror. † And he shall be a sanctification to you. But for a stone of 
Luc. 2. Rom. 9 1. Pet. 2.  offence, and for a rock of scandal to the two houses of Israel, for a snare and a ruin to the inhabitants of Jerusalem. † And very many of them shall stumble and fall, and shall be broken in pieces, and shall be snared, and taken. † bind the testimony, seal the law in my disciples. † And I will expect our Lord, who hath hid his face from the house of Jacob, and I will wait for him. † Behold I and my children, whom our Lord hath given me for a sign, and for a wonder in Israel from the Lord of hosts, which dwelleth in mount Zion. † And when they shall say to you: ask of Pythones, and of diviners, which whisper in their enchantments: shall not the people ask vision of their God, for the living of the dead? † To the law rather, and to the testimony. And if they speak not according to this word, they shall not have the morning light. † And he shall pass by it, shall fall, and be hungry: and when he shall be hungry, he will be angry, and curse his king, and his God, and 
:: Wheter they seek to God in their extreme distress, not sincerely, but ●●acted,  will look upwards. † And he will look 
:: or seek worldly help, they shall not escape misery.  to the earth, and behold tribulation and darkness, dissolution and distress, and missed persecuting, and he can not fly away from his distress.   

CHAP. IX. Theglath Phalasar carrieth some Israelites captive, and Salman asar many more, in figure of a few disciples converted to Christ in Gallilee, and all Jewrie, but many more in the whole world. 7. Whose empire shall be great, and durable: 8. but the Jews glory, especially of the ten tribes, shall be obscured, for their pride, hypocrisy, and other sins.  
AT 
:: S. Matthew expoundeth this prophecy of Christ, first preaching in Galilee. Where his disciples believed in him & followed him.  the first time was the land of Zabulon alleviated: 
Mat. 4.  and the land of Nepthali: and at 
:: But after his passion few Jews believed in him, in comparison of the Gentiles.  the last was aggravated the way of the sea beyond Jordan of Galilee of the Gentiles. † The people that walked in darkness, hath seen great light: to them that dwelled in the country of the shadow of death, light is risen. † Thou hast multiplied the nation, and not magnified the joy. They shall rejoice before thee, as they that rejoice in harvest, as conquerors rejoice after a prey is taken, when they divide the spoils. † For the yoke of their burden, and the rod of their shoulder, and the sceptre of their exactor thou hast overcome, as in the day of Madian. 
judic. 7.  † Because all violent taking of prey with tumult, and garment mingled with blood, shall be to be burnt, and food for the fire. † For 
:: He that is great, yea omnipotent God, is borne a little one in this world, and without violence conquereth & ruleth all the world.  A little CHILD IS BORNE TO us, and a 
Luc. 2.  son is given to us, and principality is made upon his shoulder: and his name shall be called, marvelous, Counseler, God, Strong, Father of the world to come, the Prince of peace. † His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom: that he may confirm it, and strengthen it in judgement and justice, from this time & for ever: the zeal of the Lord of hosts shall do this. † Our Lord hath sent a word into Jacob, and it is fallen in Israel. † And all the people of Ephraim shall know, & the inhabitans of Samaria, saying in pride & greatness of hart: † bricks are fallen, but we will build with square stones: they have cut down sycomores, but we will change them into ceders. † And our Lord shall lift up the enemies of Rasin over him, and shall turn his enemies into tumult. † Syria from the East, and the Philisthims from the West: and they shall devour Israel with full mouth. In all these things his 
:: God punishing sinners, and they not repenting, his just fury still increaseth: punishing eternally all those that never repent.  fury is not turned away, but his hand is yet stretched forth. † And the people is not returned to him, who hath strooken them, and have not sought after the Lord of hosts. † And our Lord shall destroy from Israel the head & the tail, the perverter and restrayner in one day. † The aged and honourable, he is the head, & the prophet that teacheth a lie, he is the tail. † And they that call this people blessed, seducing them: and that are called blessed, shall be thrown headlong. † For this cause our Lord shall not rejoice upon their young men: and on their pupils, and widows he shall not have mercy: because every one is an hypocrite & wicked, and every mouth hath spoken folly. In all these things his fury is not turned away, but his hand is yet stretched forth. † For impiety is kindled as a fire, it shall devour briar and thorn: and it shall be kindled in the thicket of the forest, and it shall be wrapped up together in the pride of smoke. † In the wrath of the Lord of hosts the earth is troubled, and the people shall be food for the fire: man shall not spare his brother. † And he shall decline to the right hand, and shall be hungry: and shall eat on the left hand, and shall not be filled: every one shall eat the flesh of his arm: Manasses Ephraim, and Ephraim Manasses, they together against Juda. † 
:: Where is no repentance, there can be no remission. As v. 12. 17. & ch. 10. v. 4. etc.  In all these things his fury is not turned away, but his hand is yet stretched forth.   

CHAP. X. Makers of wicked laws are cursed. 3. For which the Israelites shall be afflicted by the Assyrians. 5. The Assyrians overthrown by extraordinary means sent from God: 21. and the Jews delivered from imminent danger: with divers mysteries of Christ intermixed.  
WOE to them that make 
:: whereas good laws are the stability of the common wealth wicked are the ruin thereof. Such as jeroboam made forbidding to go to Jerusalem and setting up golden calves in Bethel and Dan: causing the people to serve them as the gods of Israel. 3. Reg. 12. v. 16. Such also as the Scribes and pharisees made devising wicked traditions, contrary to God's commandments. Mat. 15. v. 5.  wicked laws: and writing, have written injustice. † That they might oppress the poor in judgement, & do violence to the cause of the humble of my people: that widows might be their pray, and they might spoil pupils. † What will you do in the day of visitation, and of calamity coming from far? to whose help will ye flee? and where will ye leave your glory? † That you be not bowed under the bond, and fall with the slain? In all these things his fury is not turned away, but his hand is yet stretched forth. † Woe to Assur, he is the rod of my fury, and the staff, mine indignation is in their hands. † I will send him to 
:: The Jews are called a deceitful nation because they broke their promise made to God, that they would serve him and keep his commandments. Exo. 19 v. 8.  a deceitful nation, & I will give him commandment against the people of my fury, that he take away spoils, and catch the pray, and put them to be trodden upon, as the mire of the streets. † But he shall not so think, and his hart shall not esteem it so: but his hart shall be set to destroy, and to the destruction of no few nations. † For he shall say: † Are not my princes with all Kings? Is not as Charcamis, so Calano: and as Arphad, so Emath? Is not as Damascus, so Samaria? † even as my hand hath found the kingdoms of the idol, so also their idols of Jerusalem, & of Samaria. † shall I not as I have done to Samaria and her idols, so do to Jerusalem and her idols? † And it shall be: when the Lord shall have 
4 Reg. ●●  accomplished all his works in mount Zion, and in Jerusalem, I will visit over the fruit of the magnifical hart of the king of Assur, and over the glory of the haughtiness of his eyes. † For he hath said: In the strength of mine own hand have I done it, and in mine own wisdom have I understood: and I have taken away the borders of peoples, and have spoiled their princes, and have pulled down as a mighty man, them that sat on high. † And my hand hath found the strength of peoples as a nest: and as eggs be gathered, that are left, so have I gathered together all the earth: and there was none that moved wing, and opened mouth, and once muttered. † shall 
:: Senacharib not by his own power but as God's instrument & minister afflicted the Israelites. Nevertheless he persecuted them of his own free will, which God used for the punishment of his people. In general therefore evil men are like to instruments without sense, but differ in that men's actions are voluntary, & unreasonable, and senseless creatures have no will at all, but only natural aptness, and inclination.  the axe glory against him, that cutteth with it? or shall the saw exalt itself against him, by whom it is drawn? As if a rod should lift up itself against him, that lifteth it up, and a staff exalt itself which is certes but wood. † For this cause the Dominatour the Lord of hosts shall send leanness in his fat ones: and under his glory shall burn as it were the burning of fire kindled. † And the light of Israel shall be in fire, and the holy one thereof in flame: and his thorn shall be kindled, and be devoured, and the briers in one day. † And the glory of his forest, and of his carmelus shall be consumed, from the soul even to the flesh, and he shall be a fugitive for fear. † And the remains of the wood of his forest, for the fewnes shall be numbered, and a child shall write them. † And it shall be in that day, the residue of Israel, and they that shall escape of the house of Jacob, shall not add to lean upon him, that striketh them: but they shall lean upon our Lord the holy one of Israel in truth. † The remnant shall be converted, the remnant I say of Jacob, to the strong God. † For if thy people o Israel shall be as the sand of the sea, the remnant thereof shall be converted, consumnation abbridged shall make justice overflow. † For our Lord the God of hosts shall make consummation, and abbridgement in the mids of all the earth. † For this cause, thus saith our Lord the God of hosts: O my people inhatiter of Zion, be not afraid of Assur: he shall strike thee with his rod, and shall lift up his staff over thee in the way of Egypt. † For yet a little and a very little, and mine indignation and fury upon their wickedness shall be consummate. † And the Lord of hosts shall raise up a scourge upon him, according to the plague of Madian in the rock Oreb, 
judi. 7.  and his rod upon the sea, and he shall lift it up in the way of Egypt. † And it shall be in that day: his burden shall be taken away from of thy shoulder, and his yoke from of thy neck, and the yoke shall putrify at the face of oil. † He shall come into 
:: By these places Senacherib passed with his army from Egypt to Jerusalem:  Aiath, he shall pass into Magron: at Machmas he shall commend his vessels. † They have passed in haste, Gaba is our seat: Rama was astonished, Gabaath of Saul fled. † Neay with thy voice o daughter of Gallim, attend Laisa, seely poor Anathoth. † Medemena is removed: ye inhabitants of Gabin take courege. † Yet there is day, to stand in Nobe: he shall shake his hand over the mountain of the daughter of Zion, the little hill of Jerusalem. † Behold the dominatour the Lord of hosts shall break the little flagon in terror, and the high of stature shall be cut down, and the lofty shall be humbled. † And the thick places of the forest shall be overthrown with iron, and Libanus with the high ones shall fall.   

CHAP. XI. Christ borne of the stock of Jesse, replenished with seven gifts of the holy Ghost, 4. shall have a spiritual kingdom, most just, and potent. 10. whereto all nations will repair.  
AND a 
:: The blessed virgin.  rod shall come forth of the root of Jesse, and a 
Act. 13.  
:: Christ our saviour replenished with the seven gifts of the holy Ghost, of whose infinite plenitude his servants participate as it pleaseth his divine spirit to impert.  flower shall rise up out of his root. † And the spirit of our Lord shall rest upon him: the spirit of wisdom, and understanding, the spirit of counsel, and strength, the spirit of knowledge, and piety, † and the spirit of the fear of our Lord shall repleinsh him. He shall not judge according to the sight of the eyes, nor rebuke according to the hearing of the ears. † But he shall judge the poor in justice, and shall 
2. Thes. 2.  rebuke in equity for the mild of the earth: and he shall strike the earth with the rod of his mouth, and with the spirit of his lips he shall kill the impious. † And justice shall be the girdle of his loins: and faith the girdle of his reins. † The wolf shall dwell with the lamb: and the leopard shall lie with the kid: the calf, and lion, and sheep shall abide together, a little child shall lead them. † The calf, and the bear shall feed: their young ones shall rest together: and the lion shall eat straw as it were an ox. † And the infant from the breast shall be delighted upon the hole of the asp: & he that is weyned, shall thrust his hand into the hole of the cockatrice. † They shall not hurt, and they shall not kill in all my holy mountain, because the earth is replenished with the knowledge of our Lord, as the covering waters of the sea. † In that day the 
Rom. 15.  root of Jesse, that standeth for a sign of peoples, him the nations shall beseech, & 
:: Christ after his death, which to the world was ignominious, would be gloriously buried, by very honourable persons, Joseph and Nicodemus, with abundance of most precious spices, wrapped in fin linen, and laid in a new monument: to show that the glory of the just beginneth from their death: where the glory of the wicked endeth. Christ's sepulchre still also remaineth glorious, honoured even by the Turks: much more by Catholic Christians.  his sepulchre shall be glorious. † And it shall be in that day: our Lord shall put to his hand the second time to possess the remnant of his people, which shall be left of the Assyrians, and of Egypt, and of Phethros, and of Aethiopia, and of Aelam, and of Sennaar, and of Emath, and of the islands of the sea. † And he shall lift up a sign unto the nations, and shall assemble together the fugitives of Israel, and shall gather the dispersed of Juda from the four quarters of the earth. † And the emulation of Ephraim shall be taken away, and the enemies of Juda shall perish: Ephraim shall not envy Juda, & Juda shall not fight against Ephraim. † And they shall fly upon the shoulders of the Philisthims by the sea, they together shall spoil the children of the East: Idumea, and Moab the precept of their hand, and the children of Ammon shall be obedient. † And our Lord shall make desolate the tongue of the sea of Egypt, and shall lift up his hand over the river in the strength of his spirit: and he shall strike him in his seven streams, so that they may pass through it with shows. † And there shall be a way to the remnant of my people, which shall be left of the Assyrians: as there was to Israel in the day, that he came up out of the Land of Egypt.   

CHAP. XII. A Canticle of thanks for the benefits of Christ.  
AND thou shalt say in that day: I Will confess to thee o Lord, because thou wast angry with me: thy fury is turned away, and thou hast comforted me.  
† Behold God is my saviour, I will do confidently, and will 
Ex●. 15. Psal. 117.  not fear: because our Lord is my strength, and my praise, and he is become my salvation.  
† You shall draw waters in joy out of the saviours fountains.  
† And you shall say in that day: confess ye to our Lord, and invocate his name: make his inventions known among the people's: remember that his name is high.  
† Sing ye to our Lord because he hath done magnifically: show this forth in all the earth.  
† rejoice, and praise o habitation of Zion: because great in the mids of thee, is the holy one of Israel. 
The 2 part. Ten prophetical comminations against so many peoples The 1. against Babylon.    

CHAP. XIII. The Prophet fortelleth the calamity, and ruin of Babylon.  
THE 
:: The Jews gave thanks for their delivery from captivity of Babylon; & much more the Church of Christ rendereth thanks for her delivery from all sins.  burden of Babylon, which isaiah the son of Amossaw. † upon the dark mountain lift up a sign, exalt the voice, lift up the hand, and let the dukes enter the gates. † I have commanded my 
:: Nemrod began the kingdom of Babylon (Gen. 10.) his son Belus did much augment it: and his son Ninus brought it to be a very great Empire, & monarchy. But at last, after 1240. years, it was overcome by Cyrus' king of Persia.  sanctified, and have called my strong ones in my wrath, them that rejoice in my glory. † The voice of a multitude in the mountains, as it were of many peoples, a voice of the sound of Kings, nations gathered together: The Lord of hosts hath commanded the host of battle. † Coming from a country far of, from the end of heaven: our Lord, and the instruments of his fury, to destroy the whole land. † Howleye, because the day of our Lord is near: it shall come as destruction from our Lord. † For this cause shall all hands be dissolved, and every hart of man shall melt, † and be broken. Gripings and pains shall hold them, they shall be in pain as she that travaileth. Every one shall be astonished at his neighbour, their countenances as faces burnt. † Behold the day of our Lord shall come, cruel, and full of indignation, and of wrath, and fury to bring the land to a wilderness, and to destroy the sinners thereof out of it. † Because 
Ezech. 32. joel. 3. Mat. 24. Mar. 13. ●uc. 2●.  the stars of heaven, and their brightness shall not display their light: the sun is darkened in his rising, and the moon shall not shine in her light. † And I will visit over the evils of the world, and against the impious their iniquity, and I will make the pride of infidels to cease, and will humble the arrogancy of the strong. † A 
:: Medes and Persians were called sanctified in that they were the ministers of God's justice, in the ruin of Babylon: which the Prophet foretelling calleth it The burden of Babylon.  man shall be more precious than gold, & After 
:: the slaughter there shall be so few Babylonians, or Chaldeans left alive, that one man shall be more rare and precious than much fine gold.  man then pure fine gold. † For this I shall truble heaven: & the earth shall be moved out of her place, for the indignation of the Lord of hosts, & for the day of the wrath of his fury. † And it shall be as a young do fleeing, and as a sheep: and there shall be none to gather them together: every man shall turn to his own people, and every one shall flee to his own land. † every one that shall be found, shall be slain: and every one that shall come to aid, shall fall by the sword. † Their infants shall be dashed in pieces before their eyes: 
Psal 1●6.  their houses shall be spoiled, and their wives shall be ravished. † Behold I will raise upon them the Medes, which shall not seek silver, nor desire gold. † But with arrows they shall kill the little ones, and shall have no pity upon the sucklings of the womb, and upon the children their eye shall not spare † And that Babylon glorious in kingdoms, noble in the pride of the Chaldees, shall be even as our Lord subverted Sodom and Gomorrha. 
Gen. 1●.  † It shall not be inhabited for ever, & it 
:: another city was built by the same name, but much less, & in an other place of Chaldea.  shall not be founded unto generation & generation: neither shall the Arabian pitch his tents there, nor shepherds rest there. † But beasts shall rest there, and their houses shall be filled with dragons, and ostreches shall dwell there, and Satyrs shall dance there: † And the sirach owls shall answer there in the houses thereof, and mermaids in the temples of pleasure.   

CHAP. XIIII. The Jews shall be released from the captivity of Babylon. 12. Nabuchodonosor most proud and mighty, shall be thrown into extreme misery. 24. In the mean time the Asirians besieging Jerusalem shall be defeated. 28. Neither shall the Philistims prevail against the Jews, as they presume.  
IT 
:: isaiah prophesied the destruction of Babylon above 100 years before the Jews were carried thither captive, and their captivity endured 70. years Which was released by Cyrus, after he had overcome the Babylonians. Yet this space of near 200. years, is counted a short time in respect of so great a monarchy as this was, which had now continued above a thousand years, from the time of Ninus, yea was begun by Nemrod. Gen. 10. v. v.  is near that the time thereof shall come, and the days thereof shall not be porlonged. For our Lord will have mercy on Jacob, and will yet choose out of Israel, and will make them rest upon their own ground: the stranger shall be joined to them, & shall stick to the house of Jacob. † And people's shall hold them, and bring them into their place: and the house of Israel shall possess them upon the land of our Lord for servants and handmaids: and they shallead captive those that had taken them, & shall subdue their exactours. † And it shall be in that day, when God shall give thee rest from thy labour, and from thy vexation, and from the sore servitude, which thou didst serve before. † Thou shalt take this parable against the king of Babylon, and shalt say: How hath the exactor ceased, the tribute rested: † Our Lord hath broken the staff of the impious, the rod of the rulers, † that did beat peoples in indignation with uncurable wound, subduing nations in fury, persecuting cruelly. † all earth is quiet and still, is glad & hath rejoiced. † The fir trees also have reioyeed over thee, and the ceders of Libanus: since thou hast slept, there hath none come up to hew us. † hell beneath is troubled to meet thy coming, it hath raised up the giants for thee. All the princes of the earth are risen up from their thrones, all the princes of nations. † all shall answer, and say to thee: Thou also art wounded even as we, made like unto us. † Thy pride is drawn down to hell, thy carcase is fallen: under thee shall the moth be strawed, and worms shall be thy covering. † 
:: As Lucifer the greatest devil, so Nabuchodonosor king of Babylon fell through pride into extreme misery.  How art thou fallen from heaven Lucifer, which didst rise in the morning? art thou fallen to the earth, that didst wound nations? † Which didst say in thy hart: I will ascend into heaven, above the stars of God will I exalt my throne, I will sit in the mount of the testament, in the sides of the North. † I will ascend above the height of the clouds, I will be like to the Highest. † But yet thou shalt be drawn down to hell, into the depth o the lake. † They that shall see thee, shall turn toward thee, & behold thee: Is this the man, that troubled the earth, that shaked kingdoms, † that made the world a desert, & destroyed the cities thereof, opened not the prison to his prisoners? † all the Kings of the nations every one have slept in glory, each man in his own house. † But thou art cast forth out of thy sepulchre, as an unprofitable branch polluted, and wrapped up with them that were slain by the sword, and are gone down to the foundations of the lake, as a rotten carcase. † Thou shalt not keep company with them, neither in burial, for thou hast destroyed thy land, thou hast slain thy people: the seed of the wicked shall not be named for ever. † Prepare his children to slaughter in the iniquity of their fathers: they shall not rise up, nor inherit the land, nor fill the world with cities. † And I will rise over them, saith the Lord of hosts: & I will destroy the name of Babylon, and the remains, and bud, and progeny: saith our Lord. † And I will make it the possession of the hedgehog, & marri●es of waters, & I will sweep it with bosom wearing it, saith the Lord of hosts. † The Lord of hosts hath sworn, saying: If it shall not be, as I have thought: and so fall out, as I have in mind consulted: † That I 
:: The miraculous destruction of the Assiriansarmie besieging Jerusalem is recorded. 4. Reg. 19  destroy the Assyrian in my land, and in my mountains tread upon him: and his yoke shall be taken away from them, and his burden taken of from their shoulder. † This is the counsel, that I have devised upon all the earth, and this is the hand stretched forth upon all nations. † For the Lord of hosts hath decreed, and who can weaken it? and his hand is stretched out: and who shall turn it away? † 
:: The second commination is against the Philistians.  In the year, that king Achaz died, was this burden 
4 Reg 1●  made. † rejoice not thou whole Philistaea, that 
:: Though Achaz was dead whom the Philistims feared, yet Ezechias a better king did afflict them more than the other had done 4. Reg. 18. v 8. Much more Ozias. 2. Par. 26  the rod of thy striker is broken in pieces: for from the root of the serpent shall issue forth a cockatrice, and his seed swallowing the bird. † And the first borne of the poor shall be fed, & the poor shall rest confidently: and I will make thy root to perish in famine, and will kill thy remnant. † howl thou gate, cry out o city: all Philisthaea is thrown down: for a smoke shall come from 
:: From Jerusalem which is situated on the north of Philistea.  the North, and there is none that shall escape his troop. † And what shall be answered to the messengers of nations? That our Lord hath founded Zion, and the poor of his people shall hope in him.   

CHAP. XV. Unexpected ruin shall fall upon the Moabites: 5. Whereof the Prophet hath compassion.  
THE burden 
:: The third commination was against the Moabites.  of Moab. Because Ar-Moab was wasted in the night, 
:: Destruction made in the night, prevented that they feared not the imminent danger, but so much the more they were afflicted, being suddenly oppressed with extreme misery.  he hath held his peace: because the wall of Moab is destroyed in the night, he hath held his peace. † The house is gone up, & Dibon to the high places to mourn upon Nabo, and upon Medaba shall Moab howl: on all the heads 
jere. 4●. Each. 7.  thereof baldness, and every beard shall be shaven. † In the high ways thereof they are girded with sackcloth: upon the roofs thereof, and in the streets thereof all howling, goeth down to weep. † Hesebon shall cry, & Elealé, their voice is heard even to ●asa. For this shall the well appointed of Moab howl, his soul shall howl to himself. † 
:: misery, even of ●●mi●s, moveth a charitable hart to compassion. So the Prophet lamenteth the Moabites affliction.  My hart shall cry to Moab, the bars thereof unto Segor an heifer astonishing: for by the ascent of Luith he shall go up weeping: & in the way of Oronaim they shall lift up a cry of contrition. † For the waters of Nemrim shall be made desolate, because the grass is withered, the spring is faded, all grennes is perished. † According to the greatness of the work, is also their visitation: they shall lead them to the torrent of willows. † Because the cry shall go round about the border of Moab: unto Gallim the howling thereof, and unto the Pit-Elim the cry thereof. † Because the waters of Dibon are replenished with blood: for I will pur additions upon Dibon: the ●on for them that shall flee of Moab, and for the remmant of the land.   

CHAP. XVI. The prophet prayeth for, and prophesieth Christ's coming: 6. adding more of the affliction of the Moabites for their pride.  
SEND forth o Lord 
:: In the great misery of he Moabites, the Prophet saw one special cause of consolation, that Christ the lamb of God which taketh away the sins of the world, should be borne of their lineage, by one of th●er progeny.  the lamb the dominatour of the earth, from the 
:: Of Ruth a Moabite, who was married to Booz, and so was David's great grandmother. Ruth, 4. See the argument of Ruth.  rock of the desert, to the mount of the daughter of Zion. † And he shall be as a bird fleeing, and the young flying out of the nest, so shall the daughters of Moab be in the passage of Arnon. † Take counsel, gather a council: set thy shadow in the midday as it were night: hide them that flee, and them that wander bewray not. † My fugitives shall dwell with thee: Moab be thou their covert from the face of the destroyer: for the dust is ended, the wretch is come to nought: he hath failed, that trod down the earth. † And a throne shall be prepared in mercy, and there shall sit upon it, in truth in the tabernacle of David, he that judgeth and seeketh judgement, and quickly rendereth that which is just. † We have heard the pride of Moab, he is proud exceedingly: his pride and his arrogancy, and his indignation is more than his strength. † therefore shall Moab howl to Moab, all shall howl: to them, that rejoice upon the walls of baqued brick, tell ye their plagues. † Because the suburbs of Hesebon are desolate, and the vineyard of Sabama the lords of the Nations have cut of: the branches thereof have reached to Jazer: they wandered in the desert, the branches thereof are left, they passed over the sea. † For this I will lament in the weeping of Jazer the yineyard of Sabama: I will inebriate thee with my tear o Hesebon, and Elealé: because the voice of the treaders is rush● in upon thy vintage, and upon thy harvest. † And gladness and joy shall be taken away from Carmelus, and it shall not rejoice nor make jubilation in vineyards. He shall not tread wine in the press that was wont to tread: the voice of the treaders I have taken away. † For this my belly shall sound as an harp to Moab, & my bowels to the wall of baqued brick. † And it ●shal be: when it shall appear that Moab hath laboured for his excelses, he shall go in to his sanctuaries to pray, & shall not prevail. † This is the word, that our Lord spoke to Moab from that time: † and now our Lord hath spoken, saying: 
:: The wars against Moab continued three years,  In three years, as the years of 
:: In which it was brought into servitude.  an hired servant, the glory of Moab shall be taken away upon all the multitude of people, and it shall be left little and small, not much.   

CHAP. XVII. Damascus with other Syrians shall be afflicted, 4. likewise the ten tribes of Israel. 7. Of which some few persons will return to God. 12. And finally their enemies the Assyrians shall be overthrown.  
THE burden of Damascus. Behold Damascus shall cease 
The fourth prophetical commination was against the Syrians.  to be a city, and shall be as an heap of stones in ruin. † The forsaken cities of Aroer shall be for flocks, and they shall rest there, and there shall be none to terrify them. † And aid shall cease from Ephraim, and the kingdom from Damascus: and the remnant of Syria shall be as the glory of the children of Israel: saith the Lord of hosts. † And it shall be in that day: the glory of Jacob shall be diminished, and the fatness of his flesh shall become lean. † And it shall be as one gathering in harvest that which remaineth, and his arm shall gather the ears of corn: and it shall be as he that seeketh ears in the vale of Raphaim. † And the fruit thereof shall be left, as it were a cluster of grapes in it, and as the shaking of the olive tree, of two or three olives in the top of a bough, or four or five in the tops thereof, saith our Lord the God of Israel. † In that day man shall incline himself to his maker, and his eyes shall look to the holy one of Israel. † And he shall not incline to the altars, which his hands made: and the things that his fingers wrought he shall not regard, as groves and temples. † In that day the cities of his strength shall be left, as the ploughs, and the corn that were left before the 
joshua 10. 11. etc.  face of the children of Israel, and thou shalt be desolate. † Because thou hast forgotten God thy saviour, and hast not remembered thy strong helper: therefore shalt thou plant a faithful plant, & shalt sow a strange seed. † In the day of thy planting shall be the wild grape, & in the morning thy seed shall flourish: the harvest is taken away in the day of inheritance, and he shall be vehemently sorry. † Woe to 
:: After that the Assyrians had afflicted the Israelites, and their confederates, themselves were also afflicted.  the multitude of many peoples, being as the multitude of the sounding sea: & the tumult of multitudes, as the sound of many waters. † people's shall sound as the sound of waters overflowing, and he shall rebuke him, and shall flee far of: and he shall be violently taken away as the dust of the mountains at the face of the wind, and as a whirlwind before a tempest. † In the eventide, and behold truble: in the morning, and he shall not be. this is the portion of them, that have wasted us, & the lot of them that spoilt us.   

CHAP. XVIII. The Egyptians, for alluring the two tribes to their confederacy, shall be afflicted, 7. and the Jews return to more sincere service of God. 
The fift was against the Aethiopians and Egyptians.   
WOE to the land the cymbal of wings, which is beyond the rivers of Aethiopia, † which sendeth legates into the sea, and in the vessels of 
* Or paper boats.  bulrushes upon the waters. Go ye swift 
:: The Egyptians bid their messengers go swiftly, & tell the Jews that they shall have present help according as they require & expect.  angels to a nation shaken a sunder, and torn in pieces: to a terrible people, after which there is none other: to a nation expecting and trodden under foot, whose land the floods have spoiled: † 
:: But the prophet showeth that the Egyptians themselves shall be overthrown by the Assyrians.  all ye inhabitants of the world, which abide in the earth, where the sign shall be lifted up in the mountains, you shall see, and shall hear the sound of the trumpet: † because thus saith ourd Lord to me: I will rest, and consider in my place, as the no one light is clear, and as a cloud of dew in the day of harvest. † For before harvest it hath wholly flourished, and unripe perfection shall spring forth, and the boughs thereof shall be cut of with hooks: and the things that are left, shall be cut of, and shaken out. † And they shall be left together to the birds of the mountains, and beasts of the earth: and the fowls shall be upon it the whole summer, and all the beasts of the earth shall winter upon it. † In that time shall a gift be brought to the Lord of hosts, of a people plucked asunder and rend in pieces: of a terrible people, after which there hath been none other, of a nation expecting, expecting and trodden under foot, whose land the floods have spoiled, to the place of the name of the Lord of hosts, mount Zion.   

CHAP. XIX. Further description of the Egyptians punishment, 17. With their conversion to Christ in the new Testament.  
THE burden of Egypt. Behold When 
:: our B. saviour was carried in his infancy by his mother into Egypt the idols of that country lost their power. And the inhabitants were specially blessed, & afterwards very many believed in Christ, and sincerely served him.  our Lord will ascend upon a swift cloud, and will enter into Egypt, and the idols of Egypt shall be moved at his presence, & the hart of Egypt shall melt in the mids thereof. † And I will make the Egyptians to run together against the Egyptians: and a man shall fight against his brother, and every man against his friend, city against city, hingdom against kingdom. † And the spirit of Egypt shall be broken in the bowels thereof, and I will overthrow their counsel headlong: and they shall ask their idols, and their diviners, and Python's, and soothsayers. † And I will deliver Egypt into the hand of cruel masters, and a strong king shall rule over them, saith our Lord the God of hosts. † And the water of the sea shall be dried up, and the river shall be made desolate, and dry. † And the rivers shall fail: the rivers of the ramppiers shall be diminished, & dried up. The reed and bulrush shall whither: † the channel of the river shall be spoiled of his fountain, and all sown corn filled that is watered shall be dried up, it shall whither, and shall not be. † And the fishers shall lament, and all that cast angle into the river shall mourn, and they that spread net upon the face of the water shall pine away. † They shall be confounded that wrought twisting flax, combing and weaving fine things. † And the watered places thereof shall be dry, all they that made pools to take fishes. † The princes of Tanis are fools, the wise counsellors of Pharaoh have given unwise counsel: how say ye unto Pharaoh: I am the son of the wise, the son of the ancient Kings? † Where are now thy wise men? let them tell thee, and show what the Lord of hosts hath thought concerning Egypt. † The princes of Tanis are become fools, the princes of Nemphis are withered away, they have deceived Egypt, the corner of the people's thereof. † Our Lord hath mingled in the mids thereof the spirit of gladness: and they have made Egypt to err in every work thereof, as he erreth that is drunk and vomiteth. † And Egypt shall have no work, to make the head and the tail the perverter, and restrayner. † In that day Egypt shall be as women, and they shall be astonished, and shall be afraid at the face of the moving of the hand of the Lord of hosts, which he shall move over it. † And the land of Juda shall be a fear to Egypt: every one, that shall remember it shall quake at the face of the counsel of the Lord of hosts, which he hath thought concerning it. † In that day there shall be five cities in the land of Egypt, speakingtongue the of Chanaan, and swearing by the Lord of hosts: one shall be called the city of the sun. † In that day there shall be 
:: Both Jews and Christians understand this prophecy of the conversion of the Egyptians to Christ. But the jew expect it as yet to come, we know that it is already fulfilled. At least in part. For there were sometimes many Christians in that country, yea many most excellent saints. S. Paul. S. Antony. S. Hilarion, and innumerable others.  an altar of our Lord in the mids of the land of Egypt; and a title of our Lord by the border thereof † it shall be for a sign, and for a testimony to the Lord of hosts in the land of Egypt. For they shall cry to our Lord at the presence of the afflicter, and he shall send them a saviour and defendet to deliver them. † And our Lord shall be known of Egypt, and the Egyptians shall know our Lord in that day, and shall worship him in hosts and in gifts: and they shall vow vows to our Lord, and pay them. † And our Lord shall smite Egypt with a struck, and heal it, and they shall return to our Lord, and he shall be pacified towards them, and heal them. † In that day there shall be a way from Egypt to the Assyrians, and the Assyrian shall enter into Egypt, and the Egyptians to the Assyrians, and the Egyptians shall serve Assur. † In that day shall Israel be a third to the Egyptian and the Assyrian: a blessing in the mids of the earth, † which the Lord of hosts hath blessed, saying: Blessed be my people of Egypt, and the work of my hands to the Assyrian: but Israel is mine inheritance.   

CHAP. XX. The ignominious captivity of Egyptians, and Aethiopians is again foreshowed by the Prophet going naked. 5. whereat the Jews are astonished and afeard, seeing their co●federaies so confounded.  
IN the year, that Tharthan entered into Azotus, when Sargon the king of the Assyrians had sent him, and he had fought against Azotus, and had taken it: † at that time our Lord spoke in the hand of isaiah the son of Amos, saying: go, and lose the sackcloth from of thy loins, and take of thy shoes from thy feet. And he did so 
:: The holy prophet, of noble blood, was not disobedient, nor ashamed to go naked, because nothing is more honest then to obey God's commandment. S. jerom. in ●un● locum.  going naked, and barefoot. † And our Lord said: As my servant isaiah hath walked, naked & barefoot, it shall be a sign & a wonder of three heres upon Aeghpt, and upon Aethiopia, † so shall the king of the Assyrians lead the captivity of Egypt, and the transmigration of Aethiopia, young and old, naked and unshod, their buttocks uncovered to the ignominy of Egypt. † And they shall fear, & be ashamed of Aethiopia their hope, and of Egypt their glory. † And the inhabitant of this i'll shall say in that day: “ lo this was our hope, to whom we fled for help, that they should deliver us from the face of the king of the Assyrians: and how shall we be able to escape?  

ANNOTATIONS. CHAP. XX.  
6. Lo this was our hope.] God to show the vanity of all hope, that is reposed in men, or in wordly things, layeth the marvelous and miserable mutations of 
God's providence in punishing all that trust in men & not in him.  temporal great kingdoms, before the eyes of his people. That we may see, and admire his merciful providence, and our own folly, when we trust in the help of ourselves, or of other men, who can not defend themselves from ruin and ignominy: and much less can they save us, or we ourselves. As these examples make manifest. The kingdom of Israel (or ten tribes) trusted in Damaseus, which could not defend itself, but was overthrown. The kingdom of 
Examples of mutations in kingdoms.  Juda (or two tribes) trusted in Egypt. The Egyptians trusted in the Ethiopians, and both were overthrown by the Assyrians. The Assyrians glorying in their victories and triumphs, attributing all to their own streingth, were overcome by the Babylonians. The Babylonians, likewise insolent and proud, were oppressed by the Medes and Persians. The Medes and Persians were subdued by Alexander the great. Who was shortly taken away in his youth by poison; and his great monarchy divided amongst his servants. And so other peoples, and kingdoms, much more particular persons, and families are turned like a whole. And therefore our only refuge must be to God: in whom is all true hope, help, safety, and happiness, temporal and eternal.    

CHAP. XXI. The destruction of Babylon by the Medes and Persians is again prophesied, 11. The like of the Idumeans; 13. and of Arabians.  
THE burden of the desert sea. As whirlwinds come 
The sixth commination was against the Assyrians, & specially the Babylonians.  from the South, it cometh from the desert, from an horrible land. † A sore vision was told me: he that is incredulous doth unfaithfully: & he that is a spoiler, wasteth. Come up Aelam, besiege o Mede: I have made all the morning thereof to cease. † therefore are my loins filled with sorrow, anguish hath possessed me, as the anguish of a woman that travaileth: I fell down when I heard it, I was troubled when I saw it. † Mine hart failed, darkness made me astonished: Babylon my beloved is made a miracle unto me. † Lay the table, look about in the watch tower the eaters and drinkers: arise ye princes, take shield. † For thus hath our Lord said to me: go, and set a watchman: and what soever he shall see, let him tell. † And he saw a chariot of two horsemen, a rider upon an 
:: Cyrus' king of the Persians a people of small power, & of the Medes, of great streingth.  ass, and a rider upon a camel: and he beheld them diligently with much looking. † And a lion cried: I am upon the watch tower of our Lord, standing continually by day: and I am upon my watch, standing whole nights. † Behold this man cometh, the rider upon the chariot of two horsemen, and he answered, and said: Fallen, fallen is Babylon, and all the 
jere. 51. Apoc. 14.  sculptils of the gods thereof are broken to the ground. † O my threshing, and children of my flore, the things that I have heard of the Lord of hosts the God of Israel, I have showed unto you. † 
:: The seventh prophetical commination was against the Idumeans.  The burden of Duma crieth to me out of Seir: Watchman what of the night? watchman what of the night? † The watchman said: morning is come & night: if you seek, seek: return, come. † 
:: The eight against the Ismaelites Arabiam.  The burden in Arabia. In the forest at even you shall sleep, in the paths of Dedanim. † Meeting the thirsty bring water, you that inhabit the land of the South, with bread meet him that fleeth. † For they are fled from the face of the sword, from the face of the sword hanging over, from the face of the bow bend, from the face of a grievous battle. † Because thus saith our Lord to me: Yet in one year, as in the year of an hired man, and all the glory of Cedar shall be taken away. † And the remnant of the number of the strong archers of the children of Cedar shall be diminished: for our Lord the God of Israel hath spoken it.   

CHAP. XXII. For the sins especially of chief officers, Zion and the temple shall be destroyed. 15. Sobna a wicked ruler shall be removed, 20. and Eliacim put in his place.  
THE 
:: The ninth against the chief rulers of Jerusalem.  burden of the 
:: Zion situated on a hill, and often called a mountain is here called a vale, for the afflicted state wherein it was in the captivity.  vale of vision. What aileth thee, that thou art also wholly gone up into the house tops? † full of clamour, a populous city, rejoicing: thy slain are not slain by the sword, nor dead in battle. † all thy princes are fled together, and are bound hard: all that were found, are bound together, they are fled far of. † therefore have I said: Depart from me, I will weep bitterly: labour not to comfort me, for the destruction of the daughter of my people. † For it is a day of slaughter, and conculcation, and weep to our Lord the God of hosts in the vale of visitation, searching the wall, and magnifical upon the mountain. † And Aelam took quiver, chariot of the horseman, and the shield hath made the wall naked. † And thy principal valleys shall be full of chariots, and the horsemen shall place themselves in the gate. † And the covering of Juda shall be discovered, and thou shalt see in that day the armoury of the house of the forest. † And you shall see the breaches of the city of David, because they are multiplied; and you have gathered together the waters of the lower pool, † and have numbered the houses of Jerusalem, and destroyed houses to fortify the wall. † And you have made a lake between the two walls to the water of old pool: and you looked not up to him, that made it, and the worker thereof long before you saw not. † And our Lord the God of hosts shall call in that day to weeping, and to morning, to baldness, and to girdle of sackcloth: † and behold joy and gladness, to kill calves, and to slay rams, to eat flesh, and to drink wine: Let us eat, and drink: for tomorrow we shall die. † And the voice of the Lord of hosts was revealed in mine ears: If this iniquity shall be forgiven you until you die, saith our Lord the God of hosles. † Thus saith our Lord the God of hosts: go, get thee in to him, that dwelleth in the tabernacle, to 
:: This Sobna had some of fi●e about the Temple, but by crafty intrusion and unjust usurpation, rather than by lawful induction, was very covetous▪ & ambitious▪ & so by God's judgement fell into misery. ▪ Sobna the provost of the temple, and thou shalt say to him: † What dost thou here, or as if thou were some body here? because thou hast cut thee out a sepulchre here, thou hast cut out a memorial diligently in an high place, a tabernacle for thee in a rock. † Behold our Lord will cause thee to be carried away, as a cock is carried, and he will lift thee up as a garment. † Crowning he will crown thee with tribulation, he will cast thee as a bal into a broad and large country: there shalt thou die, and there shall the chariot of thy glory be, the ignominy of the house of thy Lord. † And I will expel thee from thy standing, and depose thee from thy ministery. † And it shall be in that day: I will call my servant Eliacim the son of Helcias, † and will clothe him with thy coat, and will strengthen him with thy girdle, and will give thy power into his hand: and he shall be as a father to the inhabitants of Jerusalem, and to the house of Juda. † And I will give the key of the house of David upon his shoulder: & he shall open, and there shall be none to shut: and he shall shut, and there shall be none to open. † And I will fasten him as a pin in a sure place, & he shall be for a throne of glory to the house of his father. † And they shall hang upon him all the glory of his father's house, diverse kinds of vessels, every little vessel from vessels of cups even to every instrument of music. † In that day saith the Lord of hosts, shall the pin be taken away, that was fastened in the sure place: and that which hung thereon, shall be broken, and fall, and perish, because our Lord hath spoken.   

CHAP. XXIII. The destruction of Tyrus by the Chaldees, 15. and reparation thereof after seventy years.  
THE burden of tire. howl ye ships of the sea, because 
The tenth commination was against the Tyrians.  the house is destroyed, from whence they were wont to come: from the land of Cethim it is revealed to them. † Hold your peace ye that dwell in 
:: Tyrus was an island, as Ezechiel also describeth it (ch. 27.) in the entrance, yea situated in the hart of the sea: but not far distant, for king Alexander filled up that passage of water and made it continent.  the i'll: the trafickers of Sidon passing over the sea, have replenished thee. † The seed of Nilus in many waters, the harvest of the river was her fruits: & she was made the traffic of the nations. † Be ashamed Sidon, for the sea saith, the strength of the sea, saying: I have not travailed, and I have not brought forth, and I have not nourished youngmen, nor brought virgins to their growth. † When it shall be heard in Egypt, they will be sorry when they shall hear of tire: † pass over the seas, howl ye that dwell in the isle. † Is not this your city, which gloried from ancient days in her antiquity? her feet shall lead her afar to seiourne. † Who hath thought this against tire, that was some time crowned, whose merchants were princes, her chapmen the nobles of the earth? † The Lord of hosts hath thought it, that he might pluck down the pride of all glory, and bring all the glorious of the earth to ignominy. † pass thy land as a river, o daughter of the sea, thou hast a girdle no more. † He hath stretched forth his hand upon the sea, he hath troubled kingdoms: Our Lord hath given commandment against Chanaan, to destroy the strong thereof, † and he said: Thou shalt add no more to glory, o Virgin daughter of Sidon sustaining calumny: rising up sail over to Cethim, there also thou shalt have no rest. † Behold the land of the Chaldees was not such a people, Assur founded it: they led away the strong thereof into captivity, they undermined the houses thereof, they brought it to ruin. † howl ye ships of the sea, because your strength is destroyed. † And it shall be in that day: thou shalt be in oblivion o tire, 
:: The Tyrians rejoiced in the Jews captivity & therefore God punished them with like captivity of 70. years.  seventy years, as the days of one king: but after seventy years, there shall be to tire as it were the song of an harlot. † Take an harp, go about the city thou harlot forgotten: sing well, multiply song, that there may be remembrance of thee. † And it shall be after seventy years: our Lord will visit tire, and will bring her back again to her merchandise: and she shall fornicate again with all the kingdoms of the earth, upon the face of the earth. † And the martes, and rewards shall be sanctified to our Lord: they shall not be kept in store, nor laid up: because her merchandise shall be for them, that shall dwell before our Lord, that they may eat unto fatietie, and be clothed unto continuance.   

CHAP. XXIIII. All this world shall be destroyed, 7. whereof many signs shall come before, 18. and general judgement shall follow. 
The third part Prophecies pertaining to the whole world.   
BEHOLD our Lord shall dissipate the earth, and make it 
Osee. 4.  naked, and afflict the face thereof, and disperse the inhabitants thereof. † And 
:: diversity of states which is now in the world, shall cease at the general judgement, and all men shall receive according to their delertes.  as the people, so shall the priest be: & as the servant, so his master: as the handmaid, so her mistress: as the bier, so he that selleth: as the lender, so he that borroweth: as he that asketh his dew, so he that oweth. † With dissipation shall the earth be dissipated, and with spoil it shall be spoiled: for our Lord hath spoken this word. † The earth hath mourned, and fallen away, and is weakened: the world is fallen away, the height of the people of the earth is weakened. † And the earth is infected by the inhabitants thereof: because they have transgressed the laws, changed right, dissipated the everlasting covenant. † For this cause shall malediction devour the earth, & the inhabitants thereof shall sin: and therefore the dwellers therein 
:: near the end of the world, many forgetting the law of God, & nature, will rage's in extreme fury against others, persecuting & murdering one an other, especially the wicked afflicting the good: which our saviour describeth (Mat. 24) saying: Nation shall rise against nation. You shall be odious to all nations for my sake. Iniquity shall abound. etc.  shall be mad, & few men shall be left. † The vintage hath mourned, the vine is weakened, all have sighed that rejoiced in hart. † The joy of timbrels hath ceased, the sound of them that rejoice is least of, the sweetness of the harp is silent. † They shall not drink wine with song: the drink shall be bitter to them that drink it. † The city of vanity is broken down, every house is shut, no man goeth in. † There shall be crying for the wine in the streets: all mirth is left: the joy of the earth is carried away. † Desolation is left in the city, and calamity shall oppress the gates. † Because these things shall be in the mids of the earth, in the mids of peoples, in like manner as if a few olives, which are remaining, should be shaken out of the olive tree; and grapes, when the vintage is ended. † These shall lift up their voice, and praise: when our Lord shall be glorified, they shall make a joyful noise from the sea. † For this cause in doctrines glorify our Lord: 
:: This joyful propagation of God's glory and name, is either understood to be prophesied of the Church in general, which is as an island of the whole world: or properly and particularly (amongst other gentiles) of ●la●des converted to Christ: as great Britanny & others.  in the isles of the sea the name of our Lord the God of Israel. † From the ends of the earth we have heard praises, the glory of the just one. And I said: My secret to me, my secret to me, woe is me: the prevaricatours have prevaricated, and by the prevarication of transgressors they have prevaricated. † fear, and pit, and snare upon thee, that art inhabiter of the earth. † And it shall be: He that shall 
jere. 48.  flee from the voice of fear, shall fall into the pit: and he that shall rid himself out of the pit, shall be held in the snare: because the floodgates from on high are opened, and the foundations of the earth shall be shaken. † With breaking shall the earth the broken, with bruising shall the earth be bruised, with moving shall the earth be moved, † With shaking shall the earth be shaken as a drunken man, and shall be taken away as the tabernacle of one night: and the iniquity thereof shall be heavy upon it, and it shall fall, and not add to rise again. † And it thal be: In that day our Lord will visit upon the host of heaven on high, and upon the Kings of the earth, that are upon the earth. † And they shall be gathered together as the gathering of a bundle into the lake, and shall be shut there in prison: and after many days they shall be visited. † And the moon shall be confounded, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, & shall be glorified in the sight of his ancients.   

CHAP. XXV. The Prophet giveth thanks to God for his marvelous works, 7. and great benefits, in lightning many with faith, washing away sins, and giving grace, and eternal glory.  
OLORD thou art my God, I will exalt thee, and confess to thy name: because thou hast done marvelous things, the old cogitations faithful, 
:: The prophet and faithful people confessing Gods benefits, and perfect performance of whatsoever he promiseth, or determineth, conforming their desires to his pleasure, say: Amen: as well in prosperity, when he delivereth, and blesseth them, as in adversity, when he punisheth: by the destruction of Jerusalem▪ which is here prophesied, and the like.  Amen. † Because thou hast brought the city into a heap, the strong city into ruin, the house of strangers: that it be no city, & that it be not built for ever. † For this shall strong people praise thee, the city of strong nations shall fear thee. † Because thou art become a strength to the poor, a strength to the needy in his tribulation: an hope against the whirlwind, a shadow against the heat. For the spirit of the strong is as a whirlwind beating against a wall. † As heat in thirst, shalt thou humble the tumult of strangers: and as with heat under a burning cloud thou shalt make the branch of the strong to whither. † And the Lord of hosts shall make to 
:: After the rejection of the Jews all Gentiles shall be converted to Christ.  all peoples in this mount, a feast of fat things, a feast of vintage, of fat things full of marrow, of vintage purified from the dregs. † And he shall in this mount throw down headlong the face of the bond, tied together upon all people's, and the web that he hath begun upon all nations. † He shall cast death down headlong for ever: 
Apoc. 7. & ●1.  and our Lord God shall take away tear from all face, and the reproach of his people he shall take away out of the whole earth: because our Lord hath spoken it. † And he shall say in that day: lo this is our God, we have expected him, and he will save us: this is our Lord, we have patiently waited for him, we shall rejoice and be joyful in his salvation. † Because the hand of our Lord shall rest in this mount: and Moab shall be treshed under him, as straw is broken with the wain. † And he shall stretch forth his hands under him, as he that swimmeth stretcheth forth to swim: and he shall humble his glory with dashing of his hands. † And the munitions of thy high walls shall fall, and be humbled, & shall be plucked down to the ground even to the dust.   

CHAP. XXVI. A Canticle of thanks for changing the old Synagogue into the Church of Christ: Which hath more light of true faith, 12. and more patience in tribulations: 19 Which in the general resurrection shall be made manifest.  
IN 
:: In the time of grace given by Christ his whole Church singeth this and other like canticles of praises.  THAT day shall this song be sung in the land of Juda. 
:: Other peoples have their peculiar proper cities: Babylon, Damascus, Tyrus, Sidon, etc. but all Christians have one city the Catholic Church signified by Zion.  Zion the city of our strength a saviour, therein shall be put:: a wall and bulwark.  
† Open ye the gates, and let the just nation enter in, that keepeth truth.  
† The old error is gone: thou wilt keep peace: peace, because, we have hoped in thee.  
† You have hoped in our Lord in worlds everlasting, in our Lord God strong for ever.  
† Because he will bow down them that dwell on high, the high city he will abase. He will abase it even to the ground, he will pluck it down even to the dust.  
The foot shall tread it down, the feet of the poor, the steps of the needy.  
† The path of the just is right, the path of the just is right to walk in.  
† And in the path of thy judgements o Lord, we have patiently expected thee: thy name, and thy memorial are in the desire of the soul.  
† My soul hath desired thee in the night: yea and with my 
:: fenced with wall, and bull work, of faith & good works. S. Jerom here noteth that the sense of this Canticle is hard, by reason of often and sudden inter locutions of divers persons consisting in questions and answers. To whose learned commentaries we remit the studious readers.  spirit in my hart I will watch to thee in the morning.  
When thou shalt do thy judgements in the earth, the inhabitants of the world shall learn justice.  
† Let us have mercy on the impious, and he will not learn justice: in the land of the holy he hath done wicked things, and he shall not see the glory of our Lord.  
† Lord thy hand be exalted, and let them not see: let the envious people see, and be confounded: and let fire devour thine enemies.  
† Lord thou wilt give peace to us: for all our works thou hast wrought to us.  
† O Lord our God, there have Lords besides thee possessed us, only in thee let us remember thy name.  
† Let not the dead live, let not the giants rise again: therefore hast thou visited and destroyed them, & hast destroyed all their memory.  
† Thou hast been favourable to the nation o Lord, thou hast been favourable to the nation: wast thou glorified? thou hast made all the ends of the earth far of.  
† Lord in distress they have sought after thee, in tribulation of murmur thy doctrine was to them.  
† As she that conceiveth, when she draweth near to be delivered, being sorrowful crieth in her pains: so are we become at thy presence o Lord.  
† We have conceived, and as it were traveled, and brought forth the spirit: salvations we have not done in the earth, therefore the inhabitants of the earth have not fallen.  
† Thy 
:: A prophecy of the general resurrection of all men.  dead shall live, my slain shall rise again: awake, and praise ye that dwell in the dust: because 
:: Some in glory.  the dew of the light is thy dew; & 
:: Some in misery.  the land of the giants thou shalt pluck down into ruin.  
† go my people, enter into thy chambers, shut thy doors upon thee, be hid a little for a moment, till the indignation pass.  
† For behold our Lord will come out of his place, to visit the iniquity of the inhabitant of the earth against him: and the 
Mich. 1  earth shall reveal her blood, and shall cover her slain no more.   

CHAP. XXVII. God comforteth the faithful, promising to destroy the wicked. 3. Christ's coming is again prophesied, with propagation of his Gospel, and conversion of all nations.  
IN that day our Lord will visit with his sore, and great, and 
job. 40.  strong sword upon Leviathan 
:: tyrant's are called serpents for their subtle poysenful malice, and bars because they hold men fast enclosed in bondage. And for the same reasons the devil is called a serpent, and a bar.  the serpent,:: the bar, and upon Leviathan the crooked serpent, and shall kill the whale that is in the sea. † In that day the vineyard of pure wine shall sing to it. † I the Lord that keep it, I will suddenly drink to it: lest perhaps there be visitation against it, night and day I keep it. † There is no indignation in me: who will give me to be thorn and briar in battle: to go upon it, to set it on fire together? † Or rather shall he hold my strength, shall he make peace with me, shall he make peace with me? † They that go in with violence to Jacob, Israel shall flourish and spring, and they shall fill the face of the world with seed. † Hath he stricken him according to his stroke that struck him? or as he killed his slain, is he killed? † In measure against measure, when it shall be cast of, thou shalt judge it. He hath meditated in his hard spirit during the day of heat. † therefore upon this shall the iniquity be forgiven to the house of Jacob: and this is all the fruit that the sin thereof be taken away, when he shall have laid all the stones of the altar, as stones of ashes broken, the groves & temples shall not stand. † For the defensed city shall be desolate, the beautiful city shall be forsaken, and shall be left as a desert, there shall the calf feed, and there he shall lie, and shall consume the tops thereof. † The harvests thereof shall be destroyed in drught, women coming and teaching it: for it is not a wise people, therefore shall not he that made it, have mercy on it: and he that form it, shall not spare it. † And it shall be, in that day our Lord will strike from the channel of the river, even to the torrent of Egypt, and you shall be gathered together one and one o children of Israel. † And it shall be: in that day a sound shall be made with a great trumpet, and they that were lost, shall come from the land of the Assyrians, and that were cast out, from the land of Egypt, and shall adore our Lord in the holy mount in Jerusalem.   

CHAP. XXVIII. Tribulations are threatened to the ten tribes of Israel, for their pride, and voluptuousness. (5. God still protecting some who serve him sincerely) 7 and for contempt of Religion. 16. But God will lay a sure foundation in Zion, 20. Will punish the wicked, 24. and comforth the good.  
WOE to the crown of pride, to the drunkards of 
The fourth part. Prophetical admonitions to both the kingdoms of Israel and Juda.  
:: By Ephraim is understood the kingdom of Israel, whose first king jeroboam was of that tribe.  Ephraim, and to the flower falling down from the glory of his exultation, which were in the top of the most fat valley, erring by wine. † Behold our Lord is valiant and strong, as the violence of hail: a whirl wind breaking, the violence of many waters overflowing, & sent forth upon a large ground. † The crown of pride of the drunkards of Ephraim shall be trodden under feet. † And the flower of the glory of his exultation, which is upon the top of the valley of fat ones, shall be falling as a timely fruit before the ripeness of autumn: which when he that seethe it shall behold, as soon as he taketh it in his hand, he will devour it. † 
:: After that the ten tribes were carried captives (4 Reg. 17.) God delivered the two tribes out of imminent danger. (4. Reg 18. 19)  In that day the Lord of hosts shall be a crown of glory, and 
:: giving peace to their people:  a garland of exultation to the residue of his people: † and 
:: spirit of judgement to king Ezechias:  a spirit of judgement to him that sitteth in judgement, and 
:: and victory to the soldiers.  strength to them that return out of battle to the gate. † But these also have been ignorant because of wine, and by drunkenness have erred: the priest and the prophet have been ignorant because of drunkenness, they are swallowed up with wine, they have erred in drunkenness, they have not known him that seethe, they have been ignorant of judgement. † For all tables were filled with vomiting and filth, so that there was no more place. † Whom shall he teach knowledge? and whom shall he make to understand the thing heard? them that are weyned from the milk, that are plucked away from the breasts. † For command recommand, command recommand; expect reexpect, expect reexpect; a little there, a little there. † For in the speech of lip, and in an other tongue he will speak to his people. † To whom he said: This is my rest, refresh the weary, and this is my refreshing: & they would not hear. † And the word of our Lord shall be to them; 
:: Because Isaias & other holy prophets often and much urged, not only the people, but also priests (which had rule over the people) to keep God's commandments, and to expect his mercy and goodness, they scornfully repeat the same words, deriding such exhortations & desperately giving themselves to all wickedness, as if they neither feared death nor hell. v. 15.  command recommand, command recommand; expect reexpect, expect reexpect; a little there a little there: that they may go, and fall backward, and be destroyed, and snared, and taken. † For this cause hear the word of our Lord ye scornful men, which rule over my people, that is in Jerusalem. † For you have said: We have strooken a league with death, and with hell we have made a covenant. The scourge overflowing when it shall pass, shall not come upon us: because we have made lying our hope, and with lying we are protected. † therefore thus saith our Lord God: Behold I will send in the foundations of Zion a 
Mat. 21. v 42.  stone, an approved stone, a corner stone, precious founded in 
Act. 4. 1. Pet. 2.  the foundation. He that believeth, let him not make haste. † And I will put judgement in weight, and justice in measure: 
Rom. 9  and hail shall overthrow the hope of lying: and waters shall overflow the protection. † And your league with death shall be abolished, and your covenant with hell shall not stand: when the scourge overflowing shall pass, you shall be trodden down of it. † whensoever it shall pass through, it shall take you away: because in the morning early it shall pass through, in the day and in the night, and vexation alone shall give understanding in the hearing. † For the bed is streitened, so that one must fall out, and a short mantle can not cover both. † For our Lord shall stand as in the mount of divisions: as in 
2. Reg. 5. 1. Par. 14  the valley, which is in Gabaon, shall he be angry: that he may do his work, his strange work: that he may work, his 
joshua. 10  work is strange from him. † And now mock not, lest perhaps your bonds be tied straight. For I have heard of our Lord the God of hosts consummation and abridgement upon all the earth. † hearken with your ears, and hear my voice, attend, and hear my speech. † will 
:: As husbanmen dispose their works in order: so God sometimes worketh miracles, sometimes giveth benefits, sometimes sendeth afflictions: and greater to some then to others.  the ploughman plough all the day to sow, will he cut and harrow his ground? † will he not when he hath made even the face thereof, sprinkle cummine, and place the wheat by order, and the barley, and millet, and vetch, in their bonds? † And his God will instruct him in judgement: he will teach him. † For:: gith shall not be threshed with instruments that have teeth, neither shall the wain wheel turn about upon cummine: but gith shall be beaten out with a rod, and cummine with a staff. † But bread corn shall be broken small: But 
:: none are continually afflicted without intermission.  but the thresher shall not thrash it for ever, neither shall the wain wheel vex it, nor break it with the teeth thereof. † And this is come forth from our Lord the God of hosts, that he might make his counsel marvelous, and magnify justice.   

CHAP. XXIX. The Prophet bewaleth the Jews destruction, 9 for their blind obstinacy; 17. prophesying the Gentiles conversion.  
WOE to 
:: Ariosto signifieth a lion, El God: So Jerusalem called the lion of God, to wit a strong city, is threatened with destruction, which happened first by the Babylonians. 4. Reg. 25 again more miserably by Titus & Vespasian, 40. years after Christ's death.  Ariel, Ariel the city, which David overcame: 
2. Reg. 5. 1 Par. 11  year is added to year: the solemnities are 
Luc. 19  at an end. † And I will make a trench about Ariel, and it shall be sorrowful & morning, and it shall be to me as Ariel. † And I will compass as a sphere round about thee, and will cast a rampire against thee, and place munitions to besiege thee. † Thou shalt be humbled, thou shalt speak out of the earth, and out of the gronnd thy speech shall be heard: and thy voice shall be out of the earth as the Python's, and out of the ground thy speech shall mutter. † And the multitude of them that fan thee shall be as small dust: and as issles passing away, the multitude of them, that have prevailed against thee. † And it shall be suddenly forthwith. It shall be visited of the Lord of hosts in thunder, and earth quake, and with great voice of whirlwind and tempest, and with flame of devouring fire. † And the multitude of all nations, that have fought against Ariel, shall be as the dream of a vision in the night, and all that have waried, and besieged & prevailed against it. † And as he that is hungry dreameth, & eateth, but when he is awake, his soul is empty: & as he that is thirsty dreameth, and drinketh, and after he is awake, faint as yet thirsteth, and his soul is empty: so shall the multitude be of all the Gentiles, that have fought against mount Zion. † Be astonished, and marvel, waver, and stagger: be ye drunk, and not of wine: be moved, & not of drunkenness. † Because our Lord hath mingled unto you the spirit of drowsiness, he will shut your eyes, he will cover your prophets and princes, that see visions. † And the vision of all shallbe unto you as the words of a book sealed: which when they shall give to him that knoweth letters, they shall say: Read this: and he shall answer, 
:: Scribes and pharisees pretending knowledge of Scriptures, can not read Christ in the Prophets, because these books are sealed (or loeked) and they have not the key. Apoc. 3.  I can not, for it is sealed. † And the book shall be given to one that knoweth not letters, and it shall be said to him: read: and he shall answer:  

:: The Gentiles could not read Christ in these books, because they knew not letters of the holy Scriptures. S. Jerom Praemio. in Isaiam.  I know not letters. † And our Lord said: Because this 
Mat. 15.  people approacheth with their mouth, and with their lips 
Mar. 7.  glorifieth me, but their hart is far from me, and they have feared me by the commandment and doctrines of men: † therefore behold I will add to make admiration to this people, by a great and wonderful miracle: for wisdom shall perish from their wise men, and the understanding of their prudent shall be hid. † Woe unto you that are deep of hart, 
1. Cor. ●●.  to hide your counsel from our Lord: whose works are in darkness, and they say: Who seethe us, and who knoweth us? † This your cogitation is perverse: as if the clay should think 
Eccli. 29.  against the potter, and the work should say to the maker thereof: Thou madest me not: or the thing form should say to the fashioner thereof: Thou understandest not. † shall not yet within a little while, and in a short time Libanus be turned into Charmel, & Charmel reputed for a forest? † And in that day the deaf shall hear the words of the book, and out of the darkness and mist the eyes of the blind shall see. † And the meek shall add joyfulness in our Lord, and the poor men shall rejoice in the holy one of Israel. † Because he hath failed that did prevail, the scorner is consumed, and they are all cut down that watched upon iniquity: † that made men sin in word, and supplanted him that reproved them in the gate, and declined in vain from the just. † For this cause, thus saith our Lord to the house of Jacob, he that redeemed Abraham: Jacob shall not now be confounded, neither shall now his countenance be ashamed: † but when he shall see his children, the works of mine hands in the mids of him sanctifying my name, and they shall sanctify the holy one of Jacob, and shall preach the God of Israel, † and they that err in spirit, shall know understanding, and the mutteters shall learn the law.   

CHAP. XXX. The Jews are blamed for seeking counsel, and help of the Egyptians. 18. but if they repent, they shall find relief, and spiritual riches of the soul. 27. God's judgement will be strict: 33. and hell is most horrible.  
WOE 
:: You that trust in your own counsels and forces, or in other men's and not in God, shall find the miserable event of your folly, as is before noted. chap. 2●.  unto 
* Apostatae. or, deniers.  renegade children, saith our Lord, that you would take counsel, and not of me: & would begin a web, and not by my spirit, that you might add sin upon sin: † which walk to go down into Egypt, & have not asked my mouth, hoping for help in the strength of Pharaoh, and having confidence in the shadow of Egypt. † And the strength of Pharaoh shall be a confusion to you, and the confidence of the shadow of Egypt an ignominy. † For thy princes were in Tanis, and thy messengers came even to Hanes. † all were confounded upon the people, that could not profit them: they were no help, nor to any profit, but to confusion and to reproach. † The burden of the beasts of the South. In a land of tribulation and distress, the lioness, and the lion of them, the viper & the flying basiliscus carrying their riches upon the shoulders of beasts, and their treasures upon the bunch of camels to a people, that can not be able to profit them. † For Egypt shall help in vain, and to no purpose: therefore have I cried upon this: It is pride only, cease. † 
:: Either Isaias was commanded to write this which should be fulfilled many years after; or else he speaketh prophetically to jeremy, near 200. years before he prophesied; signifying that he should: hen writ it, as in deed he did. jere. 41 etc.  Now therefore going in write to her upon box, and draw it diligently in a book, and it shall be in the latter day for a testimony for ever. † For it is a people provoking to wrath, and lying children, children that will not hear the law of God. † Which say to the seers: See not: and to them that behold: Behold us not those things that are right: speak unto us pleasant things, see errors unto us. † Take from me the way, turn away the path from me, let the holy one of Israel cease from our face. † therefore thus saith the holy one of Israel: For that you have rejected this word, & have hoped in calumny and tumult, and have leaned thereupon: † therefore shall this iniquity be unto you as a breach that falleth, and is found lacking in an high wall, because suddenly, whiles it is not hoped, shall come the destruction thereof. † And it shall be broken small, as the potter's vessel is broken with mighty breaking: & there shall not a shred be found of the fragments thereof, wherein a little fire may be carried from the burning, or a little water be drawn out of the pit. † Because thus saith our Lord the God of Israel: If you return and be quiet, you shall be saved: in silence and in hope shall your strength be. And you would not: † and you have said: No, but we will flee to horses: therefore shall you flee. And we will mount upon swift ones: therefore shall they be swifter, that shall persecute you. † A thousand men at the face of the terror of one: and at the face of the terror of five shall you flee, till you be left as the mast of a ship in the top of a mountain, and as a sign upon a little hill. † therefore our Lord expecteth that he may have mercy on you: and therefore shall he be exalted sparing you: because our Lord is the God of judgement: blessed 
Psal.. ●3.  are all they that expect him † For the people of Zion shall dwell in Jerusalem: weeping thou shalt not weep, pitying he will pity thee: at the voice of thy cry as soon as he shall hear, he will answer thee. † And our Lord will give you strait bread, and short water: and will not make thy doctor to flee away from thee any more: and thine eyes shall see thy master. † And thine ears shall hear the word of him, that behind thy back admonisheth thee: This is the way, walk in it: and decline ye not neither to the right hand, nor to the left. † And thou shalt contaminate the plates of the sculptils of thy silver, and the garment of the molten of thy gold, and shalt scatter them as the uncleanness of a menstruous woman. Thou shalt say to it: Get thee hence. † And rain shall be given to thy seed, wheresoever thou shalt sow in the land: and the bread of the corn of the land shall be most plentiful, and fat. The lamb in that day shall feed at large in thy possession: † and thine oxen, as the ass colts, that till the ground, shall eat mingled provender as it was fanned in the floor. † And there shall be upon every high mountain, and upon every little hill elevated, rivers of running waters in the day of the kill of many when the towers shall fall. † And 
:: This clarity in sun and moon shall be after the general resurrection.  the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days in the day, when our Lord shall bind up the wound of his people, & shall heal the stroke of their wound. † Behold the name of our Lord cometh from far, his 
:: Christ will exercise his severe justice in the general judgement, when he shall bid the damned go into everlasting fire. Mat. 25.  burning fury, and heavy to bear: his lips are filled with indignation, and his tongue as a devouring fire. † His spirit as a torrent overflowing even to the mids of the neck, to destroy the nations to nothing, and the bridle of error, that was in the jaws of peoples. † There shall be a song unto you as the night of a sanctified solemnity, and joy of hart as he that goeth with a shaulme, to enter into the mount of our Lord to the strong one of Israel. † And our Lord shall make the glory of his voice to be heard, and shall show the terror of his arm, in threatening of fury, and flame of devouring fire: he shall dash to pieces in whirl wind, and in hail stone. † For at the voice of our Lord shall Assur fear being strooken with the rod. † And the passage of the rod shall never cease, which our Lord shall make to rest upon him in 
:: If often happeareth that when e●il men seem most secure, they ●al into sudden calamities.  timbrels and haps▪ and in principal battles he shall overthrow them. † For 
* Hel.  Topheth is prepared since yesterday, prepared of the king, deep, and wide. The nourishments thereof, fire & much wood: the breath of our Lord as a torrent of brinstone kindling it.   

CHAP. XXXI. The prophet further bewaileth the Jews calamity, into which they shall fall for their confederacy with the Egyptians. 5. Yet God will protect ●erusalem: 8. and overthrow Senacharib.  
WOE to them that go down into Egypt for help, 
jere. 42.  hoping in horses, and having confidence upon chariots, because they be many: and upon horsemen, because they be very strong: and have 
:: Both this Prophet, and afterwards ●ere●●e admonished the Jews not to trust in the Egyptians, but they contemning this admonition showed in their deeds that they disinherited God, not be leving nor obeying his prophets: & for the same were at last punished.  not trusted upon the holy one of Israel, & have not sought after our Lord. † But he that is the wise one hath brought evil, and hath not taken away his words: and he will rise up against the house of the wicked, & against the aid of them that work iniquity. † Egypt, a man, and not God: and their horses, flesh, and not spirit: and our Lord shall bow down his hand, and the helper shall fall, and he that is helped shall fall, and they shall all be confounded together. † Because thus saith our Lord to me: As if a lion should roar, and the lion's whelp upon his pray, & when a multitude of shepherds shall come against him, he will not fear at their voice, and of their multitude he will not be afraid: so shall the Lord of hosts descend, 
:: In the mean time God destroyed the army of Sennaca●●b be seging Jerusalem. 4 Reg. 19 But they forgot this and many other examples of God's power and love.  to fight upon mount Zion, and upon the little hill thereof. † As birds that fly, so will the Lord of hosts protect Jerusalem, protecting and delivering, passing and saving. † return as you revolted deeply o children of Israel. † For in that day man shall cast away the idols of his silver, and the idols of his gold, 
Isai. 2.  which your hands have made you into sin. † And Assur shall fall by the sword not of man, and the sword not of man shall devour him, & he shall flee not at the face of the sword: and his young men shall be tributaries: † and his strength shall pass away at the terror, & his princes fleeing shall be afraid: our Lord hath said it: whose fire is in Zion, & his furnace in Jerusalem.   

CHAP. XXXII. The prophet comforteth the Jews, foreshowing that their king Ezechias will rule well, and prosper; but most especially prophesieth of Christ. 9 That they shall be rejected for persecuting him, 15. and his Church shall prosper.  
BEHOLD “ the king shall “ reign in justice, & the princes 
The fift part. Of the captivity, and relaxation of the kingdom of Juda: with other afflictions and comforts; but especially of Christ and his Church.  shall rule in judgement. † And a man shall be as he that is hid from the wind, and hideth himself from a tempest, as rivers of waters in drought, and the shadow of a rock that standeth out in a desert ground. † The eyes of them that see, shall not be dim, and the ears of them that hear, shall hearken diligently. † And the hart of fools shall understand knowledge, and the tongue 
:: Albeit many things in this and other places pertain first and literally to the old testament: yet all are in figure, and some things have no other literal sense but of the new testament. As this prophecy of maffling, or unperfect tongues, to speak readily, is fulfilled in the Church of Christ; plainly and distinctly confessing all Mysteries of Catholic faith and religion: and the like, which can not be verified in the Jewish people.  of mafflers shall speak readily and plain. † He that is unwise shall no more be called prince: neither shall the deceitful be called the greater man: † for the fool shall speak foolish things, and his hart shall do iniquity, that he may work simulation, and speak to our Lord deceitfully, and make empty the soul of the hungry, and take away drink from the thirsty. † The vessels of the deceitful are most wicked: for he hath framed devices to undo the meek, with the word of lying, when the poor man spoke judgement. † But the prince will think these things, that are worthy of a prince, & he shall stand above the dukes. † Ye 
* Noble cities of Juda.  rich women arise, and hear my voice: ye confident daughters give ear to my speech. † For after days, & a year you shall be troubled that have confidence: for the vintage is at an end, the gathering will no more come. † Be astonished ye rich women, be troubled ye confident: strip you, and be confounded, gird your loins. † mourn upon your breasts, upon the country worthy to be destroved, upon the fruitful vineyard. † upon the ground of my people shall thorns and briars come up: how much more upon all the houses of joy, of the city rejoicing? † For the house is forsaken, the multitude of the city is left, darkness and palpableness are made upon the dens for ever. † The joy of wild asses the pastures of flocks, until the spirit be powered out upon us from on high: and the desert shall be as charmel, and charmel shall be reputed for a forest. † And judgement shall dwell in the wilderness, and justice shall sit in charmel. † And the work of justice shall be peace, and the service of justice silence, and security for ever. † And my people shall sit in the beauty of peace, and in the tabernacles of confidence, and in wealthy rest. † But hail in falling upon the forest, and the city shall be humbled with lowness. † Blessed are ye, that sow upon all waters, sending in the foot of the ox and the ass.  

ANNOTATIONS. CHAP. XXXII.  
1. The king shall reign.] Some expound this whole passage of Ezechias, or 
This & many other prophecies pertain to the old testament as in figure, alluding to the history, but principally to Christ, and his Church.  Josias Kings of Juda, and of the chief princes under them: but so great effects▪ as be here prophesied, were not fully verified in them, but as in figure only of a more excellent king, and his principal servants, that should follow afterwards. For albeit these were very good Kings, and had good and wise counsellors, & governors under them: yet they had not that perfect judgement, nor performed that complete justice, whereby the subjects enjoyed such peace, rest, safety, and consolation, as be here described, by the metaphors, and similitudes of men hid from wind, safe from tempest, refreshed with waters in their heat, and shadowed by a rock from the burning sun in the desert, with the like. And therefore S Jerom, and other Christian Doctors understand it of Christ, who hath most perfect judgement and justice; and of his Apostles, and other Pastors of his Church, who by unction of the holy Ghost, participate more abundantly of Christ's grace, than did the priests, & other rulers in the old testament. And so Christian people receive these benefits of peace, rest, protection, refreshing in soul, & conscience, & other spiritual comforts in Christ, by the mysteries of the new Testament, which the faithful of the old Testament could not receive by their Kings & princes, nor by priests and prophets of that time. The same we might deduce of innumerable other 
Pref. of prophetical books.  places of this & other prophets: but it is not our * purpose to explicate much in this Edition.  
1. Reign in justice: and rule in judgement.] Here also to avoid prolixity, we may once note that these words: judgement, and justice, have a sa●●e other 
What the words, judgement and justice signify.  higher and more excellent signification in holy Scriptures (where they most frequently occur) then in profane writings, and natural or moral philosophical discourses. For Philosophers, such as Plato and Aristotel, could reach no further then to natural reason, which they called right judgement: and to moral equity, which in general they named justice. But the holy Ghost by these words revealeth most high spiritual mysteries, known by faith, most comfortable to men's souls, relieving and refreshing the consciences of penitents in this life, & replenishing the just with unspeakable gladness in eternal glory. Therefore in the sense usual in holy Scripture, judgement is the act of the mind, 
Definition of judgement and justice as they are used in the holy Scriptures. Both applied to Gods, and men's actions.  or understanding, discerning what is right, just, & agreeing to reason: And justice is the rectitude of the will, doing conformably to right direction of the mind, or understanding. And so these words are applied to signify both Gods, and just men's actions. As that which God mercifully decreed in eternity, and promised after the fall of man, to do for mankind, as convenient for his divine power, Wisdom, justice, mercy, & goodness; with all the means which he ordained for effecting the same, is called his judgement; and the performing and accomplishment thereof, so sa●re as is of his part, is called his justice. Also that which any man discusseth, discerneth, and determineth in his understanding, as right, or reasonable in supernatural things, is called his spiritual judgement; and that which he doth of his free-will according to the same right judgement, is called his justice. So in this place the Prophet forsheweth, that Christ our Kingwil reign in iust●●●, that is, perform and fulfil all that he, as God 
Explication of the text.  with the Father & the holy Ghost, decreed for Redemption, justification and Sal●ation of men. And the princes▪ his Apostles and other Pastors, shall rule in judgement: that is, discern and judge, what is right and good for themselves, and the people in respect of their souls, and eternal salvation.    

CHAP. XXXIII. Sennacherib besieging and threatening Jerusalem, shall be overthrown by Angels. 13. that both wicked arrogant infidels may feel the hand of God, and faithful sinners repenting after great terror be comforted.  
WOE to thee 
:: Sennacarib spoiled all the kingdom of Israel, and all▪ Juda saving Jerusalem, which he also besieged, reproaching and despising God: but himself was therefore spoiled, and despised.  that spoilest, shalt not thyself also be spoiled? and that despisest shalt not thyself also be despised? when thou shalt have ended spoiling, thou shalt be spoiled: when being wearied thou shalt cease to contemn, thou shalt be contemned. † O Lord have mercy upon us: for we have expected thee: be our arm in the morning, and our salvation in the time of our tribulation. † At the voice of the Angel the people's fled, and at thy exaltation the nations are dispersed. † And you spoils shall be gathered together as the locust is gathered, as when the ditches shall be full thereof. † Our Lord is magnified, because he hath dwelled on high: he hath filled Zion with judgement and justice. † And there shall be 
:: fidelity in performing promises of good things temporal and spiritual.  faith in thy times: riches of salvation wisdom and knowledge: the fear of our Lord that is his treasure. † Behold they that see shall cry without, 
:: Messengers sent to procure peace shall mourn, because they can not obtain it.  the angels of peace shall weep bitterly. † The ways are dissipated, the passenger by the path hath ceased, the covenant is made frustrate, he hath rejected the cities, he hath not esteemed the men. † The land hath mourned, and languished: Libanus is confounded, and become foul, and Saron is made as a desert: and Basan is shaken, & Carmel. † Now will I rise up, saith our Lord: now will I be exalted, now will I be lifted up. † You shall conceive heat, you shall bring forth stubble: your spirit as fire shall devour you. † And the peoples shall be as ashes of a great fire, thorns gathered together shall be burned with fire. † hear ye that are far of, what things I have done, and ye that are near, know my strength. † The sinners are terrified in Zion, trembling hath possessed the hypocrites. Which of you can dwell with devouring fire? which of you shall dwell with everlasting heats? † He that walketh in justices, and speaketh truth, that casteth away avarice of oppression, and 
Psal. 14.  shaketh his hands from all gift, that stoppeth his ears lest he hear blood, and shutteth his eyes that he may see no evil. † This man shall dwell on high, the munitions of rocks shall be his highness: bread is given to him, his waters are faithful. † His eyes shall see the king in his beauty, they shall see the land far of. † Thy hart shall meditate fear: where is the learned? where is he that pondereth the words of the law? 
1. Cor 1.  where the teacher of little ones? † The unwise people thou shalt not see, the people of profound speech: so that thou canst not understand the eloquence of his tongue, in whom there is no wisdom. † look upon Zion the city of our solemnity: thine eyes shall see Jerusalem, a rich habitation, a tabernacle 
:: Both prophecies & histories testify that terrene Jerusalem was subject to destruction, and was destroyed, and therefore this is necessarily to be understood of the Church of Christ, against which he● gates shall never prevail.  that can not be transferred: neither shall the nails thereof be taken away for ever, and all the cords thereof shall not be broken▪ † because only there our Lord is magnifical: a place of floods, rivers most broad and wide: no ship of rowers shall pass by it▪ neither shall the great galley pass thereby. † For the Lord is our judge, the Lord is our lawmaker, the Lord is our king: he will save us▪ † Thy cords are loosed, and they shall not prevail: thy mast shall be so, that thou canst not spread the sign. Then shall the spoils of many prays be divided: the lame shall take the spoil. † Neither shall the neighbour say: I am feeble. The people that dwelleth therein, iniquity shall be taken away from them.   

CHAP. XXXIIII. A prophecy of the destruction of the whole world, at the day of judgement, 5. and in particular of I dume●, 9 & Jerusalem, as figures thereof.  
COME 
:: God willeth as well the gentiles that were far of, to come near.  near ye Gentiles, and hear, and ye 
:: As▪ Iso the Jews, that were his peculiar people all to attend that he will destroy this whole world, before the general judgement.  peoples attend let the earth hear, & the fullness thereof▪ the round world, and every spring thereof. † Because the indignation of our Lord is upon all Gentiles, and fury upon all their hosts: he hath killed them, & given them into slaughter. † Their slain shall be cast forth, and out of their carcases shall rise a stench: the mountains shall melt with their blood. † And all the host of the heavens shall melt away, and the heavens shall be folded together as a book: and all their host shall fall away as the leaf falleth from the vine, and from the fig tree. † Because my sword is inebriated in heaven: behold it shall descend upon Idumaea, and upon the peoples of my slaughter to judgement▪ † The sword of our Lord is filled with blood, it is fatted of the blood of lambs and buckgoates, of the blood of rams full of marrow: for the victim of our Lord is in 
:: No defence of strong places (signified by Bosra) shall save any men from destruction in the day of judgement.  Bosra, & agrear slaughter in the land of Edom. † And the unicorns shall come down with them, and the bulls with the mighty: their land shall be drunk with blood, & their ground with the farnes of fat ones. † Because it is the day of the revenge of our Lord, the year of retributions of the judgement 
:: In the mean time, as a figure thereof Zion shall be destroyed: and therefore the metaphorical destruction following rather pertaineth to the state of the damned in the next world then to the afflicted in this life.  of Zion. † And the torrents thereof shall be turned into pitch, and the ground thereof into brimstone: & the land thereof shall be into burning pitch▪ † Night and day it shall not be quenched, the smoke thereof shall go up for ever: from generation unto generation it shall be desolate, there shall none pass by it world without end. † The onocrotalus, and hedgehog shall possess it: & the ibis, and the raven shall dwell in it: and a measure shall be stretched out upon it, to bring it to nothing, and a plum line unto desolation. † The nobles thereof shall not be there: they shall call rather upon the king, and all the princes thereof shall be as nothing. † And thorns and nettles shall grow up in the houses thereof, and the thisle in the munitions thereof: and it shall be the couch of dragons, and the pasture of ostriches. † And spirits shall meet the onocentaurus, and the satire shall cry one to the other, there hath the lamia lien, and found herself rest. † There hath the hedgehog had an hole, and brought up whelps, and digged round about, and cherished them in the shadow thereof: thither are the kites gathered together, one to an other. † search ye diligently in the book of our Lord, and read: one of them hath not wanted, one hath not sought for the other, because that which proceedeth out of my mouth, he hath commanded, and his spirit the same hath gathered them. † And he hath cast them a lot, and his hand hath divided it unto them by measure: they shall possess it for ever, in generation & generation they shall dwell therein.   

CHAP. XXXV. Gentiles converted to Christ shall much rejoice, 5. being comforted and confirmed by his miracles, much more by his internal grace, which bringeth to life everlasting.  
THE 
:: An evident prophecy of the conversion of Gentiles. In whom the Church shall continually spring & flourish.  desert and the land without passage shall be glad, & the wilderness shall rejoice, and shall flourish as the lily. † Springing it shall spring, & shall rejoice joyful and praising: the glory of Libanus is given to it, the beauty of Carmel, and Saron, they shall see the glory of our Lord, and the beauty of our God. † Encourege ye the lose hands, & strengthen the weak knees. † Say to the faint hearted: Take courege, and fear not: behold your God shall bring revenge of retribution: God himself will come and will save you. † Then shall 
:: Christ leaning all logical arguments, proved himself to be Messias by his works. If ye believe not me (saith ou● B. saviour) believe my works. Joan. 10. v. 38.  the eyes of the blind be opened, and the ears of the deaf shall be 
Mat. 15.  open. † Then shall the lame leap as an hart, and the tongue 
Mar. 7.  
●●c. 7.  of the dumb shall be opened: because waters are cut out in the desert, and torrents in the wilderness. † And that which was drieland, shall be as a pool, and the thirsty ground as fountains of waters. In the dens wherein dragons dwelled before, shall spring up the greennes of reed and bulrush. † And a path and a way shall be there, and it shall be called the holy way: the polluted shall not pass by it, and this shall be unto you a direct way, so that fools can not err by it. † The lion shall not be there, and the naughty beast shall not go up by it, nor be found there: and they shall walk that shall be delivered. † And the redeemed of our Lord shall be converted, and shall come into Zion with praise, and everlasting joy shall be upon their head: they shall obtain joy and gladness, and sorrow and mourning shall flee away.   

CHAP. XXXVI. Sennacherib king of Assyrians having taken other cities in jury, besiegeth and threateneth Jerusalem; 4. reproacheth king Ezechias; 7. blasphemeth God; 13. and terrifieth the people.  
AND it came to pass 
:: That which the prophet had foretold by way of prophecy, now he recordeth by way of history, & therefore these four next chapters are inserted in the fourth book of Kings. ch. 18. 19 and 20. almost in the same words, & an abridgement thereof 2. Paral. 32.  in the fourteenth year of king 
4. Reg. 18.  Ezechias, Sennacherib king of the Assyrians came up against all the fenced cities of Juda, and took them. † And 
2. Par. 32.  the king of the Assyrians sent Rabsaces from Lachis to Jerusalem, to king Ezechias with a great army, and he stood by the water conduit of the upper pool in the way of the fullers filled. † And there came out to him Eliacim the son of Helcias, who was over the house, and Sobna the scribe, and Joahe the son of Asaph the commenter. † And Rabsaces said to them: tell Ezechias: Thus saith the great king, the king of the Assyrians: What is this confidence, whereupon thou dost trust? † or by what counsel or force art thou disposed to rebel? Upon whom hast thou confidence, that thou art revolted from me? † lo thou dost trust upon this broken staff of reed, upon Egypt: upon which if a man lean, it will enter into his hand, and pierce it: so is Pharaoh the king of Egypt to all that trust in him. † But if thou wilt answer me: We trust in our Lord God: is it not he 
:: Such is the blindness, and malice of infidels, that they confound things done to destroy idolatry, as if the same were against God.  whose excelses and altars Ezechias hath taken away, and he said to Juda and Jerusalem: Before this altar shall you adore? † And now deliver thyself to my lord the king of the Assyrians, & I will give thee two thousand horses, neither shalt thou be able of thyself to give riders for them. † And how wilt thou abide the face of the judge of one place, of the lesser servants of my Lord? But if thou trust in Egypt, in chariotes and in horsemen: † and now am I come up without the Lord unto this land to destroy it? The Lord said to me: go up against this land, & destroy it. † And Eliacïm, and Sobna, and Joahe said to Rabsaces: speak to thy servants in the Syrian tongue: for we understand it: speak not to us in the Jews language in the ears of the people, that is upon the wall. † And Rabsaces said to them: Why, did my lord send me to thy lord and to thee, to speak all these words; and not rather to the men, that sit on the wall; that they may eat their own dung, and drink the urine of their feet with you? † And Rabsaces stood, & cried with a loud voice in the Jews language, and said: hear ye the words of the great king, the king of Assyrians. † Thus saith the king: Let not Ezechias seduce you, for he shall not be able to deliver you. † And let not Ezechias give you confidence upon the Lord, saying: Our Lord delivering will deliver us, this city shall not be given into the hand of the king of Assyrians. † hear not Ezechias: for thus saith the king of Assyrians, do 
:: do that is profitable for you. 4. Reg 18. v▪ 31.  a blessing with me, and come forth to me, and eat ye every man of his own wineyard, and every man of his own figtree, and drink ye every man the water of his own cistern, † till I come and take you away to a land, that is as your own, a land of corn and of wine, a land of bread and vineyards. † Neither let Ezechias truble you, saying: Our Lord will deliver us. Why, have the gods of the nations delivered every one their land out of the hand of the king of Assyrians? † Where is the god of Emath, and Arphad? where is the god of Sepharuaim? Have they delivered 
:: many in Samaria served false goods which could not defend them: others served God almighty who for their good suffered them to be afflicted.  Samaria out of my hand? † Who is there of all the gods of these lands, which hath delivered their land out of my hand, that the Lord can deliver Jerusalem out of any hand? † And they held their peace, and answered him not a word. For the king had commanded, saying: Answer him not. † And Eliacim the son of Helcias, that was over the house, and Sobna the scribe, and Joahe the son of Asaph the commenter, went in to Ezechias their garments rend, and told him the words of Rabsaces.   

CHAP. XXXVII. King Ezechias requesteth the prayers of isaiah the prophet, 6. who assureth the king of God's help. (8. In the mean time the enemies threatening and blaspheming, 14. King Ezechias prayeth) 21. God promiseth to protect Jerusalem: 36▪ and by an Angel killeth in one night an hundred eigtiefive thousand Assyrians. 37. Their king returneth to Ni●●ue and is slain by his own sons.  
AND it came to pass, when king Ezechias had heard it, he 
:: Renting of cutting of garments was a●● ceremony to show internal sorrow;  rend his garments, and was wrapped in 
:: And sackcloth was an habit of ponitents for sins.  sackcloth, 
4. Reg. 19  & entered into the house of our Lord. † And he sent Eliacim 
2. Par. 32.  which was over the house, and Sobna the scribe, and the ancients of the priests covered with sackclothes to isaiah, the son of Amos the prophet, † and they said to him: Thus saith Ezechias: This day is a day of tribulation, and of rebuke, and of blasphemy: because the children are come even to the birth, and there is not strength to bring forth. † If by any means our Lord thy God will hear the words of Rabsaces, whom the king of Assyrians his Lord hath sent to blaspheme the living God▪ & to upbraid with words which our Lord thy God hath heard: lift up prayer therefore for the remnant that are left. † And the servants of Ezechias came to isaiah. † And isaiah said to them: Thus shall you say to your master: Thus saith our Lord: fear not at the face of the words, which thou hast heard, where with the servants of the king of the Assyrians have blasphemed me. † Behold, I will give him a spirit, and he shall hear a message▪ and shall return to his country, and I will make him fall by the sword in his own country. † And Rabsaces returned, and found the king of Assyrians fight against Lobna. For he heard that he was departed from Lachis, † and he heard of Tharaca the king of Aethiopia, them that said: He is come forth to fight against thee. Which when he had heard, he sent messengers to Ezechias, saying: † Thus shall you say to Ezechaias the king of Juda, speaking: Let not thy God deceive thee, in whom thou hast confidence, saying: Jerusalen shall not be given into the hand of the king of the Assyrians. † lo thou hast heard all things the Kings of the Assyrians have done to all countries, which they have subverted, and canst thou be delivered? † Why, have the gods of the nations delivered them, whom my fathers have subverted, Gozam, and Haram, and Reseph, and the children of Eden, that were in Thalassar? † 
:: That which happened to all these infidel Kings, fell also upon Sennacharib king of Assyrians shortly after he had thus bragged, or rather greater ruin and misery. v. 36. & 38.  Where is the king of Emath, and the king of Arphad, and the king of the city of Sepharuaim, of Ana, & avarice? † And Ezechias took the letters of the hand of the messengers, and read them, and went up into the house of our Lord, and Ezchias laid them open before our Lord▪ † And Ezchias prayed to our Lord, saying: † O Lord of hosts God of Israel, which sittest upon the Cherubs, thou art the only God of all the kingdoms of the earth, thou hast made heaven and earth. † Incline o Lord thine ear, and hear: open o Lord thine eyes, and see, and hear all the words of Sennacherib, which he hath sent to blaspheme the living God. † For in very deed, o Lord, the Kings of the Assyrians have made lands desolate, and the countries of the same. † And they have given their gods to fire: for they were not gods, but the works of men's hands, wood & stone: & they broke them in pieces. † And now o Lord our God save us out of his hand: and let all the kingdoms of the earth know, that thou only art the Lord. † And isaiah the son of Amos sent to Ezechias, saying: Thus saith our Lord the God of Israel: For the things that thou prayed me concerning Sennacherib the king of Assyrians: † this is the word which our Lord hath spoken upon him: The virgin daughter of Zion hath despised thee, and scorned thee: the daughter of Jerusalem hath wagged the head after thee. † Whom hast thou upbraided, and whom hast thou blasphemed, and upon whom hast thou exalted voice, and lifted up the height of thine eyes? To the holy one of Israel. † By the hand of thy servants thou hast upbraided our Lord: and hast said: In the multitude of my chariotes have I climbed the height of mountains, the tops of Libanus: and I will cut down the high cedars thereof, & the chosen fir trees thereof, and will enter to the top of the height thereof, to the forest of his Carmel. † I have digged, and drunken the water, and have dried up with the step of my foot all the rivers of the rampires. † Why, hast thou not heard, what I have done to him of old? from ancient days have I form it: and now I have brought it to effect: and it is made to the rooting out of little hills bickering together, and of sensed cities. † The inhabitants of them with shortened hand have trembled, and are confounded: they are become as hay of the field, and grass of the pasture ground, and herb of the house tops, which hath withered before it was ripe. † I have known thy habitation, and thy going out, and thy coming in, and thy madness against me. † When thou didstrage against me, thy pride ascended into mine ears: therefore I will put a ring in thy nosthrels, and a bit in thy lips, & will bring thee back into the way, by which thou camest. † 
:: He turneth his speech to Ezechias.  But to th●e this shall be a sign: eat this year the things that grow of themselves, and in the second year eat fruits: but in the third year sow and reap, & plant vineyards, and eat the fruit of them. † And that which shall be saved of the house of Juda, and which is left, shall take root downward, and shall bear fruit upward: † because out of Jerusalem there shall a remnant go forth, and salvation from mount Zion: the zeal of the Lord of hosts shall do this. † therefore thus saith our Lord concerning the king of the Assyrians: He shall not enter this city, and he shall not shoot arrow there, and shield shall not occupy it, and he shall not cast rampire about it: † In the way that he came, by the same he shall return, and into this city he shall not enter, saith our Lord. † And I will protect this city, that I may save it for mine own sake, and “ for David's sake my servant. † And the Angel of our Lord came 
job. 1. Eccli 48. 1. Mac. 7. 2 Mac. 8.  forth, and stroke in the camp of the Assyrians an hundred eighty five thousand. And they arose in the morning, and behold,:: all were carcases of dead men. † And he went out, and departed, and Sennacherib the king of the Assyrians returned, and dwelled in Ninive. † And it came to pass, when he adored in the temple of Nesroch his god, Adramelech and Sarasar his sons stroke him with the sword: and they fled into the land of Ararat, & Asarhaddon his son reigned for him.  

ANNOTATIONS. CHAP. XXXVII.  
●5. For David's sake.] We have here a manifest example that the merits of 
Merits of saints do profit the living.  saints departed forth of this world, do profit the living: God protecting Jerusalem not only for his own, but also for his servant David's sake. Against which plain sense, Protestants denying merits and prayers of saints, seem 
The Protestants evasion.  to have no better quasion, than this silly shift, ●e●ned without warrant of holy Scripture, or ancient Father; to interpret these words, for David's sake to signify, for Gods promise sake made to David. But if they be demanded, where 
Bible 160●.  and when God promised to David, that he would protect and save the city of Jerusalem from sacking by enemies, or from ruin, they can never show it. God made David conqueror of Jerusalem, extirpating there the Jebusites, who until his time kept the tower of Zion (2. Reg. 5. v. 7.) & protected the same city 
God promised to protect the city of Jerusalem from certain dangers, but not perpetually.  all his time, and long after. And in certain particular dangers, promised to Achaz a wicked king (isaiah. 7.) and to this good king Ezechias here ●& 4. Reg. 19 ● that he would save and deliver Jerusalem, from other particular distresses wherein it was at those times, but he promised not this to king David. Neither did God make a general promise to protect that city perpetually. For if he had so promised, it should not have been subdued, brought into captivity, & defaced as it was by the Babylonians. And therefore this gloss of Protestants 
4. Reg. 25.  is built upon false ground. And the words are as manifest, as if the King's majesty 
The Protestants gloss is il grounded.  should say: I will protect the ●●●● of London, that I may save it for mine own sake, and such my former subjects sake, that have faithfully heretofore served their Kings. Or if he should say: I will protect such a nobleman's chief▪ manor place for mine own sake, & for such his progenitors sake, who 
This similitude doth not prove but explain the truth otherwise proved.  served me loyally. Whereby is plainly signified, that the king do●● this ●ouour not only forth is own sake, but also for the merits of some that lived there and deserved well before▪ Neither do we produce this similitude: to prove that is in controversy, but to explain the Catholic doctrine, apparent by this text, and approved by the ancient Fathers, and the whole Church of God.    

CHAP. XXXVIII. Ezechias being sick▪ and advertised by the prophet that he shall then die, by prayer 〈…〉 prolongation of life: 6. with promise of victory, confirmed by a sign. 9 For which he rendereth thanks to God with a Canticle of praise.  
IN 
:: After the Assyrians were slain king Ezechias was visited with dangerous sickness, to keep him in the fear of God le●t much joy should bring him into obl●●●on, of his duty.  those days Ezechias was sick even to death, and isaiah the son of Amos the prophet, went in unto him, and said 
4. Reg. 20.  to him: Thus saith our Lord. Take order with thy house, for 
2. Par. 32. :: thou shalt die, and shalt not live. † And Ezechias turned his face to the wall, and prayed to our Lord, † and said: I beseech thee Lord, remember I pray thee how I have walked before thee in truth, and in a perfect hart, and have done▪ that which is good in thine eyes. And Ezechias wept with great weeping. † And the word of our Lord was made to isaiah, saying: † go, & tell Ezechias: Thus saith our Lord the God of David thy father: I have heard thy prayer, and seen thy tears: lo 
:: It was first revealed to the Prophet that the King's sickness was deadly.  I will add upon thy days fifteen years: † and out of the hand of the king of the Assyrians will I deliver thee: and this city, and will protect it. † And this shall be a sign to thee from our Lord, that our Lord will do this word, which he hath spoken: † Behold I will make the shadow of the lines return, by the which it is now gone down in the dial of Achaz in the sun, backward ten lines. And the sun returned ten lines by the degrees whereby it was gone down. † The scripture of Ezechias the king of Juda, when he had been sick, and was recovered of his infirmity.  
I have said: 
:: Secondly that God would add 15. years to his life: which could not be said, to be added, except his life according to natural causes, had been at an end. S. Aug. li. 6. c. 17. de Gen▪ ad ●●●.  In the mids of my days shall I go to the gates of hell. I have sought the residue of my years.  
† I have said: I shall not see our Lord God in the land of the living. I shall behold man no more, and the inhabiter of rest.  
† My 
:: In this Canticle the king reciteth his afflictions of mind, for that he should part out of this world, in the flower of his age.  generation is taken away; and is wrapped together from me, as the tent of shepehards:  
My life is cut of, as by a weaver: whiles I yet began he cut me of: from morning until night thou wilt make an end of me.  
† I hoped until morning, as a lion so hath he broken all my bones:  
From morning until evening thou wilt make an end of me.  
† As a young swallow so will I cry, I will meditate as a dove: Mine eyes are weakened, looking on high:  
Lord I suffer violence, answer for me.  
† What shall I say, or what shall he answer me, whereas him self hath done it? 
And without children. for Manasses was borne three years after being 12. years old when he began to reign. 4. Reg. 21.   
I will recount to thee all my years in the bitterness of my soul. † Lord if man's life be such, and the life of my spirit in such things, thou shalt chasten me, and shalt quicken me.  
† Behold in peace is my bitterness most bitter:  
But thou hast delivered my soul that it should not perish, thou hast cast all my sins behind thy back.  
† Because hell shall not confess to thee, neither shall death praise thee: they that go down into the lake, shall not expect thy truth.  
† The living the living he shall confess to thee, as I also this day: the father shall make thy truth known to the children.  
† O Lord save me, and we shall sing our psalms all the days of our life in the house of our Lord.  
† And isaiah commanded 
:: The prophet ordained this medicine:  that they should take a lump of figs, & plaster it upon the wound, and he should be healed.  
† And Ezechias said 
:: and the king also demanded a sign before he sung the Canticle. : What shall be the sign that I shall go up into the house of our Lord?   

CHAP. XXXIX. The king of Babylon sent legates, to visit king Ezechias, and congratulate his recovery of health. 2. He showeth them all his riches, 5. for which I say reprehendeth him: and prophesieth that the Babylonians will spoil Jerusalem.  
AT THAT time Merodach Baladan the son of Baladan, 
4 Reg. 20.  king of Babylon, sent letters & gifts to Ezechias: for he had heard that he had been sick, and was recovered. † And Ezechias 
:: In this honourable embassage Ezechias rejoiced immoderately; and unwisely showed his treasures, which therefore the prophet reprehended. And upon this occasion prophesied that the Babylonians should carry away all that treasure, and his children into captivity.  rejoiced upon them, and he showed them the storehouse of aromatical spices, and of silver, and of gold, and of sweet odours, and of the best ointment, and all the store houses of his furniture, and all things that were found in his treasures. There was not any thing, which Ezechias showed them not in his house, and in all his dominion. † But isaiah the prophet went in to Ezechias the king, and said to him: What said these men, and from whence came they to thee? And Ezechias said: From a far country they came to me, from Babylon. † And he said: What saw they in thy house? And Ezechias said all things that are in my house have they seen, there was not any thing, which I have not showed them in my treasures. † And isaiah said to Ezechias: hear the word of the Lord of hosts. † Behold the days shall come: and all things that are in thy house, and that thy fathers have laid up for treasure until this day, shall be taken away into Babylon: there shall not any thing be left, saith our Lord. † And of thy children, which shall come forth of thee, whom thou shalt beget, they shall take away, and they shall be eunuchs in the palace of the king of Babylon. † And Ezechias said to isaiah: The word of our Lord which he hath spoken is good. And he said: 
:: Not for want of affection towards his posterity, but seeing he durst not request more, he prayed for peace in his own days.  only be there peace and truth in my days.   

CHAP. XL. The prophet comforteth the people with Christ's coming to remit sins. 
The sixth part Of the delivery from sin by Christ.  3. Before whom S. John Baptist shall preach penance. 6. showeth man's imbecility. 9 God's majesty, 18. the vanity of idols: 27. and fall of them that fear not God.  
BE 
:: The prophet alludeth to the comfort of the Jews, when they should be delivered from captivity of Babylon: but principally prophicieth of man's delivery from sin by Christ.  comforted, be comforted my people, saith your God. † speak to the hart of Jerusalem, and call to her: because her malice is accomplished, her iniquity is forgiven: she hath received of the hand of our Lord double for all her sins. † 
:: An evident prophecy of S. John Baptist.  The voice of one crying in the desert: Prepare the way 
Mat. 3.  of our Lord, make straight the paths of our God in the wilderness. 
Mar. 1.  † every valley shall be exalted, and every mountain 
Luc. 3.  and little hill shall be humbled, & crooked things shall become 
joan. 1.  straight, and wrought ways, plain. † And the glory of our Lord shall be revealed, and all flesh together shall see, that the mouth of our Lord hath spoken. † The voice of one saying: cry. And I said: What shall I cry? All flesh is grass, and all the 
jac. 1.  glory thereof as the flower of the filled. † The grass is withered, 
1. Pet. 1.  and the flower is fallen, because the spirit of our Lord hath blown on it. In deed the people is grass: † the grass is withered, and the flower is fallen: but the word of our Lord abideth for ever. † 
:: This is also manifest of Christ's preaching in the mountain: & of his Apostles, and Apostolical preachers.  upon an high mountain get thee up, 
Mat. 5.  thou that evangelizest to Zion: exalt the voice in strength, which evangelizest to Jerusalem: exalt it, fear not. Say to the cities of Juda: Behold your God: † behold our Lord God shall come in strength, and his arm shall have dominion: behold his reward is with him, and his work before him. † As a shepherd shall he feed his flock: in his arm shall he gather 
joan. 10.  together the lambs, and in his bosom shall he lift them up, and them with young himself shall carry. † 
:: God's power and benevolence in creating & governing all this world, is a sign that he both can and will bestow these great benefits of grace upon all nations.  Who hath measured the waters with his fist, and poundered the heavens with a span? who hath poised with three fingers the huge greatness of the earth, and weighed the mountains in weight, and the little hills in balance? † Who hath helped the spirit of our Lord? or who hath been his counselor, and showed to 
Rom. 11.  him? † With whom hath he taken counsel, and who hath 
1. Cor. 2.  instructed him, and taught him the path of justice, and taught him knowledge, and showed him the way of prudence? † Behold the Gentiles are as a drop of a bucket, and are reputed as 
* least dust, or atomus.  the moment of a balance: behold the islands are as a little dust. † And Libanus shall not suffice to kindle the fire, and the beasts thereof shall not be sufficient for holocaust. † all nations as if they were not, so are they before him, and they are reputed of him as nothing, and a vain thing. † To whom then have you made God like? or what image will you set to him? † Hath the artificer cast a sculptil? or hath the 
Act. 17.  goldsmith figured it with gold, or the siluersmith with plates of silver? † Strong wood, and that which will not putrify hath he chosen: the wise artificer seeketh how he may set up a sculptile which may not be moved. † Why, 
:: From the beginning the law of nature, afterwards the law of Moysestaught that he which made the world is God.  do you not know? why, have you not heard? why, hath it not been told you from the beginning? Have you not understood the foundations of the earth? † He that sitteth upon the compass of the earth, and the inhabitants thereof are as locusts: he that stretcheth out the heavens as nothing, & spreadeth them as a tent to dwell in. † He that maketh 
:: Wisest Philosophers know nothing neither can consist but by him.  the searchers of secrets as if they were not, that hath made the judges of the earth as a vain thing: † and in deed their stock was neither planted, nor sown, nor rooted in the earth: suddenly he hath blown upon them, and they have withered, and a whirl wind shall take them away as stubble. † And to whom have ye likened me, and made me equal, saith the holy one? † Lift up your eyes on high, and see who hath created these things: he that bringeth out the host of them in number, and calleth them all 
Psa. 14●  by name: by the multitude of his force and strength, and power, not one of them was missing. † Why sayest thou Jacob, and speakest thou Israel: My way is hid from our Lord, and my judgement is passed over of my God? † Why knowest thou not, or hast thou not heard? our Lord is God everlasting, which hath created the ends of the earth: he shall not fail, nor labour, neither is there searching out of his wisdom. † Which giveth strength to the weary: and to them that are not, multiplieth force and strength. † Children shall faint, and labour, and youngmen shall fall by infirmity. † But they that hope in our Lord shall change their strength, they shall take wings as eagles, they shall run & not labour, they shall walk and not faint.   

CHAP. XLI. God pleading against idolaters, showeth his power and goodness by his benefits bestowed upon the Jews; 17. With promise of perpetual protection. 21. Whereas their vain idols can no way profit them.  
LET 
:: God's expostulation with islands, & other Gentiles living in idolatry, which implieth a prophecy of their conversion to Christ, pertaineth amongst others ●●ry particularly to our great Brit 〈…〉 the great 〈…〉 & most ●●n●wmed I●an● of Europe. See D. Bristo●●. Mot. 11.  the islands hold their peace before me, and the Gentiles change their strength: let them come near, and then speak, let us approach to judgement together. † Who hath raised the just from the East, hath called him that he should follow him? he shall give the Gentiles in his sight, and he shall obtain Kings: he shall give them as it were dust to his sword, as stubble taken violently with with the wind, to his bow. † He shall pursue them, he shall pass in peace, there shall no path appear after his feet. † Who hath wrought and done these things, calling the generations from the beginning? I the Lord, the first and the 
Apoc. 1. & 22.  last I am. † The islands have seen, and have been afraid, the ends of the earth have been astonished, they have approached, and come near. † every one shall help his neighbour, and shall say to his brother: Be strong. † The coppersmith striking with the hammer encouraged him that forged at that time, saying: It is good for soldered: and he strengthened it with nails, that it should not be moved. † And thou Israel my servant, Jocob whom I have chosen, the seed of Abraham my friend: † in whom I have taken thee from the ends of the earth, and from the fat parts thereof have called thee, and said to thee; Thou art my servant, I have chosen thee, and have not cast thee away. † fear not, because I am with thee: decline not, because I am thy God: I have strengthened thee, and have helped thee, and the right hand of my just one hath sustained thee. † Behold all that fight against thee shall be confounded and ashamed, they shall be as if they were not, and the men shall perish that gainsay thee. † Thou shalt seek them, and shalt not find, the men thy rebels: they shall be as if they were not: and as consumption the men that war against thee. † Because I am the Lord thy God taking thy hand, and saying to thee: fear not, I have helped thee. † fear not thou 
:: You that are as abjects contemned, & as dead men in the world, fear not, because Christ hath care to protect, & to reward you.  worm of Jacob, ye that are dead of Israel: I have helped thee, saith our Lord: and thy redeemer the holy one of Israel. † I have made thee as a new threshing wain, having teeth like a saw: thou shalt thrash the mountains, and break them in pieces: and shalt make the little hills as dust. † Thou shalt fan them, and the wind shall take them away, and the whirl wind shall disperse them: and thou shall rejoice in the Lord, in the holy one of Israel thou shalt be joyful. † The needy and the poor seek for waters, and there are none: their tongue hath been dry with thirst. I the Lord will hear them, I the God of Israel will not forsake them. † I will open rivers in the high hills, and fountains in the mids of plain fildes: I will make the desert into pools of waters, and the land not passable into rivers of waters. † I will give into the wilderness the cedar, and the thorn, and the myrlte and the olive tree: I will set in the desert the firretree, the elm, and the box tree together. † That they may see, and know, and recount, and understand together that the hand of the Lord hath done this, and the holy one of Israel hath created it. † Make your judgement approach, saith the Lord: bring hither, if perhaps you have any thing, said the king of Jacob. † 
:: Only God, and those to whom he revealeth, can tell things to come, and therefore idols can not foreshow what shall be, neither could tell before hand things that are already come to pass.  Let them come, and tell us what things so ever are to come: tell the former things what they have been: and we will set our hart, and shall know the later ends of them, and tell us the things that are to come. † show what things are to come hereafter, and we shall know that ye are gods. Do ye also good or evil, if you can: and let us speak, and see together. † Behold, you are of nothing, and your work of that which is not: he is abomination that hath chosen you. † I have raised up from the North, and he shall come from the rising of the sun: he shall call upon my name, and shall bring the magistrates as mire, and as the plasterer treading clay. † Who hath showed from the beginning, that we may know: and from the beginning that we may say: Art thou just? There is neither that showeth, nor telleth before, nor heareth your words. † The first shall say to Zion: lo I am present, and to Jerusalem I will give an evangelist. † And I saw, and neither of these was there any that would consult, and being asked would answer a word. † Behold all are unjust, and their works vain: their idols are wind and vanity.   

CHAP. XLII. God the Father is well pleased with his son. 6. whom he sendeth into this world to teach justice, whereby men are justified. 11. Many Gentiles shall be converted. 25. Jews, and other obstinate infidels shall be severely punished.  
BEHOLD 
:: Christ according to his humanity is the servant of God, by whom all other servants are redeemed, none else being able to satisfy for themselves, much less for others.  my servant, I will receive him: mine elect, my 
Mat. 1●.  soul hath pleased itself in him: I have given my spirit upon him, he shall bring forth judgement to the Gentiles. † He shall not cry, nor accept person, neither shall his voice be heard abroad. † The bruised reed he shall not break, and smoking 
Mat. 12.  flax he shall not quench: he shall bring forth judgement in truth. † He shall not be sad, nor turbulent, till he set judgement in the earth: and the islands shall expect his law. † Thus saith the Lord God that created the heavens, and stretched them out: that established the earth, & the things that spring thereof: that giveth breath to the people, that is upon it, and spirit to them that tread thereupon. † I the Lord have called thee in justice, and taken thy hand, and preserved thee. And I have given thee for a covenant of the people, for a light of the Gentiles. † That thou mightest open the eyes of the blind, and bring forth the prisoner out of prison, & them that sit in darkness out of the prison house. † I the Lord, this is my name: I will not give my glory to an other, and my praise to graven things. † The things that were first, lo they are come: new things also I do shew● before they come forth, I will make you hear them. † Sing ye to the Lord a new song, his praise is from the ends of the earth: ye that go down to the sea, and you the fullness thereof: ye islands, and inhabitants of the same. † Let the desert be exalted and the cities thereof: Cedar shall dwell in houses: ye inhabitants of the rock, give praise, they shall cry from the top of the mountains. † They shall give glory to the Lord, and shall declare his praise in the islands. † The Lord shall go forth as a strong man, as a man of war shall he raise up zeal: he shall shout and cry: over his enemies he shall be strengthened. † I have always held my peace, I have kept silence, I have been patiented, I will speak as a travailing woman: I will dissipate, and swallow up together. † I will make 
:: Such haughty and covetous minds as expect their Messias to be a worldly and warlike conqueror, that will advance his followers to kingdoms or princedoms, and to abundance of temporal riches, shall be frustrate of their vain hopes. Whereas Christ our saviour both by example and doctrine teacheth the contrary, willing his followers to learn of him to be poor in spirit meek & humble in hart, & their reward shall be great in heaven, not in earth; they shall be happy not in external, but in eternal glory.  mountains and little hills desolate, and will make all their grass to whither: and I will turn rivers into islands, and will dry up the standing pools. † And I will lead the blind into the way, which they know not: and in the paths, which they have been ignorant of: I will make them walk: I will make darkness before them to be light, and crooked things straight: these words have I done to them, and have not forsaken them. † They are turned backward: let them be confounded with confusion, that trust in graven thing, that say to the framed thing, ye are our gods. † hear ye deaf, and ye blind behold to see. † Who is blind, but my servant? and deaf, but he to whom I have sent my messengers? Who is blind, but he that is sold? and who is blind, but the servant of the Lord? † Thou that seest many things, wilt thou not keep them? thou that hast ears open, wilt thou not hear? † And the Lord hath been willing to sanctify him, and to magnify the law, and extol it. † But the same people is spoiled, and wasted: all are the snare of youngmen, and they are hid in the houses of prisons: they are made a pray, neither is there to deliver them: a spoil, neither is there that saith: Restore. † Who is there among you that will hear this▪ attend and hearken for things to come? † Who hath given Jacob into spoil, and Israel to the wasters? hath not our Lord himself, to whom we have sinned? And they would not walk in his ways, & they have not heard his law. † And he hath powered out upon them the indignation of his fury, & a strong battle, and hath burnt him round about, and he knew not; and set him on fire, and he understood not.   

CHAP. XLIII. God comforteth his Church, promising ever to protect the same: 11. blameth the Jews, expostulating their ingratitude.  
AND now thus saith our Lord that 
:: Christ calleth, and endueth sinners with grace, without any precedent good work or desire in them, even as he createth of nothing.  created thee o Jacob, & form thee o Israel: fear not, because I have redeemed thee, and called thee by thy name: thou art mine. † When thou 
:: In all tribulations and persecutions Christ protecteth his servants, not suffering them to be tempted further than they may resist ●f they wil whereby the Church still remaineth incontaminate, and shall never be destroyed.  shalt pass through the waters, I will be with thee, and the floods shall not cover thee: when thou shalt walk in fire, thou shalt not be burnt, and the flame shall not burn in thee: † Because I am the Lord thy God the holy one of Israel thy saviour, I have given Egypt thy propitiation, Aethiopia and Sale for thee. † Since thou becamest honourable in mine eyes, and glorious: I have loved thee, & I will give men for thee, and peoples for thy soul. † fear not, because I am with thee: from the East will I bring thy seed, and from the West I will gather thee. † I will say to the North: give: and to the South, Hinder not: bring my sons from a far, and my daughters from the ends of the earth. † And every one that invocateth my name, for my glory have I created him, form him, and made him. † Bring forth the blind people, and having eyes: the deaf, and he hath ears. † all the nations are assembled together, and the tribes are gathered: which of you can show this, and shall make us hear the former things? Let them give their witnesses, and be justified, and hear, and say: In very deed. † You are my witnesses, saith our Lord, and my servants whom I have chosen: that you may know, and believe me, and understand that I myself am. Before me there hath no god been form, & after me there shall not be. † I am, I am the Lord, and there is no saviour beside me. † I have showed, and have saved: I have made it heard, and there hath been no strange one among you. You are my witnesses, saith our Lord, and I God. † And from the beginning I myself, and there is not that can deliver out of my hand: I will work, and who shall turn it away? † Thus saith the Lord your redeemer, the holy one of Israel: For your sake have I sent forth into Babylon, and have plucked down all the bars, and Chaldees glorying in their 
God made Cytus conqueror of Babylon not for his own sake, but for Israel, that h● might release their captivity. For God perpetually disposeth of kingdoms for the good of his Church.  ships. † I the Lord your holy one, that created Israel your king. † Thus saith our Lord, that gave a way in the sea, and a path in the vehement waters. † Which brought forth the chariot and the house: the arm and the strong: they slept together, neither shall they rise again: they are broken as flax, and are extinct, † Remember not former things, and look not on things of old. † Behold I make new things, 
2 Cor 5  and now they shall spring forth, verily you shall know them: 
Apo. 21.  I will make a way in the desert, and rivers in the place not haunted. † The beast of the field shall glorify me, the dragons & the ostreches: because I have given waters in the desert: rivers in the place not haunted, that I might give drink to my people, to mine elect. † This people have I form for myself, they shall tell my praise. † Thou hast not invocated me o Jacob, neither haste thou laboured in men o Israel. † Thou hast not offered me the ram of thine holocaust, and with thy victims thou hast not glorified me: I have not made thee to serve in oblation, nor put thee to pain in frankincense. † Thou hast not bought me sweet cane for silver, and with the fat of thy victims thou hast not inebriated me. But thou hast made me to serve with thy sins, thou hast put me to pain with thine iniquities. † I am, I am he that take clean away thine iniquities for mine own sake, and I will not remember thy sins. † Bring me into remembrance, and let us be judged together: tell if thou have any thing that thou mayst be justified. † 
:: The sin of Adam contaminating all mankind was not purged by any:  Thy first father sinned, and thy 
:: all patriarchs priests prophets & all others sinning; till Christ the innocent lamb came to take away the sin of the world.  interpreters have transgressed against me. † And I have profaned the holy princes, I have given Jacob to destruction, & Israel to reproach.   

CHAP. XLIIII. Christ foundeth and establisheth his Church: 6. inveigheth against idolaters: 26. and promiseth deliverance from the captivity of Babylon.  
AND now hear o Jacob my servant, and Israel whom 
jere 30. & 48.  I have chosen. † Thus saith the Lord that made and form thee, thy helper 
:: God's election preventeth▪ man's good endeavour for without grace none could return to God.  from the womb: fear not o my servant Jacob, and thou most righteous whom I have chosen. † For I will power out waters upon the thirsty ground, and streams upon the dry land: I will power out my spirit upon thy seed, and my blessing upon thy stock. † And they shall spring the herbs as willows beside the waters running by. † This man shall say: I am our Lords: and an other man shall call in the name of Jacob, and this will write with his hand, To the Lord: and in the name of Israel he shall be resembled. † Thus saith our Lord the king of Israel; and the redeemer thereof the Lord of hosts: I am 
:: Idolaters are foolish in leaving God, who is eternal and to trust in idols that neither can show what was from the beginning, nor prophecy things to come.  the first, and I the last, and 
Apoc 1. & 2●.  beside me there is no God. † Who is like to me? let him call and declare: and let him expound me the order, since I appointed the ancient people: the things to come, and that shall be hereafter let them show unto them. † fear ye not, neither be ye troubled, from that time I have made thee to hear, and have declared: you are my witnesses. Is there a God beside me, and a maker, whom I have not known? † all the makers of an idol are nothing, and their best beloved things shall not profit them. 
:: all that is here said of the vanity of idols & foolish impiety of idolaters, may be referred (saith S. Jerom in this place) unto heresy, and heretics, who artificially devise the fictions of their own doctrines and lying: and adore the things which they know were feaned by themselves neither are so content, but draw the simple to embrace and adore the same inventions. A little after he showeth, that the Catholic Church of Christ shall be ever free from such idolatry: quite contrary to Protestants assertion that the Church should have fallen & been in idolatry many hundred years together.  themselves are their witnesses, that they do not see, nor understand, that they may be confounded. † Who hath form a god, and melted a sculptil profitable to nothing? † Behold, all the partakers thereof shall be confounded: for the makers are of men: they shall all assemble, they shall stand and fear, and shall be confounded together. † The iron smith hath wrought with the file, with coals, and with hammers he hath form it, and hath wrought in the arm of his strength: he shall hunger and faint, he shall not drink water, and shall become weary. † The 
Sup. ●●.  carpenter hath stretched out a rule, he hath form it with a plain: he hath made it with corners, and hath fashioned it round with the compass: and he hath made the image of a man as it were a beautiful man dwelling in a house. † He hath cut down cedars, taken the helm tree, & the oak that stood among the trees of the forest: he hath planted the pine tree, which the rain nourished. † And it was made a fire for men: he took of them, and was warmed: and kindled them, and baked bread: but of the rest he wrought a god, and adored: he made a sculptil, and bowed down before it. † half he burned with fire, and of the half broiled he flesh & eat it: he sod pottage, and was filled, and was warmed, and said: Aha, I am warm, I have seen the fire. † But the rest thereof he made a god, and a sculptil to himself: he boweth before it, and beseecheth, saying: deliver me, because thou art my God. † They have not known, nor understood: for they have forgotten, that their eyes could not see, and that they could not understand with their hart. † They do not recount in their mind, nor know, nor feel, that they should say: half thereof I have burnt with fire, and I have baked bread upon the coals thereof: I have broiled flesh, & have eaten, and of the rest thereof shall I make an idol? Shall I fall down before the stock of a tree? † Part thereof is ashes; an unwise hart adored it, & he will not save his soul, nor say: Perhaps there is a lie in my right hand. † Remember these things o Jacob, and Israel, because thou art my servant. I have form thee, thou art my servant o Israel foget me not. † I have clean taken away thine iniquities as a cloud, & thy sins as a mist: return to me because I have redeemed thee. † praise ye o heavens, because the Lord hath done mercy: make jubilation ye ends of the earth: ye mountains sound praise, thou forest and every tree thereof: because the Lord hath redeemed Jacob, and Israel shall be glorified. † Thus saith our Lord thy redeemer, and thy maker, from the womb: I am the Lord, that make all things, that alone stretch out the heavens, that establish the earth, and none with me. † That make the signs of diviners void, and turn the soothsayers into fury. That turn the wise backward, and that make their knowledge foolish. † That raiseth up the word of his servant, and accomplisheth the counsel of his messengers, which say 
:: In all this prophecy of the Church of Christ the prophet alludeth to the history of Jerusalem to ben destroyed by the Chal dees and re-edified by permission of Cyrus, & Darius in the times of Aggeus, & Zacharias.  to Jerusalem: Thou shalt be inhabited; & to the cities of Juda: You shall be built, and I will raise up the deserts thereof. † Which say to the depth: Be thou desolate, and thy rivers I will dry up. † Who say to Cyrus: Thou art my pastor, and thou shalt accomplish all my wil Who say to Jerusalem: Thou shalt be built; and to the temple: Thou shalt be form.   

CHAP. XLV. 
The 7. part. The delivery of the Jews from Babylon by Cyrus' king of Medes and Persians, now also of Assyrians.  Cyrus, by God's providence overcoming Babylon, will deliver the Jews from captivity. 4. Yet is reprehended because he acknowledgeth not God. 8. Upon which occasion the prophet foreshoweth the coming of Christ; 14. in figure of whom he addeth more of Cyrus: 18. and avoucheth that there is but one true God.  
THUS saith the Lord to my Because 
:: all Kings that reigned among the Jews were anointed with oil, Cyrus is called christ though he was not ordained with this ceremony of anointing.  christ Cyrus, whose right hand I have taken, to subdue the Gentiles before his face, and to turn the backs of Kings, & to open the doors before him, and the gates shall not be shut. † I will go before thee, and will humble the glorious of the earth: I will break the brazen gates, and will burst the iron bars. † And I will give thee hidden treasures, & mysteries of secrets: that thou mayst know that I am the Lord, which call thy name, the God of Israel. † For my servant Jacob, and Israel mine elect, and I have called thee 
:: S. Jerom noteth here out of Josephus (l. 11. Antiq) that Cyrus finding his name long before prophe cied by Isaias, became very benevolous to the jew, loving them as the familiar servants of God.  by thy name: I have resembled thee, and 
2. Par. ●●.  
:: But though he knew and professed one God, & no other (1. Esd. 1.) yet he was not converted in all points of religion, neither served God according to that general knowledge he had, and so knew not God rightly.  thou hast not known me. † I the Lord, & there is none else: beside me there is no God: I girded thee, and thou hast not known me: † that they which are from the rising of the sun, and which are from the w●st may know, that there is none beside me. I the Lord, and there is none other, † that form light, and create darkness, make peace, and create evil: I the Lord that do all these things. † 
:: The prophet in the former prophecy contemplating Christ as in a figure now elevated more in spirit, prophesieth of Christ only, who built his Church upon a sure rock. Not of Cyrus, who being advanced by God yet perfectly knew not God v. 4. nor of Zorobabel who did not release the people from captivity, but together with others, was released, neither had the title of a king, but lived in subjection to other Kings. S. jerom. in hunc locum.  drop dew ye heavens from above, and let the clouds rain the just: be the earth opened, and bud forth a saviour: and let justice spring up withal: I the Lord have created him. † Woe to him that gainesayeth 
Rom. 9 jere. 18.  his maker, a sheared of the earthen pots: shall the clay say to him that fashioneth it: What makest thou, & thy work is without hands? † Woe to him that saith to his father: Why dost thou beget? and to the woman: Why dost thou travel? † Thus saith our Lord the holy one of Israel the maker thereof: ask me things to come: concerning my children and the work of my hands command you me. † I made the earth: & man upon the same I have created: my hands stretched forth the heavens, and I have commanded all their host. † I have raised him up to justice, & will direct all his ways: he shall build my city, & dismiss my captivity: not for price, nor for gifts, saith our Lord the God of hosts. † Thus saith our Lord: The labour of Egypt, and the merchandise of Aethiopia, and of Sabaim the high men shall pass to thee, & shall be thine: they shall walk after thee, they shall go bound with manacles: and they shall adore thee, and shall beseech thee: only in thee is God, and there is no God beside thee. † verily thou art God hidden, the God of Israel a saviour. † They are all confounded, and ashamed: the forgers of errors are gone together into confusion. † Israel is saved in our Lord with eternal salvation: you shall not be confounded, and you shall not be ashamed for ever and ever. † Because thus saith our Lord that created the heavens, the very God that form the earth, and made it, the very maker thereof: he did not create it in vain: to be inhabited he form it. I the Lord, and there is none other. † I have not spoken in secret, in a dark place of the earth: I have not said to the seed of Jacob: seek me in vain. I the Lord that speak justice, that declare right things. † Gather ye together, and come, and approach together ye that are saved of the Gentiles: they have been ignorant that lift up the wood of their graven work, and ask of a God that saveth not. † Declare ye, and come, and consult together: who hath made this to be heard from the beginning, from that time foretold this? Have not I the Lord, and there is no God besides but I? A just God, and that saveth there is none beside me. † Be converted to me, and you shall be saved all ye ends of the earth: because I am God, and there is none other. † I have sworn by myself, the word of justice shall proceed out of my mouth, and shall not return, because every knee 
Rom. ●4. Phil. 2.  shall be bowed to me, and every tongue shall swear. † therefore in our Lord, shall he say, are my justices and empire: they shall come to him, and all that resist him, shall be confounded. † In our Lord shall all the seed of Israel be justified and praised.   

CHAP. XLVI. Bel, Nabo, and other idols shall be destroyed, 3. Whereupon the Jews are admonished to return from sin, to Gods true service. 12. And salvation is promised by Christ.  
BELL 
:: Bel or Belus, called also Saturnus, was of such estimation, that they offered to him insacrifice not only men that were taken captives, but also their own sons. Nabo, otherwise called Da gone, was an especial idol amongst the Philistims. 1. Reg. 5.  is broken,:: Nabo is destroyed: their idols are made to beasts and cattle, your burdens of heavy weight even unto weariness. † They have melted away, and are broken together: they could not save him that carried them, and their soul shall go into captivity. † hear me o house of Jacob, all the remnant of the house of Israel, which are carried of my womb, are borne up of my matrice. † even unto old age I am the same, and unto hoar hears I will carry: I have made, and I will bear: I will carry, and will save. † whereto have you resembled me, and made me equal, and compared me, and made me like? † You that contribute gold out of the bag, and weigh silver with balance: hiring a goldsmith to make a god: and they fall down and adore. † They bear him on 
Rom. ●.  their shoulders carrying, and setting him in his place, & he shall stand, and shall not move out of his place. Yea when they shall cry also unto him, he shall not hear: from tribulation he shall not save them. † Remember this, & be confounded: return ye transgressors to the hart. † Remember the former world, because I am God, and there is no God beside, neither is there the like to me. † Which show the last thing from the beginning, and from the beginning the things that as yet were not done, saying: My counsel shall stand, and all my will shall be done: † Which call 
:: Not Cyrus (saith S. Jerom) but Christ the Orient ●●arre prophesied by Balaam. Num. 24 whom the Sages came to adore from the East Mat. 2.  a bird from the east, and from a far country, the man of mine own will, and I have spoken, and will bring it: I have created, and will do it. † hear me ye hard hearted, which are far from justice. † I have made my justice near, it shall not be far of, & my salvation shall not tarry. I will give salvation in Zion, and my glory to Israel.   

CHAP. XLVII. The destruction of Babylon is further prophesied, for their pride, 8. arroganeie, 10. and sorcery.  
COME down, sit in the dust 
:: Babylon not hitherto overcome at last was brought to misery and destruction.  o Virgin daughter of Babylon, sit on the ground: there is no throne for the daughter of the Chaldees, because thou shalt no more be called nice and tender. † Take a mil, and grind meal: make bare thy turpitude, discover the shoulder, uncover the thighs, pass the rivers. † thine ignominy shall be discovered, and 
Nahum. 3.  thy reproach shall be seen: I will take vengeance, and no man shall resist me. † Our redeemer, the Lord of hosts is his name the holy one of Israel. † sit holding thy peace, and enter into darkness o daughter of the Chaldees: because thou shalt no more be called the Lady of kingdoms. † I was angry against my people, I 
:: God's people contaminating themselves with sin, were suffered to fall into ignominious captivity; but God giveth them grace of repentance, & then severely punisheth their unmerciful afflicters & pe●●ecuters.  have contaminated mine inheritance, and have given them into thy hand: thou hast not showed mercies to them: upon the ancient thou hast made thy yoke exceeding heavy. † And thou hast said: I will be a Lady for ever: thou hast not put these things upon thy hart, neither haste thou remembered thy later end. † And now hear these things thou that art delicate, and dwellest confidently, that sayest in thy hart: I am, and there is none eyes beside me: I 
Apoc. ●.  shall not sit a widow, and I shall not know barrenness. 
Insea 51.  † These two things shall come to thee suddenly in one day, barrenness and widowhood. All things are come upon thee, because of the multitude of thy sorceries, and for the vehement hardness of thine enchanters. † And thou hast confidence in thy malice, & hast said: There is none that seethe me. Thy wisdom; and thy knowledge, this hath deceived thee. And thou hast said in●thy hart: I am, and beside me there is none other. † evil shall come upon thee, and thou shalt not know the rising thereof: and calamity shall fall violently upon thee, which thou canst not expiate: misery shall come upon thee suddenly, which thou shalt not know. † Stand with thine enchanters, and with the multitude of thy sorceries, in which thou hast traveled from thy youth, if perhaps it may profit thee any thing, or if thou mayst become stronger. † Thou hast failed in the multitude of thy counsels: let the astrologers of the heaven stand and save thee, which did contemplate the stars, and count the months, that by them they might tell things that shall come to thee. † Behold they are become as stubble, fire hath burnt them, they shall not deliver their soul from the hand of the flame: there are no coals, wherewith they may be warmed, nor fire, that they may sit thereat. † So are the things become unto thee, in whatsoever thou hast traveled: thy merchants from thy youth, every one hath erred in his own way, there is none that can save thee.   

CHAP. XLVIII. The prophet inveigheth against the Jews vain boasting of the name of Israel, not having true virtues. 3. Only God, not idols, foreshoweth things to come: 9 for his own names sake, conserveth his people, 16. inviteth them to repent, and to be gratful for his benefits.  
HEAR ye these things o house of Jacob, which are called by the name of Israel, and are come out of 
:: By waters in the Hebrew phrase, is here understood the fountain, or spring, the prophet speaking to those that were of the tribe of Juda. who especially halenged the pre-eminences and blessings of Israel the Patriarch, but had not his virtues of fortitude, and internal fight of God, signified by the name Israel.  the waters of Juda, which swear in the name of our Lord, & are mindful of the God of Israel not in truth, nor in justice. † For they are called of the holy city, and are established upon the God of Israel: the Lord of hosts is his name. † The former things of old I have declared, and they proceeded out of my mouth, and I have made them to be heard: suddenly I have wrought, and they came. † For I knew that thou art stubborn, and thy neck is an iron sinew, and thy forehead of brass. † I foretold thee of old: before they came I told thee, lest perhaps thou shouldest say: My idols have done these things, and my sculptils, and moltens have commanded these things. † See all the things which thou hast heard: but have you declared them? I have made thee know new things of old, and the things are kept which thou knowest not: † now they are created, and not of old: and before the day, and thou heardest them not, lest perhaps thou mighrest say: Behold I knew them. † Thou hast neither heard, nor known, neither was thine ear opened of old. For I know that transgressing thou wilt transgress, and I have called thee a transgressor from the womb. † 
:: God spareth & conserveth his people not for their merits but of his mercy, showing his benignity that they may repent if they will.  For my name's sake I will make my fury far of: and for my praise I will bridle thee, that thou perish not. † Behold I have fined thee, but not as silver, I have chosen thee in the furnace of poverty. † For myself, for myself will I do it, that I be not blasphemed: and I will not give my glory to an other. † hear me o Jacob, and thou Israel whom I call: I the same, I the first, & I the last. † My hand also hath founded the earth, and my right hand hath measured the heavens: I shall call them, and they shall stand together. † Assemble ye together all you, and hear: which of them hath showed these things? The Lord hath loved him, he will do his will in Babylon, and his arm in the Chaldees. † I, even I have spoken, and called him: I have brought him, and his way is directed. † Come ye to me, and hear this: I have not spoken in secret from the beginning, from the time before it was done, I was there, and now the Lord God hath sent me, and his spirit. † Thus saith our Lord thy redeemer the holy one of Israel: I the Lord thy God that teach thee profitable things, that govern thee in the way that thou walkest. † I would thou hadst attended to my commandments: thy peace had been as a flood, and thy justice as the waves of the sea. † And thy seed had been as the sand, and the stock of thy womb as the gravel stones thereof: his name had not perished, neither had it been destroyed from before my face. † Come forth out of Babylon, flee from the Chaldees, show it forth in the voice of exultation: make this 
jere. 2●.  to be heard, and speak it out even to the ends of the earth. Say: Our Lord hath redeemed his servant Jacob. † They thirsted not in the desert, when he brought them forth: water 
Exo. 17.  out of the rock he brought forth to them, and he clove the 
Nu. 20.  rock, and there flowed waters. † There is 
:: These promises of reconciliation to God, and of peace pertain to the penitent not to the obstinate in impiety.  no peace to the impious, saith our Lord.   

CHAP. XLIX. 
The 8. part. All nations shall be converted to Christ: some Jews in the primitive Church, and many near the end of the world.  Christ shall lead the Gentiles to salvation, even of the islands and uttermost parts of the world. 10. By him the faithful shall receive much grace, 14. and comforth. 18. The Church still increasing, 21. admiring herowne felicity: 25. and the destruction of her enemies.  
HEAR ye islands, and attend ye peoples 
:: This word from afar (& the like) doth convince (saith S. Jerom) that the prophet speaketh of all nations to be converted to Christ. And as this Prophet hath already spoken much of Christ and his Church, so hence forth more especially he showeth himself rather an evangelist, or an Apostle then only a Prophet. which S. Jerom testifieth of him. Epist. ad Paulin.  from a far. The Lord hath called me from the womb, from my mother's belly he hath been mindful of my name. † And he hath made my mouth as a sharp sword: in the shadow of his hand he hath protected me, & hath made me as a chosen arrow in his quiver he hath hidden me. † And he said to me: Thou art my servant Israel, because in thee will I glory. † And I said: I have laboured in vain, without cause, and in vain have I spent my strength: therefore my judgement is with the Lord, and my work with my God. † And now saith the Lord, that form me from the womb to be his servant, that I may reduce Jacob unto him, and Israel will not be gathered together: and I am glorified in the eyes of the Lord, and my God is made my strength. † And he said: It is a small thing 
Act. 13.  that thou shouldest be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold, I have given thee to be the light of the Gentiles, that thou mayst be salvation even to the farthest part of the earth. † Thus saith our Lord the redeemer of Israel, the holy one thereof, to the contemptible soul, to the nation that is abhorred, to the servant of Lords: Kings shall see, & princes shall rise, & adore for our Lord's sake, because he is faithful, & for the holy one of Israel who hath chosen thee. † Thus saith our Lord: In 
2. Cor. 6  time acceptable I have heard thee, and in the day of salvation I have helped thee: and I have kept thee, and given thee to be a covenant of the people, that thou mightest raise up the land, and possess the inheritances dissipated: † that thou mightest say to them, that are bound: Come forth: & to them that are in darkness: Be ye discovered. Upon the ways shall they feed, & their pastures shall be in all plains. † They shall not hunger, nor thirst, & heat and sun shall not strike them: 
Apoc. 7.  because he that is merciful to them, shall govern them, and all the fountains of waters shall give them drink. † And I will make all my mountains to be a way, & my paths shall be exalted. † Behold these shall come from far, & behold they from the North and the sea, and these from the South country. † Ye heavens praise, and earth rejoice, ye mountains give praise with jubilation▪ because our Lord hath comforted his people, and will have mercy on his poor ones. † And 
:: The Church of the old testament lamenteth that she seemeth to be forsaken, in respect of the many great benefits bestowed on the Church of Christ.  Zion said: Our Lord hath forsaken me, & our Lord hath forgotten me. † Why, 
:: But God answereth that he can not, & will not forget, nor forsake his Church which in deed is all one in the old and new testament, only differing in state, and therefore that which he doth to her in the new testament, pertaineth to the whole Church in general of all times & all places.  can a woman forget her infant, that she will not have pity on the son of her womb? And if she should forget, yet will not I forget thee. † Behold, I have written thee in my hands: thy walls are before mine eyes always. † Thy builders are come: they that destroy thee, and dissipate thee shall go out of thee. † Lift up thine eyes round about, and see▪ all 
Isa.. 6●.  these are gathered together, they are come to thee: I live, saith our Lord, for thou shalt be clothed with all these as with an ornament, and as a bride thou shalt put them about thee. † Because thy deserts, and thy solitary places, and the land of thy ruin shall now be strait by reason of the inhabitants, and they shall be chased far away that swallowed thee up. † As yet shall the children of thy barrenness say in thine ears: The place is strait for me, make me space to dwell. † And thou shalt say in thy hart: Who hath begot me these? I am barren & not bearing, led into transmigration, and captive: and these who hath brought up? I destitute and alone: & these where were they? † Thus saith our Lord God: Behold I will lift up my hand to the Gentiles, & to the people's I will exalt my sign. And shall carry thy sons in their arms, and thy daughters upon their shoulders. † And Kings shall be thy nourcing fathers, & Queens thy nurses: with countenance cast down toward the ground they shall adore thee, & they shall lick up the dust of thy feet. And thou shalt know that I am the Lord, upon whom they shall not be confounded that expect him. † shall a pray be taken from the strong? or can that which was caught of the mighty be saved? † Because thus saith our Lord: Yea verily, even the captivity shall be taken away from the strong: and that which was taken by the mighty, shall be saved. But those that have judged thee, will I judge, and thy children I will save. † And I will feed thine enemies with their own flesh: and as with new wine, so shall they be imbrued with their own blood: and all flesh shall know, that I am the Lord that save thee, and thy redeemer the mighty one of Jacob.   

CHAP. L. The synagogue shall be divorced for her iniquities. 4. Christ will omit no ordinary means, but for her sake will endure ignominious afflictions. 10. All which she contemning shall perish.  
THUS saith our Lord: What is this 
:: God divorced not the Synagogue from him of hardness of hart.  bill of the divorce of our mother, wherewith I have dismissed her? or who is 
:: Neither delivered her for payment, as though he were in debt to any creditor.  my creditor, to whom I sold you? Lo you are sold 
:: But her own revolt, and iniquities separated her from Christ.  for your wicked deeds, I have dismissed your mother. † Because I came, and there was not a man: I called, and there was none that would hear. Why, is mine hand abridged and made a 
Isa. 59 Num. 11.  little one, that I can not redeem? or is there no strength in me to deliver? Behold, in my rebuke I will make the sea desert, I will turn the floods into dry land: the fishes shall rot without water, and shall die for thirst. † I will cloth the heavens with darkness, and will make sackcloth their covering. † The Lord hath given me 
:: Skill of tongue how to speak, & discretion when & where, was given to Isaias, ch. 6. v. 6. Much more (saith S. Jerom) to Christ who spoke in his life, was silent in his passion, and now speaketh by his Apostles, and other pastors.  a learned tongue, that I may know to stay him up that is weary, with a word: he stirreth up in the morning, in the morning he stirreth up mine ear, that I may hear him as a master. † The Lord God hath opened mine ear, and I do not gainsay? I am not gone backward. † I have 
Mat. 26.  given my body to the strikers, & my cheeks to the pluckers: I have not turned away my face from the rebukers & spitters. † The Lord God is mine helper, therefore am I not confounded: therefore have I set my face, as a most hard rock, and I know that I shall not be confounded. † He is near that justifieth me, 
Rom. 8.  who shall gainsay me? let us stand together▪ who is mine adversary? let him come to me. † Behold the Lord God, my helper: who is he that shall condemn me? Lo they shall all be destroyed as a garment, the moth shall eat them. † Which of you feareth our Lord, heareth the voice of his servant, who hath walked in darkness, and hath no light? let him hope in the name of our Lord, and lean upon his God. † lo all you do kindle a fire, are compassed with flames, walk in the light of your fire, and in the flames which you have kindled: of my hand is this done to you, you shall sleep in sorrows.   

CHAP. LI. God encoregeth Zion to trust in his promised comforts, by example of Abraham. 3. For the spiritual Zion, the Church of Christ, shall receive much grace by his evangelical law: 12. and her children shall not fear persecution, nor be overcome; 23. but her enemies shall fail.  
HEAR me ye that follow that which is just, and that seek our Lord: attend to 
:: In the next verse the rock & cave are explicated to signify Abraham and Sara; who are proposed for examples to be imitated, being so noble progenitors of the Jews▪ S. Paul exhorteth his country men, and in them all Christians the like in spiritual progenitors, that first plant Catholic Religion in any place saying: Remember your Prelates which have spoken the word of God to you: Heb. 13.  the rock whence you are hewn out, & to the cave of the lake from the which you are cut out. † Attend to Abraham your father, and to Sara that bore you: because I called him alone, and blessed him, & multiplied him. † Our Lord therefore will comfort Zion, and will comfort all the ruins thereof: and he will make her desert as delicacies, and her wilderness as the garden of our Lord. joy and gladness shall be found in it, giving of thanks, and voice of praise. † Attend unto me o my people, and my tribe hear ye me: because a law shall proceed from me, and my judgement shall rest to be a light of the peoples. † My just one is nigh at hand, my saviour is gone forth, and mine arms shall judge peoples: the islands shall expect me, and shall patiently wait for mine arm. † Lift up your eyes into heaven, and look down to the earth beneath: because the heavens shall melt as smoke, and the earth shall be worn away as a garment, and like to these things shall the inhabitants thereof perish: but my salvation shall be for ever, and my justice shall not fail. † hear me ye that know that which is just, my people which 
Psal. 36.  have my law in their hart: fear ye not the reproach of men, and be not afraid of their blasphemies. † For as a garment, so shall the worm eat them: and as wool, so shall the moth devour them, but my salvation shall be for ever, and my justice unto generations of generations. † Arise, arise, put on strength o arm of our Lord: arise as in the old days, in the generations of worlds. 
:: As God destroyed Pharaoh the proud dragon in the sea, which he dried up for his people to pass; so he will overthrow the devil & deliver captives from sin & tyranny.  Hast not thou stricken the proud, wounded the dragon? † Hast not thou dried the sea, the water 
Exo. 14.  of the vehement, which madest the depth of the sea a way, that the delivered might pass. † And now they that are redeemed of our Lord, shall return, and shall come into Zion praising, and joy everlasting upon their heads, they shall possess joy and gladness, sorrow and mourning shall flee away. † I, even I myself will comfort you: who art thou that thou shouldest be afraid of a mortal man, and of the son of man, which as grass so shall whither? † And thou hast forgotten our Lord thy maker, which stretched out the heavens, and founded the earth: and thou hast been afraid continually all the day at the face of his fury, which afflicted thee, and had prepared to destroy: where is now the fury of the affliction? † He shall quickly come going to open, and he shall not kill unto utter destruction, neither shall his bread fail. † But I am the Lord thy God which truble the sea, and the waves thereof do swell, the Lord of hosts is my name. † I have put my words in thy mouth, and in the shadow of my hand I 
Isa. 49.  have protected thee, that thou mightest plant the heavens, and found the earth: & mightest say to Zion: Thou art my people. † Be lifted up, be lifted up, arise Jerusalem, which hast drunken of the hand of our Lord the cup of his wrath: even to the bottom of the cup of drowsiness hast thou drunk, even to the dregs. † There is none that can uphold her of all the children, that she hath borne: and there is none that taketh her by the hand of all the children, that she hath brought up. † There are two things which have happened to thee: who shall be sorry for thee? 
:: spoil & destruction shall happen by famine & sword.  spoil, and destruction, and famine, 
Isa. 47.  and the sword, who shall comfort thee? † Thy children are thrown forth, they have slept in the head of always, as the orix that is snared: full of the indignation of our Lord, of the rebuke of thy God. † Therefore hear this poor little one, and drunken not of wine. † Thus saith thy dominatour our Lord, and thy God, who hath fought for his people: Behold I have taken out of thy hand the cup of drowsiness, the bottom of the cup of mine indignation, thou shalt not add to drink it any more. † And I will put it in their hand, that have humbled thee, and have said to thy soul: Bow down, that we may pass over: and thou hast laid thy body as the ground, and as a way to them that pass over?   

CHAP. LII. The prophet alluding to the delivery of Zion and Jerusalem from Babylonical captivity, stirreth up the Church of Christ, to rejoice for the delivery from sin: 7. which Christ's Apostles preached: 10. with great fruit in all nations.  
ARISE, arise, put on thy strength o Zion, put on the garments of thy glory o Jerusalem the city of the holy one: because the uncircumcised, and unclean shall add no more to pass by thee. † Be shaken out of the dust, arise, sit up Jerusalem: lose the bonds of thy neck o captive daughter of Zion. † Because thus saith our Lord: You 
:: The Jews had not wronged the Babylonians, neither had mankind sinned against the devil, but both had offended God  were sold for nought, and 
:: Who of his bounty paid man's ransom: which no other man was able to pay.  without silver you shall be redeemed. † Because thus saith our Lord God: My people went down into Egypt at the beginning to be a seiourner there: and Assur 
Gen. 46.  without any cause did oppress them. † And now what have I here, saith our Lord: because my people is taken away for nought? Their rulers do unjustly, saith our Lord▪ and continually 
Rom. 2. Ezec. ●●.  all the day my name is blasphemed. † For this cause shall my people know my name in that day: because I myself that spoke, lo am present. † How beautiful upon the mountains are the feet of him that evangelizeth & preacheth peace: of him that telleth good, preaching health, that sayeth to Zion: Thy God shall reign! † The voice of thy watchmen, they have lifted up their voice, they shall praise▪ together: because eye to eye they shall see when our Lord shall convert Zion. † rejoice, & praise together ye deserts of Jerusalem: because our Lord hath comforted his people: he hath redeemed Jerusalem. † Our Lord hath prepared his holy arm in the sight of all the Gentiles: and all the ends of the earth shall see the salvation of our God. † 
:: Communication with infidels in spiritual things is in no case lawful. as S. Paul showeth by this text. 2. Cor. 6. v. 17.  Depart, depart, go ye out from thence, touch not a polluted thing: go out of the mids of her, be cleansed ye that carry the vessels of our Lord. † Because you shall not go out in tumult, neither with flight shall you make haste▪ for our Lord will go before you, and the God of Israel will gather you together. † Behold my servant shall understand, he shall be exalted, and shall be lifted up, and shall be exceeding high. † As many have been astoined upon thee, so shall his look among men be inglorious, and his form among the sons of men. † He shall sprinkle many nations, Kings shall shut their mouth upon him: because they to whom it was not told of him, have seen: and they that heard not have beheld.   

CHAP. LIII. All will not believe Christ's Gospel to whom it shall be preached: 2. as the mystery of his ignominious death for all men's sins: 7. which he will suffer most meekly: 10. for which his name shall be glorified in all places.  
WHO 
:: That many hearing the truth preached do not believe it, is by their obstinate free-will, because they do not obey the Gospel. Ro. 10. v. 16. when their understanding directeth them that it is not disagreeable to reason.  hath believed our hearing? and the arm of our Lord to whom is it revealed? † And he shall come up as a young spring before him, and as a root from a thirsty ground: there is no beauty in him, nor comeliness: and we have seen him, and there was no sightlines, and we were desirous of him. † Despised, and most abject of men, a man of sorrows, and knowing infirmity: and his look as it were hid and despised, whereupon neither have we esteemed him. † He surely hath borne our infirmities, and our sorrows he hath carried: and we have thought him as it were a leper, and stricken of God and humbled. † But he was wounded for our iniquities, he was broken for our sins: the discipline of our peace upon him, and with the wail of his stripe we are healed. † all we have strayed as sheep, every one hath declined into his own way: and our Lord hath put upon him the iniquity of all us. † He was offered because himself would, and opened not his mouth: as a sheep to slaughter shall he be led, and as a lamb before his shearer, he shall be dumb, and shall not open his mouth: † from distress, and from judgement he was taken up: who shall declare his generation? because he is cut out of the land of the living: for the wickedness of my people have I stricken him. † And he 
:: Our saviour died and was buried where the wicked were commonly punished.  shall give the impious for his burial, and 
:: Yet was buried richly & honourably by Joseph of Aromathia & Nicodemus.  the rich for his death: because he hath not done iniquity, neither was there guile in his mouth. † And our Lord would break him in infirmity: if he shall put away his soul for sin, he shall see seed of long age, and the will of our Lord shall be directed in his hand. † For that his soul hath laboured, he shall see and be filled: in his knowledge the same my just servant shall justify many, and he shall bear their iniquities. † Therefore will I distribute unto him very many, and he shall divide the spoils of the strong, for that he hath delivered his soul unto death, and was reputed with the wicked: and he hath borne the sins of many, and hath prayed for the transgressors.   

CHAP. liv. Gentiles who were barren, shall multiply in the Church of Christ: 10. from which Gods mercy shall never be separated.  
PRAISE 
:: In the old testament Gentiles were barren bringing no fruit to God, but in the new testament they are fruitful, & the Jews are barren, till the later end of the world, when they also shall be fruitful again.  o barren woman which bearest not: sing praise, 
Gal. 4.  and make joyful noise, which didst not bear: because many are the children of the desolate more than of her, that hath a husband, saith our Lord. † Enlarge the place of thy tent, and stretch out the skins of thy tabernacles, spare not: make long thy cords, and fasten thy nails. † For thou shalt penetrate to the right hand, and to the left: and thy seed shall inherit the Gentiles, and shall inhabit the desolate cities. † fear not, because thou shalt not be confounded, nor blush: for thou shalt not be ashamed, because thou shalt forget the confusion of thy youth, and the reproach of thy widowhood thou shalt remember no more. † Because he shall rule over thee that made thee, the Lord of hosts is his name: & thy redeemer the holy one of Israel, shall be called the God of all the earth. 
Lut. ●.  † For as a woman forsaken & mourning in spirit hath our Lord called thee, and as a wife cast of from her youth, hath thy God said: † For a moment, a little while have I forsaken thee, & in great mercies will I gather thee. † In a moment of indignation have I hid my face a little while from thee, and in mercy everlasting have I had mercy on thee, said thy redeemer our Lord. † As in the days of Noah is this thing to me, to whom 
Gen. 9  I swore, that I would no more bring in the waters of Noah upon the earth: 
:: As it is assured that the world shall never be drowned again with water: so it is, that the Church of Christ shall never be suppressed.  so have I sworn not to be angry with thee, and not to rebuke thee. † For 
:: another assurance that moutaines & hills shall rather be moved, yea some mountains shall be removed, but the Church shall be always firm and perpetual.  the mountains shall be moved, and the little hills shall tremble: but my mercy shall not departed from thee, and the covenant of my peace shall not be moved: said our Lord thy miseratour. † poor little one shaken with tempest, without all comfort, behold I will lay thy stones in order, and will found thee in sapphires, † and I will put the jasper stone for thy munitions: and thy gates into graven stones, and all thy borders into stones worthy to be desired. † all thy children taught of our Lord: & a multitude of peace 
joan. ●. v. 45.  to thy children. † And in justice thou shalt be founded: depart far from calumny because thou shalt not fear: and from dread, because it shall not approach to thee. † Behold, the borderer shall come, which was not with me, thy stranger sometime, shall be joined to thee. † Behold, I have created the smith that bloweth the coals in the fire, and bringeth forth a vessel for his work, & I created the killer to destroy. † every vessel, that is made against thee, shall not prosper: and every tongue resisting thee in judgement, thou shalt judge. † This is the inheritance of the servants of our Lord, and their justice with me, saith our Lord.   

CHAP. LV. God promiseth abundance of spiritual graces to the faithful, 4. that shall believe in Christ of all nations: 7. and sincerely serve him.  
ALYE 
:: Grace is offered to all, but those only are justified, and replenished with more grace and spiritual gifts that cooperate, doing that which in them lieth, desiring & thirsting justice, for such (saith our saviour) shall have their fill. Mat. 5. v. 6.  that thirst come to the waters: and you that 
Apo. 22.  have no silver, make haste, buy, & eat: come, buy without silver, and without any exchange wine and milk. † Why bestow you silver not for bread, & your labour not for satiety? Hearing hear ye me, and eat that which is good, and your soul shall be delighted in fatness. † Incline your ear, & come to me: hear, and your soul shall live, and I will make an everlasting covenant with you, the faithful mercies of David. 
Act. 13.  † Behold I have given him for a witness to the peoples, for a prince and master to the Gentiles. † Behold thou shalt call the nation, which thou knowest not: and the nations that knew not thee shall run to thee, because of the Lord thy God, and the holy one of Israel: because he hath glorified thee. † seek ye our Lord whiles he may be found, invocate him, whiles he is near. † 
:: The beginning of God's service is to forsake the way of wickedness.  Let the impious forsake his way, and the unjust man his cogitations, and return to our Lord, and he will have mercy on him, and to our God: because he is bountiful to forgive. † For my cogitations are not your cogitations: nor your ways my ways, saith our Lord. † 
:: The ways of God's service, and of serving this world, are so opposite and contrary, that it is unpossible to walk in them both at once. No man can serve these two masters, God and this world▪ we must therefore so use this world, that we may serve God, and inherit heaven.  For as the heavens are exalted above the earth, so are my ways exalted above your ways, and my cogitations above your cogitations. † And as the shower cometh down, and the snow from heaven, and returneth no more thither, but inebriateth the earth, and watereth it, and maketh it to spring, and giveth seed to the sour, and bread to him that eateth: † so shall my word be, which shall proceed from my mouth: it shall not return to me void, but it shall do what things soever I would, and shall prosper in these things for which I sent it. † Because you shall go forth in joy, and in peace shall you be conducted, the mountains and the little hills shall sing praise before you, and all the wood of the country shall clap the hand. † For the shrub, shall come up the fir tree, and for the nettle, shall grow the myrtle tree: and our Lord shall be named for an everlasting sign, that shall not be taken away.   

CHAP. LVI. God inviteth all men in thought and deed to keep his law: 4. promiseth blessing and reward to those that profess, and keep perpetual chastity. 9 and reproveth evil pastors.  
THIS saith our Lord: keep ye 
:: judgement is a right resolution to do Gods will, and justice is the perfect performance thereof: as before is noted. cha. 32.  judgement, and do 
Sap. 1.  justice: because my salvation is near to come: and my justice to be revealed. † Blessed is the man that doth this thing, and the son of man that shall apprehend this: keeping the Sabbath that he pollute it not, keeping his hands that he do no evil. † And let not the son of the stranger, that cleaveth to our Lord, say: By separation the Lord will divide me from his people. † And “ let not the eunuch say: Behold I am a dry tree. Because thus saith our Lord to the eunuchs: They that shall keep my 
:: under the name of Sabbath is understood the observation of all the law.  Sabbathes, and 
:: Those that of free election choose good things not commanded deserve greater reward.  shall choose the things that I would, and shall hold my covenant: † I will give unto them in my house, and within my walls a place, and a name better than sons and daughters: an everlasting name will I give them, which shall not perish. † And the children of the stranger that cleave to the Lord, to worship him, & to love his name, to be his servants: every one that keepeth the Sabbath not to pollute it, and that holdeth my covenant. † I will bring them into my holy mount, and will make them joyful in the house of my prayer: their holocaustes, and their 
Mat. 21. Mar. 11. Luc 19  victims shall please me upon mine altar: because my house shall be called the house of prayer to all people's. † saith our Lord God that gathereth the dispersed of Israel● As yet will I gather unto it, the gathered together thereof. † 
:: The prophet foreseeing in spirit the careless negligence of some pastors, of just zeal & charity, inveigheth against them: watning them of their grievous punishment.  all ye beasts of the field come to devour, all ye beasts of the forest. † His watchmen all blind have been ignorant: dume dogs not able to bark, seeing vain things, sleeping and loving dreams. † And most inpudent dogs, they have known no satiety: the pastors themselves have been ignorant▪ of understanding: 
jere. 6. & 8. Sap. 2.  all have declined into their own way, every one to his own avarice, from the highest even to the last. † Come, let us take wine, and be filled with drunkenness, and it shall be as today, so also to morrow, and much more.  

ANNOTATIONS. CHAP. LVI.  
4. ●●● not the Eunuch say: I am a dry tree.] To be barren without children 
Issue of children was a blessing of the old Testament virginity is a greater blessing in the Church of Christ.  
Exo. 2●. Deut. ●.  was ignominious amongst the Jews in the old testament, because God having then chosen that only nation for his peculiar people, the conservation and increase of his Church depended much upon their multiplication. But seeing the Church of Christ in the new testament, should be gathered, and consist of all Nations: the Prophet here forsheweth, that Christian eunuchs living virgins, or continent, should not be ignoble or inglorious, but more glorious and have a better name than (Gods other servants) sons and daughters: an everlasting name, which shall not perish: because keeping Gods precepts (such as was the Sabbath) they also of their free election, choose this state of life to keep perpetual chastity, more than is commanded. Against which plain sense of the text, Protestants oppose their own glosses. Peter Martyr (li de calibatu & votis Monasticis) 
Protestants expositions of this place not true.  saith God preferreth not eunuchs before others that keep the la, but only before them that transgress the la. Which commentary is faulty in two respects. For God here calleth them not transgressors, but his sons and daughters, before whom he preferreth holy eunuchs: neither speaketh of such as shall be excluded from good place or good name, but of such as shall enjoy both; and saith these eunuchs shall have a better place, & better name▪ that is, more renown, and greater reward. Other Protestants expound this better name, to signify, that such eunuchs shall be called after (or according to) God's 
Bible 1603.  people, and be of the same religion: which importeth no excellency at all, in place or name, as the text expresseth: nay scarce equality with other servants of God. Lastly they add (lest perhaps this former sense satisfy not the reader) yea under Christ (say they) the dignity of the faithful, shall be greater than the jew were at that time. As though the comparison made in this place, were to signify the general difference between God's servants before and since Christ, and not particularly between eunuchs, and such as have children. How much more meet 
The ancient fathers understand this prophecy of vowed chastity. Preferring it before marriage.  therefore is it, to see and embrace the explications of the ancient holy Fathers? Who uniformly understand & expound this prophecy, of such as vow perpetual chastity in the Church of Christ, preferring that state before marriage? S. Basil. (li. de virginitate) amongst other reasons and testimonies, bringeth this place in proof of the excellency of virginity, that the reward thereof shall be, that for a human name, God will give to virgins the name of immortal Angels, which shall not fail, that they shall possess a special place in heaven, not only the glory of Angels, but an excellent dignity amongst Angels. S. Cyril of Alexandria in his commentaries upon isaiah: showeth by this doctrine, that the rewards of continency are (eximia) excellent, and exceeding great; so that such as be continent in body, do also keep all god's commandments. S. Jerom in his commentaries proveth that virginity, or perpetual chastity is a singular good work of supererogation, not of precept but of evangelical counsel, by the word elegerit, shall choose the things which God would, rather than which he condescending to man's weakness alloweth. Such an Eunuch (saith he) elegit quae Dominus voluit, ut plus offerat quam praeceptum est, hath chosen the things which our Lord would, to offer more than is commanded. And such an Eunuch (keeping also God's commandments) shall have locum optimum, a chief good place in God's house, where be many mansions, he shall be made a tower of our Lord, be placed in Sacerdotali gradu, priestly degree, & in stead of carnal children shall have many spiritual children. Thus S. jerom. The like we might cite of 
a Ipsi sunt qui habent in c●●lo praemia ●aeteris prestantiora.  S. Ambrose in exhort. ad Virg. 
b Gloriam prepriam excellentemque nec erit quid commune cum multis.  S. Augustini, l●de sancta virginitate. c. 24. & 25. 
c In aeternae mansione silijs preferuntur.  S. Gregory. 3. p. Pastorali▪ c. 29. etc. & others so expounding this prophecy.    

CHAP. LVII. The prophet lamenteth that men regard not, when the just die; 3. reprehendeth those that scorn the godly; 5. and commit horrible idolatry; 11. for getting God: 14. who useth all benignity to recall them: 20. but they contemn him.  
THE just:: perisheth, and there is none that considereth in his hart, & men of mercy are 
:: just men dying seem to the wicked to perish.  gathered away, because there is none that understandeth; for 
:: But they are gathered to the happy society of other blessed souls.:: And commonly God so taketh away the just, when he will punish the wicked people, that they may not in this world see the general calamity of others.  at the face of malice, is the just gathered away. † Let peace come, let him rest in his bed that hath walked in his direction. † But come you hither ye children of the witch, the seed of the adulterer, and of the harlot. † upon whom have you jested? Upon whom have you opened your mouth awide, and thrust out the tongue? Are not you wicked children, a lying seed? † Which take comfort in the gods under every thick greenetree, immolating your little ones in the torrents, under the high rocks? † In the parts of the torrent is thy part, this is thy lot: and thou hast powered out libament to them, thou hast offered sacrifice. Shall I not take indignation of these things? † upon an high and lofty mountain thou hast laid thy bed, and hast gone up thither to immolate hosts. † And behind the door, and behind the post thou hast ser thy memorial: because thou hast discovered thyself near me, and hast received an adulterer, thou hast enlarged thy bed, and made a covenant with them: thou hast loved their couch with open hand. † And thou hast adorned thyself with royal ointment, and hast multiplied the gay paintings. Thou didst send thy legates far of, & wast humbled even to hell. † In the multitude of thy way thou hast laboured: thou saidst not: I will rest: thou hast found life of thine own hand, therefore thou hast not asked. † For whom, with careful reverence, hast thou feared, whereas thou hast lied, & hast not been mindful of me, nor thought on me in thy hart? because I am holding my peace, and as it were not seeing, and thou hast forgotten me. † I will declare thy justice, and thy works shall not profit thee. † When thou shalt cry, let thy gathered together deliver thee, and the wind shall take them all away, a soft blast shall bear them away: But he that hath confidence in me, shall inherit the land, and shall possess my holy mount. † And I will say: Make a way, give passage, turn out of the path, take away 
Isa. 62. 7. 10.  stumbling blocks out of the way of my people. † Because thus saith the High & eminent, that inhabiteth eternity: and his name is holy, dwelling in the high, and holy place, and with a contrite & humble spirit: that he may revive the spirit of the humble, and revive the hart of the contrite. † For I will not contend for ever, neither will I be wrath unto the end: because 
:: To the humble & contrite penitents God showeth all benignity, and granteth wished good things: as prosperous winds to sea fa●ring travellers. & the like.  the spitit shall proceed from my face, and breathings I will make. † For the iniquity of his avarice I was angry, and have stricken him: I have hid my face from thee, and have taken indignation: and he hath gone wandering in the way of his own hart. † I saw his ways, and have healed him, and reduced him, and have restored consolations unto him, and to them that mourn for him. † I have created the fruit of the lips peace, peace to him, that is far of, and that is near, said our Lord, and I have healed him. † But the impious are as it were the raging sea, which can not be quiet, and the waves thereof overflow unto conculcation and mire. † 
:: Those that persist obstinate can have no remission of sin.  There is no peace to the impious, saith our Lord God. 
Isa. 46. v. 22.    

CHAP. LVIII. God commandeth the Prophet, to cry unto the sinful people vehemently, and incessantly to keep the law, not only in show and pretence, but sincerely, leaving their own wills, and seeking Gods will: 9 so they shall receive their good desires, and reward of well doing.  
CRY, 
:: Many sinners are so fast a sleep in their wickedness, that they can not, or rather will not hear ordinary admonitions: to such therefore God's preachers must cry, and not cease to cry, as with a loud trumpette exalt their voice, opportunely, importunely, with all patience, and longamitie, till they make the dease to hear, to believe the truth, and the dumb to speak, that is, to profess virtue in word & deed. Mar. 7.  cease not, as a trumpet exalt thy voice, and tell my people their wicked doings, and the house of Jacob their sins. † For me in deed they seek from day to day, and they will know my ways, as a nation that hath done justice, and hath not sorsaken the judgement of their God: they ask of me the judgements of justice: they will approach to God. † Why have we fasted, and thou hast not regarded: have we humbled our souls, and thou hast not known? Behold in the day of your fast your own will is found, and you exact of all your debtors. † Behold you fast to debates and contentions, and strike with the fist impiously. Do not fast as until this day, that your cry may be heard on high. † “ Is this such a fast, as I have chosen: for a man by the day to afflict 
Zach. 7.  his soul? Is this it, to wind his head about like a circle, and to spread sackcloth and ashes? wilt thou call this a fast, and a day acceptable to the Lord? † Is not this rather the fast that I have chosen? Dissolve the bands of impiety, lose the bundles that overload, dismiss them free that are broken, and break in sunder every burden. † break thy bread to the hungry, 
Ezec. 18. ●at. 25.  and the needy, and herberles bring in into thy house: when thou shalt see the naked, cover him, and despise not thy flesh. † Then shall thy light break forth as the morning, and thy health shall sooner arise, & thy justice shall go before thy face, and the glory of our Lord shall embrace thee. † Then shalt thou invocate, and our Lord will hear: thou shalt cry, and he will say: lo here I am. If thou wilt take away the chain out of the mids of thee, and cease:: to stretch out the finger, and to speak that which profiteth not. † When thou shalt power out thy soul to the hungry, and shalt fill the afflicted soul, thy light shall arise up in darkness, and thy darkness shall be as the noon day. † And our Lord will give thee rest always, and will fill thy soul with brightness, and deliver thy bones, and thou shalt be as a watered garden, and as a fountain of waters, whose waters shall not fail. † And the deserts of the worlds shall be builded in thee: thou shalt raise 
Isa ●1.  up the foundations of generation and generation: and thou shalt be called the builder of the hedges, turning the paths into rest. † If thou turn away thy foot from the Sabbath, from doing thy will in my holy day, and call the Sabbath delicate, and the holy of our Lord glorious, and glorify him, whiles thou dost not thine own ways, and thy will be not found, to speak a word: † Then shalt thou be delighted upon the Lord, & I will lift thee up above the heights of the earth, & will feed thee with the inheritance of Jacob thy father. For the mouth of the Lord hath spoken.  

ANNOTATIONS CHAP. LVIII.  
5. Is this such a fast, as I have chosen?] Fasting is so often & clearly commended in holy Scriptures, that Protestants (though not greatly affected thereto) confess 
Protestants de tract from the praise & profit of fasting.  it to be a good thing of itself, but in divers respects detract much from it: denying it to be an act of religion, but only of bodily mortification: neither do 
Cultus. Des. Luc. 2. v. 37.  all generally allow of prescript times, nor of abstinence from flesh those days, which they think good to fast: and those which do abstain from flesh, say they do it not for religion, but for the ordinance of civil policy. For which opinion they allege out of this, and other places (jere. 14. v. 12. Zacha. 7. v 5.) that such affliction is not the fast, which God hath chosen. But if they would consider the coherence of the text, they should find the contrary. For albeit fasting alone without amendment of evil manners, and without other good works, doth not appease God's wrath, no● is agreeable to Gods will, yet being joined with contrition of hart, and sincere piety, doth then greatly please him. And therefore our Lord God here (saith S. Jerom) lest he might seem to reprove fasting, which himself had commanded, teacheth how it behoveth to 
Levit 16. 33.  fast: Non enim querit Deus afflictionem solam, & humiliationem animae per iniuriam 
This scripture reproveth not fasting, but admonisheth to fast especially from sin.  corporis, ut inslar circulitorqueat corpus, & colla submi●tat, ac tristis incedat: etc.▪ Sed 
Num. 29.  ut cum istis haec saciat quae sequuntar. For God seeketh not only affliction, and humiliation of the ●oule by injury of the body; that one should writh his body about like a circle, hold down his neck, and go pensive, etc. But that with these things, he do those which follow▪ to wit, Dissolve the bands of impiety, and 
v. 6. & 7.  the rest, as in the text. Whereupon this Doctor discourseth at large, showing that it profiteth not to carry an empty belly, and do those things that displease God. But fasting from meat, so that fasting from sin (by declining from evil, and doing good deeds) be joined withal: then (saith he) thy fasting will be acceptable: For then shall thy light break forth as the morning, and thy health shall sooner 
v. 8  arise, and thy justice shall go before thy face, and the glory of our Lord shall embrace thee. Further declaring the great profit thereof by examples: that by fasting Daniel, 
Christ's fast an example of the 40. days fast in Lent.  
Dan 9 Jone. 3. 3 Reg. 19 Exo. 24. & 34.  the man of desires knew things to come: the N●niuites pacified the wrath of God Elias and Moses by forty days hunger were filled with the familiarity of God: And our Lord himself fasted so many days in the wilderness, ut nobis sollennes ieiuniorum dies relinqueret, to leave unto us the solemn days of fasts.    

CHAP. LIX. Sins do separate men from God: 3. as manslaughter, theift, and lying, with contempt of judgement and justice. 12. Men are otherwise judged just or unjust in the world, then in deed they are before God: 16. who seethe and judgeth all rightly.  
BEHOLD the hand of our Lord is not abridged that he can not save, neither is his ear made heavy that it can not 
Num. 11. Isa. 50.  hear. † But 
:: No defect is in God spowre nor will, that he delivereth not the faithful from afflictions, but their sins are the impedimen t; for which he punisheth them, that they may repent, & then he will deliver them, v. 20.  your iniquities have divided between you and your God, and your sins have hid his face from you that he would not hear. † For your hands are polluted with blood and your fingeres with iniquity: your lips have spoken lie, and your tongue speaketh iniquity. † There is none that doth invocate justice, neither is there any that judgeth truly: but they trust in things of nothing, and speak vanities: they have conceived labour, and brought forth iniquity. † They 
job. 15.  have broken the eggs of asps, and have woven the spider's webs: he that shall eat of their eggs, shall die: and that which is nourished, shall be hatched into a cockatrice. † Their webs shall not be for clothing, neither shall they be covered with their works: their works are unprofitable works, and the work of iniquity is in their hands. † Their feet run 
Prou. 1. Rom. 7.  to evil, & hasten to shed innocent blood: their cogitations are unprofitable cogitations: waste and destruction are in their ways. † They have not known the way of peace, and there is no judgement in their steps: their paths are become crooked to them: every one that treadeth in them, knoweth not peace. † For this cause is judgement far from us, & justice shall not apprehend us. We expected light, and behold darkness: brightness, & we have walked in darkness. † We have groped as blind men, for the wall, and as without eyes have feeled: we have stumbled at noon day as in darkness, in dark places as the dead. † We all shall roar as bears, and as mourning doves we shall lament. We have expected judgement, and there is none: salvation, and it is far from us. † For our iniquities are multiplied before thee, and our sins have answered to us: because our wicked doings are with us, & our iniquities we have known, † to sin and lie against our Lord: and we were turned away so that we went not after our God, that we spoke calumny and transgression: we conceived, and spoke from the hart words of lying. † And judgement was turned backward, and justice stood far of: because truth hath fallen down in the street, and equity could not enter in. † And truth grew into oblivion: and he that departed from evil, lay open to the pray: and our Lord saw, and it appeared evil in his eyes, because there is no judgement. † And he saw that there is not a man: and he was astoined, because there is none to oppose himself: and 
:: No pure man being able to redeem, and deliver mankind from captivity of sin, God became man to accomplish this work.  his own arm saved to himself, and his justice itself confirmed him. † He is clothed with justice 
Ephes. 6. 1. Thes. 5.  as with a breastplate, and is an helmet of salvation on his head: he is clothed with garments of revenge, and is covered as with a mantle of zeal. † As unto revenge, as it were unto retribution of indignation to his adversaries, and recompense to his enemies: he will repay the like to the islands. † And they of the West, shall fear the name of our Lord: and they of the rising of the sun, his glory: when he shall come as a violent stream, which the spirit of our Lord driveth: † and there shall come a redeemer to Zion, and to them, that return from 
Rom. ●●.  iniquity in Jacob, saith our Lord. † This is my covenant with them, saith our Lord: 
:: The Church hath still the spirit of truth; and therefore can never err.  My spirit that is in thee, and my words that I have put in thy mouth, shall not departed out of thy mouth, and out of the mouth of thy seed, and out of the mouth of thy seeds seed, saith our Lord, from this present and for ever.   

CHAP. LX. In the Church of Christ shall shine the light of true faith, and sincere charity: 8. which shall be spread in all nations, and continue all times: 15. replenished with many joyful graces: 18. and eternal glory.  
ARISE, 
:: God preventing with his grace, every one must cooperate by gratfully accepting this benefit, and so dispose himself to justification.  be illuminated Jerusalem: because thy light is come, & the glory of our Lord is risen upon thee. † Because lo darkness shall cover the earth, & a mist the people's: but 
:: Only those that come into the Church receive the light of true faith, all others are in darkness.  upon thee shall our Lord arise, and his glory shall be seen upon thee. † And the Gentiles shall walk in thy light, and Kings in the brightness of thy rising. † Lift up thine eyes 
Isa. 49.  round about, and see all these are gathered together, they are come to thee: thy sons shall come from a far, & thy daughters shall rise from the side. † Then shalt thou see, & abound, and thy hart shall marvel and be enlarged, when the multitude of the sea shall be converted to thee, the strength of Gentiles shall come to thee. † The inundation of camels shall cover thee, 
:: This prophecy began to be fulfilled when the 3. Sages came on swift beasts to adore Christ, and offered gifts. Mat 2.  the dromedaries of Madian and Epha: all of Saba shall come, bringing gold and frakincense: and showing forth praise to our Lord. † all the cattle of Cedar shall be gathered together unto thee, the rams of Nabaioth shall minister to thee: they shall be offered upon my placable altar, and I will glorify the house of my majesty. † Who are these, that fly as clouds, and as doves to their windows? † For, 
:: This is fulfilled in great Brittany, Ireland, & other islands, as Tertullian, Origen. & S. Beda prove against the Jews: and S. Chrysostom against the Gentiles.  the islands expect me, and the ships of the sea in the beginning, that I may bring thy sons from a far: their silver, & their gold with them to the name of the Lord thy God, and to the holy one of Israel, because he hath glorified thee. † And the children of strangers shall build thy walls, and their Kings shall minister to thee: for in mine indignation have I stricken thee, and in my reconciliation have I had mercy upon thee. † And 
Apoc. 21. ●. 25.  thy gates shall be open continually: day and night they shall not be shut, that 
:: This was accomplished when the Roman Emperors, and other monarchs and nations received the faith of Christ.  the strength of the Gentiles may be brought to thee, and their Kings may be brought. † For the nation and the kingdom that shall not serve thee, shall perish: and the Gentiles shall be wasted with desolation. † 
:: S. Ierom compelled (as he saith) to leave the histo rical sense, because it is not convenient to say: the walls and sundation of Jerusalem were adorned with precious stones, and the temple which should be most glorious, was made of wood expoundeth this place of excellent men. The holy mosteloquent man Cyprian the Mar. tire, and the confessor of our time Hilarius do they not seem to thee the high trees that have built the Church of God?  The glory of Libanus shall come to thee, the firretree, and boxetree, and pinetree together, to adorn the place of my sanctification, and the place of my feet I will glorify. † And the children of them that humbled thee, shall come crouching to thee, and all that detracted from thee shall adore the steps of thy feet, and shall call thee the city of the Lord, Zion of the holy one of Israel. † For that, thou wast forsaken, and hated, and there was none that passed by thee, I will make thee to be the pride of worlds, a ●oy unto generation and generation: † and thou shalt suck the milk of the Gentiles, and thou shalt be nurced with the tette of Kings: and thou shalt know that I am the Lord that save thee, and thy redeemer the strong one of Jacob. † For brass I will bring gold, and for iron I will bring silver: and for wood brass, and for stones iron: and I will make thy visitation peace, and thine overseers justice. † iniquity shall no more be heard in thy land, waste and destruction in thy borders, and salvation shall occupy thy walls, 
Apoc. 21. v. 23.  and praise thy gates. † Thou shalt have the sun no more to shine by day, neither shall the brightness of the moon lighten thee: but the Lord shall be unto thee for an everlasting light, and thy God for thy glory. † Thy sun shall go 
Apoc. 22. v. 5.  down no more, and thy moon shall not be diminished: because the Lord shall be unto thee for an everlasting light, and the days of thy mourning shall be ended. † And thy people all just, for ever shall inherit the land, the bud of my planting, the work of mine hand to glorify. † The least shall be into a thousand, and the little one into a most strong nation: I the Lord in the time thereof will suddenly do it.   

CHAP. LXI. Christ announceth himself to be sent from heaven to teach the truth, to heal and pardon the penitent, to comfort the desolate, and streingthen the weak. 4. whose Apostles shall constantly preach justice in all the world. 10. And his Church shall rejoice.  
THE spirit of the Lord upon me, because the Lord 
:: Our saviour was not, neither needed to be visibly anointed, as Aaron, David, & others were; but invisibly by God, with oil of gladness, above all others. Ps. 44. v. 8. with the holy Ghost, and with power Act. 10. v. 39 of whose fullness all others receive. Joan. 1. v. 16.  hath 
Luc. 4. v. 18.  anointed me: to preach to the mild he sent me, that I should heal the contrite of hart, and preach indulgence to the captives, and deliverance to them that are shut up. † That I should preach the placable year to the Lord, and the day of vengeance of our God: that I might comfort all that mourn: † that I might appoint to the mourners of Zion, and give them a crown for ashes, the oil of joy for mourning, a mantle of praise for the spirit of sorrowfulness: and they shall be called in it the strong of justice, planting of the Lord to glorify. † And they shall build the deserts from the beginning of the world, and shall erect the old ruins; and shall repair the desolate cities, that were dissipated in generation and generation † And aliens shall stand, and feed your cattle: and the children shall be your husbandmen, and dressers of the vines. † And you shall be called the priests of the Lord: to you it shall be said: The ministers of our God: you shall eat the strength of the Gentiles, and in their glory you shall be proud. † For your 
:: It was a grief and sorrow to the Apostles & first preachers of Christ's Gospel that both the Jews departed from God, & Gentiles st●l followed idolatry, but shortly after, many were converted.  double confusion and shame, 
:: And preferred their own happy lot before all other Jews & Gentiles.  they shall praise their part: for this cause shall they receive double in their land, everlasting joy shall be to them. † Because I am the Lord that love judgement, & hate robbery in holocaust: and I will give their work in truth, and make a perpetual covenant with them. † And they shall know their seed in the Gentiles, and their bud in the mids of peoples; all that shall see them, shall know them, that these are the seed which the Lord hath blessed. † rejoicing I will rejoice in our Lord, and my soul shall be joyful in my God: because he hath clothed me with the garments of salvation: and with the garment of justice he hath compassed me, as a bridegroom decked with a crown, and as a bride adorned with her jewels. † For as the earth bringeth forth her spring, and as the garden shooteth forth his seed: so shall our Lord God make justice to spring forth, and praise before all the Gentiles.   

CHAP. LXII. The prophet avoucheth that he will not cease from preaching Christ, 4. to whom all nations shall be converted: 8. & whose Church shall continue for ever.  
FOR Zion 
:: True preachers and pastors cease not from preaching the truth, for any threats, terror, or torment. But say with this prophet. For Zion (that is, for the good of the Church) I will not cease etc. & with S. Paul. The word of God is not tied. 2. Tim. 2.  I will not hold my peace, and for Jerusalem, I will not rest, till her just one come forth as brightness, & her saviour be kindled as a lamp. † And the Gentiles shall see thy just one, and all Kings thy noble one: and thou shalt be called by a new name, which the mouth of our Lord shall name. † And thou shalt be a crown of glory in the hand of our Lord, and the diadem of a kingdom in the hand of thy God. † Thou shalt no more be called, Forsaken: and thy land shall no more be called, Desolate: But thou shalt be called, My will in her, and thy land inhabited. because it hath well pleased our Lord in thee: and thy land shall be inhabited. † For the young man shall dwell with the virgin, and thy children shall dwell in thee. And the bridegroom shall rejoice upon the bird, & thy God shall rejoice upon thee. † 
:: The Church of Christ's is perpetually visible in her watchmen the pastors & governors thereof.  upon thy walls, Jerusalem, I have appointed watchmen, all the day, and all the night, for ever they shall not hold their peace. You that remember our Lord, hold not your peace, † and give not silence to him, until he establish, and until he make Jerusalem the praise in the earth. † Our Lord hath sworn by his right hand, and by the arm of his strength: If I shall give thy wheat any more to be meat for thine enemies: and if the strange children shall drink thy wine, wherein thou hast laboured. † Because they that shall gather it together, shall eat it, and shall praise the Lord: and they that carry it together, shall drink it in my holy courts. † pass ye, pass ye through the gates, prepare a way for the people, make the journey plain, & pick up the stones and lift up the sign to the peoples. † Behold our Lord hath made heard in the ends of the earth, tell the daughter of Zion: 
Mat. 21. Zach. 9  Behold thy saviour cometh: behold his reward is with him, and his work before him. † And they shall call them. The holy people, the redeemed of our Lord. But thou shalt be called: a city Sought for, and not Forsaken.   

CHAP. LXIII. Christ is described as a vistorious conqueror, ascending into heaven with triumph, imbrued with blood. 7. For all whose benefits the Prophet rendereth thanks: 10. expostulating the people's ingratitude, that provoked God to wrath.  
WHO 
:: S. Dionyse, H●er●r. celest c 7. supposeth this to be the question of the hieghest order of Angels, admiring Christ's beauty to be so excellent, not withstanding that he is imbrued with blood ascending from Edom (which signifieth terrestrial) from Bosra (a walled city overthrown) that is, from Jerusalem into heaven with triumph after a bloody victory.  is this that cometh from Edom, with died garments from Bosra, this beautiful one in his rob, going in the multitude of his strength. I, that speak justice, and am a defender to save. † Why then is thy clothing 
Apoc. 19 v. 13.  red, and thy garments as theirs that tread in the wine press? † I have trodden the press alone, and of the Gentiles there is not a man with me: I have trodden them in my fury, and have trodden them down in my wrath: and their blood is sprinkled upon my garments, and I have stained all my raiment. † For the day of revenge is in my hart, the year of my redemption is come. † I looked about, & there was no helper: I sought, and there was none to aid: and mine arm hath saved, and mine indignation itself hath helped me. † And I have trodden down the peoples in my fury, and have inebriated them in mine indignation, and have drawn their strength down to the ground. † I will remember the mercies of our Lord, the praise of our Lord for all things, that our Lord hath rendered to us, and for the multitude of the good things to the house of Israel, which he hath given them according to his iudulgence, and according to the multitude of his mercies. † And he said: But yet is my people, children that deny not: and he is become their saviour. † In all their tribulation he was not troubled, and 
:: The Angel guardian of the Church, which standeth before the face of God; Christ testifying that also the particular guardians do always see the face of his Father. Mat. 18  the angel of his face saved them: in his love, and in his indulgence he redeemed them, and bore them, and lifted them up all the days of the world. † But they provoked to wrath, and afflicted the spirit of his holy one: and he was turned to be their enemy, and he conquered them. † And he remembered the days of the world of Moses, and of his 
Exo. 14.  people: where is he that brought them out of the sea, with the pastors of his flock? Where is he that put in the mids of him the spirit of his holy one? † He that brought out Moses to the right hand by the arm of his majesty: that divided the waters before them, that he might make to himself an everlasting name. † He that brought them out through the depths, as an horse in the desert that stumbled not. † As the beast that goeth down in the plain filled, the spirit of our Lord was their conductor: so didst thou bring thy people that thou mightest make thee a name of glory. † Attend from heaven, and look from thy holy habitation, & of thy glory: 
Deut. 26. ●a%, 2.  where is thy zeal, and thy strength, the multitude of thy bowels, and of thy mercies? they have held back themselves toward me. † For thou art our father, and “ Abraham hath not known us, and Israel hath been ignorant of us: thou o Lord art our father, our redeemer, from the beginning is thy name. † 
:: God is never the cause of error or harness of hart: but by indulgence not punishing, sinners harden their own hearts. so S. jerom.  Why hast thou made us err o Lord from thy ways: hast thou hardened our hart, that we feared not thee? Return for thy servants, the tribes of thine inheritance. † As nothing have they possessed thy holy people: our enemies have trodden down thy sanctification. † We are become as in the beginning, when thou didst not rule over us, neither was thy name invocated upon us.  

ANNOTATIONS CHAP. LXIII.  
16. Abraham hath not known us.] The faithful people considering their 
The jews supposed that for their sins the patriarchs did not acknowledge them for their children. Yet hoped that God of his mercy would relieve them in distress.  own great, frequent, & inveterate sins, with the extreme calamities wherinto they were fallen for the same, supposed that their progenitor Abraham (whom God had particularly called out of his country) & Jacob (of whose twelve sons the whole nation was propagated) did no longer acknowledge them for their children, because they had so grievously offended God, & were not worthy of any favour. All which notwithstanding, yet they hoped in God's incomparable mercy, that his divine goodness, being Creator of all, who had elected them for his peculiar people, brought them out of Egypt, and often delivered them from sundry afflictions, would again reduce them from capti●itie, and as their merciful father, remit their sins, and relieve their miseries, though Abraham, Jacob, and other patriarchs had justly rejected them as lost children This being the proper literal sense of this place, according to S. jeroms, and other ancient doctor's explication, it maketh nothing at all for the old and new heresy of Vigilantius, & Luther, denying that saints in an other life do know what is done in this world. For albeit the patriarchs in zeal of justice, did not acknowledge their carnal posterity (because of their great sins) for their children: yet they knew their state, as S. Augustin 
How the old patriarchs knew the state of men in this world.  (li. de cura pro mortuis) interpreting this, and other places of holy Scripture, 
●ap. 15.  teacheth, partly by relation of such as passed from hence to them; partly by holy Angels; and especially by divine inspirations. As it is clear that Abraham 
Luc. 16.  knew the state of poor Lazarus, & of the rich glutton, describing what each of them had deserved, and consequently received Much more both the old patriarchs, and all other saints, in eternal glory know ●●h other, though 
Saints in glory see more cleanly than Prophets in this life.  never seen nor known before in this world. as S. Gregory teacheth: li▪ 4 c. 33. Dialogi. The glorified saints see also in God that which pertaineth to their clientes, that pray unto them in earth, so far as God doth ordain, more 
li. 22. c. 29. civit,  clearly by light of glory, than prophets see by light of prophecy: as S. Augustin teacheth. But touching the manner he saith it exceeded the reach of his understanding, how Martyrs do help those, who, it is certain, are helped by them. So discoursing 
That saints know, & help mortal men's necessities is certain: but the manner how, is obscure.  
●ura pro mort. c. 16.  at large of the uncertain manner, showeth that there is no doubt at all of the thing itself, that saints in heaven do know mortal men's necessities, hea●e their prayers, and help them by their intercession and merits. which he confirmeth also. li. 20. c. 21. cont. Faust. Tract. 8. in joan. Ser. 5. de Sanctis. Likewise. S. Jerom against Vigilan●ius. S. Gregory. li. 3. Epist. ep. ●0 li. 7. ep. 126. li. 9 ep. 38 and others in many places.    

CHAP. lxiiii The Jews in captivity pray to God for release: 4. acknowledging his former great benefits, and their own sins, fleeing now to his mercy.  
WOULD God thou 
:: The good people, with priests and prophets of the old Testament most fervently desired Christ's coming.  wouldst break the heavens in sunder, and wouldst descend: at thy presence the mountains should melt away. † As the burning of fire would they melt, the waters would burn with fire, that thy name might be made known to thine enemies: at thy presence the nations should be troubled. † When thou shalt do marvelous things, we shall not sustain: thou art descended, and at thy presence the mountains are melted. † From the beginning of the world they have not heard, nor received 
1. Cor. ●.  with the ears: the eye hath not seen o God beside thee, what things thou hast prepared for them that expect thee. † Thou hast met him that rejoiceth, and doth justice: in thy ways they shall remember thee: behold thou art angry, 
:: And, signifieth for, as Gen. 14 v. 18. And the English Bibles translate for, in this place, though the Hebrew text hath va●, that is, and. But we with S. Ier●m and other ancient Fathers follow the authentical Latin: which hath, e● in this place, & enim in the other.  and we have sinned: we have been always in them, 
:: Likewise the same particle and signifieth yet, as if he had said: yet we ●●al be saved.  and we shall be saved. † And all we are become as one unclean, and all our justices as the cloth of a menstrued woman: and we have all fallen as a leaf, and our iniquities as the wind have taken us away. † There is none that invocateth thy name: that riseth up, and holdeth thee: thou hast hid thy face from us, and hast dashed us in the hand of our iniquity. † And now Lord thou art our father, and we clay: and thou art our maker, and all we the works of thy hands. † Be not angry o Lord 
Psal. 78.  enough, and remember no more our iniquity: lo regard, all we are thy people. † The city of thy holy one is made desert, Zion is made desert, Jerusalem is become desolate. † The house of our sanctification, and of our glory, where our fathers praised thee, is turned into the burning of fire, and all our things worthy to be desired are turned into ruins. † Wil● thou upon these things contain thyself o Lord, wilt thou hold thy peace, and afflict us vehemently?   

CHAP. LXV. The gentiles shall seek and find Christ, 2. Whom the Jews will persecute, and shall be rejected, only a few relics reserved. 13. So the Church shall multiply, and abound in graces.  
THEY 
:: This can not be meant of the jew, but necessarily of the Gentiles.  have sought me that before asked not, they have found that sought me not. I said: Behold me, behold me, 
Rom. 10.  to a gentility that did not invocate my name. † I have spread fo●th mine hands all the day to 
:: But this is evidently spoken of the Jews: and so S. Paul testifieth of both these places. Ro. 10. v 20. 21.  an incredulous people, which goeth in a way not good after their own cogitations. † A people that provoke me to anger before my face always: that immolate in gardens, and sacrifice upon bricks. † That dwell in sepulchres, and sleep in temples of idols: that eat swine's flesh, and profane pottage in their vessels. † That say: Depart from me, approach not to me, because thou art unclean: these shall be smoke in my fury, a fire burning all the day. † Behold it is written before me: I will not hold my peace, but I will render and repay into their bosom † your iniquities, and the iniquities of your fathers together, saith our Lord, that have sacrificed upon the mountains, and upon the little hills have reproached me, & I will remeasure their first work in their bosom. † Thus saith our Lord: As if a berry be found in a cluster, and it be said: Destroy it not, because it is a blessing: so will I do for my servants sake, that I destroy not the whole. † And I will bring forth seed out of Jacob, & out of Juda a possessor of my mountains: and mine elect shall inherit it, and my servants shall inhabit there. † And the champain countries shall be into folds of flocks, and the valley of anchor for the couch of herds, unto my people that have sought after me. † And you, that have forsaken the Lord, that have forgotten my holy mount, that set a table to Fortune, and offer libaments upon it. † I will number you in the sword, and you shall all fall by slaughter: because I called, and you have 
Prou. 1. jere. 7.  not answered: I spoke, and you have not heard, and you did evil in mine eyes: and you 
:: Nothing can be more plain lyuttered then is here the doctrine of man's free-will.  have chosen the things, that I would not. † 
:: Likewise of reward & punishment of good and evil works.  For this cause thus saith our Lord God: Behold my servants shall eat, and you shall be hungry: behold, my servants shall drink, and you shall be thirsty. † Behold my servants shall rejoice, and you shall be confounded: behold my servants shall praise for joyfulness of hart: and you shall cry for sorrow of hart, and for contrition of spirit you shall howl.  
† And you shall leave your name The 
:: name of Jews shall be exectable.  for an 
* oath of execration.  oath to mine elect: and the Lord God shall kill thee, and will call his servants by 
:: And God's servants shall be called Christians.  an other name. † In which he that is blessed upon the earth, shall be blessed in God amen: & he that sweareth in the earth, shall swear by God amen: because the former distresses are forgotten, and because they are hid from mine eyes. † For behold 
Apoc. 21.  I create 
:: After the general Resurrection the heavens and earth shall be altered in qualities, not in substance.  new heavens, and a new earth: and the former things shall not be in memory, and they shall not ascend upon the hart. † But you shall be glad and rejoice for ever in these things, which I create: because lo I create Jerusalem exultation, and the people thereof joy. † And I will rejoice in Jerusalem, and be glad in my people, and there shall no more be heard in it the voice of weeping, and the voice of crying. † There shall no more be a child of days, and an old man that shall not fill up his days, because the child of an hundred years shall die, and the sinner of an hundred years shall be accursed. † And they shall build cities, and inhabit: and they shall plant vineyards, and eat the fruits thereof. † They shall not build, and an others shall dwell: they shall not plant, and an other shall eat: for according to the days of the tree, shall be the days of my people, and they shall make old the works of their hands. † mine elect shall not labour in vain nor engender in conturbation: because it is the seed of the blessed of the Lord, and their posterity with them. † And it shall be, before 
Psal. 31.  they call, I will hear: as they are yet speaking, I will hear. † The wolf and the lamb shall feed together, the lion and the ox 
:: The greatest and proudest Gentiles being converted to Christ, do humble themselves to the simple manners of Christians, to penance, fasting, praying, and all works of mortification.  shall eat straw: & to the serpent dust shall be his bread: they shall not hurt, nor kill in all my holy mountain, saith our Lord.   

CHAP. LXVI. God who filleth heaven and earth, will dwell in the hart of the humble. 3. For the sins of the Jews Jerusalem shall be destroyed. 5. The faith of Christ shall be propagated by the preaching of the Apostles. 15. And Christ coming to judge, 19 all shall receive according to their deserts.  
THUS saith our Lord: “ heaven is my seat, and the 
Act. 7. v. 49.  earth my foot stool: 
:: A prophecy that the Temple shall cease:  what is this house that you will build to me? and what is this place of my rest? † My hand hath made all these things, & all these things have been done, saith our Lord. But to whom shall I have respect, but to the poor little one, and the contrite of spirit, and him that trembleth at my words? † He that 
:: and sacrifices of the old Testament shall become unlawful.  immolateth an ox, is as he that should stay a man: he that killeth a sheep in sacrifice, as he that should brain a dog: he that offereth oblation, as he that should offer swine's blood: he that remembreth frankincense, as he that should bless an idol. All these things have they chosen in their ways, and in their abominations their soul is delighted. † wherefore I also will choose their delusions: and the things that they feared, I will bring to them: because I called, and there was none that would answer: I have spoken, 
Prou. ●4. jere. 7. ●. 13.  and they heard not: and they have done evil in mine eyes, and have chosen the things that I would not. † hear the word of our Lord, ye that tremble at his word: your brethren that hate you, and reject you for my name sake, have said: Let the Lord be glorified, & we shall see in your joy: but they shall be counfounded. † A voice of people from the city, 
:: Josephus expoundeth this of the angel's voice uttered in the temple before the destruction, saying: Migremus hinc. Let us departed from hence. S Jerome confirmeth the same by the words of the psalm. 54 I saw contradiction in the city.  a voice from the temple, the voice of our Lord repaying retribution to his enemies. † Before she traveled, she brought forth, before her time came to be delivered, she brought forth a man child. † Who ever heard such a thing? and who hath seen the like to this? why, shall the earth travel in one day? or shall a nation be brought forth together, because Zion hath traveled, and brought forth her children? † shall not I 
:: God giveth natural power to all l●uing creatures of generation: but himself bringe●h forth children of his Church.  that make others to bring forth children, myself bring forth, saith the Lord? Shall I, that give generation to others, be barren, saith the Lord thy God? † rejoice with Jerusalem, and be joyful in her all ye that love her: be glad with her in gladness all ye, that mourn upon her, † that you may suck, and be filled of the breast of her consolation: that you may milk, and flow with delights in all manner of her glory. † Because thus saith our Lord: Behold I will decline upon her as it were a flood of peace, and as a torrent overflowing the glory of the Gentiles, which you shall suck: at the breasts you shall be carried, & upon the knees they shall speak you fair. † As if the mother would speak one fair, so will I comfort you, and in Jerusalem you shall be comforted. † You shall see, and your hart shall rejoice, and your bones shall spring as an herb, and the hand of our Lord shall be known to his servants, and he shall be wrath with his enemies. † Because lo our Lord 
:: immediately before Christ come to judge, this whole world shall be destroyed by fire.  will come in fire, and his chariotes as a whirlwind, to render his fury in indignation, and his rebuking in flame of fire: † because our Lord shall judge in fire, and in his sword to all flesh, and the slain of our Lord shall be multiplied, † they that were sanctified, and thought themselves clean in the gardens behind the gate within, they that did eat swine's flesh, and abomination and the mouse: they shall be confounded, saith our Lord. † But I know their works, and their cogitations: I come that I may gather together with all nations and tongues: and they shall come and shall see my glory. † And I will put 
:: Christ ascending to his Father left the sign of thou (Ezech 9) the cross, unto us, or put it in our foreheads, that we may freely say: the light of thy countenance is signed upon us. S. jerom. in hunc locum.  a sign in them and I will send of them, that shall be saved, to the Gentiles into the sea, into Africa, and Lydia them that hold the arrow: into Italy, and Greece, to the islands far of, to them that have not heard of me, and have not seen my glory. And they shall show forth my glory to the Gentiles: † and 
:: Men of all nations shallbe brought into the Church by the ministry of particular Angels. S. jero. ibid.  they shall bring all your brethren of all nations a gift to our Lord, upon horses, and in chariotes, & in horse litters, & on mules, and in coaches, to my holy mountain Jerusalem, saith our Lord, as if the children of Israel should bring in a gift in a clean vessel into the house of our Lord. † And “ I will take of them to be priests, and Levites, saith our Lord. † Because as new heavens, 
Apoc. 21.  and a new earth, which I make to stand before me, saith our Lord: so shall your seed stand, and your name. † And there, shall be month after month, and sabbath after sabbath: 
:: General resurrection of all men.  all flesh shall come to adore before my face, saith our Lord. † And they shall go out, and see the carcases of the men, 
Mar. 9 v. 44.  that have transgressed against me: their worm shall not die, and their fire shall not be quenched: and they shall be even unto satiety of sight to all flesh.  

ANNOTATIONS. CHAP. LXVI.  
1. Heaven is my seat.] Lest any should interpret these prophetical promises 
As God was served more specially in the temple, so he is now in Churches, but is in all places▪ See Act. 7. v. 48.  (as the jews do) only of the restoration, & reedification of Jerusalem and the Temple, the Prophet here showeth that albeit God sanctified the temple, and granted many benefits to those that served him therein, yet his proper seat is not in any material temple or terrestrial place, but in heaven. And therefore Temples and Churches are in deed ordained for faithful people to serve him in, & to signify, that as these places are more holy, then ordinary houses, so heaven is infinitely more glorious than any earthly palace: yet God is not contained in any place, but exceedeth al. To which purpose S. Steven (Act. 7.) allegeth and urgeth this place: and also S. Paul. Act 17. that God dwelleth not, or is not concluded in temples, neither needeth them for his own use, but is rightly served in them, by those that lift up their minds to him, as dwelling in heaven, & replenishing all places. 
Clergimen in the old law succeeded by blood, in the new by election.   
21. I will take of them to be priests.] In the Law of Moses' priests and Levites were all of one Tribe, by succession of natural kindred, nor by election; but the la being changed, necessarily also Priesthood is changed. And bishops, priests, Deacons, and other clergy men, are taken, and ordained not by verenes of blood, but by election, according to their merits of virtues.      


THE argument OF THE books OF Jeremy.  
JEREMY the son of Helcias, Priest and prophet, being sanctified 
The sum of Jeremies' life.  in his mother's womb, began to prophecy as yet a child, in Juda; in the thirteenth year of the reign of king Josias; continued the rest of his time, which was nintene years more; and the eleven years of Joakim 
4. Reg. 23. 24.  (wherein are counted the three months of Joachaz, and other three of Jechonias, otherwise called Joachin) and eleven years of Sedecias; in all forty one years; before he went into Egypt. Where he also prophesied, 
●ha. 44. v. 8.  and finally was stoned to death by the people, in the city of Taphnis. His 
He wrote two books & one Epistle. The contents of his books.  whole work containeth two distinct books, besides an Epistle, which followeth after the prophecy of Baruch. The former book is called his prophecy, the other his Lamentations. S. Jerom comprehendeth the sum of all briefly, saying: jeremy connecteth a nuttie (or watching) rod, 
Epist. ad Paulin.  and a pot boiling hot, from the face of the north, the leopard spoiled of his colours; and the fourfold Alphabet in divers metres. signifying, that God will correct his people with a rod, in his hot fury, from the north, to wit, by the king of Babylon, for their pertinacity in sundry kinds of sins. All which the Prophet lamenteth with his doleful verse of divers meeter. The prophecy may be divided into five parts. 
His prophesy divided into five parts.  First he showeth the conditions and qualities of himself, with the manner 
ebb. 1.  of his mission: then Gods great clemency in recalling the people from sin, denouncing dangers imminent for their obstinacy: in the twelve first chapters. Secondly, in the eight chapters following by divers Metaphorical, and 
13.  other figurative descriptions, he declareth the ingratitude, & other sins of the people, threatening punishment, for which they persecute him. Thirdly, 
21.  in other eight chapters, he reprehendeth the inhabitants of Jerusalem, especially the King, evil priests, and falseprophetes, some being already carried into captivity: for which free preaching, he is again persecuted. Fourtly 
29.  in the next eleven chapters, he mixteth consolations & threats, especially the destruction of Jerusalem, captivity of king and people, and their release after seventy years. Fiftly in the other thirteen chapters, he prophesieth the destruction 
40.  of the Jews, that go into Egypt: and of sundry nations for their idolatry, and for their cruelty against the Jews. In every part interposeth many prophecies of Christ, and his Church: besides the mystical sense included in the historical.   

THE prophecy OF Jeremy.  

CHAP. I. jeremy prophesied in the times of Josias, Joakim, and Sedecias Kings of Juda: 5. being sanctified in his mother's womb, is sent in his tender age to prophecy, 11. the destruction of Jerusalem. 17. God giving him corege 
The first part. God's clemency inviteth to repentance, & his justice punisheth obstinate sinners.  against his persecutors.  
THE words of jeremy the son of 
* 4. Reg. 22. ●. 8.  Helcias, of the priests that were in Anathoth, in the land of Benjamin. † The word of our Lord which was made to him in the days of Josias the son of Amon king of Juda, in the thirteenth year of his kingdom. † And the word was made in the days of Joakim the son of Josias king of Juda, unto the end of the eleventh year of Sedecias the son of Josias king of Juda, 
:: He prophesied also inbanishment (ch. 44.) in Egypt.  even unto the transmigration of Jerusalem▪ in the fifth month. † And the word of our Lord was made to me, saying: † Before I form thee in the womb, I knew thee: and 
:: jeremy had five special prerogatives: He was sanctified in his mother's womb; a Priest▪ a Prophet; a perpetual virgin; & a Martyr.  before thou camest forth of the matrice, I sanctified thee, and a prophet in the Gentiles I gave thee. † And I said; A a a, o Lord God: Behold, I can not speak, because I am a child. † And our Lord said unto me: Say not: I am a child: for to all things, to which I shall send thee, thou shalt go: and all things whatsoever I shall command thee, thou shalt speak. † Be not afraid of their face: because I am with thee to deliver thee, saith our Lord. † And our Lord put forth his hand, and touched my mouth: and our Lord said to me: behold I have given my 
Isa. 51. v. 16. & 59 v. 21.  words in thy mouth: † Behold I have appointed thee this day over 
:: He prophesied not only of the Jews but also of the Gentiles.  the Gentiles, and over kingdoms, that thou Mayst pluck up, and destroy, and waste, and dissipate, and build, and plant. † And the word of our Lord was made to me, saying: What seest thou jeremy? And I said: I see a rod 
* or a nuttie rod.  watching. † And our Lord said to me: well hast thou seen; because I 
:: God is watchful to perform his word: and a nuttie rod (as the 70. translate) that is, his Law is outwardly hard, and bitter, like a nut shell, but sweet & pleasant, as the kernel, when the shell is broken S. Theodoret.  will watch upon my word to do it. † And the word of our Lord was made to me the second time, saying: What seest thou? And I said: I see a pot boiling hot, and the face thereof from the face of the North. † And our Lord said unto me: From the North shall evil be opened upon all the inhabitants of the land. † Because lo I will call together all the kindreds of the kingdoms of the North, saith our Lord: and they shall come, and shall set every one his throne in the entering of the gates of Jerusalem, and upon all the walls thereof round about, and upon all the cities of Juda. † And I will speak my judgements with them, touching all the wickedness of them, that have forsaken me, and have offered to strange gods, and have adored the work of their own hands. † Thou therefore gird thy loins, and rise, and speak to them all things that I command thee. Be not afraid of their face: for I will make thee not to fear their countenance. † For I have given thee this day to be as a fenced city, and as an iron pillar, and as a brazen wall over all the land of the Kings of Juda, to the princes thereof, & to the priests, and to the people of the land. † And they shall fight against thee, and shall 
:: God promised not peace in his life, but victory in his death.  not prevail: because I am with thee, saith our Lord, to deliver thee.   

CHAP. II. God expostulateth with the Jews, 6. that they regard not his great benefits▪ 8. Some priests, and (pretended) prophets serving false gods, 23. and denying their fault, 25. are obstinate in idolatry: 36. for which they shall be confounded.  
AND the word of our Lord was made to me, saying: † go, and cry in the ears of Jerusalem, saying: Thus saith our Lord: I have remembered thee, pitying 
:: God multiplied Israel in Egypt, & delivered, them from servitude.  thy youth, and the charity of thy despousing, when thou diddest follow me in the desert, in a land that is not sown. † Israel 
:: Not of any desert, but of God's mere grace Israel was preferred before other nations.  is holy to our Lord, the first fruits of his fruits: all they that do devour it do sin: evil shall come upon them, saith our Lord. † hear ye the word of our Lord o house of Jacob, and all ye kindreds of the house of Israel: † thus saith our Lord: What iniquity have your fathers found in me, that they have made themselves far from me, and have walked after vanity, and are 
Mi●h. 6. ●●.  become vain? † And they have not said: Where is our Lord, that made us come up out of the land of Egypt: that led us through the defert, through a land inhabitable and without way, through a land of thirst, & the image of death, through a land, wherein no man walked, nor any man dwelled? † And I brought you into the land of 
:: Into a fruitful land.  Carmel, that you might eat the fruit thereof, and the best things thereof: and being entered in, you have contaminated my land, and made mine inheritance an abomination. † The priests have not said: Where is our Lord? and they that held the law knew me not, and the pastors have transgressed against me, and the prophets have prophesied in Baal, and have followed idols. † Therefore will I yet contend in judgement with you, saith our Lord, and I will plead with your children. † pass ye to the isles of Cethim, and see: and send into Cedar, and consider earnestly: and see if there hath the like thing been done. † If a nation hath changed their gods, and surely they are not gods: but my people hath changed their glory into an idol. † Be astoined o heavens upon this, and o gates thereof be ye desolate exceedingly, saith our Lord. † For 
:: God commanding two things to flee from evil & to do good: the Jews contrariwise left God and served idols.  two evils hath my people done, Me they have forsaken the fountain of living water, & have digged to themselves cisterns: broken cisterns, that are not able to hold waters. † Why, is Israel a bondman, or a servant borne in the house? why then is he become a pray? † The lions have roared upon him, and have given their voice, they have made his land a wilderness: his cities are burnt up, & there is none to dwell in them. † The children also of Memphis, and Taphnes' have deflowered thee, even to the crown of the head. † Is not this done to thee, because thou diddest forsake the Lord thy God at that time, when he led thee by the way? † And now what wilt thou in the way of Egypt, to drink the troubled water? And what hast thou to do with the way of the Assyrians, to drink the waters of the river? † Thy malice shall reprove thee, and thine apostasy shall rebuke thee. Know thou, & see that it is an evil and a bitter thing for thee, to have left the Lord thy God, and that my fear is not with thee, saith our Lord the God of hosts. † From the beginning thou hast broken my yoke, thou hast burst my bonds, and thou saidst: I 
Isa.. ●.  will not serve. For on every little high hill, and under every green thick tree thou wast laid down as an harlot. † But 
Mat. 21. v. 33.  I planted thee an elect vineyard, 
:: God created all things good, planted his Church in justice and sancti●ie & no evil proceeded from him.  all true seed: how then art thou turned unto me into that which is depraved, o strange vineyard? † If thou shalt wash thyself with nitre, and multiply to thyself the herb borith, thou art spotted in thine iniquity before me, saith our Lord God. † How sayest thou: I am not polluted, I have not walked after Baalim? see thy ways in the valley, know what thou hast done: a swift courser that rideth his ways. † The wild ass accustomed to the wilderness in the desire of his soul, hath drawn the wind of his love: none shall turn her away: all that seek her shall not fail: in her monethlie flowers they shall find her. † Stay thy foot from nakedness, and thy throat from thirst. And thou saidst: I have despaired, no, I will not do it: for I have loved strangers, and I will walk after them. † As the thief is confounded when he is taken, so is the house of Israel confounded, they and their Kings, the princes and priests, and their prophets, † saying to wood: Thou art my father: and to stone: Thou hast begotten me: they have turned the back to me, & 
jere. 32. v. 33.  not the face: and in the time of their affliction they will say: Arise, and deliver us. † Where are the gods, whom thou hast made to thee? let them arise and deliver thee in the time of thine affliction: for according to the number of thy cities 
jere. 11. ●. 13.  were thy gods o Juda. † What will you contend with me in judgement? you have all forsaken me, saith our Lord. † 
:: God's intention when he punisheth, is to move sinners to repentance: afflicting them in this life, that they may escape eternal damnation.  In vain have I stricken your children, they have not received discipline: your sword hath devoured your prophets, as a wasting lion is your generation. † See ye the word of our Lord: why, am I become a wilderness to Israel, or a lateward springing land? why then hath my people said: We have revolted, we will no more come to thee? † will a virgin forget her ornament, or a bride the stomacher of her breast? but my people hath forgotten me innumerable days. † Why dost thou endeavour to show thy way good to seek love, which moreover also hast taught thy malices to be thy ways. † And in thy wings is found the blood of the souls of the poor and innocentes? Not in diches have I found them, but in all places, which before I have mentioned. † And thou hast said: I am without sin and innocent: and therefore let thy fury be turned away from me. Behold, I will contend with thee in judgement, because thou hast said: I have not sinned. † How vile art thou become exceedingly, iterating thy ways! and thou shalt be confounded of Egypt, as thou art confounded of Assur. † For from hence also thou shalt go, and thy hands shall be upon thy head: because the Lord hath destroyed thy confidence, and thou shalt have nothing prosperous therein.   

CHAP. III. I dolaters (and other sinners) are invited to repent, with promise of remission: 6. but neither the kingdom of Israel, nor Juda will return. 14 God still calling; some Jews, and many Gentiles come to Christ.  
IT IS commonly said: If a man put away his wife, and she departing from him, marry an other man will he return to her any more? Shall not that woman be polluted, and contaminated? 
:: No idolatry nor other sin whatsoever can be so great, but God will remit it, if the sinner be penitent.  but thou hast committed fornication with many lovers: nevertheless return unto me, saith our Lord, and I will receive thee. † Lift up thine eyes direct: and see where thou hast not been polluted: thou diddest sit in the ways, expecting them as a robber in the wilderness: and thou hast polluted the land in thy fornications, and in thy malices. † For which thing the drops of rain were kept back, and there was no lateward shower: thou hadst an harlot's forehead, thou wouldst not blush. † Therefore at the least from henceforth call me: thou art my father, the guide of my virginity. † Why, wilt thou be angry for ever, or wilt thou persevere unto the end? Lo, thou hast spoken, and hast done evils, and hast prevailed. † And our Lord said to me in the days of Josias the king: Hast thou seen what things the reuolter 
:: The ten tribes.  Israel hath done? she hath gone of herself upon every high mountain, and under every thick green tree, and hath fornicated there. † And I said, when she had done all these things: return to me, and she returned not. And 
:: The two tribes.  Juda her transgressing sister saw, † because the rebel Israel had played the harlot, I had put her away, and given her a bill of divorce: and Juda her transgressing sister was not afraid, but went and played the harlot also herself. † And with the facility of her fornication she contaminated the land, and played the harlot with stone and wood. † And in all these things Juda her transgressing sister hath not returned to me in her whole hart, but in falsehood, saith our Lord. † And our Lord said to me: The rebellious Israel hath justified her soul, 
:: The kingdom of Juda receiving more benefits was more faulty than the kingdom of Israel, but neither of them excusable.  in comparison of the transgressor Juda. † go, and cry these words against the North, and thou shalt say▪ return o rebellious Israel, saith our Lord, and I will not return away my face from you: because I am holy, saith our Lord, and I will not be angry for ever. † But yet know thou thine iniquity, that thou hast transgressed against the Lord thy God: and thou hast dispersed thy ways to strangers under every thick green tree, and hast not heard my voice, saith our Lord. † return o ye revolting children, saith our Lord: because I am your husband: and I will take you one of a city, and two of a kindred, and will bring you into Zion. † And I will give you pastors according to my hart, and they shall feed you with knowledge and doctrine. † And when you shall be multiplied, and increase in the land in those days, saith our Lord, they shall say no more: The ark of the testament of our Lord: neither shall it ascend upon their hart, neither shall they be mindful thereof, neither shall it be visited, neither shall that be done any more. † In that time Jerusalem shall be called the throne of our Lord: and 
:: After the captivity many ●ewes returned to God, but especially this prophecy is fulfilled in the Gentiles since Christ.  all Gentiles shall be gathered together to it, in the name of our Lord into Jerusalem, & they shall not walk after the perversity of their most wicked hart. † In those days the house of Juda shall go to the house of Israel, and 
:: The kingdom of Israel being in captivity long before Juda, at last they were released all together. S. Theodoret in hunc locum.  they shall come together from the land of the North to the land, which I gave to your fathers. † But I said: How shall I make thee as children, and give thee a land worthy to be desired, the goodly inheritance of the hosts of the Gentiles? And I said: Thou shalt call me father, & shalt not cease to walk after me. † But as if a woman should contemn her lover, so hath the house of Israel contemned me, saith our Lord. † A voice was heard in the ways, weeping & howling of the children of Israel: because they have made their way unjust, they have forgotten our Lord their God. † return ye revolting children, and I will heal your revoltinges. Behold we come to thee: for thou art the Lord our God. † In very deed the little hills were liars, and the multitude of the mountains: verily in the Lord our God is the salvation of Israel. † Confusion hath eaten the labour of our fathers from our youth, thei● flocks, and their herds, their sons, and their daughters. † We shall sleep in our confusion, and our ignominy shall cover us, because we have sinned to the Lord our God, we, and our fathers from our youth even to this day: and we have not heard the voice of the Lord our God.   

CHAP. four An admonition to sincere repentance, and circumcision of the hart: 5. with threats of grievous punishment to those, that persist in sin. 19 Which the Prophet foreseeing lamenteth the vastation of the land. 27. yet mixed with consolation, that it shall not be utterly ruined.  
IF thou wilt return o Israel, saith our Lord, return to me: if thou wilt take away thy stumbling blocks from my face, thou shalt not be moved. † And thou shalt swear: 
:: An oath is an act of religion: & lawful, so it be made by God almighty, not by false gods; and with other three conditions; in truth not falsely in judgement with due consideration not rashly: and in justice in matter that is just, and of importance.  Our Lord liveth, in truth, & in judgement, and in justice: and the Gentiles shall bless him, & shall praise him. † For thus saith our Lord to the man of Juda, and to Jerusalem: Make unto you 
Ose●. ●0.  new fallow ground, & sow not upon thorns: † be circumcised to our Lord, and take away the prepuces of your hearts ye men of Juda, and inhabitants of Jerusalem: lest perhaps mine indignation go forth as fire, and be kindled, and there be none that can quench it: because of the malice of your cogitations. † Declare ye in Juda, and make it heard in Jerusalem: speak, and sound with the trumpet in the land: cry strongly, and say: Assemble yourselves, and let us enter into the fenced cities, † lift up the sign in Zion. Take courege, stand not, because I do bring evil from the North, ad great destruction. † The lion is come up out of his den, and the robber of the Gentiles hath lifted up himself: he is come forth out of his place, that he may make thy land as a wilderness: thy cities shall be wasted, remaining without an inhabiter. † For this gird yourselves with clothes of hear, mourn and howl: because the wrath of the fury of our Lord is not turned away from us. † And it shall be in that day, saith our Lord: The hart of the king shall perish, & the hart of the princes: and the priests shall be astonished, and the prophets shall be amazed. † And I said: Alas, alas, alas, o Lord God, hast thou then deceived this people and Jerusalem, saying: You shall have peace: and behold the sword hath come even to the soul? † At that time it shall be said to this people, & to Jerusalem: A burning wind in the ways, that are in the desert of the way of the daughter of my people, not to fan, and to purge. † A full spirit from these shall come to me: and now I will speak my judgement with them. † Behold he shall come in a cloud, and his chariots as a tempest: his horses are swifter than eagles: woe unto us, because we are destroyed. † Wash thy hart from malice o Jerusalem, that thou Mayst be saved: how long shall hurtful cogitations abide in thee? † For a voice of one declaring from Dan, and notifying the idol from mount Ephraim. † Say ye to the Gentiles: lo it is heard in Jerusalem, that there come keepers from a far country, & sound their voice upon the cities of Juda. † They are set upon her round about, as the keepers of fildes: because she hath provoked me to wrath, saith our Lord. † Thy ways, and thy cogitations have done these things to thee: this thy malice, because it is 
Sap. 1.  bitter, because it hath touched thy hart. † My belly, my belly acheth, the senses of my hart are troubled in me, I will not hold my peace, because my soul hath heard the voice of the trumpet, the cry of battle. † Destruction is called upon destruction and all the earth is wasted: my tents are wasted quickly, suddenly my skins. † How long shall I see one that fleeth away, shall I hear the voice of the trumpet? † Because my foolish people have not known me: they are unwise children, and without wit: they are 
:: If they were in deed natural fools they should be excused.  wise to do evils, but to do well they have not known. † I beheld the earth, and lo it was void, and a thing of nothing: and the heavens, & there was no light in them. † I saw the mountains, & lo they were moved: & all the little hills were troubled. † I beheld, and there was not a man: and every soul of the a●re was departed. † I looked, and behold Carmel made desert: and all the cities thereof were destroyed at the face of our Lord, and at the face of the wrath of his fury. † For thus saith our Lord: all the land shall be desolate, 
:: God's providence never suffereth the Church to be destroyed.  but yet I will not make a consummation. † The earth shall mourn, and the heavens shall lament from above: because I have spoken, I have purposed, and it hath not repent me, neither am I turned away from it. † At the voice of the horseman, and the archer, all the city is fled: they have entered into high places, and have climbed the rocks: all the cities are forsaken, and there dwelleth not a man in them. † But thou being wasted, what wilt thou do? when thou shalt cloth thyself in scarlet, when thou shalt be adorned with golden jewels, & shalt paint thine eyes with stibike stone, thou shalt be trimmed in vain: thy lovers have contemned thee, they will seek thy life. † For I have heard the voice as of a traveling woman, anguishs as of a woman in labour of child. The voice of the daughter of Zion, amongst them that die, and stretch forth their hands: woe is me, because my soul hath fainted for them that are slain.   

CHAP. v all sorts of higher and lower degrees transgress God's law: 9 and shall be punished.  
GO round about the ways of Jerusalem, and look, and consider, and seek in the streets thereof, whether you can find a man that doth judgements, and seeketh fidelity: & I will be propicious unto him. † Yea if they say: Our Lord liveth 
:: Except all requisite conditions be observed in an oath it is unlawful: as when one sweareth by God almighty but untruly, of rashly, or to do an unlawful thing, it is perjury.  this also they will swear falsely. † O Lord thine eyes regard fidelity: thou hast stricken them, & they were not sorry: thou hast broken them, and they have refused to receive discipline: they have hardened their faces more than the rock, and they would not return. † But I said: Perhaps they are poor & foolish, not knowing the way of the Lord, the judgement of their God. † I will go therefore to the great men, & will speak to them: for they have known the way of their Lord: & behold these altogether have more broken the yoke, have burst the bonds. † Therefore hath 
:: By the lion the prophet seemeth to understand Nabuchodonosor.  the lion out of the wood stricken them, 
:: By the wulf Nabuzardan.  the wolf in the evening hath wasted them, 
:: By the leopard Alexander the great, or Antiochus Epiphanes.  the leopard watching upon their cities: every one of them that shall come forth, shall be taken, because their prevarications are multiplied, their revoltinges are strengthened. † whereupon can I be propicious to thee? thy children have forsaken me, and swear by them, that are not gods: I filled them, & they committed adultery, and did riotously in the harlot's house † They are become as amorous horses, and stallions: 
Ezec. 22.  every one neyed at his neighbour's wife: † Why, shall I not visit upon these things, saith our Lord? and on such a nation shall not my soul take revenge? † Scale the walls thereof, and dissipate them, but make not a consummation: take away the branches thereof, because they are not the Lords. † For by prevarication hath the house of Israel prevaricated against me, & the house of Juda, saith our Lord. † They have denied our Lord, and said: It is not he: neither shall the evil come upon us: we shall not see sword & famine. † The prophets have spoken into the wind, & there was no answer in them: these things therefore shall happen to them. † Thus saith our Lord the God of hosts: Because you have spoken this word: behold, I give my words in thy mouth as fire, & this people as sticks, and it shall devour them. † Behold I will bring upon you a nation from a far o house of Israel, saith our Lord: a strong nation, an ancient nation, a nation whose tongue thou shalt not know, nor understand what it speaketh. † The quiver thereof is as an open sepulchre, they are all strong. † And it shall eat thy corn, and thy bread: it shall devour thy sons, and thy daughters: it shall eat thy flock, & thy herds: it shall eat thy vineyard, and thy fig: & it shall destroy thy fenced cities, wherein thou hast confidence, with the sword. † But yet in those days, saith our Lord: I 
:: As before v. 10. & ch. 4. v. 27.  will not bring you into consummation. † And if you shall say: Why hath the Lord our God done all these things to us? thou shalt say to them: As you have forsaken me, and served a strange god in your own land, so shall you serve strange ones in a land not your own. † Declare ye this to the house of Jacob, and make it heard in Juda, saying: † hear thou foolish people, that hast no hart, which having eyes, seest not: and ears, and hearest not. † Me then will you not fear, saith our Lord: and at my presence will ye not be sorry? Who have set the sand a limitie for the sea, an everlasting precept, that shall not pass, and they shall be moved, and shall not prevail: and the waves thereof shall swell, and shall not pass over it. † But to this people their hart is become incredulous and exasperating, they are revolted and departed. † And they have not said in their hart: Let us fear the Lord our God, who giveth us the timely and lateward rain in due season: who preserveth the fullness of the yearly harvest unto us. † Your iniquities have turned away these things, and your sins have stayed good from you. † Because there are found impious men in my people, that lie in wait as fowlers setting snares & traps to take men. † As a net full of birds, so their houses are full of guile: therefore are they magnified, & enriched. † They are made gross and fat: and have transgressed my words most wickedly. The cause of the widow 
Isa. 1. Zach. 7.  they have not judged; the cause of the pupil they have not directed, and the judgement of the poor they have not judged. † 
:: It is against God's just judgement to omit such things unpunished. v. 9 & ch. 9 v. 9  shall I not visit upon these things, saith our Lord? or upon such a nation shall not my soul take revenge? † Astonishment and marvelous things are done in the land. † The prophets prophesied a lie, & the priests claped with their hands: and my people hath loved such things: what shall be done therefore in the later end thereof?   

CHAP. vi Jerusalem shall be destroyed for transgressing God's law: 8. and contemning admonitions. 16. Yet God admonisheth again the Jews, and they contemning, 18. he calleth the Gentiles, and rejecteth the ●ewes.  
TAKE courege ye children of Benjamin in the mids of Jerusalem, and in Thecua sound with the trumpet, & over Bethacarem lift up the standard: because there is evil seen from the North, and great destruction. † I have resembled the daughter of Zion to a beautiful & delicate woman. † To her shall 
:: captains are called pastors, because they feed and govern their soldiers.  pastors come, and their flocks: they have pitched tents in her round about: every one shall feed them that are under his hand. † sanctify ye battle upon her: arise, and let us go up in the midday: woe unto us, because the day is declined, because the shadows of the evening are waxen longer. † Arise, and let us go up in the night, and destroy her houses. † Because thus saith the Lord of hosts: hue down her wood, cast a trench about Jerusalem: this is the city of visitation, all oppression is in the mids thereof. † As a cistern maketh cold the water thereof, so hath she made cold her malice: iniquity and spoil shall be heard in her, infirmity and plague always before me. † Be thou taught Jerusalem, lest perhaps my soul departed from thee, lest perhaps I make thee a desert land not habitable. † Thus saith the Lord of hosts: even to one cluster shall they gather as in a vineyard the remains of Israel, turn back thy hand, as the grapegatherer to the basket. † To whom shall I speak? and whom shall I contest, that he may hear? behold, their ears are uncircumcised, and they can not hear: behold the word of our Lord is become unto them as a reproach: and they will not receive it. † Therefore am I full of the fury of our Lord, I have laboured sustaining: power out upon the little one without, and upon the counsel of the young men together: for man with woman shall be taken, the ancient with him that is full of days. † And their houses shall pass to others, their lands and wives together: because I will extend my hand upon the inhabitants of the land, saith our Lord. † For 
Isa. 56.  from the lesser even to the greater, all study avarice: and from the prophets even to the priest, all commit guile. † And they cured the destruction of the daughter of my people with ignominy, saying: Peace, peace: & there was not peace. † They were confounded, because they did abomination: yea rather they were not confounded with confusion, and they knew not how to blush, for the which thing, they shall fall among them that fall: in the time of their visitation, they shall fall down, saith our Lord. † Thus saith our Lord: Stand ye upon the ways, and see, and ask of the old paths, which is the good 
Mat. II.  way, and walk ye in it: and you shall find refreshing for your souls. And they said: We will not walk. † And I appointed watchmen over you. Hear ye the voice of the trumpet. And they said: We will not hear. † 
:: Af●er all the prophets of the old testament▪ Christ himself, and lastly his Apostles, called the Iewes, who still contemning, the gentiles are called, & they hear, and obey▪ Mat. 10. v. 5. Act. 13 v. 46.  Therefore hear ye, o Gentiles, and thou congregation know, what great things I will do to them. † hear o earth: Behold I will bring evils upon this people, the fruits of their cogitations: because they have not heard my words, and they have cast of my law. † To what purpose bring you me frankincense from Saba, and the sweet smelling cane from a far 
Isa 1.  country? your holocaustes are not acceptable, and your victims have not pleased me. † Therefore thus saith our Lord: Behold I will bring ruin upon this people, & the fathers with the children shall fall in them together, neighbour and neighbour, and they shall perish. † Thus saith our Lord: Behold there cometh a people from the land of the 
:: That is from Babylon which is northward from Jerusalem.  North, & a great nation shall arise up from the ends of the earth. † It shall take arrow and shield: it is cruel, and will have no mercy. The voice thereof shall sound as the sea: & they shall mount upon horses, prepared as a man to battle, against thee o daughter of Zion. † We have heard the fame thereof, our hands are dissolved: tribulation hath caught us, sorrows as a woman in travel. † go not out to the fields and walk not in the way: because the sword of the enemy is fear round about. † Be girded with sackcloth o daughter of my people, & be sprinkled with ashes: make thee a bitter lamentation as the mourning of the only begotten, because the destroyer shall suddenly come upon us. † I have set thee a strong prover in my people: and thou shalt know, and prove their way. † all these princes are declining, walking deceitfully, brass and iron: they are all corrupted. † The bellows have failed, the lead is consumed in the fire, the founder hath melted in vain: for their malices are not consumed. † Cal ye them reprobate silver, because our Lord hath rejected them.   

CHAP. VII. God promiseth to dwell with those that walk right ways: 8. otherwise the material temple will not save them: 16. neither the prayers of the prophet shall help them, persisting in their sins: 21. nor sacrifice, but obedience to God's law.  
THE word, that was made to jeremy from our Lord, saying: † Stand in the gate of the house of the Lord, and preach there this word, and say: hear ye the word of our Lord all Juda, which go in by these gates, to adore our Lord. † Thus saith the Lord of hosts the God of Israel: Make your ways good, and your studies: and I will dwell with you in this place. † Trust not in words of lying, saying: 
:: The jews presumed that God would never suffer his Temple to be destroyed; they thought also that external sacrifices without internal repentance should take away the sins; but for their impenitence they & their sacrifices are rejected, and the temple destroyed.  The temple of our Lord, the temple of our Lord, it is the temple of our Lord. † For if you shall well direct your ways, & your studies: if you shall do judgement between a man and his neighbour, † to the stranger, & to the pupil, & to the widow shall do no oppression, nor shed innocent blood in this place, & walk not after strange gods to your own evil: † I will dwell with you in this place: in the land, which I gave to your fathers from the beginning and for ever. † Behold you trust to yourselves in words of lying: which shall not profit you: † to steal, to murder, to commit adultery, to swear falsely, to offer to Baalim, & to go after strange gods, which you know not. † And you have come, and stood before me in this house, in which my name is invocated, and have said: We are delivered because we have done all these abominations. † Why, is this 
Mat. ●1.  house then wherein my name is invocated, in your eyes become a den of thieves? I, even I am: I have seen, saith our Lord. † go ye to 
:: It is true that God sanctified the tabernacle in Silo, and afterwards the temple in Jerusalem, but if the people be not sanctified, he is not ●ied to the place.  my place in Silo, where my name 
Ios. 18. Jud. 18. 1. Reg. ●.  dwelled from the beginning: and see what I have done to it for the malice of my people Israel: † and now, because you have done all these works, saith our Lord: and I have spoken to you early rising, and speaking, and you have not heard: and I have called you, and you have not answered: † I will do to this 
Isa. 65. 1. Reg. 4.  house, wherein my name is invocated, and wherein you have confidence: and to the place which I have given you and your fathers, as I did to Silo. † And I will cast you away from my face, as I have cast away all your brethren, 
:: The kingdom of e'en tribes.  the whole seed of Ephraim. † Thou therefore pray not for this people, neither take unto thee praise and prayer for them, and resist me not: because I will not hear thee▪ † Seest thou not what these do in the cities of Juda, and in the street of Jerusalem? † The children gather the sticks, & the fathers kindle the fire, and the women temper the dough to make cakes unto the Queen of heaven, & to offer libaments unto strange gods, and to provoke me to wrath. † Why do they provoke me to wrath, saith our Lord? and not themselves to the confusion of their own countenance? † Therefore this saith our Lord God: Behold my fury, and my indignation is powered upon this place, upon men, and upon beasts, and upon the wood of the country, and upon the fruits of the land, and it shall be kindled, and shall not be quenched. † Thus saith the Lord of hosts the God of Israel; add your holocaustes to your victims, and eat ye the flesh. † Because I spoke not with your fathers, & I 
:: God gave his perfect law comprised in the ten commandments: which alone being kept will suffice: & afterwards added ceremonial precepts, to exercise the people in external sacrifices of beasts and other corporal things to be offered to himself, as well to keep them from idolatry, as to lead them thereby to internal virtues, and to signify Mysteries of the new testament. As is noted. levit. 1.  commanded them not in the day, that I brought them out of the land of Egypt, touching the word of holocaustes and victims. † But this word I commanded them, saying: hear ye my voice, and I will be your God, and you shall be my people: and walk ye in all the way, that I have commanded you, that it may be well with you. † And they heard not, nor inclined their ear: but have gone in their pleasures, and in the perversity of their wicked hart: and have been made backward and not forward, † from the day that their fathers came out of the land of Egypt, even to this day. And I have sent to you all my servants the prophets by day, rising early, and sending. † And they have not heard me, nor inclined their ear: but they have hardened their neck, and have wrought worse, than their fathers. † And thou shalt speak unto them all these words, & they will not hear thee: & thou shalt call them, and they will not answer thee. † And thou shalt say to them: This is the nation which hath not heard the voice of the Lord their God, nor received discipline: faith is perished, and is taken away out of their mouth. † paul thy hear, & cast it away, and take lamentation on hiegh: because our Lord hath cast of, and hath left the generation of his fury, † because the children of Juda have done evil in mine eyes, saith our Lord. They have put their stumbling blocks in the house, wherein my name is invocated, that they might pollute it: † and they have built the excelses of Topheth, which is in the valley of the son of Ennom, that they might burn their sons, and their daughters with fire: which things I commanded not, nor thought in my hart. † therefore lo the days shall come, saith our Lord, & it shall no more be said: Topheth, and the valley of the son of Ennom: but the valley of ●laughter: and They shall bury in Topheth, because there is no place. † And the carcase of this people shall be for meats to the fowls of the air, and to the beasts of the land, and there shall be none to drive them away. † And I will make to 
●●●●. ●●.  cease out of the cities of Juda, and out of the streets of Jerusalem, the voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be in desolation.   

CHAP. VIII. The Babylonians spoiling Jerusalem will cast the bones of Kings, priests, prophets, and others out of their sepulchers, and most cruelly afflict the living: 5. God so permitting, because they would not repent, when the true prophets admonished them so to do. 18. All which the prophet forseing lamenteth.  
AT THAT time, saith our Lord, 
:: persecutors spoil the shrines of Kings and other principal persons of cruelty; & also of avarice if they be richly adorned.  they will cast out the bones of the Kings of Juda, and the bones of the princes thereof; and the bones of priests, and the bones of the Prophets, and the bones of them that inhabit Jerusalem; out of their sepulchres. † And they shall spread them abroad in the sun, and the moon, and all the host of heaven, which they have loved, and which they have served, and after which they have walked, and which they have sought, and adored: they shall not be gathered, and they shall not be buried: they shall be as a dunghill upon the face of the earth. † And they shall choose rather death than life, all that shall be remaining of this wicked kindred in all places, which are left, to the which I have cast them out, saith the Lord of hosts. † And thou shalt say to them: Thus saith our Lord: shall not he that falleth rise again? and he that is turned away, shall he not turn again? † Why then is this people in Jerusalem turned away with a contentious revolting? they have apprehended lying, and would not return. † I attended, and hearkened: no man speaketh that which is good, there is none that doth penance for his sin, saying: What have I done? They are all turned to their own course, as an horse going with violence to battle. † The kite in the heaven hath known her time: the turtle, and the swallow, and the stork have observed the time of their coming: but my people have not known the judgement of the Lord. † How say you: We are wise, and the law of our Lord is with us? In very deed the lying pen of the Scribes hath wrought lying. † The wise are confounded, they are terrified & taken: for they 
:: Those that profess knowledge of the law, & observe it not in works, have not true wisdom.  have cast away the word of our Lord, and there is no wisdom in them. † Therefore will I give their women to strangers, their fildes to inheritors: because from the least even to the greatest all follow avarice: from the prophet even to the priest all make lies. † And they healed the destruction of the daughter of my people to ignominy, saying: Peace, peace, when there was not peace. † They are confounded, because they have done abomination: yea rather they are not confounded with confusion, and they have not known how to blush: therefore shall they fall among them that fall, in the time of their visitation they shall fall, saith our Lord. † Gathering I will gather them together, saith our Lord, there is no grape in the vines, and there are no figs on the figtree, the leaf is fallen down: and I have given them the things that are passed. † Why do we sit? come together and let us enter into the fenced city, and let us be silent there: because the Lord our God hath made us to be silent, and hath given us water of gall for drink: for we have sinned to our Lord. † We expected peace and there was no good: a time of medicine and behold fear. † From Dan was the snoring noise of his horses heard, with the voice of the neyinge of his fight horses all the land was moved: and they came and devoured the land, and the fullness thereof: the city and the inhabitants thereof. † For behold I will send you 
:: As serpents can not be hindered by enchantments from hurting men, no more can the furious Chaldees be dissuaded by any speech from killing, spoiling, and ransacking the Israelites.  serpents basilisks, for which there is no enchantment: and they shall bite you, saith our Lord. † My sorrow is above sorrow, my hart mourning within me. † Behold the voice of the daughter of my people from a far country: Is not our Lord in Zion: or is not her king in her? Why then have they provoked me to wrath in their sculptils, and in strange vanities? † The harvest is past, summer is ended: and we are not saved. † For the affliction of the daughter of my people I am afflicted, and made sorrowful, astonishment hath taken me. † Is there no rosin in Galaad? or is there no physician there? Why then is not the wound of the daughter of my people closed?   

CHAP. IX. The prophet lamenteth the future calamity of the people, and their false dealing each with others. 12. willing all to consider that their wickedness is the cause of their misery, 17. and to mourn, 23. and return to God: 25. Who otherwise will punish both Gentiles, and Jews not circumcised in hart.  
WHO 
:: Not a few tears; but a fountain, or river is scarce sufficient to lament the slaughter of  will give water to my head, and to mine eyes a fountain of tears? and I will weep day & night for the slain of the daughter of my people. † Who will give me in the wilderness an inn of wayfaring men, and I will forsake my people, and departed from them? because they are all adulterers, an assembly of transgressors. † And they have bend their tongue, as a bow of lying and not of truth: they have taken courege in the land, because they have proceeded from evil to evil, and me they have not known, saith our Lord. † Let every man take heed to himself of his neighbour, and in every brother of his, let him not have affiance: because every brother supplanting will supplant, and every friend will walk deceitfully. † And man shall scorn his brother, and they will not speak truth: for they have taught their tongue to speak lies: they have laboured to do unjustly. † Thine inhabitation is in the mids of deceit: in deceit they have refused to know me, saith our Lord. † Therefore thus saith the Lord of hosts: Behold I will melt, and will try them: for what else shall I do at the face of the daughter of my people? † Their tongue is a wandering arrow, it hath spoken guile: in 
Psa. 27.  his mouth he hath spoken peace with his friend, and secretly he layeth wait for him. † shall I not visit upon these things, saith our Lord? or upon such a nation shall not my soul be revenged? † upon the mountains I will take up weeping and lamentation, & upon the beautiful places of the desert, mourning: because they are burnt, for that there is not a man that passeth through: & they have not heard the voice of the owner: from the foul of the air unto the beasts they are gone away and departed. † And I will make Jerusalem to be heaps of sand, and dens of dragons: and I will give the cities of Juda into desolation, because there is not an inhabiter. † Who is a wise man, that can understand this, and to whom the word of the mouth of our Lord may be made, that he may declare this, why the earth hath perished, and is burnt as a desert, because there is none that passeth through? † And our Lord said: Because they have forsaken my law, which I gave them, and 
After the destruction of Jerusalem most of the people, especially the richer sort were carried into captivity; others were persecuted till they were consumed, that is, even to death & destruction But not all the nation consumed, for he prophesied the contrary. ch. 4. v. 27. & ch. 5. v. 10. & 18 And after 70. years the relics were released, and returned into Jewrie, many also remained still there. As is evident in the books of Esdras.  have not heard my voice, and have not walked in it. † And they have gone after the perversity of their own hart, and after Baalim, which they learned of their fathers. † therefore thus saith the Lord of hosts the God of Israel: Behold I will feed this people with worm wood, and give them water of gall to drink. † And I will disperse them in the Nations, which they and their fathers have not known: and I will send the sword after them,:: till they be consumed. † Thus saith the Lord of hosts the God of Israel: Consider and call ye lamenting women, and let them come: & send to them that are wise, and let them make haste; † let them hasten & take up a lamentation upon us: let our eyes shed tears, & our eyelids rune down with waters. † Because a voice of lamentation is heard from Zion; How are we wasted and confounded exceedingly? because we have left the land, because our tabernacles are cast down. † hear therefore ye women the word of our Lord: and let your ears take the word of his mouth: and teach your daughter's lamentation: and every one her neighbour mourning: † because death is come up through our windows, it is entered into our houses, to destroy the children from without, the young men our of the streets. † speak: Thus saith our Lord: and the carcase of man shall fall as dung upon the face of the country, and as a grass behind the back of the mower, and there is none to gather it. † Thus saith our Lord: Let not the wiseman glory in his wisdom, and let not the 
● Cor. ●. ● Cor. 10.  strong man glory in his strength, & let not the rich man glory in his riches: † but he that glorieth, let him glory in this, to understand & know me, because I am the Lord that do mercy and judgement, and justice in the earth: for these things please me, saith our Lord. † Behold, the days come, saith our Lord; and I will visit upon every one, that hath the prepuce circumcised, † upon 
:: These nations are also circumcised in flesh, but neither they no● the Jews are circumcised in hart which argue●h them of hypochrifie.  Egypt, and upon Juda, and upon Edom, and upon the children of Ammon, and upon Moab, and upon all that have their hear pulled, dwelling in the desert: because all nations have the prepuce, but all the house of Israel are uncircumcised in the hart.   

CHAP. X. Influence of stars, nor imagined power of idols, is not to be feared: but God only. 6. whose majesty is infinite, and idols have no power at al. 19 Jerusalem lamenteth, 24. and prayeth God to pardon and protect his own people.  
HEAR ye the word, which our Lord hath spoken concerning you o house of Israel. † Thus saith our Lord: According to the ways of the gentiles learn not: and 
:: heathenish idolaters thought the●● was divine power in the planets, and other stars. But the faithful know th●● they are the creatures of God, made for the benefit of men, not that men should serve or fear th●●.  of the fignes of heaven, which the heathen fear, be not afraid: † Because the laws of the people are vain: because the work of the hand of the artificer hath cut a tree out of the forest with an axe. † with silver and gold he hath decked it: with nails and hammers he hath compacted it, that it fall not asunder. † They are framed after the simulitude of a palm tree, and shall not speak: being carried they shall be removed, because Of 
:: other idols made of wood, silver, gold, and the like, it is more easy to see the vanity.  they are not able to go. Therefore fear them not, because they can neither do ill nor well. † There is not the like unto thee o Lord: thou art great, and great is thy name in 
Mich. 7.  strength. † Who shall not fear thee o king of Nations? For thine is the glory: among all the wise of the Gentiles, & in all their 
Apoc. 15.  kingdoms there is none like unto thee. † They shall be proved altogether unwise and foolish: the doctrine of their vanity is wood. † silver wrapped up is brought from Tharsis, and gold from Ophaz: the work of the artificer, and the hands of the coppersmith: hyacinth and purple are their clothing: all these things are the work of artificers. † But our Lord is the true God: he is the living God, and the King everlasting: at his indignation the earth shall be moved: & the gentiles shall not sustain his threatening. † Thus than you shall say to them: The gods that made not heaven and earth, let them perish from of the earth, and from these places, that are under heaven. † He that maketh the earth in his strength, prepareth the world in his wisdom, and with his prudence stretcheth out the heavens. † At his voice he giveth a multitude of waters in the heaven, & lifteth up the clouds from the ends of the 
Psa. 134.  earth: he maketh lightnings into rain, and bringeth forth the wind out of his treasures. † every man is become a fool for knowledge, every crafts man is confounded in the sculptil: because it is false that he hath melted, and there is no spirit in them. † They are vain things, and a work worthy to be laughed at: in the time of their visitation they shall perish. † The portion of Jacob is not like to these: for it is he that form all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. † Gather thy confusion out of the land, thou that dwellest in besiege. † Because thus saith our Lord: Behold I will cast forth far of the inhabitans of the land at this time: & I will afflict them, so that they may not be found, † Woe is me for my destruction, my plague is very sore. But I said: Truly this is mine infirmity, and I will bear it. † My tabernacle is wasted, all my cords are broken in sunder: my children are gone out from me, and are not: there is none to stretch out my tent any more, & to set up my curtains. † Because the pastors have done foolishly, and have not sought our Lord: therefore have they not understood, and all their flock is dispersed. † lo the voice of a bruit cometh, a great commotion from the land of the North: to make the cities of Juda a desert, & an habitation of dragons. † I know Lord, that 
:: Man can not do any good thing without God's help, nor any evil without his permission neither of which destroyeth free-will▪ As in the present example Nabuchodonosor could not afflict the Jews but by God's permision.  man's way is not his own: neither is it in a man to walk, and to direct his steps. † Correct me o Lord, but yet 
Psal. 6.  in judgement: and not in thy fury, lest perhaps thou bring me to nothing. † Power out thine indignation upon the Gentiles, 
Psal. 78.  that have not known thee, and upon the provinces, that have not invocated thy name: because they have eaten Jacob, and devoured him, and consumed him, and have dissipated his glory.   

CHAP. XI. The Prophet being commanded to preach the observation of God's covenant is not heard. 9 The people follow their father's example, adoring idols. 11. and shall therefore be severely punished, neither shall their idols, nor prayers of the just profit them. 15. their malice against Christ is described 20. and the revenge thereof.  
THE word that was made from our Lord to jeremy, saying: † hear ye the words of this covenant, and speak to the men of Juda, and to the inhabitants of Jerusalem, † and thou shalt say to them: Thus saith our Lord the God of Israel: Cursed is the man that shall not hear the words of this covenant, † which I 
:: Not for the privilegies of kindred (being the children of Abraham, Isaac and Jacob) nor for suffering circumcision nor for the rest of the Sabbath, but for obedience (in keeping the covenant and precepts) our Lord is the God of Israel, and Israel his people S. jerom.  commanded your fathers in the day, that I brought them out of the Land of Egypt, out of the iron furnace, saying: hear ye my voice, and do all things, that I command you: and you shall be my people, and I will be your God. † That I may raise up the oath, which I swore to your fathers, that I would give them a land flowing with milk & honey, as is this day. And I answered, & said: Amen Lord. † And our Lord said to me: cry aloud all these words in the cities of Juda, and without Jerusalem, saying: hear ye the words of this covenant, and do them: † because contesting I did contest your fathers in the day, that I brought them out of the Land of Egypt even to this day: arising early I contested, and said: hear ye my voice: † and they heard not, nor inclined their ear: but went every one in the perversity of his own wicked hart: & I brought upon them all the words of this covenant, which I commanded them to do, and they did not. † And our Lord said to me: conspiracy is found in the men of Juda, and in the inhabitants of the men of Jerusalem. † They are returned to the former iniquities of their fathers, which would not hear my words: and these therefore have gone after strange gods, to serve them: the house of Israel, and the house of Juda hath made void my covenant, which I made with their fathers. † For which thing thus saith our Lord: Behold I will bring in evils upon them, out of which they shall not be able to goeforth: and they shall cry to me, and I will not hear them. † And the cities of Juda, and the inhabitants of Jerusalem shall go, and cry to gods, unto whom they sacrificed, and they shall not save them in the time of their affliction. † For according to the number of thy cities were thy gods o Juda: and according to the number of the ways of Jerusalem thou didst set altars of confusion, altars to sacrifice to Baalim. † 
:: Ch. 7. v. 16. ch▪ 14. v. 11.  Thou therefore pray not for this people, and take not to thee praise and prayer for them: because I will no● hear in the time of their cry unto me, in the time of their affliction. † What is it that my beloved hath in my house done much wickedness? Shall 
:: Flesh offered in sacrifice is hol●e, but profiteth not those that are obstinate in sin.  the holy flesh take away from thee thy malices: in which thou hast boasted? † The Lord hath called thy name, a plentiful olive tree, fair, fruitful, beautiful: at the voice of a word, a great fire flamed up in it, and the shrubs thereof are burnt. † And the Lord of hosts that planted thee, hath spoken evil upon thee: for the evils of the house of Israel, and of the house of Juda, which they have done to themselves, to provoke me, in offering to Baalim. † 
:: By consent of all Churches (saith S. Jerom) this is spoken of Christ.  But thou Lord hast showed me, and I have known: thou hast showed me their studies. † And I as a mild lamb, that is carried to a victim: and I 
:: Who so bore himself, as if he had not known when the Jews condemned him in their council. For otherwise he knew, and foretold, that he should be betrayed & crucified Mat. 20. v▪ 18. 19 & ch. 26 v. 2.  knew not that they devised counsels against me, saying: Let us cast wood on his bread, and raze him out of the land of the living, and let his name be mentioned no more. † But thou o Lord of Sabaoth, which judgest justly, and provest the reins and the hearts, let me see thy revenge of them: for to thee I have revealed my cause. † Therefore thus saith the Lord to the men of Anathoth, which seek thy life, and say: Thou shalt not prophecy in the name of our Lord, and thou shalt not die in our hands. † Therefore thus saith the Lord of hosts: Behold I will visit upon them: their young men shall die by the sword, their sons and their daughters shall die in famine. † And there shall be 
:: He speaketh only of the wicked for still some relics remain. Isa. 10. Jer. 4. Ro. 9  no remains of them: for I will bring in evil upon the men of Anathoth, the year of their visitation.   

CHAP. XII. It seemeth strange that the wicked prosper. 5. The Jews heretofore afflicted by weaker enemies, shall be more oppressed by the Babylonians. 10. Evil pastors shall be punished. 14. and foreign enemies destroyed.  
thou in deed o Lord art just, if I dispute with thee, but yet I will speak just things to thee: 
:: prophets, & other holy men, not ignorant nor doubtful of God's providence, speak sometimes in the person of the weak, as desirous to know why God suffereth the wicked to prosper in this world, and the godly to be afflicted. Job. 21. v. 7. David Psal. 72. v. 2. 3. Abacuc. 1. v. 3.  Why doth the 
job. 21. Abac. 1.  way of the impious prosper: why is it well with all that transgress, and do wickedly? † Thou hast planted them, and they have taken root: they prosper and bring forth fruit: thou art nigh to their mouth, and far from their reins. † And thou Lord hast known me, thou hast seen me, and proved my hart with thee: gather them together as a flock to the victim, and 
* segregate.  sanctify them in the day of slaughter. † How long shall the land mourn, and the herb of every field be withered for malice of the inhabitants therein? Beast is consumed, and foul: because they have said: He shall not see our later ends. † If running with footmen thou hast laboured: how canst thou contend with horses? And whereas in a land of peace thou hast been secure, what wilt thou do in the pride of Jordan? † For even thy brethren, & the house of thy father, they also have fought against thee, and have cried after thee with full voice: believe them not when they shall speak good things unto thee. † I have forsaken my house, I have left mine inheritance: I have given my beloved soul into the hand of her enemies. † mine inheritance is become unto me as a lion in the wood: it hath uttered a voice against me, therefore have I hated it. † Why, is mine inheritance unto me as a bird of divers colours? is it as a bird died through out? come, assemble yourselves all ye beasts of the land, make haste to devour. † many pastors have destroyed my vineyard, they have trodden down my portion: they have made my portion that was worthy to be desired, into a desert of desolation. † They have laid it into dissipation, and it hath mourned upon me. With desolation is all the land made desolate: because there is none that considereth in the hart. † upon all the ways of the desert the wasters are come, because the sword of our Lord shall devour from one end of the land to the other end thereof: there is no peace to all flesh. † They have sown wheat, and reaped thorns: they have taken an inheritance, and it shall not profit them: you shall be ashamed of your fruits, for the wrath of the fury of our Lord. † Thus saith the Lord against all my most wicked neighbours: 
:: After that the children are chastised, the rod is to be burned.  which touch the inheritance that I have distributed to my people of Israel: Behold I will pluck them out of their land, & the house of Juda I will pluck out of the mids of them. † And when I shall have plucked them out, I will return, and have mercy on them: and will bring them back, every man to his inheritance, and every man into his land. † And it shall be: if being taught they will learn the ways of my people, that they swear in my name: Our Lord liveth, as they have taught my people to swear by Baal: they shall be built in the mids of my people. † But if they will not hear, I will pluck out that nation with plucking up and with destruction, saith our Lord. 
The 2. part. The people's ingratitude sinning against God, and persecuting the Prophet.    

CHAP. XIII. By a girdle first used and after left of, 8. is prefigured the rejection of the Jews: 12. till God's mercy recalleth them. 17. The Prophet lamenting their obstinacy, 22. showeth that their sin is the cause of their misery.  
THUS saith our Lord to me: go, and get thee 
:: Prophecies uttered in facts have more force to persuade, then only words. And therefore the prophets by God's commandment use both these ways. Heb. 1.  a girdle of linen, and thou shalt put it about thy loins, & shalt not put it into water. † And I got a girdle according to the word of our Lord, and put it about my loins. † And the word of our Lord was made to me the second time, saying: † Take the girdle, which thou hast gotten, which is about thy loins, and rising go to Euphrates, and hide it there in an hole of the rock. † And I went, and hid it in Euphrates, as our Lord had commanded me. † And it came to pass after many days, our Lord said to me: Arise, go to Euphrates: and take from thence the girdle, which I commanded thee that thou shouldst hide it there. † And I went to Euphrates, and digged, and took the girdle out of the place, where I had hid it: and behold the girdle was rotten, so that it was fit for no use. † And the word of our Lord was made to me, saying: † Thus saith our Lord: so will I make the pride of Juda, & the great pride of Jerusalem. † This most wicked people, which will not hear my words, and walk in the perversity of their hart: and have gone after strange gods to serve them, and to adore them: & they shall be as this girdle, which is fit for no use. † For as the girdle cleaveth to the loins of a man, so have I fast joined to me all the house of Israel, and all the house of Juda, saith our Lord: that they might be my people, and name, and praise, and glory: and they heard not. † Thou shalt say therefore unto them this word: Thus saith our Lord the God of Israel: 
:: another prophetical similitude to signify that the Jews shall be perplex, not knowing what to do in extreme disstresse: as senseless men overcome with much wine.  every bottle shall be filled with wine. And they shall say to thee: Why, are we ignorant that every bottle shall be filled with wine? † And thou shalt say to them: Thus saith our Lord: Behold I will fill all the inhabitants of this land, & the Kings that of the stock of David sit upon his throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness. † And I will disperse them every man from his brother, and the fathers and sons together, saith our Lord: I will not spare, and I will not yield: neither will I have mercy not to destroy them. † hear ye, and give ear. Be not elevated, because our Lord hath spoken. † give ye glory to our Lord your God, before it wax dark, and before your feet stumble at the dark mountains: you shall look for light, and he will turn it into the shadow of death, and into darkness. † But if you will not hear this, in secret my soul shall weep because of the pride: weeping it shall weep, and mine eye shall drop tears, because the flock of 
●am. 1.  our Lord is taken. † Say to the king, and to her that ruleth: Be humbled, sit down: because the crown of your glory is come down from your head. † The cities of the South are shut, and there is none that may open them: all Juda is transported with a perfect transmigration. † Lift up your eyes, and see you, that come from the North: where is the flock that is given thee, thy noble cattle? † what wilt thou say when he shall visit thee? for thou hast taught them against thee, and instructed them against thine own head: shall not sorrows apprehend thee, as a woman in travel? † And if thou shalt say in thy hart: Why are these things come unto me? For the multitude of thine iniquity, thy more shamelie parts are discovered, the soles of thy feet are polluted. † 
:: custom is as it were an other nature, hard to be altered: yet God's grace raiseth some inveterate sinners to true repentance, but this is rare And of themselves without grace no sinners can rise nor repent.  If the Aethiopian can change his skin, or the leopard his spots: you also can do well, when you have learned evil. † And I will scatter them as stubble, which is violently taken with the wind in the desert. † This is thy lot, and portion of thy measure from me, saith our Lord, because thou hast forgotten me, and hast trusted in lying. † Wherefore I have also made bare thy thighs against thy face, and thine ignominy hath appeared, † thine adulteries, and thy neighing the wickedness of thy fornication: upon the little hills in the field I have seen thine abominations. Woe to thee Jerusalem, thou wilt not be made clean after me: how long yet?   

CHAP. XIIII. Jury shall be afflicted with drought and famine. 11. Neither shall the prophet's prayer, nor their fasts, nor sacrifices avail them. 14. Falseprophetes shall perish with the seduced people. 17. jeremy lamenting exhorteth them to repentance.  
THE word of our Lord that was made to jeremy concerning the words 
:: The Jews suffered famine & thirst by reason of drought, for their sins, which also signifieth deprivation of God● grace for their former wickedness.  of the drought. † jury hath mourned, and the gates thereof are fallen down, & are obscured on the earth, and the cry of Jerusalem is come up. † The greater men have sent their inferiors to the water: they came to draw, they found no water, they carried back their vessels empty: they were confounded and afflicted, and covered their heads. † For the waste of the land, because there came no rain upon the earth, the husbandmen were confounded, they covered their heads. † For the hind also brought forth in the field, and left it: because there was no grass. † And the wild asses stood upon the rocks, they drew wind as dragons, their eyes failed, because there was no grass. † If our iniquities have answered us: Lord do for thy name's sake, because our revoltinges are many, to thee we have sinned. † O expectation of Israel, the saviour thereof in the time of tribulation: why wilt thou be as a seiourner in the land, and as a wayfaring man turning in to lodge? † Why wilt thou be as a wandering man, as the 
:: As one that braggeth, and esteemeth himself strong.  strong that can not save? but thou o Lord art in us, and thy name is invocated upon us, forsake us not. † Thus saith our Lord to his people, which hath loved to move their feet, and have not rested, and hath not pleased our Lord: Now will he remember their iniquities, and visit their sins. † And our Lord said to me: Pray not for this people to good. † When they shall fast I will not hear their prayers: and if they shall offer holocaustes and victims, I will not receive them: because with sword, and famine, and pestilence I will consume them. † And I said: A a a, o Lord God 
:: False prophets seducing the people, can not excuse them from sin. For when the blind leadeth the blind, both fall into the pit.  the prophets say to them: You shall not see the sword, and there shall be no famine among you, but he will give you true peace in this place. † And our Lord said to me: The prophets prophecy falsely in my name: I sent them not, and I commanded them not, neither have I spoken unto them: lying vision, and deceitful divination, guilfulnes, and the seduction of their own hart they prophecy unto you. † Therefore thus saith our Lord of the prophets, that prophecy in my name, whom I sent not, that say: There shall not be sword, and famine in this land: In sword and famine shall those prophets be consumed. † And the peoples to whom they prophecy, shall be cast forth in the ways of Jerusalem through famine and sword, and there shall be none to bury them; they and their wives, their sons and their daughters, and I will power out their evil upon them. † And thou shalt say this word unto them: Let mine eyes shed tears night and day, and not cease, because 
Lam. 1. & 2.  the 
:: Notwithstanding there were very many grievous sinners, yet in respect of the just the Church is a virgin.  virgin daughter of my people, is afflicted with great affliction, with a very sore plague exceedingly. † If I shall go out to the fields, lo the slain with the sword: and if I enter into the city, lo the pined away with famine. For the prophet and the priest are gone into a land which they knew not. † Why, casting of haste thou cast away Juda, or hath thy soul abhorred Zion? why then hast thou stricken us, so that there is no health? we have expected peace, and there is no good: and a time of curing, and behold truble. † We have known o Lord our impieties, the iniquities of our fathers, because we have sinned to thee. † give us not into reproach for thy name's sake, neither make us to have the contumely of the throne of thy glory: remember, make not thy covenant with us void. † Why, are there among the sculptils of the Gentiles that can rain? or can the heavens give showers? art not thou the Lord our God, whom we have expected? for thou hast made all these things.   

CHAP. XV. Though Moses and Samuel should pray for this people, yet God hath determined to punish them with plague, war, famine, and captivity, 6. for their impenitency. 10. The prophet lamenteth that for his preaching the people is become worse, 15. and persecuteth him. 19 but God promiseth to deliver and to reward him.  
AND our Lord said to me: “ If Moses and Samuel 
:: The Geneva Bible is corruptly translated contrary to the Hebrew and Greek: Though Moses and Samuel stood before me.  shall stand before me, my soul is not toward this people: cast them out from my face, and let them go forth. † And if they shall say unto thee: Whither shall we go forth? thou shalt say to them: Thus saith our Lord: 
:: This Hebrew phrase signifieth, that some shall die by sickness, some by the sword, some by famine, some shall be lead into captivity, as God hath feverally ordained.  They that to death, to death, 
Zach. 11.  and they that to sword, to sword: and they that to famine, to famine: and they that to captivity, to captivity. † And I will visit upon them four kinds, saith our Lord: The sword to kill, and dogs to tear, & the fowls of the air, and beasts of the earth to devour and to destroy. † And I will give them into rage to all the kingdoms of the earth: because of Manasses 
4. Reg. 21.  the son of Ezechias the king of Juda, for all things that he did in Jerusalem. † For who shall have pity on thee Jerusalem? or who shall be sorry for thee? or who shall go to pray for thy peace? † Thou hast forsaken me, saith our Lord, thou hast gone backward: and I will stretch forth my hand upon thee, and will kill thee: I am weary in praying thee. † And I will scatter them with a fan in the gates of the land: I have slain and destroyed my people, & yet they are not returned from their ways. † Their widows are multiplied unto me above the sand of the sea: I have brought into them upon the mother of the youngman a waster at noon day: I have cast terror suddenly upon the cities. † She is weakened that bare seven, her soul hath fainted: the sun went down 
Amos. 8.  to her, when it was yet day: she is confounded, and ashamed: and the residue of them I will give unto the sword in the sight of their enemies, saith our Lord. † Woe is me, my mother: why hast thou borne me a man of brawling, a man of discord in all the earth? I have not lent to usury, neither hath any man lent unto me to usury: all curse me. † Our Lord saith: If thy remnant shall not be to good, if I have not helped thee in the time of affliction, and in the time of tribulation against the enemy. † Why, shall 
:: There can hardly be concord between potent kingdoms.  iron be confederate with the iron from the North, and also 
:: The weaker is easily afflicted by the stronger.  brass? † Thy riches and thy treasures I will give into spoil for nought for all thy sins, and in all thy borders. † And I will bring thine enemies out of a land, which thou knowest not: because a fire is kindled in my fury, it shall burn upon you. † 
:: The Prophet fearing his own weakness prayeth to be delivered from persecution.  Thou knowest o Lord, be mindful of me, and visit me, and defend me from them, that persecute me: do not receive me in 
:: Defer not to deliver me. As Psal. 12. v 2. 3  thy patience, know that I have sustained reproach for thee. † Thy words were found, and I did eat them, and thy word was made to me a joy & gladness of my hart: because thy name is invocated upon me o Lord God of hosts. † I sat not in the council of jesters, and I have 
Psal. 1. & 2●.  gloried at the face of thy hand: I sat alone, because thou hast filled me with threaning. † Why is my sorrow made perpetual, and my desperate plague refuseth to be cured? it is become unto me as a lie of 
:: vain hopes.  unfaithful waters. † For this cause thus saith our Lord: If thou wilt be converted, I will convert thee, and thou shalt stand before my face: and if thou wilt separate the precious thing from the vile, thou shalt be as my mouth: they shall be turned to thee, & 
:: The people shall yield to the prophet's admonition, not he to their perversity.  thou shalt not be turned to them. † And I will give thee unto this people as a brazen wall, strong: and they shall fight against thee, and shall not prevail: because I am with thee to save thee, and to deliver thee, saith our Lord. † And I will deliver thee out of the hand of the most wicked, and I will redeem thee out of the hand of strong.  

ANNOTATIONS. CHAP. XV.  
1. If Moses and Samuel shall stand before me.] As before God revealed to this 
No prayers of others do aavaile for obstinate & impenitent sinners.  prophet jeremy, that the people should assuredly be punished, and therefore prohibited him (ch. 7. v. 16. ch. 11. v. 14▪ & ch. 14. v. 11.) that he should not pray for them: so here he confirmeth the same determinate sentence of their punishment, saying: If Moses and Samuel shall stand before me, my soul is not towards this people. That is, though not only jeremy (a zealous holy prophet now living) but also Moses and Samuel (departed from this world long before) shall pray for this people, yet they shall not escape the designed punishment, for their great sins. By necessary consequence of which confirmation, is 
Saints after their death pray for men in this world.  also proved, that Moses and Samuel, after their death, both could and did sometimes pray for the same people. For otherwise the particular mention of these prophets▪ were not to the purpose, if they never did, nor could pray for them. And whereas the English gloss (in the Geneva Bible) supposeth God's meaning to be, that if there were any man living moved with so great zeal towards the people, as were these two, yet he would not grant this request, for as much as he had determined the contrary, it is evident that jeremy, Ezechiel, Daniel, and 
This text is understood of Moses and Samuel themselves.  some other prophets then living, had also great zeal, very like to the others, and therefore this text speaketh not of others like unto them; but as S. Jerom (in his commentaries, upon this place) S. Chrysostom (ho. 1. in 1. Thess. 1.) and S. Gregory (li. 9 Moral▪ c. 12.) understand it, of Moses and Samuel themselves, being in assured happy state, where their former great zeal and charity were now greater, and more perfect than in this life.    

CHAP. XVI. The prophet is forbid to marry, troublesome times not suffering the cares of family: 5. He must neither go to places of feasting, nor mourning, more dying than can be mourned or buried. 10. All which is for their idolatry. 15. but after captivity the people shall be released. 16. And both Jews and Gentiles converted to Christ.  
AND the word of our Lord was made to me, saying: † 
:: jeremy not only lived single in the time of tribulation, but also remained a virgin all his li●e. S. Ier●m li▪ 1. adver Jovian. post medium.  Thou shalt not take a wife, and thou shalt not have sons, and daughters in this place. † Because thus saith our Lord concerning sons and daughters, that are begotten in this place, and concerning their mothers, which bear them: and concerning their fathers, of whose stock they were borne in this land: † by the deaths of diseases they shall die: they shall not be mourned, and they shall not be buried, they shall be as a dunghill upon the face of the earth: they shall be consumed, both with sword, and famine: and their carcase shall be meat for the fowls of the air, and beasts of the earth. † For thus saith our Lord: Enter not into the house of feasting, neither go thou to mourn, nor comfort them: because I have taken away my peace from this people, saith our Lord, mercy and commiserations. † And great and little shall die in this land: they shall not be buried nor mourned, and they shall not cut themselves, neither shall baldness be made for them. † And they shall not break bread among them to him that mourneth to comfort him upon the dead: and they shall not give them drink of the cup to comfort them upon their father and mother. † And enter not into the house of feasting, to sit with them, and to eat and drink: † because thus saith our Lord of hosts the God of Israel: Behold I will take away out of this place in your eyes, and in your days the voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride. † And when thou shalt tell this people all these words, and they shall say to thee: Wherefore hath our Lord spoken upon us all this great evil? what is our iniquity? and what is our sin, that we have sinned to the Lord our God? † Thou shalt say to them: Because your fathers have forsaken me, saith our Lord: and gone after strange gods, and served them, and adored them: and me they have forsaken, & my law they have not kept. † But 
:: After long expectation of amendment, & generation after generation adding more sins, at last cometh great punishment.  you also have wrought worse than your fathers: for behold every one walketh after the perversity of his evil hart, that he hear me not. † And I will cast you forth out of this land, into a land, which you and your fathers knew not: and there you shall serve strange god's day and night, which shall not give you any rest. † 
:: But again after punishment God showeth his mercy.  Therefore behold the days come, saith our Lord, & it shall be said no more: The Lord liveth, that brought forth the children of Israel out of the Land of Egypt, † But, The Lord liveth, that brought the children of Israel out of the Land of the North, and out of all the lands to the which I did cast them out: and I will bring them again into their land, which I gave to their fathers. † Behold I will send many 
:: The Apostles.  fishers saith our Lord, & they shall fish them: and after this I will send them many 
:: Other Apostolical men.  hunters, & they shall hunt them from every mountain, and from every little hill, and out of the caves 
:: Not only Christ is a rock, but he hath also given to his Apostle Peter to be called a rock. In whose judgements they that rest are rightly said to be translated from the rock. S. jero. in hunc locum.  of rocks. † Because mine eyes are upon all their ways: they are not hid from my face, and their iniquity hath not been hid from mine eyes. † And I will repay first their double iniquities, and their sins: because they have contaminated my land with the carcases of their idols, and with their abominations they have filled mine inheritance. † O Lord my force, and my strength, and my refuge in the day of tribulation: to thee the Gentiles shall come from the ends of the earth, and shall say: In very deed our fathers have possessed lying, vanity which hath not profited them. † Why, 
:: To make men is the work of God, and therefore it is very absurd, that a man can make gods. S. jero. ibidem.  shall a man make gods unto himself, and they are not gods? † Therefore behold I will show them at this time, I will show them my hand, and my power: and they shall know that my name is the Lord.   

CHAP. XVII. For obstinacy in sin the Jews shall be led captive. 5. He is cursed that trusteth in flesh: 7. and blessed that trusteth in God. 9 Only God searcheth the hart, giving to every one as they deserve. 11. The prophet prayeth to be delivered from his enemies: 19 preacheth observation of the Law: 24. so they shall prospero, otherwise perish.  
THE sin of Juda is written with 
:: These metaphorical terms signify that their sins were inueterated, and hard to be blotted out.  iron pen in nail of Adamant, graven upon the breadth of their hart, and in the horns of their altars. † When their children shall remember their altars, and their groves, and their trees with green leaves in the high mountains, † sacrificing in the field: I will give thy strength, and all thy treasures into spoil, thine excelses for sin in all thy costs. † And thou shalt be left alone of thine inheritance, which I gave thee: and I will make thee serve thine enemies in a land, which thou knowest not: because thou hast kindled a fire in my fury, it shall burn for ever. † Thus saith our Lord: Cursed be the man that trusteth 
:: chief and principal trust must be in God's help, not in man's strength or policy.  in man, & maketh flesh his arm, and his hart departeth 
Isa. 30.  from our Lord. † For he shall be as little bushes in the desert, and shall not see when good shall come: but he shall dwell in dryness in the desert, in a land of saltness, and not habitable. † Blessed be the man, that trusteth in our Lord, and our Lord shall be his confidence. † And he shall be as a tree that is planted 
Psal. 1.  upon the waters, that spreadeth his roots towards moisture: and it shall not fear when the heat cometh. And the leaf thereof shall be green, and in the time of drought it shall not be careful, neither shall it cease at any time to bring forth fruit. † The hart of man is perverse, and unsearchable, who shall know it? † I the Lord 
:: It is proper to God only by his own power to search the hart of man and to know his secret thoughts which men, nor Angels can not naturally know; but holy Angels & glorified saints do know the thoughts of men by light of glory when mortal men pray unto them; & prophets know by light of prophecy, as Elizeus saw when Giezi took bribes; and by special inspiration, S. Peter knew the fraud of Ananias & Za phira. Act. 5.  that search the hart, and 
Psa. 7. v. 10. Apoc. 2. v. 23.  prove the reins: which give to every one according to his way, and according to the fruit of his inventions. † The partridge hath nourished that which she brought not forth: he hath gathered riches, and not in judgement: in the mids of his days he shall leave them, and in his latter end he shall be a fool. † A throne of glory of height from the beginning, the place of our sanctification: † O Lord the expectation of Israel: all that forsake thee, shall be confounded: they that depart from thee, shall be written in the earth: because they have forsaken the vain of living waters our Lord. † heal me o Lord, and I shall be healed: save me, and I shall be saved: because thou art my praise. † Behold they say to me: Where is the word of our Lord? let it come. † And I am not troubled, following thee the pastor, and the day of man I have not desired, thou knowest. That which hath proceeded out of my lips, hath been right in thy sight. † Be not thou a terror unto me, thou art mine hope in the day of affliction. † Let them be confounded that persecute me, and let not me be confounded: let them be afraid, and let not me be afraid: bring upon them the day of affliction, and with double destruction, destroy them. † Thus saith our Lord to me: go, and stand in the gate of the children of the people, by which the Kings of Juda come in, and go out, and in all the gates of Jerusalem: † and thou shalt say to them: hear the word of our Lord ye Kings of Juda, and all Juda, and all the inhabitants of Jerusalem, that enter in by these gates. † Thus saith our Lord: Take heed to your souls, and carry not burdens on 
:: By the sabbath, as often else where, is meant the observation of all the la.  the Sabbath day: neither bring them in by the gates of Jerusalem. † And cast not forth burdens out of your houses on the Sabbath day, and all work you shall not do: sanctify the Sabbath day, as I commanded your fathers. † And they heard not, nor inclined their ear: but hardened their neck, that they would not hear me, and that they would not take discipline. † And it shall be: if you will hear me, saith our Lord, that you bring not burdens in by the gates of this city on the Sabbath day: and if you will sanctify the Sabbath day, that you do not all works therein: † 
:: Such temporal rewards were commonly promised in the old testament, but in the new is promised life everlasting, & eternal glory.  there shall enter in by the gates of this city Kings and princes, sitting upon the throne of David, and mounting on chariotes and horses, they and their princes, the men of Juda, and the inhabiters of Jerusalem: and this city shall be inhabited for ever. † And they shall come from the cities of Juda, and from round about Jerusalem, and from the land of Benjamin, and from the champain countries, & from the mountains, and from the South, carrying holocaust, and victim, and sacrifice, and frankincense, and they shall bring in oblation into the house of our Lord. † But if you will not hear me, to sanctify the Sabbath day, & not to carry burden, and not to bring in by the gates of Jerusalem on the Sabbath day: I will kindle a fire in the gates thereof, and it shall devour the houses of Jerusalem, and it shall not be quenched.   

CHAP. XVIII. As clay in the hand of a potter, so is Israel in God's hand. 8. He pardoneth penitents, 10. and punisheth the obstinate. 18. They conspire against jeremy, for which he denounceth miseries hanging over them.  
THE word that was made to jeremy from our Lord, saying: † Arise and go down into the potter's house, and there thou shalt hear my words. † And I went down into the potter's house, and behold he made a work upon the wheel. † And the vessel was broken which he made of clay with his hands: and turning 
:: A potter can make a new vessel of the same clay being misformed in casting, so it be yet fresh, & moist; but God can also reform man being hardened in hart, as if he made a new pot of an old one, broken into pieces or deformed.  he made it an other vessel, as it pleased in his eyes to make it. † And the word of our Lord was made to me, saying: † Why, shall I not be able to do unto you, as this potter, o house of Israel? Behold, saith our Lord, 
Isa. 45. Rom. 9  as clay in the hand of the potter, so are you in my hand, o house of Israel. † I will suddenly speak against nation, and against kingdom, to root out, and destroy, and waste it. † If that nation shall repent them of their evil, against whom I have spoken: I also will repent me of the evil, that I have thought to do to it. † And I will suddenly speak of nation and of kingdom, to build and plant it. † If it shall do evil in mine eyes, that it hear not my voice: I will repent me of the good that I have spoken to do unto it. † Now therefore tell the man of Juda, and the inhabitants of Jerusalem, saying: Thus saith our Lord: Behold I forge evil against you, and devise a device against you: let every man return from his evil way, and direct ye your ways and your studies. † Who said: We are desperate: for we will go after our cogitations, and we will do every one the perversity of his evil hart. † Therefore thus saith our Lord: ask the Nations: Who hath heard such horrible things, as the virgin of Israel hath done exceedingly? † Why shall the snow of Libanus fail from the rock of the field? or can the cold waters gushing forth and running down, be drawn out? † Because my people hath forgotten me, sacrificing in vain, and stumbling in their ways, in the paths of the world, that they might walk by them in a way not trodden: † that their land might be made into desolation, and into an everlasting hiss: every one that shall pass by it, shall be astonished, and wag his head. † As the burning wind will I disperse them before the enemy: the back, and not the face will I show them in the day of their perdition. † And they said: 
:: Alluding to his own persecution the prophet here speaketh expressly of Christ, as S. Jerom showeth it verified when the Jews crucified Christ, crying Crucify him, crucify him.  Come, and let us find devices against jeremy: for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet: come, and let us strike him with the tongue, and let us not attend to all his words. † Attend o Lord unto me, and hear the voice of mine adversaries. † Why, is evil rendered for good, because they have digged a pit for my soul? Remember that I have stood in the sight, to speak good for them, and to return away their indignation from them. † Therefore give their children into famine, and lead them into the hands of the sword: let their wives be made without children, & widows: and let the husbands be killed by death: let their young men be pierced through with the sword in battle. † Let a cry be heard out of their houses, for thou shalt bring the robber upon them suddenly: because they have digged a pit to take me, and have hid snares for my feet. † But thou o Lord knowest all their counsel against me unto death: be not propicious to their iniquity, & let not their sin be clean put out from thy face: let them be made falling in thy sight, in the time of thy fury deal with them.   

CHAP. XIX. The prophet holding an earthen bottle in his hand, preacheth the destruction of Jerusalem, 4. for their idolatry: 10. and in sign thereof breaketh the bottle in pieces: 11. denouncing that God will so break the people that contemn his word.  
THUS saith our Lord: go, and 
:: words & actions together instruct both by the ears & eyes, and so move more effectually. as S. jerom often noteth.  take a potters earthen bottle of the ancients of the people, and of the ancients of the priests: † and go forth to the valley of the son of Ennom, which is by the entry of the earthen gate: and there thou shalt preach the words, that I will speak to thee. † And thou shalt say: hear the word of our Lord ye Kings of Juda, and inhabitants of Jerusalem: Thus saith the Lord of hosts, the God of Israel: Behold I will bring in affliction upon this place: so that every one, that shall hear it, his ears shall tingle: † because they have forsaken me, and have made this place strange: & they have sacrificed therein to strange gods, whom they, and their fathers, & the king of Juda have not known: and they have filled this place with the blood of innocents. † And they have built the excelses of Baalim, to burn their children with fire for holocaust to Baalim: which I commanded not, nor have spoken of, neither have they ascended into my hart. † Therefore behold the days come, saith our Lord: and this place shall no more be called, Topheth, and the valley of the son of Ennom, but the valley of slaughter. † And I will dissipate the counsel of Juda and Jerusalem in this place: and I will subvert them with the sword in the sight of their enemies, and in the hand of them that seek their lives: and I will give their carcases to be meat for the fowls of the air, and for the beasts of the earth. † And▪ I will make this city into astonishment, and into hissing: every one that shall pass by it, shall be astonished, & shall hiss upon all the plague thereof. † And I will feed them with the flesh of their sons, and with the flesh of their daughters: and every one shall eat the flesh of his friend in the siege, and in the distress, wherein their enemies shall include them, & they that seek their lives. † And thou shalt break the bottle in the sight of the men, that shall go with thee. † And thou shalt say to them: Thus saith the Lord of hosts: So will I break this people, and this city, as the potter's vessel is broken, that can 
:: That which is unpossible to men, is possible to God. Mat. 19 See Annot. ch. 18. v. ●.  no more be repaired: and they shall be buried in Topheth, because there is no other place to bury in. † So will I do to this place, saith our Lord, and to the inhabitants thereof: and I will make this city as Topheth. † And the houses of Jerusalem, and the houses of the Kings of Juda shall be as the place of Topheth, unclean: all houses, in the tops whereof they have sacrificed to all the host of heaven, and have offered libaments to strange gods. † And jeremy came from Topheth, whither our Lord had sent him to prophecy, and he stood in the court of the house of our Lord, and said to all the people: † Thus saith the Lord of hosts, the God of Israel: behold▪ I will bring in upon this city, & upon all the cities thereof all the evils that I have spoken against it: because they have hardened their neck, that they would not hear my words.   

CHAP. XX. Phassur a priest beateth the prophet, and putteth him in the stocks. He still prophesieth their captivity in Babylon. 7. Lamenteth that he and his preaching is derided: 11. confideth in God: 14. and uttereth his afflicted mind.  
AND Phassur the son of Emmer priest, who was appointed prince in the house of our Lord, heard jeremy prophesying these words. † And Phassur stroke jeremy the prophet, and put him into the stocks, that was in the upper gate of Benjamin, in the house of our Lord. † And when it was light on the morrow, Phassur brought forth jeremy out of the stocks. And jeremy said to him: Our Lord hath called thy name not 
:: Phassur signifieth multiplying principality, but his name was changed into Fear on every side, to signify that he should be terrified by many enemies.  Phassur, but fear on every side. † Because thus saith our Lord: Behold I will give thee into fear, thee and all thy friends: and they shall fall by the sword of their enemies, and thine eyes shall see, and I will give all Juda into the hand of the king of Babylon: & he shall transport them into Babylon, and shall strike them with the sword. † And I will give all the substance of this city, and all the labour thereof, & all the price, and all the treasures of the kings of Juda will I give into the hand of their enemies: and they shall spoil them, and take them away, and carry them into Babylon. † But thou Phassur, and all the inhabiters of thy house shall go into captivity, and thou shalt come into Babylon, and there thou shalt die, and there shalt be buried, thou and all thy friends, to whom thou hast prophesied a lie. † Thou hast seduced me o Lord, and I am seduced: thou wast stronger than I, and hast prevailed: I am made a derision all the day, all do scorn me. † Because now long ago I speak, crying out iniquity, and I often proclaim wasting: and the word of our Lord is made a reproach to me, and a derision all the day. † And I said 
:: As Job (saith S. Jerom) so this holy prophet in hyperbolical words showeth his afflicted mind, signifying that which our saviour also affirmeth (Mat. 26.) It were better not to be then to be in misery; & as Jacob having lived in much travel and affliction, calleth his days few and evil (Gen. 47.) Amos also (●●. 5.) saith: The day of our Lord (afflicting) is darkness, not light. Likewise S. Paul calleth this world wicked (Gal. 1) and the days evil. Ephes. 5.  I will nor remember him, nor speak any more in his name: and there was made in my hart as a fire boiling, and shut up in my bones: and I fainted, not sustaining to bear it. † For I heard the contumelies of many, & terror on every side: persecute ye, and let us persecute him: of all the men, that were my peaceables, and guarding my side: if by any means he may be deceived, and we prevail against him, & be revenged on him. † But our Lord is with me as a strong warrior: therefore they that persecute me shall fall, and shall be weak: they shall be confounded exceedingly, because they have not understood the everlasting reproach, which never shall be clean put away. † And thou Lord of hosts, prover of the just, which seest the reins and the hart: let me see I beseech thee thy revenge of them: for to thee I have revealed my cause. † Sing ye to our Lord, praise our Lord: because he hath delivered the soul of the poor out of the hand of the wicked. †:: Cursed 
job. 3.  be the day, wherein I was borne: the day in which my mother bore me, be it not blessed. † Cursed be the man that told my father, saying: There is a man child borne to thee: and as it were with joy he rejoiced him. † Let that man be as the cities are, which our Lord hath subverted, and it hath not repent him: let him hear crying in the morning, and howling at noon time. † Who slew me not from the womb, that my mother might be made my grave, and her womb an everlasting conception. † Why came I out of the womb, that I should see labour and sorrow, and my days should be spent in confusion?   

CHAP. XXI. 
The 3. part. Comminations to Jerusalem, especially to the King, evil priests, & false prophets: for which jeremy is again persecuted.  The prophet answereth the kings messengers, that Jerusalem shall be punished with plague, sword, famine, and captivity. 9 Those shall escape best that yield themselves captives: 11. exhorteth to correct their lives, lest all be utterly destroyed.  
THE word that was made to jeremy from our Lord, 
:: This revelation was made to jeremy & uttered by him long after those, which are in the former chapters: yea and after some of those which are recorded in the chapters following. For he speaketh here of the time when Nabuchodonosor invaded the country.  when king Sedecias sent Phassur the son of Melchias unto him, and Sophonias the son of Maasias' priest, saying: † ask our Lord for us, because Nabuchodonosor the king of Babylon maketh battle against us: if perhaps our Lord shall do with us according to all his marvelous works, and he may retire back from us. † And jeremy said to them: Thus shall you say to Sedecias: † Thus saith our Lord the God of Israel: Behold I will convert the weapons of war which are in your hands, and wherewith you fight against the king of Babylon, and the Chaldees, that besiege you round about the walls: and I will gather them together in the mids of this city. † And I will vanquish you in stretched out hand, and in a strong arm, and in fury, and in indignation, and in great wrath. † And will strike the inhabitants of this city, men and beasts shall die with a great pestilence. † And after this saith our Lord: I will give Sedecias the king of Juda, and his servants, and his people, & they that are left in his city from the pestilence, and the sword, and famine, into the hand of Nabuchodonosor the king of Babylon, and into the hand of their enemies, and into the hand of them that seek their life, and he will strike them in the edge of the sword, and he will not be moved, nor spare, nor have mercy. † And to this people thou shalt say: Thus saith our Lord: Behold 
:: God's grace is ever ready that sinners may convert if they will.  I give before you the way of life, and the way of death. † He that 
Deut. 7. 11 30.  shall dwell within this city, shall die with the sword, and with famine, and pestilence: but he that shall go forth, and flee to the Chaldees, that besiege you, shall live, and his life shall be to him, as a spoil. † For I have set my face upon this city to evil, and not to good, saith our Lord: it shall be given into the hand of the king of Babylon, & he shall burn it with fire. † And to the house of the king of Juda, hear ye the word of our Lord, † o house of David, thus saith our Lord: judge ye judgement in the morning, & deliver the oppressed by violence out of the hand of the oppressor: lest perhaps mine indignation go forth as fire, and be kindled, and there be none to quench it, because of the malice of your studies. † Behold, I to thee inhabitresse of the firm & champain valley saith our Lord: which say: Who shall strike us? and who shall enter into our houses? † And I will visit upon you according to the fruit of your studies, saith our Lord: & I will kindle a fire in the forest thereof: and it shall devour all things round about it.   

CHAP. XXII. The Prophet going to the palace admonisheth the king, and his officers to judge and govern rightly: 5. threatening that otherwise they shall fall into calamity: 10. prophesieth that Sellum shall not return into Jerusalem: 13. reprehendeth unjust builders; 18. that Joakim shall die and be buried ignominiously: 24. and I cchonias with his mother shall die in the captivity of Babylon.  
THUS saith our Lord: 
:: This was prophesied before that which is written in the chapter precedent; for the prophets do not observe the order of history.  go down into the house of the king of Juda, and there thou shalt speak this word, † and shalt say: hear the word of our Lord o king of Juda, which sittest upon the throne of David: thou and thy servants, and thy people, which enter in by these gates. † Thus saith our Lord do ye judgement and justice: and deliver the oppressed by violence out of the hand of the oppressor: and the stranger, and pupil, and widow make not sorrowful, nor oppress them unjustly: and the innocent blood shed not in this place. † For if doing you will do this thing, there shall enter in by the gates of this house, Kings of the stock of David sitting upon his throne, and mounting upon chariotes and horses, they and their servants, and their people. † But if you will not hear these words: by myself I have sworn, saith our Lord, that this house shall be into desolation. † Because thus saith our Lord upon the house of the king of Juda: 
:: By Galaad he signifieth the kings palace.  Galaad thou art unto me the head of 
:: By Libanus Jerusalem.  Libanus: if I make thee not a wilderness, cities not habitable. † And I will 
:: By sanctify segregate, separate, or design to this office.  sanctify upon thee a kill man and his weapons: and they shall cut down thy chosen ceders, & shall cast them headlong into the fire. † And many nations shall pass by this city: and every one shall say to his neighbour: Why hath the Lord done 
Deut. 29. 3. Reg. 9  so to this great city? † And they shall answer: Because they have forsaken the covenant of the Lord their God, and have adored strange gods, and served them. † weep not for the dead, neither mourn ye upon him with weeping: Lament him that goeth forth, because he shall return no more, nor see the land of his nativity. † Because thus saith our Lord to 
:: The fourth son of Josias. 1. Par. 3. v. 15.  Sellum the son of Josias the king of Juda, who 
:: To whom (as is probable) Nabuchodonosor gave the title of king, after the death of Sedecias.  hath reigned for Josias his father, who is gone forth out of this place. He shall return hither no more: † but in the place, to which I have transported him, there shall he die, and he shall not see any this land more. † Woe to him that buildeth his house in injustice, and his chambers not in judgement: his friend he will oppress without cause, and his hire he will not render him. † Who saith: I will build me a broad house, and large chambers: who openeth to himself windows, and maketh embowed sielings of cedar, and painteth them with ruddle. † Why, shalt thou reign, because thou comparest thyself to the cedar? why, did not thy father eat and drink, and do judgement and justice then when it was well with him? † He judged the cause of the poor and needy to his own good, did he it not therefore because he knew me, saith our Lord? † But thine eyes and hart are to avarice, and to shed innocent blood, and to crafty oppression, & to the course of evil work. † Therefore thus saith our Lord to Joakim the son of Josias king of Juda: They shall not mourn for him, Alas brother, and alas sister: they shall not cry together to him, Alas Lord, and alas o noble one. † With the burial of an ass shall he be buried, rotten and cast forth without the gates of Jerusalem. † go up to Libanus & cry: and in Basan give thy voice, & cry to them that pass by, because all thy lovers are destroyed. † I spoke to thee in thine abundance: & thou saidst: I will not hear: This is thy way from thy youth, because thou heardest not my voice. † The wind shall feed all thy pastors, & thy lovers shall go into captivity: and then shalt thou be confounded, and ashamed of all thy malice. † Thou that sittest in Libanus, and makest thy nest in the ceders, how hast thou mourned together when sorrows came to thee, as the sorrows of a woman in travel? † I live, saith our Lord: that if 
:: Otherwise called Joachin the son of Joakim. 4. Reg. 24. v. 6.  Jechonias the son of Joakim the king of Juda shall be a ring on my right hand, thence will I pluck him of. † And I will give thee into the hand of them that seek thy life, and into the hand of them, whose face thou fearest, and into the hand of Nabuchodonosor king of Babylon, and into the hand of the Chaldees. † And I will send thee, and thy mother that bore thee, into a strange 
:: This Joachin (or Jechonias) was restored to good estate, 4 Reg. 25. v. 27. but not to the dignity or power of a king, neither Salathiel, Zorobabel, or others of his posterity till Christ.  country, in the which you were not borne, and there you shall die: † and into the land, whereto they lift up their mind to return thither: they shall not return. † Why, is this man Jechonias an earthen and broken vessel? is he a vessel without all pleasure? why are they cast away, he and his seed are cast forth into a land which they know not? † Earth, earth, earth, hear the word of our Lord. † Thus saith our Lord: writ this man barren, a man that in his days shall not prosper: for neither shall there be a man of his seed, that shall sit upon the throne of David, and have power any more in Juda.   

CHAP. XXIII. God reproveth the evil governors, promising to reduce the relics of the people from dispersion; 4. to send good pastors; and Christ the chief Pastor. 9 Falseprophetes are threatened: 16. The people warned, not to hear them, preaching without mission, 27. against God's will, 33. and calling God's word a burden.  
WOE to the pastors, that destroy and tear the flock 
Ezec 13. & 34.  of my pasture, saith our Lord. † Therefore thus saith our Lord the God of Israel to the pastors, that feed my people: You have scattered my flock, and cast them out, and have not visited them: Behold I will visit upon you the malice of your studies, saith our Lord. † And I will gather together the remnant of my flock out of all lands, into which I shall have cast them out: and I will make them return to their fields, and they shall increase and be multiplied. † And I will raise up pastors over them, and they shall feed them: they shall fear no more, and they shall not dread: and none shall be to seek of the number, saith our Lord. † Behold the days 
Isa. 4. 40. 45.  come, saith our Lord: & I will raise up to David 
:: Christ who is just of himself, who maketh others just, and without whom no man can be just.  a just branch: and he shall reign a king, and shall be wise: and he shall do judgement and justice in the earth. † In those days shall Juda 
Ezec. 34. Dan 9 Joa. 1. v. 45.  be saved, and Israel shall dwell confidently: and this is the name that they shall call him: The Lord our just one. † For this cause behold the days come, saith our Lord, and they shall say no more: Our Lord liveth, that brought forth the children of Israel out of the Land of Egypt: † but: Our Lord liveth, that 
Deut. 33.  hath brought forth, and brought hither the seed of the house of Israel from the Land of the North, and out of all the lands, to which I had cast them out: & they shall dwell in their own land. † To the prophets: My hart is broken in the mids of me, all my bones have trembled: I am become as a drunken man, and as a man wet with wine, at the presence of our Lord, and at the presence of his holy words. † Because the land is replenished with adulterers, because the land hath mourned by reason of malediction, the fields of the desert are withered: and their course is become evil, & their strength unlike. † For the prophet and the priest are polluted: and in my house I have found their evil, saith our Lord. † Therefore their way shall be as slipper ground in the dark: for they shall be driven forth, and fall therein: for I will bring evils upon them, the year of their visitation, saith our Lord. † And in the prophets of Samaria I have seen foolishness: They prophesied in Baal, and deceived my people Israel. † And in the prophets of Jerusalem I saw the similitude of adulterers, and the way of lying: and they strengthened the hands of the most wicked, that no man would return from his malice: they are all become unto me as Sodoma, and the inhabitants thereof as Gomorrha. † Therefore thus saith the Lord of hosts to the prophets: Behold I will feed them with wormwood, and will give them gall to drink, for from the prophets of Jerusalem is pollution gone forth upon all the land. † Thus saith the Lord of hosts: He are not the words of the prophets, that prophecy unto you, and deceive you: they speak the vision 
:: To trust their own judgement, not believing the definitions of the Church, & relying every one upon his private spirit is a manifest note of heretics, false▪ prophets or apostates.  of their own hart, not from the mouth of the Lord. † They say to them that blaspheme me: Our Lord hath spoken: Peace shall be to you, and to every one that walketh in the perversity of his own hart, they have said: There shall no evil come upon you. † For who hath been present in the counsel of our Lord, and hath seen and heard his word? Who hath considered his word, and heard it? † Behold the whirlwind of the Lords indignation shall come forth, and a tempest breaking out: it shall come upon the head of the impious. † The fury of the Lord shall not return till he do it, and until he accomplish the cogitation of his hart: in the later days you shall understand his counsel. † I 
:: Mission of Pastors & prophets was always so necessary in God's Church, that whosoever cometh without right mission is a false prophet, a wolf & not a pastor.  sent not the prophets, and they ran: I spoke not to them, and they prophesied. † If they had stood in my counsel, and made my words known to my people, I had verily turned them from their evil way, and from their most wicked cogitations. † Am I God near hand thinkest thou, saith our Lord? and not God far of? † shall a man be hid in secrets: and shall not I see him, saith our Lord? Why, do not I fill heaven and earth, saith our Lord? † I have heard what the prophets have said, prophesying in my name lies, and saying: I have dreamt, I have dreamt. † How long is this in the hart of the prophets prophesying lies, and prophesying the seductions of their own hart? † Who will make my people to forget my name through their dreams, which every one telleth to his neighbour: as their fathers forgot my name for Baal. † The prophet that hath a dream, let him tell the dream: and he that hath my word, let him speak my word truly: what hath the cha●e to do with the wheat, saith our Lord? † Why, are not my words as fire, saith our Lord: and as a hammer breaking a rock? † Therefore behold I to the prophets, saith our Lord: which steal my words every one from his neighbour. † Behold I to the prophets, saith our Lord: which take their tongues, and say: Our Lord saith it. † Behold, I to the prophets dreaming lies, saith our Lord: which have told those things, and have seduced my people in their lying, and in their 
:: False prophets may do false miracles, that is, strange things to deceive others: but can not work true miracles. Because therefore it is hard for vulgar people to judge which are false miracles, the former note of right mission is a more secure mark to know true & false prophets.  miracles: when I had not sent them, nor commanded them, who have not profited this people, saith our Lord. † If therefore this people, or the prophet, or the priest shall ask thee, saying: What is the burden of our Lord? thou shalt say to them: We are the burden. for I will cast you forth, saith our Lord. † And the prophet, and the priest, and the people that saith: The burden of our Lord will I visit upon that man, and upon his house. † Thus shall you say every one to his brother, & neighbour: What hath our Lord answered? and what hath our Lord spoken? † And the burden of our Lord shall no more be mentioned: because every man's burden shall be his own word: & you have perverted the words of the living God, the Lord of hosts our God. † Thus shalt thou say to the prophet: What hath our Lord answered thee? and what hath our Lord spoken? † But if thou shalt say the burden of our Lord: for this, thus saith our Lord: Because you have said this word: The burden of our Lord: and I have sent to you, saying: Say not: The burden of our Lord: † Therefore behold I will take you away carrying you, and will forsake you, & the city which I have given to you, and to your fathers, from before my face. † And I will give you into everlasting reproach, and into eternal ignominy, which shall never be put away by oblivion.   

CHAP. XXIIII. By a parable of good and evil figs, is signified, 5. the reduction of the penitent from captivity: 8. and the vexation of those, that stayed in Jerusalem, or fled into Egypt.  
OUR Lord showed me: and behold two baskets full of figs, set before the temple of our Lord: after that Nabuchodonosor king of Babylon transported Jechonias the son of Joakim the king of Juda, and his princes, and the craftsman, and encloser of Jerusalem, and had brought them into Babylon. † One basket had very good figs: as the figs of the prime time are wont to be: and one basket had very naughty figs, which could not be eaten, because they were nought. † And our Lord said to me: What seest thou jeremy? And I said: figs: the good figs, 
:: Literally he prophesieth that king Jeconias and others carried in the first transmigration into Babylon should be released or exalted; and king Sedecias with his children & followers should perish: but mystically he prophesieth that the good shall prosper & be high lie rewarded, & the wicked shall be miserable and most severely punished.  exceeding good, and the naughty figs, exceeding nought: which can not be eaten because they are nought. † And the word of our Lord was made to me, saying: † Thus saith our Lord the God of Israel: As are these good figs: so will I know the transmigration of Juda, which I have sent forth out of this place into the land of Chaldees, unto good. † And I will set mine eyes upon them to be pacified, & I will bring them again into this land: and I will build them, and not destroy: and I will plant them and not pluck them up. † And I will give them an hart to know me, that I am the Lord: and they shall be my people, and I will be their God: because they shall return to me in all their hart. † And as are the very naughty figs, that can not be eaten, because they are nought: thus saith our Lord, so will I give Sedecias the king of Juda: and his princes, and the rest of Jerusalem, that have remained in this city, and that dwell in the Land of Egypt. † And I will give them into vexation, and affliction, to all the kingdoms of the earth: into reproach, and to be a parable, and into a proverb, and into malediction in all places, to which I have cast them out. † And I will send among them the sword, famine, and pestilence: till they be consumed out of the land, which I gave them, and their fathers.   

CHAP. XXV. After the people's contemning to hear jeremy, and other Prophets, preaching three & twenty years, 8. he denounceth their assured captivity seventy years in Babylon: 12. and then the ruin of their enemies. 15. All which wrath of God, jeremy forshsweth to the Jews, 19 and Gentiles. 29. Which shall first happen to God's proper people: 36. and so extend to all nations: 34. the principal governors bewailing their common misery.  
THE word that was made to jeremy concerning all the people of judain 
:: As is noted before (ch. 21.) these prophe eyes are not written in order of the time when they were uttered. For this vision pertaineth to Joakim, who was father to Jeconias, and elder brother to Sedecias, of whom the for mer chapters make mention.  the fourth year of Joakim the son of Josias king of Juda (the same is the first year of Nabuchodonosor king of Babylon.) † Which jeremy the prophet spoke to all the people of Juda, and to all the inhabitants of Jerusalem, saying: † From the thirteenth year of Josias, the son of Amon king of Juda until this day; this is the three & twentieth year, the word of our Lord was made to me, and I have spoken to you rising in the night and speaking, and you have not heard. † And our Lord hath sent all his servants the prophets, rising early, and sending and you have not heard, not inclined your ears to hear † when he said: return ye 
4. Reg. 17.  every one from his evil way, and from your most wicked cogitations: and you shall dwell in the land, which our ●ord hath given you, and your fathers from everlasting & for evermore. † And go ye not after strange gods to serve them, & adore them: nor provoke me to wrarh in the works of your hands, and I will not afflict you. † And you have not heard me, saith our Lord, so that you provoked me to anger in the works of your hands, to your evil. † therefore thus saith the Lord of hosts: For that you have not heard my words: † behold I will send, and take all the kindreds of the North, saith our Lord, and Nabuchodonosor the king of Babylon 
:: This wicked king is called God's servant in that he was his instrument o● minister to punish other sinners.  my servant: and I will bring them upon this land, and upon the inhabitants thereof, and upon all the nations that are round about it: and I will kill them, and make them into astonishment and hissing, and into everlasting desolations. † And I will destroy out of them the voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the noise of the mil, and the light of the lamp. † And all this land shall be in 
Dan. 9 1. Esd. 1. 3. Esd. 1.  desolation, and into astonishment: and all these nations shall serve the king of Bebylon 
:: These seventy years began in the eleventh year of Sedecias.  seventy years. † And when the seventy years shall be expired, I will visit upon the king of Babylon, and upon that nation, saith our Lord, their iniquity, and upon the land of Chaldees: and I will make it into everlasting desolations. † And I will bring upon that land all my words, that I have spoken against it, all that is written in this book, whatsoever jeremy hath prophesied against all nations: † because they have served them, whereas they were many nations, & great Kings: and I will repay them according to their works, and according to the deeds of their hands. † Because thus saith the Lord of hosts the God of Israel: Take 
:: This metaphor of a cup signifieth that god's wrath is powered out to punish sinners. As Psa. 74. v. 9 Isa. 51. v. 17.  the cup of wine of this fury at my hand: & thou shalt drink thereof to all nations, unto the which I shall send thee. † And they shall drink, and be troubled, and be mad at the face of the sword, which I shall send among them. † And I took the cup at the hand of our Lord, and I drank to all the nations, to which our Lord sent me: † to Jerusalem, and the cities of ●uda, and to the Kings thereof, & princes thereof: that I would give them into desolation, and into astonishment, and into hissing, and into malediction, as is this day. † To Pharaoh the king of Egypt, and to his servants, and his princes, & all his people, † and to all generally: to all the Kings of the land of Ausitis, and to all the Kings of the land of the Philisthijms, and of Ascalon, and of Gaza, and of Accaron, and to the remnant of Azotus, † and of Idumea, and of Moab, and to the children of Ammon. † And to all the Kings of tire, and to all the Kings of Sidon: and to the Kings of the land of the isles, who are beyond the Sea. † And to Dedan, and Thema, and Buz, and to all 
:: The Ismaelites, & Agarenes (otherwise called Sarazens) pulled their hear to the ears, & left the lowest part long; as now the Polonians & Hungarians use to be pulled.  that have their hear pulled. † And to all the Kings of Arabia, and to all the Kings of the West, that dwell in the desert. † And to all the Kings of Zambri, and to all the Kings of Elam, and to all the Kings of the Medes: † also to all the Kings of the North from near and from a far of: to every one against his brother: and to all the kingdoms of the earth, which are upon the face thereof: and the king of Sesac shall drink after them. † And thou shalt say to them: Thus saith the Lord of hosts the God of Israel: drink ye, and be drunken, & vomit: and fall, and rise not, at the face of the sword, which I shall send among you. † And when they shall not take the cup of thy hand to drink, thou shalt say to them: Thus saith the Lord of hosts: Drinking you shall drink: † because lo in the city, wherein my name is invocated, will I begin to afflict, 
1. Pet. 4.  and shall you be as innocent and scape free? you shall not scape free: for I call the sword upon all the inhabitants of the earth, saith the Lord of hosts. † And thou shalt prophecy unto them all these words, and shalt say to them: Our Lord from 
joel. 3. Amos. 1.  on high shall roar, and from his holy habitation shall give his voice: roaring he shall roar upon his beauty: the cry as it were of them that 
:: As those that labour in the vinepressesing to encorege each other, so in affliction it will be necessary to do the like.  tread grapes shall be sung against all the inhabitants of the earth. † The sound is come even to the ends of the earth: because there is judgement to our Lord with the Nations: he entereth judgement with all flesh, the impious I have delivered to the sword, saith our Lord. † Thus saith the Lord of hosts: Behold, affliction shall go forth from nation to nation: & a great whirlwind shall go forth from the ends of the earth. † And the slain of our Lord shall be in that day from the one end of the earth even to the other end thereof: they shall not be mourned, and they shall not be gathered up, nor buried: as a dunghill shall they lie upon the face of the earth. † howl ye pastors, and cry: and sprinkle yourselves with ashes ye leaders of the flock: because your days are accomplished, to be slain: and your dissipations, and you shall fall as precious vessels. † And flight shall fail from the pastors, and salvation from the principals of the flock. † A voice of the cry of the pastors, and an bowling of the principals of the flock: because our Lord hath wasted their pastures. † And the fields of peace have been silent at the presence of the wrath of the fury of our Lord. † He hath as a lion forsaken his covert, because their land is made into desolation at the presence of the wrath of 
:: Though God of his nature is most meek like to a dove, yet provoked by sin he poureth out wrath.  the dove, and at the presence of the wrath of the fury of our Lord.   

CHAP. XXVI. The prophet for preaching God's commination, 7. is apprehended by the priests, and false prophets: 10. but delivered from death by the ancients of the people: 18. alleging the examples of Michaeas, 20. and Urias prophesying the same before.  
IN THE beginning of the kingdom of Joakim the son of Josias king of Juda, came this word from our Lord, saying: † Thus saith our Lord: Stand in the court of the house of our Lord, and thou shalt speak to all the 
* Men of the cities.  cities of Juda, out of the which they come, to adore in the house of our Lord, all the words which I have commanded thee to speak unto them: withdraw not a word, † 
:: God's cōm●nations are conditional, if the people persist in sin they shall be punished, as is threatened, but if they repent the punishment shall be mitigated.  if perhaps they will hear and be converted every one from his evil way: and it may repent me of the evil that I think to do to them for the malice of their studies. † And thou shalt say to them: Thus saith our Lord: If you will not hear me to walk in my law, which I have given you, † that you hear the words of my servants the prophets, which I sent to you in the night rising, and directing, and you heard not: † I will give this house as 
●. Reg 4.  Silo, and this city I will give into malediction to all the nations of the earth. † And the priests, and prophets, and all the people heard jeremy speaking these words in the house of our Lord. † And when jeremy had ended speaking all things that our Lord had commanded him, to speak unto all the people: the priests, and prophets, and 
:: It is a most common phrase of holy Scripture to say, all, for most part.  all the people apprehended him, saying: Let him die the death. † Why hath he prophesied in the name of our Lord, saying: This house shall be as Silo: and this city shall be made desolate, for that there is no inhabitant? And all the people was gathered together against jeremy in the house of our Lord. † And the princes of Juda heard these words: and they went up from the King's house into the house of our Lord, and sa●e in the entry of the new gate of the house of our Lord. † And the priests and the prophets spoke to the princes, and to all the people, saying: The judgement of death is to this man: because he hath prophesied against this city, as you have heard with your ears. † And jeremy spoke to all the princes, and to all the people, saying: Our Lord sent me, that I should prophecy to 
Ch. 25. 2. Par. 36.  this house, & to this city all the words that you have heard. † Now therefore make your ways good, and your studies, & 
1. Esd. 1. 3. Esd. 1.  hear the voice of our Lord your God: and our Lord will repent him of the evil, that he hath spoken against you. † But I lo am in your hands: do unto me that which is good, and right in your eyes: † Howbeit know ye and understand that if you kill me, you shall betray innocent blood against yourselves, and against this city, and the inhabitants thereof. For in truth our Lord sent me to you, that I should speak all these words in your ears. † And the princes, and 
:: Common people do easily change their judgement, sometimes to the better, as here to save the prophet's life, sometimes to worse, as when they had received our saviour with joy on palmesunday, within few days after they cried: Crucify him.  all the people said to the priests, and to the prophets: There is no judgement of death to this man: because he hath spoken to us in the name of the Lord our God. † Men therefore of the ancients of the land rose up: and they spoke to all the assembly of the people, saying: † Michaeas' the Morasthi was a prophet in the days of Ezechias the king of Juda, and he spoke to all the people Juda, saying: Thus saith the Lord of hosts: Zion 
Mich. 3.  shall be ploughed as a field, and Jerusalem shall be as an heap of stones: and the mount of the house as the high places of woods. † Did Ezechias the king of Juda, and all Juda, condemn him to death? Did they not fear our Lord, and beseech the face of our Lord: and it repent our Lord of the evil, that he had spoken against them? Therefore we do great evil against ourselves. † There was also a man prophesying in the name of our Lord, Urias the son of Semei of Cariathiarim: and he prophesied against this city, and against this land according to all the words of jeremy. † And king Joakim, and all his mighties, and his princes heard these words: & the king sought to kill him. And Urias heard, and was afraid, and fled and went into Egypt. † And king Joakim sent men into Egypt, Elnathan the son of Achobor, and men with him into Egypt. † And they brought Urias out of Egypt: and brought him to king Joakim, and he struck him with the sword: and he cast forth his carcase in the sepulchres of the base vulgar people. † Therefore the hand of Ahicam the son of Saphan was with jeremy, that he should not be delivered into the hands of the people, and they kill him.   

CHAP. XXVII. jeremy putteth chains about his own neck, and then sendeth them to sundry Kings, admonishing them, that they must either be subject to the king of Babylon, 8. or perish by sword, famine, and pestilence. 14. inveigheth against false prophets preaching the contrary. 16. and falsely affirming that the vessels already taken away shall quickly be restored. 18. whereas in deed the rest shall also be carried away, but all at last restored.  
IN THE beginning of the kingdom of Joakim, the son of Josias king of Juda, was this word made to jeremy from our Lord, saying: † Thus saith our Lord to me: Make thee 
:: bands and chains are apt signs of captivity, because they are the very instruments wherewith captives are bond.  bands, and chains: and thou shalt put them on thy neck. † And thou shalt send them to the king of Edom, and to the king of Moab, and to the king of the children of Ammon, and to the king of tire, and to the king of Sidon: by the hand of the messengers, that are come to Jerusalem to Sedecias the king of Juda. † And thou shalt command them that they speak to their Lords: Thus saith the Lord of hosts the God of Israel: Thus shall you say to your Lords: † I made the earth, and men, and the beasts, that are upon the face of the earth, in my great strength, and in my stretched out arm: and I have given it to him, that pleased in mine eyes. † And now therefore I have given all these lands into the hand of Nabuchodonosor king of Babylon 
:: Hangmen, or executioners are Gods instruments, & his servants in punishing the wicked.  my servant: more over also the beasts of the field I have given him, to serve him. † And all nations shall serve him, and his son, and his sons son: till the time come of his land and of himself: and many nations and great Kings shall serve him. † But the nation and kingdom that shall not serve Nabuchodonosor king of Babylon: and who soever shall not bow his neck under the yoke of the king of Babylon: I will visit upon that nation with sword, and with famine, and with pestilence, saith our Lord: till I consume them in his hand. † You therefore hear not your prophets, and deviners, and dreamers, and soothsayers, and sorcerers, that say to you: You shall not serve the king of Babylon. † Because they prophecy lies unto you: that they may make you far from your country, and cast you 
Ch. 23. & 29.  out, and you perish. † But the nation, that shall submit their neck under the yoke of the king of Babylon, and shall serve him; the same will I let alone in their own land, saith our Lord: and they shall husband it, and dwell in it. † And to Sedecias the king of Juda, I have spoken according to all these words, saying: submit your necks under the yoke of the king of Babylon, & serve him, and his people, & you shall live. † Why will you die, thou and thy people with the sword, and famine, & the pestilence, as the Lord hath spoken to the nation, that will not serve the king of Babylon? † hear not the words of the prophets that say to you: You shall not serve the king of Babylon: because they speak a lie to you. † Because 
Ch. 14.  I sent them not, saith our Lord: & they prophecy in my name falsely: that they may cast you out, & you perish, as well you, as the prophets that prophecy unto you. † And to the priests, and to this people I have spoken, saying: Thus saith our Lord: hear not the words of your prophets, that prophecy to you, saying: Behold the vessels of our Lord shall return out of Babylon even now quickly, for they prophecy a lie unto you. † Therefore hear them not, but serve the king of Babylon, that you may live. Why is this city given into desolation? † And 
:: It is so false that the treasures carried away shall quickly be restored, that in deed more shall be carried away before the former be recovered.  if they be prophets, and the word of our Lord be in them: let them interpose themselves before the Lord of hosts, that the vessels which were left in the house of our Lord, and in the house of the king of Juda, and in Jerusalem, come not into Babylon. † Because thus saith the Lord of hosts to the pillars, and to the sea, and to the feet, 
4 Reg. 25.  and to the rest of the vessels, that are remaining in this city. † Which Nabuchodonosor the king of Babylon, took not when he transported Jeconias the son of Joakim, the king 
4 Reg. 24.  of Juda, from Jerusalem into Babylon, and all the great men of Juda and Jerusalem. † Because thus saith the Lord of hosts the God of Israel to the vessels, that are left in the house of our Lord, and in the house of the king of Juda and Jerusalem: † They shall be transported into Babylon, and there they shall 
4. Reg. 25.  be until the day of their visitation, saith our Lord: and I will cause them to be brought, and to be restored in this place.   

CHAP. XXVIII. Hananias a false prophet avoucheth that within two years the holy vessel and king I echonias with other captives shall be restored. 5. I eremie prayeth that it may be so. 7. but prophesieth that it will not so be. 10. The false prophet in confirmation of that he saith, breaketh I eremies chain. 12. But I eremie again prophesieth the contrary. 16. & that Hananias shall die the same year.  
AND it came to pass in that year, in the beginning of the kingdom of Sedecias king of Juda, in the 
:: Sedecias reigning eleven years, the fourth year of his reign may well be called in the beginning of his reign.  fourth year, in the fifth month, Hananias the son of azure the prophet of Gabaon spoke to me, in the house of our Lord before the priests, and all the people, saying: † Thus saith the Lord of hosts the God of Israel, I have broken the yoke of the king of Babylon. † As yet two years of days, and I will make all the vessels of the house of our Lord to be brought back into this place, which Nabuchodonosor the king of Babylon took out of this place, and transported them into Babylon. † And Jechonias the son of Jaokim the king of Juda, and all the transmigration of Juda, that are entered into Babylon, I will make to return to this place, saith our Lord: for I will break the yoke of the king of Babylon. † And jeremy the prophet said to Hananias the prophet in the presence of the priests, and in the presence of all the people, that stood in the house of our Lord: † And jeremy the prophet said: 
:: The prophet hearing a good thing falsely avouched wisheth it might be so, but left others be deceived, warneth the people not to believe it, because it is false and shall not happen as the false prophet affirmeth.  Amen, Our Lord so do: our Lord raise up thy words, which thou hast prophesied: that the vessels may be brought again into the house of our Lord, and all the transmigration out of Babylon to this place. † But yet hear this word, that I speak in thine ears, and in the ears of all the people: † The prophets, that have been before me, and before thee from the beginning, and have prophesied concerning many countries, and concerning great kingdoms of war, and of affliction, and of famine. † The prophet, that hath prophesied peace: when his word shall come to pass, the prophet shall be known, whom our Lord hath sent in truth. † And Hananias the prophet took the chain from the neck of jeremy the prophet and broke it. † And Hananias spoke in the sight of all the people, saying: Thus saith our Lord: So will I break the yoke of Nabuchodonosor the king of Babylon after two years of days from the neck of all nations. † And jeremy the prophet went his way. And the word of our Lord was made to jeremy, after that Hananias the prophet broke the chain from the neck of jeremy the prophet, saying: † go, and thou shalt tell Hananias: Thus saith our Lord: Thou hast broken chains of wood, and thou shalt make for them chains of iron. † Because thus saith the Lord of hosts the God of Israel: An iron yoke have I put upon the neck of all these Nations, to serve Nabuchodonosor the king of Babylon, and they shall serve him: moreover also the beasts of the earth I have given him. † And jeremy the prophet said to Hananias the prophet: hear Hananias: Our Lord sent thee not, & thou hast made this people to trust in a lie. † Therefore thus saith our Lord: Behold I will send thee from of the face of the earth: this year shalt thou die: for thou hast spoken against our Lord. † And Hananias the prophet died in that year, the seventh month.   

CHAP. XXIX. 
The 4. part. Consolations and threats as the people shall deserve, with the destruction of Jerusalem, cap tivitie of the king & people and their release after 70. years  jeremy writeth to the captives in Babylon, exhorting them to live in peace, 8. and not harking to falseprophetes. 10. For they must remain there seventy years, and then shall be delivered. 16. And those that remain in Jerusalem shall suffer sword, famine, and pestilence. 21. And Achab, Sedecias, 24. and Someias false prophets, shall die miserably.  
AND these are the words of 
:: Against the flattery of false prophets affirming that the captives shall shortly be reduced, jeremy sincerely writeth unto them that they must remain in Babylon a long time.  the book, which jeremy the prophet sent from Jerusalem to the remnant of the ancients of the transmigration, and to the priests, and to the prophets, and to all the people, which Nabuchodonosor had transported from Jerusalem into Babylon: † after that Jechonias the king was gone forth, and the Queen, and the eunuchs, and the princes of Juda, and of Jerusalem, and the crafts man, and the encloser our of Jerusalem: † by the hand of Elasa the son of Saphan, and Gamarias' the son of Helcias, whom Sedecias the king of Juda sent to Nabuchodonosor king of Babylon into Babylon, saying: † Thus saith the Lord of hosts the God of Israel to all the transmigration, which I have transported; from Jerusalem into Babylon: † Build ye houses, and inhabit them: and plant orchards, and eat the fruit of them. † Take wives, and beget sons and daughters: & give wives to your sons, & give your daughters to husbands, & let them bear sons and daughters: and be ye multiplied there, and be not few in number. † And seek the peace of the city, to which I have transported you: & pray for it to our Lord: because in the peace thereof there shall be peace to you. † For thus saith the Lord of hosts the God of Israel: Let not your prophets, that are in the mids of you, and 
Ch. 14.  your diviners seduce you: and attend not to your dreams, which you dream: † because they do falsely prophecy to you in my name: and I sent them not, saith our Lord. † Because thus saith our Lord: When the seventy years shall begin 
Ch. 25. 2. Par. 36. I. Esd. 1. Dan. 9  to be expired in Babylon, I will visit you: and I will raise up upon you my good word, to bring you again to this place. † For I know the cogitations, that intend upon you, saith our Lord, cogitations of peace, and not of affliction, to give you an end and patience. † And you shall invocate me, and go: and you shall pray me, and I will hear you, † You shall seek me, and shall find: when you shall seek me with all your hart. † And I will be found of you, saith our Lord: and I will bring back your captivity, and I will gather you out of 
3. Isd. I.  all nations, and from all places to the which I have expelled you, saith our Lord: and I will make you to return from the place, to the which I have transported you. † Because you have said: 
:: The seduced people thought the false prophets had been true prophets of God.  Our Lord hath raised up prophets to us in Babylon: † for thus saith our Lord to the king, that sitteth upon the throne of David, and to all the people the inhabiter of this city, to your brethren, that are not gone forth with vou into the transmigration. † Thus saith the Lord of hosts: Behold I will send upon them the sword, and famine, and the 
Ch. 24.  pestilence: & I will make them as naughty figs, that can not be eaten, because they are very nought. † And I will persecute them with the sword, & with famine, & with pestilence: and I will give them into vexation to all the kingdoms of the earth: into 
:: Their misery shall be so great that it shall be as a proverb of them that wish evil to others, to say: The malediction of the jews fall upon you, as is more clearly explicated. v. 22.  malediction, & into astonishment, and into hissing, & into reproach to all the Nations, to which I have cast them out: † because they have not heard my words, saith our Lord: which I sent to them by my servants the prophets in the night rising, and sending: and you heard not, saith our Lord. † You therefore hear the word of our Lord all ye the transmigration, which I have sent out from Jerusalem into Babylon. † Thus saith the Lord of hosts the God of Israel to Achab the son of Colias, and to Sedecias the son of Maasias, which prophecy unto you in my name falsely: Behold I will deliver them into the hands of Nabuchodonosor the king of Babylon: and he shall strike them in your eyes. † And of them a malediction shall be taken up by all the transmigration of Juda, that is in Babylon, saying: Our Lord make thee as Sedecias, and as Achab, whom the king of Babylon fried in the fire: † for that they have done folly in Israel, and committed adultery with their friends wives, and have spoken the word in my name falsely, which I commanded them not: I am the judge and the witness, saith our Lord. † And to Semeias the Nehelamite thou shalt say: † Thus saith the Lord of hosts, the God of Israel: For that thou hast sent in thy name books to all the people, that is in Jerusalem, and to Sophonias the son of Maasias, the priest, & to all the priests, saying: † Our Lord hath made thee priest for Joiada the priest, that thou shouldest be ruler in the house of our Lord, upon every man raving and prophesying, to put him into the stocks, and into prison. † And now why hast thou nor rebuked jeremy the Anathothite, which prophesieth unto you? † Because upon this he hath sent into Babylon to us, saying: It is long: build ye houses, and inhabit them: and plant gardens, and eat the fruities of them. † Sophonias therefore the priest read this book in the ears of jeremy the prophet. † And the word of our Lord was made to jeremy, saying: † Send to all the transmigration, saying: Thus saith the Lord to Semeias the Nehelamite: Because Semeias hath prophesied to you, and I sent him not: and hath made you to trust in a lie: † Therefore thus saith our Lord: Behold I will visit upon Semeias the Nehelamite, and upon his seed: there shall not be unto him a man sitting in the mids of this people, and he shall not see the good, that I will do to my people, saith our Lord: because he hath spoken prevarication against our Lord.   

CHAP. XXX. The prophet is commanded to write the same which he preacheth: 4. first pensive things, 8. Then joyful. 9 Especially in the new Testament, when God will raise David (towitte Christ) 16. Who shall destroy all enemies. 19, And whose Church shall be great, glorious, and perpetual.  
THIS is the word, that was made to jeremy from our Lord, saying: † Thus saith our Lord the God of Israel, saying: writ unto thee all the words that I have spoken to thee, in a book. † For behold the days come, saith our Lord: and I will convert the conversion of my people 
:: It is probable by this, & Ch. 31. Ezec. 33. & other places that with the ewo tribes of the kingdom of Juda many of the ten tribes, returned also from captivity whose chief city was Samaria.  Israel and Juda, saith our Lord: and I will make them return to the land, which I gave their fathers, and they shall possess it. † And these are the words, that our Lord hath spoken to Israel and to Juda: † Because thus saith our Lord: We have heard a voice of terror: there is fear and no peace. † Demand, and see if a man bear child? wherefore then have I seen every man's hand upon his loin, as a woman that is in travel, and all faces are turned into the jaundice? † Alas, because that is a great 
jod. 1. Amos. 5. Sopho. 1.  day, neither is there the like to it: and it is the time of tribulation to Jacob, and he shall be saved out of it. † And it shall be in that day, saith the Lord of hosts: I will break his yoke from of thy neck, and will break his bands: and strangers shall no more rule over him: † but they shall serve our Lord their God, and David their king, whom I will raise up to them. † Thou therefore my servant Jacob fear not, saith our Lord, neither be thou afraid Israel: because lo I will save thee out of a far country, and thy seed out of the land of their captivity: and Jacob shall return, and be at rest, & flow with all good things, and there shall be none whom he may fear: † because I am with thee, saith our Lord, to save thee: for I will make 
:: Only the true Church is perpetually consetued without interruption; all other nations, kingdoms, & congregations do change and are consumed.  a consummation in all the Nations, in which I have dispersed thee: but thee I will not make into consummation: but I will chastise thee in judgement, that thou Mayst not seem to thyself innocent. † Because thus saith our Lord: Thy wound is uncurable, thy stripe is very sore. † There is none to judge thy judgement to bind it up: there is no profit of medicines for thee. † all thy lovers have forgotten thee, and will not seek thee: for with the stroke of an enemy I have stricken thee with cruel chastisement: for the multitude of thine iniquity, thy sins are hardened. † What criest thou upon thine affliction? thy sorrow is uncurable: for the multitude of thine iniquity, and for thine hardened sins I have done these things to thee. † Therefore all that eat thee, shall be devoured: and all thine enemies shall be led into captivity: and they that waste thee, shall be wasted, and all thy spoilers will I give to the spoil. † For I will close up thy wound, and will heal thee of thy wounds, saith our Lord. Because they have called thee, o Zion, an out cast: This is she, that had none to seek after her. † Thus saith our Lord: Behold I 
:: After seventy years captivity the temple shall be re-edified, but more fully & more perfectly this prophecy is fulfilled in Christ and his Apostles, when the city was built in a hiegh place, the city which can not be hid, set in a mountain.  will convert the conversion of the tabernacles of Jacob, and will have pity on his houses, and the city shall be built in her high place, and the temple shall be founded according to the order thereof. † And out of them shall come forth praise, and the voice of them that play: and I will multiply them, and they shall not be diminished: and I will glorify them, & they shall not be lessened. † And his children shall be as from the beginning, and his assembly shall be permanent before me: and I will visit against all that afflict him. † And 
:: Christ of the issue of Jacob.  his duke shall be of himself: and the prince shall be brought forth from the mids of him: and I will bring him 
:: Who according to his divinity is the son of God as he saith of himself. Joan. 14. I am in the Father and the Father in me.  near, and he shall come to me. For who is this, that apply his hart to approach unto me, saith our Lord? † And you shall be my people: and I will be your God. † Behold, the whirl wind of our Lord, the fury going forth, the storm violently falling, it shall light upon the head of the impious. † Our Lord will not turn away the wrath of indignation, till he have done and accomplished the cogitation of his hart: in the latter days you shall understand these things.   

CHAP. XXXI. God will reduce Israel from captivity, 4. and give them abundance of all things: 9 after their tribulation. 15. Rachel (The afflicted Church) shall cease from mourning: 18. confessing that she is justly chastised. 20. Christ a perfect man shall be contained in his mother's womb, 26. He rising from sleep (death) will build his Church. 31. with a new covenant: 36. that it shall be large, and perpetual.  
AT THAT time, saith our Lord: I will be the God of 
:: Together with the two tribes many also of the ten tribes were reduced from captivity. And when Christ came into this world they were more ready to receive him, than the other two tribes. Mat. 13 Mar. 6: Luc. 4. Joan. 4.  all the kindreds of Israel, and they shall be my people. † Thus saith our Lord: The people that remained from the sword, found grace in the desert: Israel shall go to his rest. † Our Lord hath appeared to me of long time. And in everlasting charity have I loved thee, therefore have I drawn thee, taking compassion. † And I will build thee again, and thou shalt be builded o virgin Israel: thou shalt yet be adorned with thy timbrels, & shall go forth in the quyre of them that play. † Thou shalt yet plant vineyards in the mountains of Samaria: the planters shall plant, and till the time come, they shall not make vintage: † because there shall be a day, wherein the 
Isa. 2. ●●ich. 4. Zach. ●.  watchmen on mount Ephraim shall cry: Arise, and let us go up unto Zion to the Lord our God. † Because thus saith our Lord: rejoice in gladness o Jacob, and neye against the head of the Gentiles: sound ye, and sing, and say: save o Lord thy people the remnant of Israel. † Behold I will bring them out of the land of the North, and will gather them from the ends of the earth: among whom shall be the blind and the lame, the woman with child, and she that beareth child together, a great company of them that return hither. † They shall come in weepeing: and in mercy I will reduce them: and I will bring them through the torrents of waters in a right way, and they shall not stumble in it: because I am become a father to Israel, and 
:: God will also ●●ew his mercy to the tene tribes (signified by Ephraim) as a father loveth his first begotten.  Ephraim is my firstbegotten. † hear the word of our Lord ye Nations, & show forth in the islands, that are far of, and say: He that dispersed Israel, will gather him: and he will keep him as the pastor his flock. † For our Lord hath redeemed Jacob, and he will deliver him out of the hand of the mightier. † And they shall come, and shall praise in mount Zion: and they shall run together to the good things of our Lord for the corn, and wine, and oil, and the increase of cattle and herds, and their soul shall be as a watered garden, & they shall be hungry no more. † Then shall the virgin rejoice in the quyre, the young men and old men together: and I will turn their mourning into joy, and will comfort them, and make them joyful from their sorrow. † And I will replenish the soul of the priests with fatness: and my people shall be filled with my good things, saith our Lord. † Thus saith our Lord: A voice of lamentation is heard on high of the mourning, and weeping of 
:: By Rachel the mother of Joseph & Benjamin, are signified all the women of both kingdoms (Israel & Juda) mourning the miseries of the captivity. And particularly of the mother's lamenting the slaughter of their children near Bethlehem. Mat. 2.  Rachel weeping for her children, and refusing to be comforted for them, because 
Mat. 2,  they are not. † Thus saith our Lord: Let thy voice cease from weeping, and thine eyes from tears: because there is a reward for thy work, saith our Lord: and they shall return out of the land of the enemy. † And there is hope to thy last ends, saith our Lord: and the children shall return to their borders. † Hearing I heard Ephraim going into transmigration: Thou hast chastised me, and I am taught, as a young bullock not tamed. 
:: God's grace is the principal cause of justification.  convert me, and 
:: man's cooperation by free-will is the secondary cause.  I shall be converted: because thou art the Lord my God. † For after thou didst convert me I did penance: and after thou didst show unto me, I struck my thigh: I am confounded, and ashamed, because I have sustained the reproach of my youth. † Certes Ephraim is an honourable son to me, certes a delicate child: because since I spoke of him, as yet will I remember him. Therefore are my bowels troubled upon him: pitying I will pity him, saith our Lord. † set thee a watch tower, make unto thee bitterness: direct thy hart into the right way, wherein thou hast walked: return o virgin Israel, return to these thy cities. † How long wilt thou be dissolute in deliciousness o wandering daughter? because our Lord hath created a new thing upon the earth: A WOMAN shall compass 
:: Christ in his mother's womb in stature an infant: but in all perfection a man.  A MAN. † Thus saith the Lord of hosts the God of Israel: As yet shall they say this word in the land of Juda, and in the cities thereof, when I shall convert their captivity: Our Lord bless thee the beauty of justice, the holy mountain. † and Judas and all his cities shall dwell in it together: the husbandmen and they that drive the flocks. † Because I have inebriated the weary soul: and every hungry soul I have filled. † Therefore I was raised up as out of a sleep, and I saw, and my sleep was sweet to me. † Behold the days come, saith our Lord: and I will sow the house of Israel and the house of Juda with 
:: God promised the Jews multiplication of men.  the seed of men, and with the seed 
:: And of catle which were a principal riches, as appeareth by the word, pecunia derived of pecus.  of beasts. † And as I have watched upon them, to pluck up, and deface, and dissipate, & destroy, and afflict: so will I watch over them, to build, and to plant them, saith our Lord. † In those days they shall say no more: The fathers did eat the bitter grape, and the teeth of the children are set on edge. † But every one shall die in his own iniquity: every man that shall eat the sour grape, his teeth shall be on edge. † Behold the days shall come, saith our Lord: and I will make a new covenant with the house of Israel and the house of Juda: † not according to the covenant, which I made with their fathers in the day that I took their hand, to bring them out of the Land of Egypt: the covenant which they made void, and I had the dominion of them, saith our Lord. † But this shall be the covenant, that I will make with the house of Israel: after those days saith our Lord: I will give my law in their bowels, and in their hart I will write it: and I will be their God, and they shall be my people. † And a man shall no more teach his neighbour, and a man his brother, saying: 
Isa. 54  Know our Lord: for all shall know me from the least of them even to the greatest, saith our Lord: because I will be propicious 
joa. 6.  to their iniquity, and their sin I will remember no more. † Thus saith our Lord, that giveth the sun for the light of the day, the order of the moon and of the stars, for the light of the night: that trubleth the sea, and the waves thereof do sound, the Lord of hosts is his name. † If these laws shall fail before me, saith our Lord: thee also 
:: The seed of Israel remaineth forever; not in the incredulous Jews (saith S. Jerom) but in those which with the Apostles, & by the Apostles believe in Christ.  the seed of Israel shall fail, that it be not a nation before me for ever. † Thus saith our Lord: If the heavens above shall be able to be measured, and the foundations of the earth beneath to be searched out: I also will cast away all the seed of Israel, for all things, that they have done, saith our Lord. † Behold the days come, saith our Lord: and the city shall be built to our Lord from the tower of Hananeel even to the gate of the corner. † And the rule of the measure shall go out farther in his sight upon the little hill Gareb: and it shall compass Goatha, † and all the valley of carcases, and of ashes, and all the country of death, even to the torrent of Cedron, and to the corner of the East gate of horses, the holy of our Lord: shall not be plucked up, and it shall no more be destroyed for ever.   

CHAP. XXXII. Nabuchodonosor besieging Jerusalem, jeremy in prison 7. buyeth by God's commandment a field of his cousin. 17. Prayeth for the whole nation, reciting Gods former benefits, 26. prophesieth their captivity in Babylon, 30. for their idolatry: 36. and delivery from thence, 40. With a new covenant to serve God sincerely.  
THE word that was made to jeremy from our Lord 
:: When the city was besieged, and jeremy in prison prophesied that it should be taken, and subdued by the enemies; yet he bought lands, to signify that in time they should be delivered from captivity.  in the tenth year of Sedecias the king of Juda: the same is the eighteenth year of Nabuchodonosor. † Then the army of the king of Babylon besieged Jerusalem: and jeremy the prophet was shut up in the court of the prison, that was in the house of the king of Juda. † For Sedecias the king of Juda had shut him up, saying: Why dost thou prophecy, saying: Thus saith our Lord: Behold I will give this city into the hand of the king of Babylon, and he shall take it? † And Sedecias the king of Juda shall not escape out of the hand of the Chaldees: but he shall be delivered into the hands of the king of Babylon: and he shall speak with him mouth to mouth, and 
:: Sedecias was brought to the king of Babylon in Reblatha where they put out his eyes, & thence carried him blind to Babylon. 4. Reg. 25. and so coming to that city he could not see it. Ezech. 12. v. 13.  his eyes shall see his eyes. † And he shall lead Sedecias into Babylon: and he shall be there till I visit him, saith our Lord. But if you will fight against the Chaldees, you shall have nothing prosperous. † And jeremy said: The word of our Lord was made to me, saying: † Behold, Hanameel the son of Sellum thy cousin shall come to thee, saying: buy unto the my field, which is in Anathoth: for it appertaineth to thee by kindred to buy it. † And Hanameel mine uncles son came unto me according to the word of our Lord to the entry of the prison, and said to me: possess my field, which is in Anathoth in the land of Benjamin: because the inheritance pertaineth to thee, and thou art near of kin to possess it. And I understood that it was the word of our Lord. † And I bought the field of Hanameel mine uncles son, which is in Anathoth: and I weighed him the silver, seven staters, and ten pieces of silver. † And I wrote it in a book, and signed it, and took witnesses: & I weighed the silver in balance. † And I took the book of the possession signed, and the stipulations, and the things ratified, and the signs on the out side. † And I gave the book of the possession to Baruch the son of Neri the son of Maasias in the sight of Hanameel my cousin, and in the sight of the witnesses, that were written in the book of the purchase, & in the sight of all the Jews, that sat in the court of the prison. † And I commanded Baruch before them, saying: † Thus saith the Lord of hosts the God of Israel: Take these books, this book of the purchase signed, and this book, that is open: and put them in an earthen vessel, that they may continue many days. † For thus saith the Lord of hosts, the God of Israel: Yet shall houses, and fields, and vineyards be possessed in this land. † And I prayed to our Lord, after that I delivered the book of the possession to Buruch the son of Neri, saying: † Alas, alas, alas, o Lord God: behold thou hast made heaven and earth in thy great strength, and in thy stretched out arm: no word shall be hard to thee: † Which dost mercy on thousands, and rendrest 
Exo 3●.  the iniquity of the fathers into the bosom of their children after them. O Most strong, great, & mighty, the Lord of hosts is thy name. † Great in counsel, and incomprehensible in cogitation: whose eyes are open upon all the ways of the children of Adam, to render unto every one according to his ways, and according to the fruit of his inventions. † Which hast put signs and wonders in the land of Egypt even until this day, and in Israel, and in men, and hast made thee a name as is this day. † And thou diddest bring forth thy people Israel out of the Land of Egypt, in signs, and in wonders, and in a strong hand, and in a stretched out arm, and in great terror. † And thou gavest them this land, which thou swarest to their fathers, that thou wouldst give them a land flowing with milk and honey. † And they entered in, and possessed it: and they obeyed not thy voice, and in thy law they walked not: all that thou didst command them to do, they did not: and all these evils are befallen them. † Behold munitions are built against the city, that it may be taken: and the city is given into the hands of the Chaldees, which fight against it, at 
:: By the force of the sword, famine, & pestilence, as Psa. 59 v. 6. that they flee from the face of the bow.  the presence of the sword, and of famine, and of pestilence: and what things soever thou hast spoken, are come to pass, as thyself seest. † And sayest thou to me o Lord God: buy the field for silver, and take witnesses, whereas the city is given into the hands of the Chaldees? † And the word of our Lord was made to jeremy, saying: † Behold I am the Lord the God of all flesh: shall any word be hard for me? † Therefore thus saith our Lord: Behold I will deliver this city into the hands of the Chaldees, and into the hands of the king of Babylon, and they shall take it. † And the Chaldees shall come fight against this city, and shall set in on fire, and burn it, and the houses, in whose tops they did sacrifice to Baal, and offered libaments to strange gods to provoke me unto wrath. † For the children of Israel, and the children of Juda were continually doing evil in mine eyes 
:: When they were in the wilderness newly delivered from Egypt, they committed many heinous crimes: in murmuring schism, idolatry, and other carnal & spiritual sins.  from their youth: the children of Israel which even until this present exasperated me in the work of their hands, saith our Lord. † Because in fury and in mine indignation this city is made to me, from the day that they builded it, until this day, wherein it shall be taken out of my sight. † For the malice of the children of Israel, and of the children of Juda, which they have done provoking me to wrath, they and their Kings, their princes, and their priests, and their prophets, the men of Juda and the inhabitants of Jerusalem. † And they have turned the backs to me, and not the faces: when I taught them early, and instructed them, and they would not hear that they might take discipline. 
Psal. 35. 1. Reg. 21.  † And they have set their idols in the house, wherein my name is invocated, that they might pollute it. † And they have built the excelses of Baal, which are in the valley of the son of Ennom, that they might consecrate their sons and their daughters to Moloch: which I commanded them not, neither hath it ascended into my hart, that they should do this abomination, and bring Juda into sin. † And now for these things, thus saith our Lord the God of Israel to this city, whereof you say that it is delivered into the hands of the king of Babylon in sword, and in famine, & in pestilence. † Behold 
:: Lest any should think that by God's just and severe punishment, or by any revolting from his service the Church might be utterly destroyed, he still promiseth mercy towards the relics of his people, that they shall never all fail, but continue till the redeemer of mankind Christ shall come. And much less shall Christ's Church ever fail after his coming.  I will gather them together out of all lands, to which I have cast them out in my fury, and in my wrath, and in my great indignation: and I will bring them again into this place, and will make them dwell confidently. † And they shall be my people, and I will be their God. † And I will give them one hart, and one way, that they may fear me all days: and it may be well with them, and with their children after them. † And I will make an everlasting covenant with them: and will not cease to do them good: and I will give my fear in their hart, that they revolt not from me. † And I will rejoice upon them, when I shall do them good: and I will plant them in this land in truth in my whole hart and in all my soul. † Because thus saith our Lord: As I have brought upon this people all this great evil: so will I bring upon them all the good, that I speak to them. † And the fields shall be possessed in this land: whereof you say that it is desolate, because there is remaining no man nor beast, and it is given into the hands of the Chaldees. † The fields shall be bought for money, and shall be written in a book, and the sign shall be stamped on, and a witness shall be taken, in the land of Benjamin, and round about Jerusalem, in the cities of Juda, and in the cities on the mountains, and in the champain cities, and in the cities that are toward the South: because I will convert their captivity, saith our Lord.   

CHAP. XXXIII. God promiseth remission of sins: 10. reduction from captivity, & many other benefits. 14. He will give judgement and justice in David (Christ) whose throne (the Church) 19 shall be glorious. 24. and permanent.  
AND the word of our Lord was made to jeremy 
:: Besides many other revelations, this prophet had two visions in prison, in confirmation that God would conserve his people and Church for ever, notwithstanding their manifold great sins & great affliction and destruction of many for the same.  the second time, when as yet he was shut up in the court of the prison, saying: † Thus saith our Lord that will do, and will form it, and prepare it, the Lord is his name. † cry unto me, and I will hear thee: and I will tell thee great things, and and firm things which thou knowest not. † Because thus saith our Lord the God of Israel to the houses of this city, and to the houses of king of Juda, which are destroyed, and to the munitions, and to the sword † of them that come to fight with the Chaldees, and to fill them with the carcases of the men, whom I have stricken in my fury, and in mine indignation, hiding my face from this city because of all their malice. † Behold I will bring to them a scar and health, and will cure them: and I will reveal unto them the prayer of peace and truth. † And I will convert the conversion of Juda, & the conversion of Jerusalem: & will build them as from the beginning. † And I will cleanse them from all their iniquity, wherein they have sinned to me: & I will be propicious to all their iniquities, wherein they have sinned to me, & despised me. † And it shall be to me a name, & a joy, and a praise, and an exultation to all the nations of the earth, that shall hear all the good things, which I will do to them: and they shall fear, and be troubled in all the good things, & in all the peace, that I will make to them. † Thus saith our Lord: Yet there shall be heard in this place, (which you say is desolate, because there is neither man nor beast: in the cities of Juda, and without Jerusalem, which are desolate without man, and without inhabiter, and without beast) † the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say: confess ye to the Lord of hosts, because our Lord is good, because his mercy is for ever: and of them that carry vows into the house of our Lord. For I will bring back the conversion of the land as from the beginning, saith our Lord. † Thus saith the Lord of hosts: Yet there shall be in this desolate place without man, and without beast, and in all the cities thereof, an habitation of pastors of the resting flocks. † In the cities on the mountains, and in the champain cities, and in the cities that are toward the South: and in the land of Benjamin, and round about Jerusalem, and in the cities of Juda there shall yet pass flocks, at the hand of him that numbereth them, saith our Lord. † Behold the days shall come, saith our Lord, and 
:: An evident prophecy and promise of Christ.  I will raise up the good word, 
jere. 23. v. 5.  that I have spoken to the house of Israel, and to the house of Juda. † In those days, and in that time, I will make 
:: born of the seed of David.  the spring of justice to bud forth unto David: and he shall do judgement and justice in the earth. † In those days shall Juda be saved, and Jerusalem shall dwell confidently: & this is the name, that they shall call him; The Lord of our just one. † Because thus saith our Lord: 
:: David's progeny shall continue unto Christ: whose kingdom, which is his Church, shall have no end. Luc. 1. v. 33 Psal. 88 v. 30.  There shall not fail of David a man, to sit upon the throne of the house of Israel. † And of the priests and Levites there shall not fail from before my face a man, to offer 
:: S Hippolytus and all ancient Fathers teach that the holy Eucharist is the compliment of all sacrifices of the old Testament.  holocaustes, and to burn sacrifice, and to kill victims all days. † And the word of our Lord was made to jeremy, saying: † Thus saith our Lord: If my covenant with the day can be made void, and my covenant with the night, that there be not day and night in their time: † also my covenant may be made void with David my servant, that there be not of him a son to reign in his throne, and Levites and priests my ministers. † even as the stars of heaven can not be numbered, and the sand of the sea be measured: so will I multiply the seed of David my servant, and the Levites my ministers. † And the word of our Lord was made to jeremy, saying: † Hast thou not seen what this people hath spoken, saying: The 
:: god's most special providence blessed the families of David and Aaron above all other kindreds.  two kindreds, which our Lord had chosen, are cast of: and they have despised my people, because it is no more a Nation before them? † Thus saith our Lord: If I have not set my covenant between day and night, and laws to heaven and earth: † surely I will also cast of the seed of Jacob, and of David my servant, that I take not of his seed princes of the seed of Abraham, Isaac, and Jacob. For I will bring back their conversion, and will have mercy on them.   

CHAP. XXXIIII. King Sedecias shall fall into the hands of Nabuchodonosor, and Jerusalem shall be burned: 8. because he hath broken the covenant, of releasing Jews from bondage, 14. in the seventh year; and contrary to particular promise of observing that law.  
THE word that was made to jeremy from our Lord, when Nabuchodonosor the king of Babylon, and all his army, and all the kingdoms of the earth that were under the power of his hand, & all the peoples made war against Jerusalem & against all the cities thereof, saying: † Thus saith our Lord the God of Israel: go, & speak to Sedecias the king of Juda: & thou shalt say to him: Thus saith our Lord: Behold I will deliver this city into the hands of the king of Babylon, & he shall burn it with fire. † And thou shalt not escape out of his hand: but by taking thou shalt be taken, & thoushalt be delivered into his hand: and 
:: See ch. 32. v. 4. & 4. Reg. 25. v. 7.  thine eyes shall see the eyes of the king of Babylon, and his mouth shall speak with thy mouth, and thou shalt enter into Babylon. † But yet hear the word of our Lord o Sedecias king of Juda: Thus saith our Lord to thee: Thou shalt not die by the sword, † but thou shalt die in peace, and according to the burnings of thy fathers the former Kings that have been before thee, so shall they burn thee: and, Alas Lord, shall they mourn for thee: because I have spoken the word, saith our Lord. † And jeremy the prophet spoke all these words to Sedecias the king of Juda in Jerusalem. † And the army of the king of Babylon fought against Jerusalem, and against all the cities of Juda, that were remaining, against Lachis, and against Azecha: for these remained of the cities of Juda, fenced cities. † The word that was made to jeremy from our Lord, after that king Sedecias made a covenant with all the people in Jerusalem, proclaiming: † That every one should dismiss his servant, & every one his handmaid▪ the Hebrew man and the Hebrew woman free: and that they should not have dominion over them, that is, on a Jew and his brother. † all the princes therefore heard, and all the people which, had made the covenant, that every man should dismiss his servant, and every man his handmaid free, and should no more have dominion over them: they heard therefore, and dismissed them. † And 
:: recidivation into sins after remission, offendeth God more than the former sins, as ou● saviour teacheth by a parable. Ma. 18.  they turned afterwards: and drew their servants and their handmaids back again, whom they had dismissed free, and brought them into subjection as men servants, and women servants. † And the word of our Lord was made to jeremy from our Lord, saying: † Thus saith our Lord the God of Israel: I made a covenant with your fathers in the day, that I brought them out of the Land of Egypt, from the house of bondage, saying: † When seven years shall be accomplished, let every man dismiss his 
Exo. 21.  brother an Hebrew, that was sold to him, and he shall serve 
Deut. 15.  thee six years: and thou shalt dismiss him free from thee: and your fathers have not heard me, nor inclined their ear. † And you were converted this day, & did that which is right in mine eyes, that you proclaimed liberty every one to his friend: and you made a covenant in my sight, in the house, wherein my name is invocated upon it. † And you are returned, and have defiled my name: and you have brought back again every man his servant, and every man his handmaid, whom you had dismissed to be free, and of their own jurisdiction: and you have brought them into subjection to be your servants and handmaids. † Therefore thus saith our Lord: You have not heard me, to proclaim liberty every man to his brother, and every one to his friend: behold I proclaim unto you liberty, saith our Lord, to the sword, to the pestilence, and to famine: and I will give you into commotion to all the kingdoms of the earth. † And I will give the men, that transgress my covenant, and have not observed the words of the covenant, whereunto they consented in my sight, the calf which they did cut into two parts, and passed between the divisions thereof. † The princes of Juda and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land that passed between the divisions of the calf. † And I will give them into the hands of their enemies, and into the hands of them that seek their life: & their carcase shall be for meat to the fowls of the air, and to the beasts of the earth. † And Sedecias the king of Juda, and his princes I will give into the hands of their enemies, & into the hands of them that seek their lives, and into the hands of the armies of the king of Babylon, which are retired from you. † Behold I 
:: God was not the cause of the Babylonians cruelty, but permitted and directed the same to punish the Jews.  command, saith our Lord, and I will bring them again into this city, and they shall fight against it, and take it, and burn it with fire: and the cities of Juda I will give into desolation, because there is not an inhabiter.   

CHAP. XXXV. By example of the Rechabites voluntarily keeping their father's rule, 12. God expostulateth with the people that keep not his praeceptes; 17. denouncing that they shall be punished, and the Rechabites rewarded.  
THE word, that was made to jeremy from our Lord in the days 
:: Here again it appeareth that the prophet observeth not the order of time in writing his visions. For the thing here recorded happened before the prophecies mentioned in the former chapters.  of Joakim the son of Josias the king of Juda, saying: † go to “ the house of the Rechabites: and speak to them, & thou shalt bring them into the house of our Lord, into one chamber of the treasuries, and thou shalt give them wine to drink. † And I took Jezonias the son of Jeremias the son of Habsamias, and his brethren, and all his sons, and the whole house of the Rechabites. † And I brought them into the house of our Lord, to the treasure house of the sons of Hanan, the son of Jegedelias' the man of God, which was by the treasure house of the princes, above the treasure of Maasias the son of Sellum, who was keeper of the entry. † And I set before the sons of the house of the Rechabites goblets full of wine, and cups: and I said to them: drink ye wine. † Who answered: We will not drink wine: because 
:: This Jonadab was a man of power & estimation, very familiar with Jehu king of Israel. 4. Reg. 10. v. 15  Jonadab the son of Rechab, our father, commanded us, saying: You shall not drink wine, you and your children for ever. † And you shall not build house, and you shall not sow seed, and you shall not plant vineyards, nor have any: but you shall dwell in tabernacles all your days, that you may live many days upon the face of the land, wherein you are 
:: The Rechabites descended not of Israel, but of Jethro a Madianite, Moses' father in la: as both Hebrew & L● in Do 〈…〉 by 〈…〉 on.  strangers. † We therefore have obeyed the voice of Jonadab the son of Rechab, our father, in all things that he commanded us: so that we drank not any wine all our days: we and our wives, our sons & our daughters. † And we builded not houses to inhabit, and vineyard, and filled, and seed we have not had: † but we have dwelled in tabarnacles, and have been obedient according to all things, that Jonadab our father commanded us. † But when Nabuchodonosor the king of Babylon was come up to our Land, we said: 
:: In case of necessity they entered into the city, otherwise remained in tents.  Come, and let us go into Jerusalem from the face of the host of the Chaldees, and from the face of the host of Syria: and we have tarried in Jerusalem. † And the word of our Lord was made to jeremy, saying: † Thus saith the Lord of hosts the God of Israel: go, & say to the men of Juda, and to the inhabitants of Jerusalem: Why will you not receive discipline, to obey my words, saith our Lord? † 
:: seeing these religious Rechabites observed obediently the rule of their father & founder, in works of supererogation, otherwise not commanded: much more all are bound to keep God's commandments.  The words of Jonadab the son of Rechab have prevailed, which he commanded his sons not to drink wine: and they have not drunk until this day, because they have obeyed the commandment of their father: but I have spoken to you, early rising and speakeing, and you have not obeyed me. † And I have sent to you all my servants the prophets, rising early, and sending and saying: 
jere. 18. v. 11. & 25. v. 5.  return ye every one from his most wicked way, and make your studies good: and follow not strange gods, nor worship them, and you shall dwell in the land, which I gave you and your fathers: and you have not inclined your ear, nor heard me. † The children therefore of Jonadab the son of Rechab have firmly kept the precept of their father, which he commanded them: but this people hath not obeyed me. † Therefore thus saith the Lord of hosts, the God of Israel: Behold, I will bring upon Juda, and upon all the inhabitants of Jerusalem all the affliction, which I have spoken against them, because I have spoken to them, and they have not heard: I have called them, and they have not answered me. † But to the house of the Rechabites jeremy said: Thus saith the Lord of hosts the God of Israel: For that you have obeyed the commandment of Jonadab your father, and have kept all his commandments, and have done all things, that he commanded you: † Therefore thus saith the Lord of hosts the God of Israel: There shall not want a man of the stock of Jonadab the son of Rechab, standing in my sight all days.  

ANNOTATIONS. CHAP. XXXV.  
1. The house of Rechabites.] We have here (according to the state of God's 
Religious Orders in the old Testament.  Church in the old Testament) a clear example of religious life, by professing and performing good works of supererogation, not commanded by God, but piously instituted by a holy man called Jonadab. Which, not only himself, and his proper children, but also their posterity many ages after him, voluntarily observed by a prescript Rule: Not to build houses, nor dwell in any (but in tents) not to sow seed, nor to plant, nor have vineyards, nor to drink wine. A like rule but not the same in all points, was prescribed by God himself 
The rule of Rechabites differed from the Nazareites & children of the Propheces. They were figures of more perfect orders in the Church of Christ.  (Num 6) for such as would voluntarily embrace it. And Elias and Elizens with then disciples observed an other form of religious life: as appeareth, 4. Reg. 1. 2. etc. all which were figures of more perfect Religious Orders in the Church of Christ, consisting in three essential vows, of voluntary poverty, chastity, and Obedience: not commanded but commended, and for the better attaining to perfection counselled by our saviour; whereof they are called evangelical Counsels, observed by the Apostles, leaving all their worldly substance, and all desire of having any proper possessions: such also as had wives leaving them, the rest no● marrying; & all renouncing their own wills, subjecteth the same to Christ's will; following him. Whose example others imitating, this holy manner of 
Mat. 19 v. 12. 21.  life hath still continued in the Church, as is evident by the Ecclesiastical histories even from the Apostles time But all observed not the same particular rules, nor 
divers kinds of Religious Orders.  
Luc 18. v. 22.  were called by the same titles. For as in the time of Moses' law, some were called Nazareites; some the Children of the prophets; and some Rechabites, after the name of their founder's father Rechab, a renowned godly man: so now some are called Eremites, some monks, some Freares, and some Religious clerks. And of each of these kinds, divers sorts are distinguished by variety of rules, habits, special functions, and titles either of their first Institutors, or of the Institutes themselves, or of the places, or other occasions. As Carmelites, Augustine's (as well monks, as Canons Regular) Benedictins, bernardin's, Carthusians, Dominicans, Fra●c scans, Iesui●es, Theatines, Capuchins, 
Varieties of Religious Orders make no difference in Catholic Religion. But do much adorn the whole Church.  and the like. As also many distinct Orders of nuns. But none of them all differ from the rest, nor from other Catholic Christians in points of faith: nor make any sects of Religion, as heretics ridiculously object. For all believe and confess the self same Catholic Faith, in all the Articles thereof; all use and acknowledge the same, and no other holy Sacraments; and all are united in one universal Church; under one visible Head: every Order good and holy in their profession; & all together excellently a●o●ing the whole body 
Psal. 44. v. 11. 1●.  with sacred seemly varieties, make the same universal Church more glorious.    

CHAP. XXXVI. jeremy in prison sendeth Baruch by God's commandment, to read a book of comminations before the people: 7. exhorting them to repent: 9 which being read in a porch of the Temple, 11. Micheas reporteth it to the Nobles in the court, 14. whither Baruch being called readeth the same before them: 20. they inform the king: 21. who hearing part thereof, causeth the book to be burned: 26. and commandeth to apprehend Baruch, and jeremy. 27. The book is write again by them with addition of more.  
AND it came to pass in the fourth year of Joakim, the son of Josias king of Juda: this word was made to jeremy from our Lord, saying: † Take 
:: Besides preaching, which the evil disposed did either not duly regard, or quickly forget, God commanded that his will should also be written, for a perpetual admonition, if they would read it, or hear it red, and for a testimony against them, and a warning to others.  a volume of a book and thou shalt write in it all the words, that I have spoken to thee against Israel and Juda, & against all Nations since the day that I spoke to thee, from the days of Josias even to this day. † If perhaps the house of Juda hearing all the evils, that I mean to do unto them, let every man return from his most wicked way: and I will be propicious to their iniquity, and to their sin. † jeremy therefore called Baruch the son of Nerias': and Baruch wrote from the mouth of jeremy all the words of our Lord, which he spoke to him, in the volume of the book. † And jeremy commanded Baruch, saying: I am 
:: He was not now in prison; for (v. 19) certain noble men of the court advised both Baruch and him to hide themselves; but kept himself close in some secret place; as most priests do now in England, that they may better exercise their function, then if they were in the persecutors hands.  shut up, neither am I able to go into the house of our Lord. † go thou in therefore, and read out of the volume, wherein thou hast written from my mouth the words of our Lord, in the hearing of all the people in the house of our Lord on the fasting day: moreover also in the hearing of all Juda, which come out of their cities, thou shalt read it to them: † if perhaps their prayer may fall in the sight of our Lord, and every one return from his most wicked way: because great is the fury & indignation, which our Lord hath spoken against this people. † And Baruch the son of Nerias' did according to all things, that jeremy the prophet had commanded him, reading out of the volume the words of our Lord in the house of our Lord. † And it came to pass in the fifth year of Joakim the son of Josias the king of Juda, in the ninth month: they proclaimed a fast in the sight of our Lord to all the people in Jerusalem, and to all the multitude, that was flocked together out of the cities of Juda in Jerusalem. † And Baruch red out of the words of jeremy in the house of our Lord, in the treasury of Gamarias' the son of Saphan the scribe, in the higher court, in the entry of the new gate of the house of our Lord, all the people hearing it. † And when Micheas the son of Gamarias' the son of Saphan had heard all the words of our Lord out of the book: † he went down into the King's house to the treasury of the scribe: and behold all the princes sat there, Elisama the scribe, and Dalaias' the son of Semeias, and Elnathan the son of Achobor: and Gamarias' the son of Saphan, & Sedecias the son of Hananias, and all the princes. † And Micheas told them all the words that he had heard Baruch reading out of the volume in the ears of the people. † all the princes therefore sent to Baruch, Judi the son of Nathanias, the son of Selemias, the son of Chusi, saying: Take in thy hand the volume, out of which thou hast red in the hearing of the people, and come. Baruch therefore the son of Nerias' took the volume in his hand, and came to them. † And they said to him: sit, & read these things in our ears. And Baruch red in their ears. † Therefore when they had heard all the words, they were astonished every one toward his neighbour, and they said to Baruch: We must tell the king all these words. † And they asked him, saying: tell us how diddest thou write all these words from his mouth. † And Baruch said to them: From his mouth he spoke as it were reading unto me all these words: and I wrote in a volume with ink. † And the princes said to Baruch: go, and be hid thou and jeremy, and let no man know where you are. † And they went to the king into the court: moreover they laid up the volume in the treasury of Elisama the scribe: and they told all the words in the hearing of the king. † And the king sent Judi, that he should take the volume: who taking it out of the treasury of Elisama the scribe, red it, the king hearing, and all the princes, that stood about the king. † And the king sat in the winter house in the ninth month: and there was an hearth set before him full of burning coals. † And when Judi had red three or four pages, 
:: The secretary cut out the leaves and burnt them by the King's commandment: as appeareth. v. 25. etc.  he cut it with the penknife of a scribe: and he cast it into the fire, that was upon the hearth, till all the volume was consumed with the fire, that was on the hearth. † And the king and all his servants, that heard all these words, did not fear, nor rend their garments. † But yet Elnathan, and Dalaias', and Gamarias' gaynesaid the king, not to burn the book: and he heard them not. † And the king commanded Jeremiel the son of Amelech, and Saraias the son of Ezriel, and Selemias the son of Abdeel, that they should apprehend Baruch the scribe, and jeremy the Prophet: but 
:: God did not translate them to an other place, but they hiding themselves by God's direction, the searchers could not find them.  our Lord hide them. † And the word of our Lord was made to jeremy the Prophet, after that the king had burnt the volume and the words, that Baruch had written from the mouth of jeremy, saying: † again take an other volume: and writ in it all the former words, that were in the first volume, which Joakim the king of Juda hath burnt. † And to Joakim the king of Juda thou shalt say: Thus saith our Lord: Thou hast burnt that volume, saying: Why hast thou written in it telling: The king of Babylon will come in haste, and will waste this land: and he will make man and beast, to cease out of it? † Therefore thus saith our Lord against Joakim the king of Juda: 
:: His son Jechonias reigned but three months: which is counted as no reign. Theodoret.  There shall not be of him to 
Ch. 22. v. 19  sit upon the throne of David: and his carcase shall be cast forth to the heat by day, and to the frost by night. † And I will visit against him, and against his seed, and against his servants 
Nor any of his issue in wordly glory, as their predecessors had reigned▪ S. Tho. p. 3. q. 3●▪ a. 2. ad. 3.  their iniquities, and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Juda all the evil, that I have spoken to them: and they have not heard. † And jeremy took an other volume, and gave it to Baruch the son of Nerias' the scribe: who wrote in it from the mouth of jeremy all the words of the book, which Joakim the king of Juda had burnt with fire: and there were added moreover many more words, than had been before.   

CHAP. XXXVII. Sedecias appointed by the king of Babylon to reign in Juda, requesteth Jeremias prayers. 4. The Chaldees besieging Jerusalem, and hearing that the Egyptians come against them, part away. 5. But jeremy prophesieth that they will return, and burn Jerusalem. 10. For which he is imprisoned. 16. After many days the king examineth him of his prophecy, who still affirming the same, 20. is kept in the entry of the prison.  
AND king Sedecias the son of Josias reigned for 
4▪ Reg. 24. 2 Para. 36. ●▪ Esd. 1.  Jechonias the son of Joakim: whom Nabuchodonosor the king of Babylon made king in the Land of Juda. † And he obeyed not, he and his servants, and the people of the land the words of our Lord, that he spoke in the hand of jeremy the prophet. † And king Sedecias sent Juchal the son of Selemias, and Sophonias the son of Maasias' priest to jeremy the prophet, saying: 
:: As Herod dealt afterwards with S. John Baptist: so this king esteemed, reverenced, and feared jeremy, and yet persecuted him.  Pray the Lord our God for us. † And jeremy walked freely in the mids of the people: for they had not cast him into ward in prison. Therefore the army of Pharaoh came out of Egypt: and the Chaldees that besieged Jerusalem, hearing such tidings, retired from Jerusalem. † And the word of our Lord was made to jeremy the prophet, saying: † Thus saith our Lord the God of Israel: Thus shall you say to the king of Juda, which sent you to demand of me: Behold the army of Pharaoh, which is come forth to help you, shall return into his land into Egypt. † And the Chaldees shall return, and make war against this city, and take it, and burn it with fire. † Thus saith our Lord: deceive not your souls, saying: The Chaldees going shall go away, and retire from us, because they shall not go away. † But if you shall strike all the host of the Chaldees, that fight against you, and there be left of them some wounded: every one shall rise up out of his tent, and shall burn this city with fire. † Therefore when the army of the Chaldees was retired from Jerusalem, because of pharao's army. † jeremy went out of Jerusalem to go into the land of Benjamin, and to divide possession there in the sight of the citizens. † And when he was come to the gate of Benjamin, there was there the keeper of the gate by course, one named Jerias, the son of Selemias, the son of Hananias: and he apprehended jeremy the prophet, saying: 
:: It is an old devise of persecutors to pretend false causes against the innocent; so Julian the Apostata charged Christian Catholics, with treason and sedition. Hist. tripart. li. 6. c. 27. so did also the Arrians, Vandals, & other heretics against Catholics. as Raffinus and Victor testify.  Thou fleest to the Chaldees. † And jeremy answered: It is not so, I flee not to the Chaldees. And he heard him not: but took jeremy, and brought him to the princes. † For which thing the princes being angry against jeremy, they beat him, and cast him into the prison that was in the house of Jonathan the scribe: for he was chief over the prison. † jeremy therefore went into the house of the lake, and into the dungeon: and jeremy sat there many days. † But Sedecias the king sending took him: and demanded of him in his house secretly, and said: Thinkest thou the word is from our Lord? And jeremy said: It is. And he said: Thou shalt be delivered into the hands of the king of Babylon. † And jeremy said to king Sedecias, what have I sinned against thee, and thy servants, and thy people, that thou hast cast me into the prison house? † Where are your prophets that did prophecy to you, and said: The king of Babylon shall not come upon you and upon this land? † Now therefore hear I beseech thee my Lord king: let my petition be available in thy sight: and send me not back into the house of Jonathan the scribe, lest I die there. † King Sedecias therefore commanded that jeremy should be committed in the entry of the prison: and there should be given him a piece of bread every day, beside broth, till all the bread were spent out of the city: and jeremy remained in the entry of the prison.   

CHAP. XXXVIII. The nobles being offended with Jeremies' preaching, solicit to have him slain: 5. the king putting him in their hands, they cast him into a dyrtie dungeon, 7. from whence at the instance of Abdemelech an Aethiopian, he is drawn forth, 14. and having licence to speak, he adviseth the king to yield himself to the Chaldees, so he and the city shall be safe: 18. otherwise shall be taken captive, 24. which the king commandeth him to keep secret.  
AND Saphatias the son of Mathan, and Gedelias' the son of Phassur, and Juchal the son of Selemias, and Phassur the son of Melchias heard the words, that jeremy spoke to all the people, saying: † Thus saith our Lord: whosoever shall remain in this city, shall die by 
jere▪ 2●. ●. 9  sword, and famine, and pestilence: but he that shall flee to the Chaldees, shall live, and his life shall be safe and 
:: The Hebrew phrase life shall beliuing, and, living he shall live, signifieth that he shall live most securely. Mystically this safety in voluntary banishment signifieth, that voluntary temporal penance saveth from eternal damnation.  living. † Thus saith our Lord: By delivering this city shall be delivered into the hand of the army of the king of Babylon, and he shall take it. † And the princes said to the king: We desire thee that this man may be put to death: for of purpose he weakeneth the hands of the men of war, that are remaining in this city, and the hands of the people, speaking to them according to these words: for this man seeketh not peace to this people, but evil. † And king Sedecias said: Behold he is in your hands: for it is not lawful for the king to deny you any thing. † They therefore took jeremy, and cast him into the lake of Melchias the son of Amelech, which was in the entry of the prison: and they let down jeremy by ropes into the lake, wherein there was no water, but mire. jeremy therefore sunk down into the mire. † But 
:: God ever moveth some to pity the innocent afflicted, till at last he giveth them acrowne of glory for their constant patience.  Abdemelech the Aethiopian an eunuch, that was in the King's house, heard that they had cast jeremy into the lake: moreover the king sat in the gate of Benjamin. And Abdemelech went out of the King's house, and spoke to the king, saying: † My Lord king, these men have done all things naughtly, whatsoever they have done against jeremy the prophet, casting him into the lake, that he may die for famine, for there is no more bread in the city. † The king therefore commanded Abdemelech the Aethiopian, saying: Take with thee from hence thirty men, and lift up jeremy the prophet out of the lake, before he die. † Abdemelech therefore taking the men with him, entered into the King's house, that was under the cellar: and he took thence old rags, and old things that were rotten: and he let them down to jeremy into the lake by cords. † And Abdemelech the Aethiopian said to jeremy: Put the old rags, and these rent and rotten things under the cubit of thine arms, and upon the ropes: jeremy therefore did so. † And they drew out jeremy with the cords, and brought him forth out of the lake. And jeremy remained in the entry of the prison. † And king Sedecias sent; and took to him jeremy the prophet to the third door, that was in the house of our Lord: and the king said to jeremy: I ask thee a word, hide not any thing from me. † And jeremy said to Sedecias: If I shall tell thee, wilt thou not kill me? and if I give thee counsel, thou wilt not hear me. † King Sedecias therefore swore to jeremy secretly, saying: Our Lord liveth, that made us this soul, if I kill thee, and if I deliver thee into the hands of these men, that seek thy life. † And jeremy said to Sedecias: Thus saith the Lord of hosts the God of Israel: 
:: Prophecies are not only certain when a thing is absolutely affirmed, but also when they are conditional, as this was, and the event should have been accordingly if the king had followed the prophet's advise, though by not going the contrary captivity, and much misery happened to the king and people.  If going forth thou wilt go out to the princes of the king of Babylon, thy soul shall live, and this city shall not be burnt with fire: and thou shalt be safe, and thine house. † But if thou wilt not go out to the princes of the king of Babylon, this city shall be delivered into the hands of the Chaldees, and they shall burn it with fire: and thou shalt not escape out of their hand. † And king Sedecias said to jeremy: I am careful because of the Jews, that are fled to the Chaldees: lest perhaps I be delivered into their hands, and they mock me. † But jeremy answered: They shall not deliver thee, hear I beseech thee the word of our Lord, which I speak to thee, and it shall be well with thee, and thy soul● shall live. † But if thou wilt not go forth: this is the word, which our Lord hath showed me: † Behold all the women, that are remaining in the house of the king of Juda, shall be brought out to the princes of the king of Babylon: and they shall say: Thy peaceable men have seduced thee, and have prevailed against thee, they have drowned thy feet in the mire, and in a slippery place, and are revolted from thee. † And all thy wives, and thy sons shall be brought out to the Chaldees, and thou shalt not escape their hands, but thou 
4. Reg. 25  shalt be taken in the hand of the king of Babylon: and he shall burn this city with fire. † Sedecias therefore said to jeremy: Let none know these words, and thou shalt not die. † But if the princes shall hear, that I have spoken with thee: and shall come to thee, and say to thee: tell us what hast thou spoken with the king, conceal not from us, and we will not kill thee. † Thou shalt say to them: I did prostrate my prayers before the king, that he would not command me to be carried back into the house of Jonathan, & there die. † all the princes therefore came to jeremy, and asked him; and he spoke to them according to all the words, that the king had commanded him, and they left him: for nothing had been heard. But jeremy remained in the entry of the prison, until the day, that Jerusalem was taken: and it came to paste that Jerusalem was taken.   

CHAP. XXXIX. Jerusalem after two years siege is taken by the Chaldees: 4. king Sedecias with others, fleeing by a postern gate, is taken, brought to the king of Babylon, all his sons are slain, his eyes put out, and so led into Babylon. 8. The kings palace and the town house are burned; the walls of the city destroyed, the people carried captive, only the poorest left to till the ground. 11. Jeremias is delivered. 15. And Abdemelech is saved from danger.  
IN THE ninth year of Sedecias the king of Juda, the 
● Reg. 25. Jere 52.  tenth month, came Nabuchodonosor king of Babylon, and all his army to Jerusalem, and they besieged it. † And in the eleventh year of Sedecias, the fourth month, the ninth of the month the city was opened. † And all the princes of the king of Babylon went in, and 
:: Possession of one gate gave sufficient entrance to the whole army; whereupon the king and his chief nobles fled by a postern gate.  sat in the middle gate: Neregal, Sereser, Semegarnabu, Sarsachim, Rabsares, Neregel, Serezer, Rebmag, and all the rest of the princes of the king of Babylon. † And when Sedecias the king of Juda, and all the men of war had seen them, they fled: and they went forth in the night out of the city by the way of the kings garden, and by the gate, that was between the two walls, and they went out to the way of the desert. † But the host of the Chaldees pursued them: and they took Sedecias in the field of the desert of Jericho, and being taken they brought him to Nabuchodonosor king of Babylon into Reblatha, which is in the Land of Emath: and he spoke unto him 
:: He expostulated, & justly reproved Sedecias for rebelling breaking his oath, showing ingratitude, for so much as Nabu chodonosor had made him king, & reposed confidence in him.  judgements. † And the king of Babylon killed the sons of Sedecias in Reblatha, before his eyes: and the king of Babylon killed all the nobles of Juda. † The eyes also of Sedecias he plucked out: and bound him with fetters, to be led into Babylon. † The kings house also, and the house of the common people the Chaldees burned with fire, and they overthrew the wall of Jerusalem. † And the remnant of the people, that remained in the city, and the fugitives that were fled to him, and the rest of the people that remained, Nabuzardan the prince of the soldiers transported into Babylon. † And the poor people, that had nothing at all, Nabuzardan the master of the soldiers let alone in the land of Juda, and he gave them vineyards, and cisterns in that day. † But Nabuchodonosor the king of Babylon had commanded Nabuzardan the prince of the soldiers concerning jeremy, saying: † Take him, and set thine eyes upon him, and do him no evil: but as he will so do to him. † Nabuzardan therefore the prince of the warfare sent; and Nabusezban also, and Rabsares, and Negerel, & Sereser, and Rebmag, and all the nobles of the king of Babylon, † sent, and took jeremy out of the entry of the prison, and delivered him to Godolias the son of Ahicam the son of Saphan, that he might enter into the house, & dwell among the people. † But to jeremy the word of our Lord was made, when he was shut up in the entry of the prison, saying: go, and tell Abdemelech the Aethiopian, saying: † Thus saith the Lord of hosts the God of Israel: Behold I will bring my words upon this city unto evil, and not unto good: and they shall be in thy sight in that day. † And I will deliver thee in that day, saith our Lord: and thou shalt not be delivered into the hands of the men, whom thou fearest: † but delivering I will deliver thee, and thou shalt not fall by the sword: but thy life shall be to thee unto salvation, because thou hast had confidence in me, saith our Lord.   

CHAP. XL. 
The fifth part. jeremy prophesieth the destruction of the Jews going into Egypt; and of sundry nations for their idolattie, and cruelty.  jeremy being permitted to go whither he will, 6. repaireth to Godolias, governor of the country. 7. To whom also many Jews come from sundry places. 13. Godolias' warned of danger, doth not believe it.  
THE word that was made to jeremy from our Lord, after that he was dismissed of Nabusardan master of the war from Rama, when he took him bound with chains in the mids of all, that went in transmigration of Jerusalem and Juda, and were led into Babylon. † The prince therefore of the war taking jeremy, said to him: 
:: This heathen prince seeing the Jews afflicted for their sins, confesseth the justice of God, not sparing to punish his own elected people.  The Lord thy God hath spoken this evil upon this place, † and hath brought it: and the Lord hath done as he hath spoken: because you have sinned to the Lord, and have not heard his voice, & this word is fallen to you. † Now then behold I have loosed thee this day from the chains, that are on thy hands: if it please thee to come with me into Babylon, come: and I will set mine eyes upon thee: but if it please thee not to come with me into Babylon, tarry: behold all the land is in thy sight, that which thou shalt choose, and whither it shall please thee to go, thither go. † And come not with me: but dwell with Godolias the son of Ahicam, the son of Saphan, whom the king of Babylon hath appointed chief over the cities of Juda: dwell therefore with him in the cities of Juda: dwell therefore with him in the mids of the people: or whither soever it shall please thee to go, go. The Master of the war gave him victuals also, and gifts, and dismissed him. † And jeremy came to Godolias the son of Ahicam into Masphath: and dwelled with him in the mids of the people, that was left in the land. † And when all the princes of the army, that were dispersed through the countries, they and their companions, had heard, that the king of Babylon had made Godolias the son of Ahicam governor of the country, and that he had committed unto him men, & women, and children, & those of the poor of the land, that had not been transported into Babylon. † Then came to Godolias, into Masphath both Ismahel the son of Nathanias, and Johanan, and Jonathan, the sons of Caree, and Sareas' the son of Thanehumeth, and the children of Ophi, that were of Netophathie, and Jezonias the son of Maachati, they and their men. † And Godolias the son of Ahicam the son of Saphan swore to 
4. Reg. 25.  them, and to their companions, saying: fear not to serve the Chaldees: dwell in the land, and serve the king of Babylon, and it shall be well with you. † Behold I dwell in Masphath, that I may answer 
:: Being chief governor he promiseth according to his place to defend the people, to answer for them, and to be their agent, and procurator in whatsoever the Chaldees should command, or require of them.  the commandment of the Chaldees, that are sent to us: but you gather ye vintage, and harvest, and oil, and lay it up in your vessels, and abide in your cities which you hold. † Yea and all the Jews, that were in Moab, and among the children of Ammon, and in Idumea, and in all the countries, when it was heard that the king of Babylon had left a remnant in Jewrie, and that he dad made Godolias the son of Ahicam the son of Saphan ruler over them: † all the Jews, I say, returned out of all places, to which they had fled, and they came into the land of Juda to Godolias into Masphath: and they gathered wine, and harvest exceeding much. † But Johanan the son of Caree, and all the princes of the host, that had been dispersed in the countries, came to Godolias into Masphath. † And they said to him: Know that Baalis the king of the children of Ammon hath sent Ismahel the son of Nathanias to kill thee. And Godolias the son of Ahicam believed them not. † But Johanan the son of Caree, spoke to Godolias apart in Masphath, saying: I will go, and strike Ismahel the son of Nathanias no man knowing it: lest he kill thee, and all the Jews be dispersed, that are gathered unto thee, and the remnant of Juda perish. † And Godolias the son of Ahicam said to Johanan the son of Caree: do not 
* This thing.  this word: for thou speakest false of Ismahel.   

CHAP. XLI. Godolias with other Jews and some Chaldees are slain by Ishmael, sent from the king of Moabites: 8▪ ten are ransomed for their riches, 11. Johanan taking arms to revenge the slaughter, Ishmael flieth away, delivering those whom he held captives: 17. and they prepare to flee into Egypt.  
AND it came to pass in the seventh month, came Ismahel 
4. Reg. 25.  the son of Nathanias, the son of Elisama of the King's blood, and the nobles of the king, and ten men with him, to Godolias the son of Ahicam into Masphath: and 
:: Such cruel tragedies are commonly achieved by falsehood & treachery, pretending freindshipe, & intending mischief.  they did eat bread there together in Masphath. † And Ismahel the son of Nathanias arose, and the ten men, that were with him, & they struck Godolias the son of Ahicam the son of Saphan with the sword, and slew him, whom the king of Babylon had made ruler over the land. † all the Jews also that were with Godolias in Masphath, and the Chaldees that were found there, and the men of war did Ismahel strike. † And the second day after he had killed Godolias, no man yet knowing it, † there came men from Sichem, and from Silo, and from Samaria eighty men: their beard shaven, and their garments rend, and il favoured: and they had gifts, and frankincense in their hand, to offer in the house of our Lord. † Ismahel therefore the son of Nathanias going forth to meet them out of Masphath, went going 
:: Not sincerely weeping, but hypocritically fea●ing to lament the destruction of the Temple, & city.  and weeping: and when he had met them, he said to them: Come to Godolias the son of Ahicam. † Who when they were come to the mids of the city, Ismahel the son of Nathanias slew them about the mids of the lake, he and the men that were with him. † But ten men were found among them, that said to Ismahel: kill us not: because we have treasures in the field, of wheat, and barley, and oil, and honey. And 
:: avarice tameth cruelty when nothing else can.  he ceased, and slew not them with their brethren. † And the lake into the which Ismahel threw all the carcases of the men whom he struck for Godolias, is the same It 
:: seemeth that Asa made this lake when he built Maspha. 3▪ R●g. 15. v. 22.  that king Asa made, for Baasa the king of Israel: the same did Ismahel the son of Nathanias fill with them that were slain. † And Ismahel led away captive all the remnant of the people, that were in Masphath: the King's daughters, and all the people, that remained in Masphath: whom Nabuzardan the prince of the war had commended to Godolias the son of Ahi●am. And Ismahel the son of Nathanias took them, and he went away, to pass unto the children of Ammon. † 
:: This Johanan and his fellows rose up against Ismahel, lest otherwise they might have been judged to have been of the same conspiracy against Godolias, being fugitives as Ishmael was.  But Johanan the son of Caree, & all the princes of the men of war, that were with him, heard all the evil that Ismahel the son of Nathanias had done. † And taking all the men, they went forth to make battle against Ismahel the son of Nathanias, and they found him at the many waters, that are in Gabaon. † And when all the people that was with Ismahel, had seen Johanan the son of Caree, and all the princes of the men of war, that were with him, they rejoiced. † And all the people, whom Ishmael had taken, returned into Masphath: and returning they went to Johanan the son of Car●●▪ † But Ismahel the son of Nathanias fled with eight men, from the face of Johanan, and went to the children of Ammon. † Johanan therefore the son of Caree, and all the princes of the men of war, that were with him, took all the remnant of the common people, which they had brought back from Ismahel the son of Nathanias out of Masphath, after that he had struck Godolias the son of Ahicam: strong men for battle, and women, and children, & eunuchs, which he had brought back from Gabaon. † And they went, and sat seiourning in Chamaam, which is beside Bethlehem: that they might go forward, and enter into Egypt † from the face of the Chaldees: for they feared them, because Ismahel the son of Nathanias had strooken Godolias the son of Ahicam, whom the king of Babylon had made ruler in the land of Juda.   

CHAP. XLII. jeremy praying and consulting God, 7. answereth that all those which remain in Jerusalem shall be safe: 13. but those that go into Egypt shalperish.  
AND 
:: This consultation was piously begun seeking to know Gods will by his prophet: but the same people erred grievously in not following his direction, as he foresaw they would not▪ v. 21 And he further recordeth that they rebelliously opposed against him. ch. 43. v. 2.  there came all the Princes of the men of war, and Johanan the son of Caree, and Jezonias the son of Osaias, and the rest of the common people from little unto great: † And they said to jeremy the prophet: Let our prayer fall in thy sight: and pray for us to the Lord thy God for all this remnant, because we are left few of many, as thine eyes do behold us. † And let our Lord thy God tell us the way, by which we may go, and the 
* the thing.  word that we must do. † And jeremy the prophet said to them: I have heard: behold I pray to our Lord your God according to your words: every word whatsoever he shall answer me, I will tell you: neither will I conceal from you any thing. † And they said to jeremy: Be our Lord witness between us of truth and faith, if we do not according to every word, for the which our Lord, thy God shall send thee to us. † Whether it be 
:: Whether it seem to bring prosperity or adversity.  good, or evil, we will obey the voice of the Lord our God, to whom we send thee: that it may be well with us, when we shall hear the voice of the Lord our God. † And when ten days were accomplished, the word of our Lord was made to jeremy. † And he called Johanan the son of Caree, and all the princes of the men of war, that were with him, and the whole people from little to great. † And he said to them: Thus saith our Lord the God of Israel, to whom you sent me, that I should prostrate your prayers in his sight: † If resting you will abide in this land, I will build you, and not destroy you; I will plant, and not pluck you up: for now I am pacified upon the evil that I have done to you. † fear not at the face of the king of Babylon, of whom you being fearful are afraid: fear him not, saith our Lord: because I am with you, to save you, and to deliver you out of his hand. † And I will give you mercies, and will have mercy upon you, and will make you dwell in your own land. † But if you shall say: We will not dwell in this land, neither will we hear the voice of the Lord our God, † saying: No, not so, but we will go forward to the Land of Egypt: where we shall not see war, and not hear the sound of the trumpet, and shall not sustain famine: and there we will dwell. † For this now hear the word of our Lord ye remnant of Juda: Thus saith the Lord of hosts, the God of Israel: If you shall set your face to go into Egypt, and shall enter to inhabit there: † the sword which you fear, shall there take you in the Land of Egypt: and the famine, for the which you are careful, shall cleeve to you in Egypt, and there you shall die. † And all the men, that shall set their face to go into Egypt, to dwell there, shall die by the sword, and by famine, and by pestilence: none of them shall remain, nor escape from the face of the evil, that I will bring upon them. † Because thus saith the Lord of hosts, the God of Israel: As my fury is powered our, and mine indignation upon the inhabitants of Jerusalem: so shall mine indignation be powered out upon you, when you shall be entered into Egypt, and you shall be into 
:: An oath of execration. as Isa. 65. v. 15.  an oath, and into astonishment, and into a curse, and into reproach: and you shall no more see this place. † The word of our Lord is upon you o remnant of Juda: Enter not into Egypt: knowing you shall know that I have adjured you this day, † because you have deceived your souls: for you sent me to the Lord our God, saying: Pray for us to the Lord our God, and according to all things whatsoever the Lord our God shall say to thee, so tell us, and we will do. † And I have told you this day, and 
:: It was a dull le fault, in that they neither obeyed God speaking by his prophet, not stood to their own promise. v. 5.  you have not heard the voice of the Lord your God concerning all things, for which he hath sent me to you. † Now therefore knowing you shall know that by sword, and famine, and pestilence you shall die in the place, to which you would enter for to dwell there.   

CHAP. XLIII. The relics of the Jews, against Jeremies' admonitions, go into Egypt, 6. carrying jeremy and Baruch with them. 8. where jeremy prophesieth that the king of Babylon shall spoil that land, 12. and their idols.  
AND it came to pass, when jeremy had finished speaking to the people all the words of the Lord their God, for which our Lord their God had sent him to them, all these words: † Azarias the son of Osaias said: and Johanan the son of Caree, and all the proud men, saying to jeremy: 
:: Sinful people are easily changed to worse and worse from their good motions. For this insolent calumniation is far from their promise, ch. 42. v. 5. & 6.  Thou speakest a lie: the Lord our God sent thee not, saying: go not into Egypt, to dwell there. † But Baruch the son of Nerias' doth provoke thee against us, that he may deliver us into the hands of the Chaldees, that he may kill us, and make us to be transported into Babylon. † And Johanan the son of Caree, and all the princes of the men of war, and the whole people, heard not the voice of our Lord, to abide in the Land of Juda. † But Johanan the son of Caree, and all the princes of the men of war taking all the remnant of Juda, that were returned out of all nations, to which they had before been dispersed, to dwell in the Land of Juda: † men, and women, and children, & the kings daughters, and every soul, which Nabuzardan the prince of the war had left with Godolias the son of Ahicam, the son of Saphan, and jeremy the prophet, and Baruch the son of Nerias'. † And they went into the Land of Egypt, because they obeyed not the voice of our Lord: and they came as far as Taphnis. † And the word of our Lord was made to 
:: The obstinate people forced also jeremy and Baruch to go with them. into Egypt.  jeremy in Taphnis, saying: † 
:: Where both by words and other signs he prophesieth that the king of Babylon will build his palace in the chief city of Egypt, and in sign thereof layeth great stones as the foundation of the same. As else where he prophesied by facts. ch. 19 v. 10 c. 27. v. 2. c. 32 v. 7.  Take thee great stones in thy hand, and thou shalt hide them in the cave, that is under the brick wall in the gate of Pharaoes' house in Taphnis: in the sight of the men of Juda. † And thou shalt say to them: Thus saith the Lord of hosts the God Israel: Behold I will send, and take to me Nabuchodonosor the king of Babylon my servant: and I will set his throne over these stones, which I have hid, and he shall set his throne upon them. † And coming he shall strike the Land of Egypt: those that into death, into death: and those that into captivity, into captivity: and those that into the sword, into the sword. † And he shall kindle a fire in the temples of the gods of Egypt, and shall burn the same, and he shall lead them captive: and he shall be clothed with the Land of Egypt, as a pastoris clothed with his cloak: & he shall go out from thence in peace. † And he shall break the statuees of the house of the sun, that are in the Land of Egypt: and the temples of the gods of Egypt he shall burn with fire.   

CHAP. XLIIII. The Jews admonished by jeremy to leave their idolatry, 15. obstinately answer, that they will persist therein. 20. whereupon he prophesieth their destruction; 28. few escaping that return into Jerusalem. 29. And that the king of Egypt shall also fall into his enemies hands.  
THE word, that was made to jeremy, to all the Jews, that dwelled in the Land of Egypt, dwelling in Magdal, and in Taphnis, and in Memphis, & in the Land of Phatures, saying: † Thus saith the Lord of hosts the God of Israel: 
:: It is a very convenient motive, & aught to be effectual unto sinful natio ●s to see their neighbours fallen into heresy, turkism or paganism, for their obstinacy in other sins.  You have seen all this evil, that I have brought upon Jerusalem, and upon all the cities of Juda: and behold they are desolate this day, and there is not an inhabiter in them: † for the malice, which they have done, to provoke me to wrath, & to go and sacrifice, and worship false gods, which both they, & you, and your fathers knew not. † And I have sent to you all my servants the prophets, in the night rising, & sending and saying: do not the word of this manner of abomination, which I hated. † And they heard not, nor inclined their ear to return from their evils, and not to sacrifice to strange gods. † And mine indignation and my fury is powered out, & it is kindled in the cities of Juda, & in the streets of Jerusalem: & they are turned into desolation and waste according to this day. † And now thus saith the Lord of hosts the God of Israel: Why do you this great evil against your own souls, that there should die of you man and woman, child and suckling out of the mids of Juda, and nothing be left remaining unto you: † provoking me in the works of your hands, in sacrificing to strange gods in the Land of Egypt, into which you are entered to inhabit there: and that you should perish, and be a malediction, and a reproach to all the nations of the earth? † Why, have you forgotten the evils of your fathers, and the evils of the Kings of Juda, and the evils of the wives, and your evils, and the evils of your wives, that they have done in the Land of Juda, and in the countries of Jerusalem? † They are not cleansed even to this day: and they have not feared, and they have not walked in the law of the Lord, and in my precepts, which I have given before you and your fathers. † Therefore thus saith the Lord of hosts the God of Israel: Behold 
Amos▪ 9  I will set my face upon you to evil: and I will destroy all Juda. † And I will take the remnant of Juda, which have set their face to go into the Land of Egypt, and to dwell there: and they shall be all consumed in the Land of Egypt: they shall fall by the sword, and by famine: and they shall be consumed 
:: Not all absolutely, but the greatest part and well near all: for some shall flee from thence. v 14. & 28.  from the least even to the greatest, by the sword, and by famine 
Ch. 42. v 18.  shall they die: and they shall be for an oath, and for a miracle, and into malediction, and into reproach. † And I will visit the inhabitants of the Land of Egypt, as I have visited upon Jerusalem in sword, and famine, and pestilence. † And there shall be none that shall escape, and be remaining of the remnant of the Jews, that go to seiourne in the Land of Egypt: & that shall return into the Land of Juda, to the which they elevate their souls, for to return and dwell there: there shall none return but they that shall flee. † But all the men that knew that their wives sacrificied to strange gods: and all the women of whom there stood a great multitude, and all the people of the inhabitants in the Land of Egypt in Phatures, answered jeremy, saying: † The word, which thou hast spoken to us in the name of our Lord, we will not hear of thee: † but doing we will do every word, that shall proceed out of our own mouth, to sacrifice unto 
:: They reputed the moon as Queen, and the sun as king of the stars: more peculiarly men did sacrifice to the sun, and women to the moon, but so that all did cooperate in both. For the children gathered sticks the fathers kindled the fire, and the women tempered the dough, and made cakes unto the Queen of heaven. ch. 7. v. 18. 4. Reg. 23. v. 5.  the Queen of heaven, and to offer libaments unto her, as we and our fathers have done, our Kings, & our princes in the cities of Juda, and in the streets of Jerusalem, and we were filled with bread, and it was well with us, and we saw no evil. † But from that time, since we ceased to sacrifice to the Queen of heaven, and to offer libaments unto her, we lack all things, & we are consumed with sword, and famine. † And if we sacrifice to the Queen of heaven, and offer libamentes to her: why, have we without our husbands made her cakes to worship her, and to offer libamentes to her? † And jeremy said to all the people against the men, and against the women, and against all the people, that had answered him the word, saying: † Why, the sacrifice that you have sacrificed in the cities of Juda, and in the streets of Jerusalem, you and your fathers, your Kings, and your princes, and the people of the land, is not our Lord mindful of them, and hath it not ascended upon his hart? † And our Lord would bear no longer for the malice of your studies, and for the abominations, which you have done, and your land is brought into desolation, and into astonishment, and into malediction, for that there is not an inhabiter, as is this day. † Because you have sacrificed to idols, and have sinned to our Lord: and have not heard the voice of our Lord, and have not walked in his law, and in his precepts, and in his testimonies: therefore are these evils fallen to you, as is this day. † And jeremy said to all the people, and to all the women: hear you the word of our Lord all Juda, which are in the Land of Egypt: † Thus saith the Lord of hosts the God of Israel, saying: You, and your wives have spoken with your mouth, and have accomplished with your hands, saying: Let us perform our vows which we have vowed, to sacrifice to the Queen of heaven, and to offer libaments to her: you have fulfilled your vows, and have done them in work. † Therefore hear ye the word of our Lord all Juda, which dwell in the Land of Egypt: Behold I have sworn by my great name, saith our Lord: that my name shall no more be called by the mouth of every man of Juda, saying: Our Lord God liveth in all the Land of Egypt. † Behold I will watch upon them to evil, and not to good: and all the men of Juda that are in the Land of Egypt, shall be consumed, with sword, and famine, till they be utterly consumed. † And they that shall escape the sword, shall return out of the Land of Egypt into the Land of Juda a few men: and all the remnant of Juda that go into the Land of Egypt, to dwell there, shall know, whose word is accomplished, mine, or theirs. † And this shall be a sign for you, saith our Lord, that I visit upon you in this place: that you may know that my words shall be accomplished in deed against you to evil. † Thus saith our Lord: Behold I will deliver Pharaoh Ephree the king of Egypt into the hand of his enemies, and into the hand of them that seek his life: as I have delivered Sedecias the king of Juda into the hand of Nabuchodonosor the king of Babylon his enemy, and that seeketh his life.   

CHAP. XLV. jeremy reprehendeth Baruch for lamenting in affliction.  
THE word, that jeremy spoke to Baruch the son of Nerias', when he had written these words in a book, from the mouth of jeremy, in the fourth year of Joakim the son of Josias king of Juda, saying: † Thus saith our Lord the God of Israel to thee Baruch: † Thou hast said: Woe is me wretch, because our Lord hath added 
:: Baruch seeing the people much afflicted and understanding by Jeremies' prophecy, that they should yet be more punished, lamented the same.  sorrow to my sorrow: I have laboured in my mourning, and have not found rest. † Thus saith our Lord: Thus shalt thou say to him: Behold, them whom I have builded, I do destroy: and whom I have planted, I do pluck up, and all this land. † And dost thou seek to thyself great things? Seek not: for behold I will bring evil upon all flesh, saith our Lord: and I will give 
:: God granted not his prayer for the people but for himself only.  thee thy life into safety in all places, whither soever thou shalt go.   

CHAP. XLVI. jeremy prophesieth that the king of Babylon shall invade Egypt, 13. and waste the cities and land: 25. which shall again be repaired. 27. And the relics of the Jews shall be delivered from sundry places of captivity.  
THE word of our Lord that was made to jeremy the prophet against 
:: As partly before so more especially in the chapters following the prophet foreshoweth the punishment of divers gentiles which were the chiefest enemies to the Jews.  the Gentiles, † to Egypt against the army of Pharaoh Nechao the king of Egypt, which was beside the river Euphrates in Charcamis, whom Nabuchodonosor the king of Babylon stroke, in the fourth year of Joakim the son of Josias king of Juda. † Prepare ye shield, and buckler, and go forth to battle. † Yoke horses, & mount ye horsemen: stand in helmets, furbish the spears, put on coats of mail. † What then? 
:: It is the common manner of prophets to speak in the pretertence of things to come for the infallible certainty thereof.  I saw them fearful, and turning their backs, their valiants slain: they fled in haste, neither looked they back: terror on enerie side, saith our Lord. † Let not the swift flee, nor the strong think that he is safe: Toward the North by the river Euphrates they were overcome, and fell down. † Who is this that riseth up as a flood: and as it were of rivers, so his streams do swell? † Egypt riseth up like a flood, and the waves thereof shall be moved as rivers, and shall say: rising up I will cover the earth: I will destroy city, and the inhabitants thereof. † Get ye up on horses, & in chariots, and let the valiants come forth, Aethiopia, and the Lybians holding the shield, and the Lydeans taking, and shooting arrows. † And that day of our Lord the God of hosts, is a day of revenge, that they may take vengeance of his enemies: the sword shall devour, and be filled, & shall be drunken with their blood: for the victim of our Lord the God of hosts is in the Land of the North by the river Euphrates. † go up into Galaad, and take resine 
:: Egypt accounted itself invincible and so the prophet ironiously calleth it the virgin daughter, as in this whole passage he speaketh by the same figure ironia, willing them to do those things which should nothing help nor profit them, as appeareth by the next words: Thou dost in vain multiply medicines. or remedies, and v. 5. 10. 16.  o virgin the daughter of Egypt: thou dost in vain multiply medicines, there shall not be health to thee. † The Gentiles have heard thine ignominy, and thine howling hath filled the earth: because the strong hath stumbled against the strong, and both are fallen together. † The word that our Lord spoke to jeremy the prophet, concerning this that Nabuchodonosor king of Babylon should come and, strike the Land of Egypt: † tell Egypt, and make it heard in Magdal, and let it sound in Memphis, and in Taphnis: Say ye: Stand, and prepare thyself: because the sword shall devour those things, that be round about thee. † Why is thy valiant become rotten? he stood not: because our Lord hath overthrown him. † He hath multiplied them that fall, and man hath fallen against his neighbour, and they shall say: Arise, and let us return to our people, and to the Land of our nativity, from the face of the sword of 
* as ●h. 25. v. 38.  the dove. † Cal ye the name of Pharaoh the king of Egypt, Tumult, Time hath brought it. † I live (saith the king, the Lord of hosts is his name) that as Thabor in the mountains, and as Carmel in the sea, he shall come. † Make ye vessels of transmigration o daughter inhabitant of Egypt: because Memphis shall be in desolation, and shall be forsaken, and shall be inhabitable. † Egypt a trim and beautiful heifer: a pricker from the North, shall come to her. † Her hirelings also that conversed in the mids of her, as fatted calves are turned, and are fled together, neither could they stand: because the day of their slaughter came upon them, the time of their visitation. † Her voice shall sound as if it were of brass, because they shall hasten with an army, and with axes they shall come to her, as it were cutting trees. † They have cut down her forest, saith our Lord, which can not be counted: they are multiplied above locusts, and are without number. † The daughter of Egypt is confounded, & delivered into the hand of the people of the North. † The Lord of hosts the God of Israel hath said: Behold I will visit upon the tumult of Alexandria, and upon Pharaoh, and upon Egypt, and upon her gods, and upon her Kings, and upon Pharaoh, and upon them that trust in him. † And I will give them into the hand of them that seek their life, and into the hand of Nabuchodonosor king of Babylon, and into the hand of his servants: and after these things it shall be inhabited as in the days of old, saith our Lord. † And 
:: Seing God will reduce the Egyptians from captivity, much less need the Israelites to fear God's promise, that he will restore them being his own peculiar people.  thou my servant Jacob fear not, and be not 
I●a 43. & 44. Jere 30.  thou afraid Israel: because lo I will save thee from a far, and thy seed out of the land of thy captivity: and Jacob shall return, and rest, and prosper: and there shall be none to terrify him. † And thou my servant Jacob fear not, saith our Lord: because I am with thee, because I will consume all the nations, to the which I have cast thee out: but thee I will not consume, but I will chasten thee in judgement, neither will I spare thee as innocent.   

CHAP. XLVII. The desolation of the Philistims, tire, Sidon, Gaza, and Ascalon is prophesied.  
THE word of our Lord that was made to jeremy the prophet against the Palesthines, before Pharaoh stroke 
Isa. 14. & 21.  Gaza: † Thus saith our Lord: Behold there come up waters from 
:: Babylon which is northward from Palestina.  the North, and they shall be as ●torrent overflowing, and they shall cover the earth, and the fullness thereof, the city and the inhabitants thereof: men shall cry, and all the inhabitants of the land shall howl † at the noise of the pomp of the armour, and of his men of war, at the commotion of his chariots, and the multitude of his wheels. The fathers have not respected the children, being of dissolute hands, † for the coming of the day, wherein all the Philisthims shall be wasted, and tire, and Sidon shall be destroyed with all the rest of their aids. For our Lord hath spoiled the Palesthines, the remnant of the isle of Cappadocia. † baldness is come upon Gaza. Ascalon hath held her peace, and the remnant of her valley, how long shalt thou be hewed? † O sword of our Lord how long wilt thou not be quiet? Get thee into thy scabbard, be cooled, and be still. † How shall it be quiet when our Lord hath commanded it against Ascalon, and against the countries thereof by the sea side, and there hath made appointment with it?   

CHAP. XLVIII. A prophecy of the vastation of Moab, 29. for their pride: 47. but their caplivitie shall at last be released.  
TO Moab thus saith the Lord of hosts the God of Israel: 
Isa. 15. & 16.  Woe upon 
:: Nabo a chief city of Moab (as also Medaba, Isa. 15.) and Cariathaim▪ Hesebon, Oronaim; and the rest, v. 18▪ etc. shall be destroyed.  Nabo, because it is wasted, and confounded: Cariathaim is taken: the strong one is confounded, and hath trembled. † There is no more rejoicing in Moab: against Hesebon they have thought evil. Come, and let us destroy it from being a nation. therefore shalt thou in silence hold thy peace, and the sword shall follow thee. † The voice of a cry from Oronaim: waste, and great destruction. † Moab is destroyed: proclaim a cry to her children. † For by the ascent of Luith shall the mourner go up in weeping: because in the descent of Oronaim the enemies have heard the howling of destruction: † Flee, save your lives: and you shall be as heath 
jere. ●●  in the desert. † For that thou hast had confidence in thy munitions, and in thy treasures, thou also shalt be taken: and 
:: A great idol of the Moabites. Num 21. v. 29. 3. Reg. 11. v. 7 33 & 44. Reg. 23. v. 13. shall be overthrown; to show the vanity in trusting to false gods.  Chamos shall go into transmigration, his priests, and his princes together. † And the spoiler shall come to every city, and no city shall be saved: and the valleys shall perish, and the champain countries shall be destroyed: because our Lord hath said: † give ye the flower to Moab, because flourishing it shall go out: and her cities shall be desolate, & inhabitable. † Cursed be he that doth the work of our Lord fraudulently: and cursed that stayeth his sword from blood. † Moab hath been fruitful from his youth, and hath rested in his dregs: neither hath he been powered out of vessel into vessel, and hath not gone into transmigration: therefore hath his taste remained in him, and his savour is not changed. † Therefore behold the days come, saith our Lord: and I will send unto him those that shall order and dispose of his pots, and they shall overthrow him, and shall empty his vessels, and dash their pots one against an other. † And Moab shall be ashamed of Chamos, as the house 
:: The kingdom of the ten tribes trusted as vainly in their calf set up by jeroboam in Bethel. 3. Reg. 12.  of Israel was ashamed of Bethel, wherein it had confidence. † How say ye: We are valiant, and strong men to fight? † Moab is wasted, & her cities they have cast down: and her chosen youngmen are gone down into slaughter: saith the king, the Lord of hosts is his name. † The destruction of Moab is nigh to come: the evil thereof shall come exceeding swiftly. † Comfort him all ye that are round about him, and all you that know his name, say: How is the strong rod broken, the glorious staff? † Come down from thy glory, and sit in drought o habitation of the daughter of Dibon: because the waster of Moab shall come up to thee, he shall destroy thy munitions. † Stand in the way, and look o habitation of Aroer: ask of him that fleeth: and say to him that hath escaped: What is chanced? † Moab is confounded, because he is overcome: howl ye, and cry, declare in Arnon, that Moab is wasted. † And judgement is come to the champain country: upon Helon, and upon Jasa, and upon Mephaath, † and upon Dibon, and upon Nabo, & upon the house of Deblathaim, † and upon Cariathaim, and upon Bethgamul, and upon Bethmaon, †. and upon Carioth, and upon Bosra: and upon all the cities of the Land of Moab, that are far, and near. † The horn of Moab is cut of, and his arm is broken, saith our Lord. † Make him drunken, because he is erected against our Lord: and Moab shall wring his hand in his vomiting, and himself also shall be in derision. † For 
:: Moabites descending from Lot, Abraham's nephew derided their kindred in miseries, and are therefore more severely punished.  Israel hath been in derision unto thee: as though thou hadst found him amongst thieves: for thy words therefore, which thou hast spoken against him, thou shalt be led captive. † leave the cities, and dwell in the rock ye inhabitants of Moab, and be ye as a dove making her nest in the highest mouth of the hole. † We have heard the pride of Moab, he is proud exceedingly: his haughtiness, and arrogancy, and pride, and loftiness of his hart. † I know, saith our Lord, his boasting: and that the strength thereof is not according to it, neither hath it endeavoured to do according to that which it was able. † Therefore will I wail upon Moab, and to all Moab will I cry, to the men 
:: Men that brag of more strength than they have, are resembled to an earthen wall, v. 36.  of the earthen wall that lament. † Of the mourning of Jazer I will weep to thee o vineyard of Sabama: thy branches have passed over the sea, they are come even to the sea of jaser: the spoiler hath violently entered upon thine harvest, and thy vintage. † joy and gladness is taken away out of Carmel, and out of the 
Isa. 16.  Land of Moab, and the wine out of the presses▪ I have taken away: the treader of the grapeshal not sing the accustomed cheerful note. † From the cry of Hesebon unto Eleale, and Jasa, they have given their voice: from Segor to Oronaim, an heifer of three years old: the waters also of Nemrim shall be very ill. † And I will take away from Moab, faith our Lord, him that offereth in the excelses, and that sacrificeth to his gods. † Therefore shall my hart sound to Moab as a shaulme: and my hart shall give the sound of shaulmes to the men of the earthen wall: because he hath done more than he could, therefore have they perished. † For every head 
Isa 15. Ezech. 7.  
:: Amongst the Jews and others in those parts, cutting of their hear was a sign of mourning, but with the Romans contrariwise mourners suffered their hear grow long. Cicero Orat. pro Pub-Sestio, & pro On. Plancio.  baldness, and every beard shall be shaven: in all hands binding together, and upon every back cloth of hear. † upon all the house tops of Moab, and in the streets thereof all mourning: because I have broken Moab as an unprofitable vessel, saith our Lord. † How is it overcome, and they have howled? How hath Moab cast down the neck, and is confounded? And Moab shall be in derision, and for an example to all round about him. † Thus saith our Lord: Behold he shall flee as an eagle, & shall stretch forth his wings to Moab. † Carioth is taken, and munitions are won: and the hart of the valiants of Moab in that day, shall be as the hart of a woman in travel. † And Moab shall cease to be a people: because he hath gloried against our Lord. † fear, and pit, and snare upon thee o inhabiter of Moab, saith our Lord. † He that shall flee from the face of fear, shall fall into the pit: and 
Isa. 34.  he that shall come up out of the pit, shall be taken in the snare: for I will bring upon Moab the year of their visitation, saith our Lord. † They stood in the shadow of Hesebon that 
Num. 21  fled from the snare: because there came a fire out of Hesebon, and a flame out of the mids of Sehon, and it hath devoured part of Moab, and the top of the children of rumult. † Woe to thee Moab, thou hast perished o people of Chamos: because thy sons are taken, and thy daughters into captivity. † And I will convert the captivirie of Moab 
:: all Nations shall be converted to the Church of Christ. For other conversion of Moab, Ammon, Aelam, or the like, is not recorded in holy scripture, nor other history.  in the last days, saith our Lord. Hitherto the judgements of Moab.   

CHAP. XLIX. The like vastation of Ammon (6. who shall be again restored.) 7. destruction of Idumea: 27. of the Syrians, 28. Agarenes, 34. and Aelamites: 39 whose captivity shall at last be released.  
TO THE children of Ammon. Thus saith our Lord: why, 
:: When the ten tribes were carried into captivity, the Ammo ●ites possessed the inheritance of Gad by intrusion as next neighbours, and of their kindred, as though all the Israelires had been utterly destroyed.  hath Israel no children? or hath he not an heir? why then hath 
:: And therefore God expostulateth this injury and absurdity, that the people of Melchom, the idol of the Ammonites (4. Reg. 23.) should invade the inheritance of his own people.  Melchom by inheritance possessed Gad: and his people dwelled in his cities? † Therefore behold the days come saith our Lord: and I will make the noise of battle to be heard upon Rabbath the children of Ammon, and it shall be destroyed into an heap, and her daughters shall be burnt with fire, and Israel shall possess his possessors, saith our Lord. † howl Hesebon, because Hai is wasted. Cry ye daughters of Rabbath, gird yourselves with clothes of hear: mourn and go about by the hedges: because Melchom shall be led into transmigration, his priests, and his princes together. † What gloriest thou in the valleys? thy valley hath flowed away o delicate daughter, which didst trust in thy treasures, and saidst: Who shall come to me? † Behold I will bring tertour upon thee, saith our Lord the God of hosts, from all that are round about thee: and you shall be dispersed every one from an others sight, neither shall there be any to gather together them that flee. † And after these things I will make the captives of the children of Ammon to return, saith our Lord. † To Idumaea. Thus saith the Lord of hosts: 
:: The Idumeans were worldly wise, but became foolish in the way of serning God.  Why is wisdom no more in Theman? Counsel is perished from the children: their wisdom is become unprofitable. † Flee and turn your backs, go down into the gulf ye inhabitants of Dedan: because I have brought the perdition of Esau upon him, the time of his visitation. † If the grape gatherers had come upon thee, they had not left a cluster: if thieves in the night, they had taken that should suffice them. † But I have discovered Esau, I have revealed his secrets, and he can not be concealed: his seed is wasted, and his brethren, and his neighbours, and he shall not be. † leave thy pupils: I will make them live: and thy widows shall hope in me. † For thus saith our Lord: Behold they whose judgement was not to drink the cup, drinking shall drink: and shalt thou be left as innocent? thou shalt not be innocent, but drinking thou shalt drink. † Because I have sworn by myself, saith our Lord, that Bosra shall be into desolation, and into reproach, and into a desert, and into malediction: and all her citics shall be into everlasting desolations. † I have heard a bruit from our 
Abdi● v. 1.  Lord, and a legate is sent to the Nations: Gather yourselves together, and come against her, and let us rise up into battle. † For behold I have made thee a little one in the Gentiles, contemptible among men. † Thine arrogancy hath deceived thee, and the pride of thy hart: which dwellest in the caves of the rock, and endevourest to apprehend the height of the hill. when thou shalt exalt thy nest as an eagle, thence will I bring 
Abd. v. 4.  thee down, saith our Lord. † And Idumea shall be desolate: every one that shall pass by it, shall be 
:: As excessive marveling at strange and unexpected events, maketh men to be astonished: so if the same do please them, they hiss thereat, signifiying contempt. Term's often used by this prophet.  astonished, and shall hiss upon all the plagues thereof. † As Sodom is overthrown and 
Gen. 19 jere. 50.  Gomorrha, and her neighbours saith our Lord: there shall not a man dwell there, and there shall no son of man inhabit it. † Behold as a lion he shall come up from the pride of Jordan, to the strong beautifulness: because I will make him run suddenly to her: and who shall be a chosen one whom I may appoint over her? for who is like to me? and who shall abide me? and who is this pastor that can resist my countenance? 
job. 41.  † Therefore hear ye the counsel of our Lord, which he hath taken concerning Edom: and his cogitations, which he hath thought concerning the inhabitants of Theman: If the little ones of the flock shall not cast them down, if they shall not destroy their habitation with them. † At the voice of their ruin the earth is moved: the cry of their voice is heard in the Red sea. † Behold he shall come up as an eagle, and fly out: and he shall spread his wings over Bosra: and the hart of the strong of Idumea shall be in that day, as the hart of a woman in travel † 
:: This prophecy pertaineth to Syria, whereof Damascus is the chief city. Isa. 7. v. 8.  To Damascus. Emath is confounded and Arphad: because they have heard a very il bruit, they are troubled in the sea: for carefulness it could not be quiet. † Damascus' is undone, she is turned into flight, ttembling hath apprehended her: anguish and sorrows have held her as a woman in travel. † How have they forsaken the laudable city, the city of joy! † Therefore shall her youngmen fall in her streets: and all the men of war shall be silent in that day, saith the Lord of hosts. † And I will kindle a fire in the wall of Damascus, and it shall devour the walls of Benadad. † 
:: Cedar was one of Ismaels' sons, and A●or the chief city of the Agarens, to whom this prophecy pertaineth.  To Cedar, and to the kingdoms of Asor, which Nabuchodonosor the king of Babylon hath strooken. Thus saith our Lord: Arise, and go ye up to Cedar, and waste the children of the East. † They shall take their tabernacles, and their flocks: their cortines, and all their vessels, and their camels they shall take to them: and they shall call upon them fear round about. † Flee ye, get away speedily, sit in deep pits you that inhabit Asor, saith our Lord: for Nabuchodonosor the king of Babylon hath taken counsel against you, & hath devised devices against you. † Arise, and go up to the nation that is quiet, and that dwelleth confidently, saith our Lord, they have neither doors, nor bars: they dwell alone. † And their camels shall be into spoil, and the multitude of beasts for a pray: and I will disperse them into every wind, which have their hear pulled: and from every confine of theirs, I will bring destruction upon them, saith our Lord. † And Asor shall be for an habitation of dragons, desolate for ever: there shall no man tarry there, nor son of man inhabit it. † The word of our Lord that was made to jeremy the prophet against 
:: The Aelamites inhabiting in a part of Persia, did assist the Chaldees against the Jews, and therefore were punished.  Aelam, in he beginning of the kingdom of Sedecias king of Juda, saying: † Thus saith the Lord of hosts: Behold I will break the bow of Aelam, & their chief strength. † And I will bring upon Aelam the four winds from the four costs of heaven: and I will scatter them into all these winds: & there shall not be a nation, to which the fugitives of Aelam shall not come. † And I will make Aelam to fear before his enemies, and in the sight of them that seek their life: and I will bring evil upon them, the wrath of my fury, saith our Lord: and I will send the sword after them, till I consume them. † And I will set my throne in Aelam, and destroy Kings and princes from thence, saith our Lord. † 
:: This and the like prophecies, are understood of the conversion of the Gentiles to Christ: begun to be fulfilled, when the holy Ghost descended. Act 2 v. 7.  But in the last days I will cause the captives of Aelam to return, saith our Lord.   

CHAP. L. Babylon which afflicteth the Israelites in captivity, 4. after their reduction into their country, 8. shall be utterly destroyed.  
THE word that our Lord hath spoken 
:: Babylonians and other Chaldees the greatest enemies of the Jews were at last overthrown by the Medes and Persians.  of Babylon, and 
Isa. 13. & 21.  the Land of the Chaldees in the hand of jeremy the prophet. † Declare among the Gentiles, and make it heard, lift up a sign: proclaim and conceal it not: say; Babylon is taken, 
:: Bel and Merodoch greatest idols of the Chaldees could neither save their ●hen●s nor themselves.  Bel is confounded, Merodach is overcome, their sculptiles are confounded, their idols are overcome. † Because a nation is come up against them from the North, which shall bring her Land into desolation: and there shall be none to dwell therein, from man even to beast, and they are removed, and gone away. † In those days, and in that time, saith our Lord, the children of Israel shall come, they and the children of Juda together: walking and 
:: The Jews Returning from captivirie wept for joy; as Joseph did seeing his brethren. Gen. 42. 43. & 45.  weeping they shall hasten, and shall seek the Lord their God. † Into Zion they shall ask the way, their faces hitherward. They shall come, and shall be joined to our Lord by an everlasting covenant, which shall by no oblivion be abolished. † My people is become a lost flock, their pastors have seduced them, and have made them wander in the mountains: they have passed from mountain to hill, they have frogotten their couch. † all that found them, have eaten them: and their enemies said: We have not sinned: because they have sinned to the Lord the beauty of justice, and to the Lord the expectation of their fathers. † Depart out of the mids of Babylon, and go forth out of the land of the Chaldees: and be ye as kids before the flock. † Because ●oe I raise up, and will bring into Babylon an assembly of great nations from the land of 
:: The Medes and Persians dwelling on the North to Babylon overthrew all Chaldea.  the North: and they shall be prepared against her, and thereby she shall be taken: his arrow as a valiant man's that is a killer, shall nor return void. † And Chaldea shall be for a pray: all that waste it shall be filled, saith our Lord. † Because you rejoice, and speak great things, spoiling mine inheritance: because you are powered out as calves upon the grass, and you have belowed as bulls. † Your 
:: The whole country of Chaldea is made a pray to the spoilers.  Mother is confounded exceedingly, and made even with the dust she that bore you: behold she shall be the last among the Gentiles, desolate, without access, and dry. † Of the wrath of our Lord it shall not be inhabited, but shall be brought wholly into desolation: every one that shall pass by Babylon, shall be astonished, and shall hiss upon all the plagues thereof. † Be prepared against Babylon round about all ye that bend bow; overthrow her, spare not arrows: because she hath sinned to our Lord. † cry against her, she hath given the hand euerie where, her foundations are fallen, her walls are destroyed, because it is the vengeance of our Lord. Take vengeance of her: as she hath done, so do to her. † Destroy the sour ou● of Babylon, and him that holdeth the sickle in the harvest time: at the face of the sword of the 
:: God resembled to a dove in meekness, is severe when he punisheth enormous sinners, ch. 25. v 38 & 46. v. 16. Or, the king of Babylon is resembled to a dove for his swiftness.  dove every man shall return to his people, and every one shall flee to his own land. † Israel is a flock dispersed, lions have cast him out: first the king The 
:: Assyrians led the ten tribes into captivity. 4. Reg. 18. and the Chaldees the two tribes. 4. Reg. 25.  of Assur did eat him: last this Nabuchodonosor the king of Babylon hath spoiled his bones † Therefore thus saith the Lord of hosts the God of Israel: Behold I will visit the king of Babylon and his land, as I have visited the king of Assur: † and I will bring Israel again to his habitation: and Carmel shall be fed, and Basan, and in mount Ephraim, and Galaad his soul shall be filled. In those days, and in that time, saith our Lord, the iniquity of Israel shall be sought, and it shall not be: and the sin of Juda, and it shall not be found: because I will be propicious to them, whom I shall leave. † Ascend upon the land of them that rule, and visit upon the inhabitants thereof, destroy, and kill the things that are behind them, saith our Lord: and do according to all things that I have commanded thee. † A voice of battle in the land, and great destruction. How is the hammer of the whole earth broken, and destroyed? how is Babylon turned into a desert among the nations? † I have snared thee, and thou art taken Babylon, and thou knewest it not: thou art found & apprehended, because thou hast provoked our Lord. † Our Lord hath opened his treasure, and brought forth the vessels of his wrath: because the Lord the God of hosts hath a work in the land of the Chaldees. † Come ye unto her from the uttermost borders, open that they may go forth that shall tread her down: take the stones out of the way, and bring it into heaps, and kill her: neither let there be any thing left. Destroy all her valiants, let them descend into slaughter: woe unto them, because their day is come, the time of their visitation. † A voice of them that flee, and of them, that have escaped out of the land of Babylon: to tell in Zion the revenge of the Lord our God, the revenge of his temple. † Declare ye against Babylon to very many, to all that bend bow: stand together against her round about, and let none escape: repay her according to her work: according to all things, that she hath done, do ye to her: because she is erected against our Lord, against the holy one of Israel. † Therefore shall her youngmen fall in her streets: and all her men of war shall hold their peace in that day, saith our Lord. † Behold I to thee thou proud one, saith our Lord the God of hosts: because thy day is come, the time of thy visitation. † And the proud shall fall, and tumble down, and there shall be none to raise him up: and I will kindle a fire in his cities, and it shall devour all things round about him. † Thus saith the Lord of hosts: 
:: all the Jews of both kingdoms being holden captives in strong hands.  The children of Israel, and the children of Juda fusteyne calumny together: all that have taken them, hold them, they will not let them go. † Their 
:: Were redeemed by a stronger arm, by God himself.  strong redeemer, the Lord of hosts is his name, in judgement will defend their cause, to terrify the land, and to stir up the inhabitants of Babylon. † The sword to the Chaldees, saith our Lord, and to the inhabitants of Babylon, and to her princes, and to her wise men. † The sword to her diviners, who shall be foolish: the sword to her valiants, who shall be afraid. † The sword to his horses, and to his chariots, and to all the common people, that is in the mids of her: and they shall be as women: the sword to her treasures, which shall be spoiled. † There shall be drought upon her waters, and they shall be dried up: because it is a land of sculptiles, and they glory in monstrous things. † Therefore shall the dragons dwell with the foolish murderers: and the ostriches shall dwell in it: and it shall no more be inhabited for ever, neither shall it be built even to generation and generation. † As our Lord overthrew Sodom and Gomorrha, and the neighbours thereof, saith our 
Gen. 19  Lord: there shall no man dwell there, and son of man shall not inhabit it. † Behold a people cometh from the North, and a great nation, and many Kings shall rise from the ends of the earth. † They shall take bow and shield: they are cruel and unmerciful: their voice shall sound as the sea, and they shall mount upon horses: as a man prepared to battle against thee o daughter of Babylon. † The king of Babylon hath heard the fame of them, and his hands are dissolved: anguish hath caught him, sorrow as a woman in travel. † Behold 
:: As the king of Babylon like a lion destroyed and devoured others: so at last others destroyed him, and all his forces, coming suddenly upon him.  as a lion he shall come up 
:: As when ●o●d●● swelling overfloweth the land.  from the pride of Jordan to the strong beautifulness: because I will make him run suddenly to her: and who shall be a chosen one, whom I may appoint over her? For who is like to me? and who shall abide me? and who is this 
job. 4●.  pastor, that can resist my countenance? † Therefore hear ye the counsel of our Lord, which he hath conceived in his mind against Babylon: and his cogitations, which he hath thought upon the land of the Chaldees: unless the little ones of the flocks shall pluck them down, unless their habitation shall be destroyed with them. † At the voice of the captivity 
Apoc. 16.  of Babylon the earth is moved, and the cry is heard amongst the Nations.   

CHAP. LI. More misories shall fall upon Babylon (11. by the Medes) with destruction of her idols.  
THUS saith our Lord: 
:: In all this chapter the prophet amplifieth the same he writ in the chapter precedent of the utter destruction of Babylon.  Behold I will raise upon Babylon and upon the inhabitants thereof, which have lifted up their hart against me, as it were a pestilent wind. † And I will send upon Babylon ●anners, and they shall fan it, and shall destroy her land: because they are come upon her on every side in the day of her affliction. † Let not him that bendeth bend his bow, and let not him go up that is in 
* a coat of male.  a brigandin, spare not her young men, kill all her host. † And the slain shall fall in the land of the Chaldees, and the wounded in the countries thereof. † Because Israel and Juda have not been left as a widow of their God the Lord of hosts: but their land hath been replenished with sin from the holy one of Israel. † Flee ye out of the mids of Babylon, and let 
2. Cor. 6.  every one save his own life, hold not your peace upon her iniquity: because it is the time of revenge from our Lord, he will requite her the like. † Babylon is a golden cup in the hand of our Lord, inebriating all the earth: of her wine have the Nations drunk, and therefore they are in commotion. † Babylon is fallen suddenly, and is destroyed: howl ye upon 
Isa. 21. Apoc. 14.  her, take resine for her sorrow, if perhaps she may be healed. † We have cured Babylon, and she is not healed: let us forsake her, & let us go every man to his own land: because her judgement hath reached even to the heavens, & is lifted up unto the clouds. † Our Lord hath brought forth our justices: come, and let us tell in Zion the work of the Lord our God. † Make sharp the arrows, fill the quivers: our Lord hath raised up the spirit of the Kings of the Medes: and against Babylon his mind is to destroy it, because it is the revenge of our Lord, the revenge of his temple. † upon the walls of Babylon lift up the ensign, increase the watch▪ set up watchmen, prepare embushments: because our Lord hath meant, and hath done what soever he spoke against the inhabitants of Babylon. † Thou that dwellest upon many waters, rich in treasures: thine end is come with in a foot of thy cutting of. † The Lord of hosts hath sworn by his soul: that I will replenish 
Amos. 6.  thee with men as it were with the locust, and upon thee shall the merry shout be song. † He that made the earth in his strength, hath prepared the world in his wisdom, and with his prudence stretched out the heavens. † He giving a voice, the waters are multiplied in heaven: who lifteth up the clouds from the extreme part of the earth, lightnings he hath turned into rain: and he hath brought forth the wind out of his treasures. † every man is become a fool by knowledge: every metal caster is confounded in his sculptil, because his casting is counterfeit, neither is there spirit in them. † They are vain works, and worthy to be laughed at, in the time of their visitation they shall perish. † The portion of Jacob is not as these things: because he that made all things he it is, and Israel is the sceptre of his inheritance: the Lord of hosts is his name. † Thou dost knock together the vessels of war for me, and I will knock together in thee the Gentiles, and I will destroy in thee kingdoms: † And I will break in thee the horse, and his rider: and I will knock together in thee the chariot, and the rider thereof. † And I will knock together in thee man and woman, and I will knock together in thee the old man and the child, and I will knock together in thee the young man and the virgin: † and I will knock together in thee the pastor and his flock, and I will knock together in thee the husbandman and his drawing cattle, and I will knock together in thee dukes and magistrates. † And I will render to Babylon, and to all the inhabitants of Chaldee all their evil, that they have done in Zion, before your eyes, saith our Lord. † Behold I to thee thou pestiferous mountain, saith our Lord, which corruptest the whole earth: and I will stretch out my hand upon thee, and will roll thee out of the rocks, and will give thee to be a mountain of burning. † And they shall not take of thee a stone for the corner, and a stone for foundations, but thou shalt be destroyed for ever, saith our Lord. † Lift ye up an ensign in the land: sound with the trumpet among the Gentiles: 
:: call together all nations by public proclamation to fight against Babylon.  sanctify the Gentiles upon her: declare against her to the Kings of Ararat, Menni, and Ascenez: number Taphsar against her, bring the horse as the stinging locust. † sanctify the Gentiles against her, the kings of Media, the dukes thereof, and all the Magistrates thereof, & all the land of his dominion. † And the land shall be in a commotion, and shall be troubled: because the cogitation of our Lord shall awake against Babylon, to lay the Land of Babylon desert and inhabitable. † The valiants of Babylon have ceased from battle, they have dwelled in holds: their strength is devoured, and they are become as women: her tabernacles are burnt, her bars are broken. † A runner shall come to meet the runner, and messenger to meet messenger: to tell the king of Babylon that his city is taken from one end to the other: † and the fords are taken before hand, and the fens be burnt with fire, and the men of war be troubled. † Because thus saith the Lord of hosts, the God of Israel: The daughter of Babylon is as a barn floor, the time of her threshing: yet a little, and the time of her reaping shall come. † 
:: Zion in behalf of all the Jews, showeth that the Chaldees are justly plagued, for their cruelty against God's people.  Nabuchodosor the king of Babylon hath eaten me, he hath devoured me: he hath made me as an empty vessel: he hath swallowed me up as a dragon, he hath filled his belly with my tenderness, and hath cast me out. † iniquity against me, and my flesh upon Babylon, saith the habitation of Zion: and my blood upon the inhabitants of Chaldee, saith Jerusalem. † Therefore thus saith our Lord: Behold I will judge thy cause, and will revenge thy vengeance, and I will make her sea desolate, and will dry up her vain. † And Babylon shall be into heaps, the habitation of dragons, astonishment, and hissing, because there is not an inhabiter. † They shall roar together as lions, they shall shake the manes as the whelps of lions. † In their heat I will set their drink: and I will make them drunk, that they may be drowsy, and sleep an everlasting sleep, & not arise, saith our Lord. † I will lead them as lambs to be a victim, and as rams with kids. † How is Sesach taken, and the noble one of all the earth apprehended? How is Babylon become an astonishment among the Gentiles? † The sea is come up over Babylon: she is covered with the multitude of the waves thereof. † Her cities are become an astonishment: a land inhabitable and desolate, a land wherein none can dwell, nor son of man may pass by it. † And I will visit upon Bel in Babylon, and I will cast out of his mouth that which he had swallowed: and the Gentiles shall no more run together unto him, for the wall also of Babylon shall fall. † go out of the mids of her my people: that every one may save his life from the wrath of the fury of our Lord. † And lest perhaps your hearts faint, and ye fear the bruit, that shall be heard in the land: and there shall come a bruit in the year, and after this year a bruit: and iniquity in the land, and ruler upon ruler. † Therefore behold the days come, and I will visit upon the sculptiles of Babylon: and all her land shall be confounded and all her slain shall fall in the mids of her. † And the heavens and the earth shall praise upon Babylon, and all things that are in them: because spoilers shall come to her from the North, saith our Lord. † And as Babylon caused that there should fall slain in Israel: so of Babylon there shall fall slain in the whole land. † You that have escaped the sword, come, stand not: remember our Lord a far of, and let Jerusalem ascend upon your hart. † We are confounded, because we have heard reproach: ignominy hath covered our faces: because strangers are come upon the sanctification of the house of our Lord. † Therefore behold the days come, saith our Lord: and I will visit upon her sculptiles, and in all her land the wounded shall roar. † If Babylon shall ascend up into heaven, and 'stablish her strength on high: from me there shall come wasters of her, saith our Lord. † A voice of crving from Babylon, and great destruction from the Land of the Chaldees: † because our Lord hath wasted Babylon▪ and destroyed out of it the great voice: and their waves shall sound as many waters: their voice hath given a sound. † Because the spoiler is come upon her, that is, upon Babylon, and her valiants are apprehended, and their bow is weakened: because the strong revenger our Lord rendering will repay. † And I will inebriate her princes, and her wise men, and her dukes, and her magistrates, and her valiants: and they shall sleep an everlasting sleep, and shall not awake, saith the king, the Lord of hosts is his name. † Thus saith the Lord of hosts: That most broad wall of Babylon by undermining shall be undermined, and her high gates shall be burnt with fire, and the labours of the peoples shall come to nothing, and of the nations shall be into the fire, and shall perish. † The word that jeremy the prophet commanded Saraias the son of Nerias', the son of Maasias, when he went with Sedecias the king into Babylon, in the fourth year of his kingdom: and Saraias was 
:: This Saraias was a principal Levite, to whom it pertained to read and publish the words and writings of prophets.  the prince of prophecy. † And jeremy wrote all the evil, that was to come upon Babylon in one book: all these words, that are written against Babylon. † And jeremy said to Saraias: When thou shalt come into Babylon, and shalt see, and shalt read all these words, † thou shalt say: Lord thou hast spoken against this place to destroy it: that there be none to inhabit it from man even unto beast, and that it be a perpetual wilderness. † And when thou shalt have finished reading this book, thou shalt tie a stone to it, and shalt throw it into the mids of Euphrates: † and thou shalt say: So shall Babylon be drowned, & she shall not rise up from the face of the affliction, that I will bring upon her, and she shall be dissolved. 
:: Thus much jeremy prophesied against Babylon.  Hitherto the words of jeremy.   

CHAP. LII. A Recapitulation of the taking of Jerusalem after two years siege. 7. king Sedecias taken in flight, 10. his children slain before his eyes, with other nobles, 11. his eyes put out, and so lead into Babylon, 12. the Temple, the Palace, and other houses burnt, the people carried into captivity (15. few excepted to till the land) 17. the two brazen pillars, lavatory, and all the treasure taken away. 24. All the captives at divers times four thousand six hundred. 31. Finally king Joachin is exalted in the court.  
A Child of one and twenty years was Sedecias when he 
This whole history is written more largely in the two last chapters of the fourth book of Kings▪ and in the last of Paralip pomenon.  began to reign: and eleven years he reigned in Jerusalem: and the name of his mother was Amital, the daughter of jeremy of Lobna. † And he did evil in the eyes of our Lord, according to all things that Joakim had done. † Because the fury of our Lord was against Jerusalem, and against Juda, till he cast them away from his face: and Sedecias revolted from the king of Babylon. † And it came to pass in the ninth year of his reign, in the tenth month, the tenth of the month, came Nabuchodonosor the king of Babylon, himself and all his army against Jerusalem, and they besieged it, and built against it munitions round about. † And the city was besieged until the eleventh year of king Sedecias. † And in the fourth month, the ninth of the month, a famine possessed the city: and there were no victuals for the people of the land. † And a breach was made into the city, and all the men of war fled, and went out of the city in the night by the way of the gate that is between the two walls, & leadeth to the kings garden (the Chaldees besieging the city round about) and they departed by the way, that leadeth into the wilderness. † But the army of the Chaldees pursued the king: and they apprehended Sedecias in the desert, which is beside Jericho: and all his train fled scattering from him. † And when they had taken the king, they brought him to the king of Babylon into Reblatha, which is in the land of Emath: and to him judgements. † And the king of Babylon killed the sons of Sedecias before his eyes: yea and all the princes of Juda he slew in Reblatha. † And he plucked out the eyes of Sedecias, and bound him with fetters, and the king of Babylon brought him into Babylon: and he put him in the prison house even to the day of his death. † And in the fifth month, the tenth of the month, the same is the ninetenth year of Nabuchodonosor the king of Babylon: came Nabuzardan the prince of the warfare, who stood before the king of Babylon in Jerusalem. † And he burned the house of our Lord, and the King's house, and all the houses of Jerusalem, and every great house he burnt with fire. † And all the host of the Chaldees that was with the prince of the warfare, destroyed all the wall of Jerusalem round about. † But of the poor of the people, and of the rest of the vulgar sort, which remained in the city, and of the fugitives, that were fled to the king of Babylon, and the rest of the multitude: Nabuzardan the prince of the warfare transported. † But of the poor of the land Nabuzardan the prince of the warfare left some to be dressers of vineyards, and husbandmen. † The brazen pillars also, that were in the house of our Lord, and the feet, and the sea of brass, that was in the house of our Lord, the Chaldees brake: and they took all the brass of them into Babylon. † And the kettles, and the fleshhooks, and the psalteries, and the phials, and the little mortars, and all the brazen vessels, that had been in the ministry, they took: † and the water pots, and the censars, and the pitchers, and the basins, and the candlesticks, and the mortars, & the goblets: as many as of gold, of gold: and as many as of silver, of silver, did the prince of the warfare take: † and two pillars, and one sea, & twelve oxen of brass, that were under the feet, which 
3. Reg. 7.  king Solomon had made in the house of our Lord: there was no weight of the brass of all these vessels. † And concerning the pillars, there were eighteen cubits of height in one pillar: and a cord of twelve cubits did compass it about: moreover the thickness thereof, of four fingers, and within it was hollow. † And the little heads of brass upon both: the height of one little head, of five cubits: and the little nets, and the pomegranates upon the crown round about, all of brass. Likewise of the second pillar, and the pomegranates. † And there were ninety six pomegranates hanging down: and all the pomegranates an hundred, were compassed with little nets. † And the master of the warfare took Saraias the chief priest, and Sophonias the second priest: and the three keepers of the entry. † And of the city he took one eunuch, that was chief over the men of war: and seven men of them, that saw the King's face, that were found in the city: and a scribe the captain of the soldiers, who tried the young soldiers: and three score of the people of the land, that were found in the mids of the city. † And Nabuzardan the prince of the warfare took them, and he brought them to the king of Babylon into Reblatha. † And the king of Babylon struck them: and he killed them in Reblatha in the land of Emath: and Juda was transported from his land. † This is the people, which Nabuchodonosor transported: In the seventh year, Jews three thousand and twenty three. † In the eighteenth year of Nabuchodonosor from Jerusalem souls eight hundred thirty two. † In the three and twentieth year of Nabuchodonosor, Nabuzardan the prince of the warfare transported of the Jews seven hundred forty five souls. All the souls therefore were four thousand six hundred. † And it came to pass in the seven and thirtieth year of the transmigration of Joachin the king of Juda, the twelfth month, the five and twentieth of the month, Euilmerodach the king of Babylon lifted up in the very year of his reign, the head of Joachin the king of Juda, and he brought him out of the prison house. † And he spoke with him good things, and he set his throne above the thrones of the Kings, that were after himself in Babylon. † And he changed his prison garments, and he did eat bread before him always all the days of his life. † And his allowance of meat, a continual provision of meat was given him by the king of Babylon, every day a certain, even unto the day of his death, all the days of his life.     


THE argument OF Jeremy's LAMENTATIONS.  
THESE Lamentations, in Greek called Threni, and by the 
It is probable that the Lamentations were written before his other prophecies.  Hebrew Rabhins entitled Cinoth, were written by jeremy before the greatest part of his o●her prophecies (as seemeth most probable to S. Jerom) 
2▪ Paral. 35. v. 25.  and were first song at the death of Josias king of Juda. Again when king Sedecias with many others were taken captives, many also slain, and the Temple and city of Jerusalem destroyed. But most especially he prophesieth the Jews miserable estate, and just cause of Lamentation after Christ's coming, and their rejecting him. And therefore his Church singeth the same in the anniversary, or Commemoration of his Passion and Death; and most piously inviteth all sinners, both Jews and Gentiles, to return unto Christ our redeemer, saying: jerusalem, Jerusalem convertere ad Dominum 
Doleful speeches are commonly uttered without connexion of sentences.  Deum tuum. In this little book the diligent reader will easily observe many doleful patheticalspeaches, powered out from a pensive hart, as in great calamities it commonly happeneth, with little connexion of sentences; but otherwise four whole chapters are very artificially compiled in verse; not by number of times, with measure of long and short syllables, as the Greeks and Latins use, but after the Hebrew manner, observing number 
These Lamentations are artificially composed. And besides the historical sense contene hidden mysteries.  of syllables, and beginning every verse, with a distinct letter, from the first to the last in order, with some small variety, of the Hebrew Alphabet. doubtless with great mysteries, as S. Jerom judgeth, and therefore explicateth the significations, and certains connexion's, of the two and twenty Hebrew letters: as we have noted upon the 118. Psalm: but above the capacity of our understanding. In the last chapter the Prophet omitting the observation of Initial letters, in twenty two verses prayeth lamentably; as the whole people shall pray in captivity.   

THE THRENES, that is to say, THE LAMENTATIONS OF Jeremy THE PROPHET. 
These words are not Ieremies, but added by the 70. or other Interpreter, as a Preface to his Lamentations.  And it came to pass, after that Israel was brought into captivity, and Jerusalem was desolate, jeremy the prophet sat weeping, and he mourned with this lamentation upon Jerusalem, and with a pensive mind sighing, and wailing he said:  

CHAP. I. 
The miserable change in Jerusalem made the beholders astonished.   
HOW doth the city full of people, sit solitary: how 
Aliph.  is the Lady of the Gentiles become as a widow: the Princess of provinces is made tributary?  
Weeping she hath wept in the night, and her tears are on 
Beth.  her cheeks: there is none to comfort her of all her dear ones: all her friends have despised her, and are become her enemies.  
Judas is 
:: Some Jews seeing their brethren led captives into Babylon, went into Egypt, but there also were in misery.  gone into transmigration because of affliction, 
Ghimel.  and the multitude of bondage: she hath dwelled among the Gentiles, neither hath she found rest: all her persecutors have apprehended her within the straits.  
The ways of Zion mourn, because there are none that 
Daleth.  come to the solemnity: all her gates are destroyed: her priests sighing: her virgins loathsome, and herself is oppressed with bitterness.  
Her adversaries are made 
:: It is a desolate misery when enemies obtain dominion.  in the head, her enemies are enriched: 
He.  because our Lord hath spoken upon her for the multitude of her iniquities: her little ones are led into captivity, before the face of the afflicter.  
And from the daughter of Zion all her beauty is departed: 
●au.  her princes are become as 
:: fleeing from place to place to seek relief.  rams not finding pastures: and they are gone without strength before the face of the pursewer.  
Jerusalem hath remembered the days of her affliction, and 
Zain.  prevarication of all her things worthy to be desired, which she had from the days of old, when her people fell in the enemies hand, and there was no helper: the enemies have seen her, and have scorned her sabbaths.  
Jerusalem hath sinned a sin, therefore is she made unstable: 
Heth.  all that did glorify her, have despised her, because they have seen her ignominy: but she sighing is turned backward.  
Her 
:: idolatry which is spiritual adultery.  filthiness is on her feet, neither hath she remembered 
Teth.  her end: she is pulled down exceedingly, not having a comforter: see o Lord mine affliction, because the enemy is exalted.  
The enemy hath thrust his hand to all her things worthy 
jod.  to be desired: because she hath seen the Gentiles enter into her sanctuary, of whom thou gavest commandment that they should not enter into thy church.  
Al her people sighing, and seeking bread: they have given 
Caph.  all precious things for meat to refresh the soul, see o Lord and consider, because I am become vile.  
O all ye that pass by the way, attend, and see if there be 
Lamed.  sorrow like to my sorrow: because he hath made 
:: First Nabuchodonosor took away much treasure 4 Reg 24 afterwards his captain Nabuzardan spoiled all 4 Reg. 25.  vintage of me, as our Lord hath spoken in the day of the wrath of his fury.  
From on high he hath cast a fire in my bones, and hath 
Mem.  taught me: he hath spread a net for my feet, he hath turned me backward: he hath made me desolate, all the day consumed with sorrow.  
The yoke of mine iniquities hath watched: they are folded 
Nun.  together in his hand, and put upon my neck: my strength is weakened: our Lord hath given me into the hand, from which I can not rise.  
Our Lord hath taken away all my magnifical ones out of 
Samech.  the mids of me: he hath called a time against me, to destroy mine elect: our Lord hath trodden the winepress to the virgin the daughter of Juda.  
therefore am I weeping, and mine eye shedding tears: 
Ai●.  because a comforter is made far from me, converting my soul: my children are become desolate because the enemy hath prevailed.  
Zion hath spread forth her hands, there is none to comfort 
Phe.  her: our Lord hath commanded against Jacob, round about him are his enemies: Jerusalem is become as a woman polluted with menstruous floors among them.  
Our Lord is just, because I have provoked his mouth to 
Sade.  wrath: hear I beseech all ye peoples, and see my sorrow: my virgins, and my pong men are gone into captivity.  
I have called Egypt 
:: wherein the Jews trusted to find aid, could not, or at least, did not help them jere 2. v. 18. & 37. v. 4. & 6.  my friends, they have deceived me: my 
Coph:  priests and my ancients are consumed in the city: because they have sought meat for themselves, to refresh their soul.  
See o Lord that I am in tribulation, my belly is troubled: my 
Res.  hart is overturned in myself, because I am full of bitterness: the sword killeth abroad, and at home it is 
:: At home i● famine.  like death.  
They have heard that I do sigh, and there is none to comfort 
Sin.  me: all mine enemies have heard mine evil, they have rejoiced, because thou hast done it: thou hast brought a day of consolation, and they shall be made like to me.  
Let all their evil enter in before thee: and vintage them, as 
Tha●.  thou hast vintaged me for all mine iniquities: for my sigh are many, and my hart is sorrowful.   

CHAP. II.  
HOW 
:: Punishment permitted by God is truly ascribed to him as his fact.  hath our Lord in his fury covered the daughter 
Aleph.  of Zion with darkness: cast forth the noble one of Israel from heaven to the earth, and hath not remembered the footstool of his feet in the day of his fury.  
Our Lord hath cast down headlong, and hath not spared, all 
Beth.  the beautiful things of Jacob: he hath destroyed in his fury the munitions of the virgin of Juda, and cast it down to the ground: he hath polluted the kingdom, and the princes thereof.  
He hath broken 
:: Streingth and forces are called horns, so every horn signifieth all their strength.  every horn of Israel in the wrath of 
G●imel.  fury: he hath turned away his right hand backward from the face of the enemy: and he hath kinled in Jacob as it were the ●yre of a flame devouring round about.  
He hath bend his bow as an enemy, he hath fastened his right 
Daleth.  hand as an adversary: and he hath killed all, that was fair to behold in the tabernacle of the daughter of Zion, he hath powered out his indignation as fire.  
Our Lord is become as an enemy: he hath cast down Israel 
H●.  headlong, he hath cast down headlong all her walls: he hath destroyed the munitions thereof, and hath replenished in the daughter of Juda the humbled man and humbled woman.  
And he hath destroyed his tent as a garden, he hath thrown 
Van.  down his tabernacle: our Lord hath brought festivity and sabbath in Zion to oblivion: and king and priest into reproach, and into the indignation of his fury.  
Our Lord hath rejected, he Suffered 
:: his sanctuary to be polluted.  hath cursed his sanctification: 
Zain.  he hath delivered the walls of the towers thereof into the hand of the enemy: they have made a noise in the house of our Lord, as in a solemn day.  
Our Lord hath meant to destroy the wall of the daughter of 
●●th.  Zion: he hath stretched out his cord, and hath not turned away his hand from destruction: and the forewal hath mourned, and the wall is destroyed together.  
Her gates are fastened in the ground: he hath destroyed, and 
Te●●.  broken her bars: her king and her princes in the Gentiles: there is no law, and her prophets have not found vision from our Lord.  
The ancients of the daughter of Zion have sitten on the 
jod.  ground, they have held their peace: they have sprinkled their heads with dust, they are girded with hear clothes, the virgins of Jerusalem have cast down their heads to the ground.  
mine eyes have failed for tears, my bowels are troubled: 
Caph.  my liver is powered out on the earth, for the destruction of the daughter of my people, when the little one, and the sucking fainted in the streets of the town.  
They said to their mothers: Where is wheat and wine? 
Lamed.  when they fainted as the wounded in the streets of the city: when they yielded up the ghosts in the bosom of their mothers.  
whereto shall I compare thee? or whereto shall I liken thee 
Me●.  o daughter of Jerusalem: whereto shall I make thee equal, and comfort thee o virgin daughter of Zion? For great is thy destruction 
:: As the sea exceedeth all other waters, so the affliction of Jerusalem surpasseth other afflictions, which is spoken by hyperbole, to signify the grenousnes thereof.  as the sea: who shall heal thee?  
Thy prophets have seen false and foolish things for thee: 
Nu●.  neither have they opened thine iniquity, to provoke thee to penance, but they have seen false burdens and banishements for thee.  
all that passed by the way have clapped their hands upon 
Samech.  thee: they have hissed, and moved their head upon the daughter of Jerusalem, saying: Is this the city of perfect beauty, the joy of all the earth?  
Al thine enemies have opened their mouth upon thee: they 
Phe.  have hissed, and gnashed with the teeth, and have said: We will devour: lo this is the day, which we expected: we have found it, we have seen it.  
Our Lord hath done the things that he meant, he hath 
Ai●.  accomplished his word, which he commanded from the days of old: he hath destroyed, and hath not spared, and he hath made the enemy joyful over thee, and hath exalted the horn of thine adversaries.  
Their hart hath cried to our Lord upon the walls of the 
Sade.  daughter of Zion: shed tears as a torrent by day, and night: give no rest to thyself, neither let the apple of thine eye cease.  
Arise, praise in the night in the beginning of the watches: 
Coph.  power out thy hart as waters before the sight of our Lord: lift up thy hands to him for the life of thy little ones, which have fainted for famine in the head of all high ways.  
See o Lord, and consider whom thou hast vintaged thus: 
Res.  
:: This happened before in Samaria. 4. Reg 6 and in the siege of Jerusalem, by Titus and Ves pasian. joseph. lib 7. & 8. de bello judaico.  shall women then eat their own fruit, little ones of the measure of a span? is the priest, and the prophet slain in the sanctuary of our Lord?  
The child and the old man lay on the ground without: my 
Si●.  virgins and my youngmen are fallen by the sword: thou hast killed in the day of thy fury: thou hast strooken, 
:: More severely than thou art accustomed.  neither haste thou had mercy.  
Thou hast called as it were to a solemn day, those that 
Tha●.  should terrify me round about, and there was none in the day of the fury of our Lord, that escaped and was left: whom I brought up, & nourished, mine enemy hath consumed them.   

CHAP. III.  
I THE man 
:: jeremy himself felt his part of this affliction.  that see my poverty in the rod of his indignation. 
Aleph.   
He hath led me, and brought me into darkness and not into 
Aleph.  light.  
Only against me he hath turned and hath converted his 
Aleph.  hand all the day.  
He hath made my skin old and my flesh, he hath broken 
Beth.  my bones.  
He hath built round about me, and he hath compassed me 
Beth.  with 
:: Jerusalem was ransacked by Nabuchodonosor.  gall, and 
:: and worse by Nabuzardan.  labour.  
In dark places he hath placed me as the everlasting dead. 
Beth.   
He hath built round about against me, that I go not forth: 
Ghimel.  he hath aggravated my fetters.  
Yea and when I shall cry, and ask, he hath excluded my 
Ghimel.  prayer.  
He hath shut up my ways with square stones, he hath 
Ghimel.  subverted my paths.  
He is become unto me a bear lying in wait: a lion in 
Dalei●●  secret places.  
He hath subverted my paths, and hath broken me, he hath 
Daleth.  made me desolate.  
He hath bend his bow, and set me as a mark for the arrow. 
Daleth.   
He hath shot in my reins the daughters of his quiver. 
He.   
I am made a derision to all my people, their song all 
He.  the day.  
He hath replenished me with bitterness, he hath inebriated 
He.  me with wormwood.  
And he 
:: He describeth his grievous pains, as if his teeth were broken one by one.  hath broken my teeth by number, he hath fed 
Va●.  me with ashes.  
And my soul is repelled from peace, I have forgotten good 
Va●.  things.  
And I said: Mine end is 
:: The end of my life is come.  perished, and mine hope from 
Va●.  our Lord.  
Remember my poverty, and transgression, the wormwood, 
Zain.  and the gual.  
remembering I will be mindful, and my soul shall languish 
Zain:  in me.  
Recording this thing in my hart, therefore will I hope. 
Zain.   
The mercies of our Lord that we are not consumed: because 
Heth.  his commiserations have not failed.  

:: God's mercies are every day renewed.  New in the morning, great is thy fidelity. 
Heth.   
Our Lord is my portion, said my soul: therefore will I expect 
Heth.  him.  
Our Lord is good to them that hope in him, to the soul 
Teth.  that seeketh him.  
It is good to wait with silence for the salvation 
:: Which God will give.  of God. 
Teth.   
It is good for a man, when he beareth the yoke from his 
Teth.  youth.  
He shall sit solitary, and hold his peace: because he hath 
jod.  lifted himself above himself.  
He shall put his mouth in the dust, if perhaps there be hope. 
jod.   
He 
:: Especially understood of Christ. Mat. 26.  shall give the cheek to him that striketh him, he 
jod.  shall be filled with reproaches.  
Because our Lord will not reject for ever. 
Caph.   
Because if he hath rejected, he will also have mercy, according 
Caph.  to the multitude of his merciés.  
For he hath not humbled 
:: God punisheth his servants not to hur● them but for their good.  from his hart, and cast of the 
Caph.  children of men.  
To stamp under his feet all the prisoners of the earth. 
Lamed.   
To avert the judgement of a man before the face of the 
Lamed.  Highest.  
To pervert a man in his judgement,:: our Lord hath not 
Lamed.  known.  
Who is this, that hath commanded it to be done, our Lord 
Mem.  not commanding it?  
Out of the mouth of the Highest, there shall not proceed 
Mem.  neither evil things, 
:: The speech of such as deny God's providence.  nor good.  
What hath the living man murmured, man for his sins? 
Mem.   
Let us search our ways, & seek, and return to our Lord. 
Nun.   
Let us lift up our hearts with our hands to our Lord into 
Nun.  the heavens.  
We have done wickedly, and provoked to wrath: therefore 
Nun.  thou art inexorable.  
Thou hast covered in fury, and hast strooken us: thou hast 
Samech.  killed, and not spared.  
Thou hast set a cloud before thee, that prayer may not 
Samech.  pass.  
Thou hast made me to be rooted out, and abject in the 
Samech.  mids of the peoples.  
all the enemies have opened their mouth upon us. 
Phe.   

:: Preaching of false prophets hath brought these evils upon us.  prophecy is made unto us, fear, and snare, and destruction. 
Phe.   
mine eye hath shed streams of waters, in the destruction 
Phe.  of the daughter of my people.  
mine eye is afflicted, neither hath it been quiet, because 
Ain.  there was no rest:  
till our Lord regarded and looked from the heavens. 
Ain.   
Mine eye hath spoiled my soul for all the daughters of my 
Ain.  city.  
mine enemies in hunting have caught me as a bird, without 
Sade.  cause.  
My life is fallen into the lake, and they have laid a stone 
Sade.  upon me.  
The waters have flowed over my head: I said: I am 
Sade.  undone.  
I have invocated thy name o Lord from the lowest lake. 
Coph.   
Thou hast heard my voice: turn not away thine ear from 
Coph.  my sobbings, and cries.  
Thou didst approach in the day, when I invocated thee: thou 
Coph.  hast said: fear not.  
Thou hast judged o Lord the cause of my soul, redeemer of 
Res.  my life.  
Thou hast seen o Lord their iniquity against me: 
:: judge thou that which they have judged unjustly.  judge 
Res.  my judgement.  
Thou hast seen all their fury, all their cogitations against 
Res.  me.  
Thou hast heard their reproach o Lord, all their cogitations 
Sin.  against me.  
The lips of them that rise up against me; and their cogitations 
Sin.  against me all the day.  
See their sitting down, and their rising up, I am their 
Sin.  psalm.  
Thou shalt render them a recompense o Lord, according 
Tha●.  to the works of their hands.  
Thou shalt give them 
:: give them the pain of hearty sorrow:  a shield of hart 
:: wherewith thou afflictest the wicked.  thy labour. 
Tha●.   
Thou shalt persecute in fury, and shalt destroy them from 
Tha●.  under the heavens o Lord.   

CHAP. four  
HOW is 
:: whereas the Temple before gli●tered with gold, now there appeared burnt smoky walls, & pitiful ruins.  the gold darkened, the best colour changed, the 
Al●p●●.  stones of the sanctuary dispersed in the head of all streets?  
The noble children of Zion, & they that were clothed with 
Beth.  the principal gold: how are they reputed as earthen vessels, the work of the potter's hands?  
Yea even 
:: Lamia hath a face like a woman, a body as other bru●●●h beasts, is cruel to others, yet kind to her own brood: but w●men of Jerusalem in extreme disstresse were cruel to their own children  the lamiaes have opened their breast, they have 
G●im●●.  given suck to their young, the daughter of my people is cruel, as 
:: as the ostrich forsaking her eggs.  the ostrich in the desert.  
The tongue of the suckling hath cloven to the roof of his 
Dal●th.  mouth for thirst: the little ones have asked bread, and there was none that broke it unto them.  
They that fed voluptuously, have died in the ways: they 
H●.  that were brought up in scarlet, have embraced the dung.  
And the iniquity of the daughter of my people is become 
Va●.  greater than the sin of Sodom: which was overthrown in a moment, and hands took nothing in her.  
Her Nazareites whiter than snow, purer than milk, 
Z●●●.  burdier than the old ivory, fairer than the sapphire.  
Their face is made blacker than coals, and they are 
:: One could not know an other, though they were acquanted before.  not 
●●●●.  known in the streets: their skin hath cloven to their bones, it is withered, and is made as wood.  
It was better with them that were slain with the sword, 
●●●●.  then with them that were killed by famine: because these pined away consumed by the barrenness of the country▪  
The hands of 
:: women being by nature pitiful, were cruel to their own children  pitiful women have sodden their own 
Io●.  children: they were made their meat 
:: In the siege of Jerusalem.  in the destruction of 
:: In Hebrew phrase cities are called the daughters of the country.  the daughter of my people.  
Our Lord hath accomplished his fury, he hath powered out 
Caph.  the wrath of his indignation: and he hath kindled a fire in: Zion, and it hath devoured the foundations thereof.  
The Kings of the earth, and all the inhabitants of the world 
Lamed.  did not believe, that the adversary and the enemy should enter in by the gates of Jerusalem.  
For the sins of her 
:: False prophets were called by the name of prophets, as they seemed in the world to be.  prophets, and the iniquities of her 
●●m.  priests, which have shed the blood of just men in the mids of her.  
The blind wandered in the streets, they were polluted with 
Nun.  blood: and when they could not, they held their skirts.  
Depart ye polluted, they cried to them: depart, get ye 
Sa●ech.  hence, touch not: for they brawled, & were moved: they said among the Gentiles: He will add no more to dwell among them.  
The face of our Lord hath divided them, he will not add 
Phe.  to respect them: they have not reverenced the faces of the priests, neither had they pity on the ancients.  
Whiles we yet stood, our eyes failed towards our vain 
Ain.  help, when we looked attentive to a nation, that was not able to save.  
Our steps slipped in the way of our streets, our end 
Sade.  draweth near: our days are accomplished, because our end is come.  
Our persecutors were swifter than the eagles of the heaven: 
Coph.  upon the mountains they pursued us, in the desert they lay in wait against us.  
The spirit of our mouth 
:: This pertaineth either to king Josias ●●●ne by the Ae●●p●i●ns. 2. Par. 35 or to Sedecias taken by the Chaldees. Mystically of Christ our saviour. I●. 53. v. 5. ●. Aug. li. 18. c▪ 33 〈…〉.  Christ our Lord is taken in our 
Res.  sins: to whom we have said: In thy shadow shall we live among the Gentiles.  
rejoice, and be glad o daughter of Edom, which dwellest in 
Sin.  the Land of Hus: to thee also shall the cup come, thou shalt be made drunken, and naked.  
Thine iniquity is accomplished o daughter of Zion, he will 
Th●●.  add no more to transport thee: he hath visited thine iniquity o daughter of Edom, he hath discovered thy sins.   

CHAP. v The The 
a prophet foreseeing in spirit their future state as if it had been present, prayed in the same manner, as the whole people should pray when they were in such calamity.  prayer of jeremy the Prophet.  
REmember o Lord what is fallen to us: behold, and regard our reproach. † Our inheritance is turned to aliens: our houses to strangers. † We are made 
b many were orphans with out fathers, & all were deprived of their king who was as a father of all the people.  pupils without father: our mothers are as it were widows. † Our water we have drunk for money: our wood we have bought for a price. † We were led by our necks, no rest was given to the weary. † We 
c We have put ourselves to work and travel in strange countries to get bread to eat.  have given our hand to Egypt, and to the Assyrians, that we might be filled with bread. † Our fathers have sinned, and they are not: & we have borne their iniquities. † servants have ruled over us: there was none that would redeem us out of their hand. † In peril of our lives did we fetch us bread, 
* in danger of thy sword.  at the face of the sword in the desert. † Our skin was burnt as an oven, by reason of the tempests of famine. † They humbled the women in Zion, and the virgins in the cities of Juda. † The princes were hanged up by the hand: they did not reverence the faces of the ancients. † youngmen they abused 
d They were made to grind ●●nked in the ●ille:  unchastly: and the children fell 
e And beaten with staves.  in wood. † The ancients decayed out of the gates: the youngmen out of the quire of the singers. † The joy of our hart hath failed, our quyre is turned into mourning. † The 
f They lost the glory of a kingdom, and were subject to strange and barbarous nations.  crown of our head is fallen: woe to us, because we have sinned. † therefore is our hart made sorrowful, therefore are our eyes darkened. † For mount Zion, because it is perished, foxes have walked on it. † But thou o Lord shalt remain for ever, thy throne in generation and to generation. † Why wilt thou for ever be forgetful of us? wilt thou forsake us in length of days? † 
g As jere 31. v. 18. and S. Augustin li, de Gratia. & lib. arb. c. 2. 4. etc.  convert us o Lord to thee, and we shall be converted: renew our days, as from the beginning. † But rejecting thou hast rejected us, 
h having so severely punished us, we beseech thee now to cease from more.  thou art angry against us exceedingly.     


THE argument OF Baruchs' prophecy.  
MANY ancient Fathers supposed this prophecy to be Ieremies: though none doubted but Baruch his scribe was the writer 
This prophecy is supposed by many to be Ieremies.  thereof. So S. Xistus Epist. ad omnes fideles. S. Ireneus, li. 5. c. 35. S. Clement of Alexandria, li. 1. c. 10. & li. 2. c. 3. Pedag. S. Cyprian, li. 2. c. 5. & 6. contra judaeos. Eusebius Coesariensis, li. de Propheticorum libor. appellationibus, Cap. de jeromia. & li. 6. c. 19 Demonst. Euangel. Lactantius, li. 4. c. 13. divin. Instit. The first council of Nice, li. 2. fol. 105. & 109. S. Hilary, li. 5. de Trinit. sub finem. S. Cyril of Jerusalem, Catechesi. 4. & 11. & de Concursu Domini. S. Basil. li. 4. cont. Eunomium. S. Ambrose, li. de fide. c. 7. cont. Arianos. li. de Paenit. c. 8. & li. 3. Examer. c. 14. S. Gregory Nazianzen, Orat. 49. decide. & Epist. 2. ad Cled●nium. S. Epiphanius, cont. Nazaraeos. & cont. Ebionaeos. S. Chrysostom, Ser. de Trinit. & adverse. Gentiles. S. Augustin, li. 18. c. 33. de civit. & Quest. Vet. & novi Testat. q. 102. S. Prosper. par. 2. c. 9 & p. 3. c. 3. de promise. & predict. S. Theodoretus, Dialogo. 1. Eranistes. (who also writeth commentaries upon this book, as upon divine Scripture) c. 2. v. 9 These and others allege this prophecy, as Ieremies. 
By others accounted baruches.  Some also under the name of Baruch. As Origen, li. 2. c. 3. Periarch. S. Cyril of Alexandria, li. 10. in julianum, S. Gregory Nyssen, Orat. 1. de pauperibus amandis. S. Athanasius, Orat. 2. cont. Arianos. Though in his Synopsi he mentioneth not Baruch, yet he, as also S. Augustin, l. 2. c. 8. Doct. Christ. S. Gelacius, dist. 15. and others in their Catalogues of Canonical Scriptures, comprehend this book under the name of jeremy. But whether Baruch was the immediate Auctor under God, or the writer thereof 
By all holden to be Canonical Scripture.  as of an other man's prophecy (as the evangelists writ the words of Christ, and others, in the Gospels, and in the acts of the Apostles) always it is certain, the holy Ghost directed him, that he could not err in writing it. And the ancient Fathers, and counsels ever accepted this book as divine Scripture. The council also of Laodicea, in the last Canon, expressly nameth Baruch, Lamentations, and Jeremies' Epistle. And lastly The counsels of Florence, de Vnione Armenorum; and of Trent. Sess. 4. expressly define that Baruch is Canonical Scripture. In the Greek 
Why S. Jerom urgeth it not against the Jews. The contents.  this book is placed before the Lamentations. which S. Jerom not finding in Hebrew, nor in the Canon of the Jews, urgeth it not against them. Yet testifieth that he found it in the vulgate Latin Edition, and that it containeth 
Pr●fat. jerem.  many things of Christ, and the later times. According to the historical sense, the auctor in five chapters exhorteth the Jews to repentance, and patience, prophesying that they should be brought into more distress and captivity, then as yet they were; but should afterwards be released. The sixth chapter is Jeremies' Epistle.   

THE prophecy OF Baruch.  

CHAP. I. The Jews in Babylon having heard baruches book red, 6. send the same, with money to Jerusalem, 10. requesting their brethren there to offer sacrifice, and to pray for the king and prince of Babylon; and for them, 15. acknowledging their manifold sins.  
AND these be the words of the book, that Baruch the son of Nerias', the son of Maasias, the son of Sedecias, the son of Sedei, the son of Helcias wrote in Babylon, † in the fifth year, in the seventh day of the month, at 
:: The whole time of taking Jeru alem endured eleven years before it was burned. In the fifth year of which space this book was written For as yet there were priests in Jerusalem: v. 7. some holy vessels, v. 8. the Altar, v 10▪ and the temple, v. 1●.  the time that the Chaldees took Jerusalem, and burned it with fire. † And Baruch red the words of this book unto the ears of Jechonias the son of Joakim king of Juda, and to the ears of all the people coming to the book, † and to the ears of the mighty, the sons of the Kings, and to the ears of the ancients, and to the ears of the people, from the least even to the greatest of them, that dwelled in Babylon, by the river Sodi. † Who hearing it wept, and fasted, and prayed in the sight of our Lord. † And they gathered money, according as every man's hand was able, † and they sent into Jerusalem to Joakim the son of Helcias, the son of Salome, priest, and to the priests, and to all the people, that were found with him in Jerusalem. † When he took the vessels of the temple of our Lord, which had been taken away out of the temple, to return them into the Land of Juda the tenth day of the month Sivan, the silver vessels, which Sedecias the son of Josias the king of Juda made, † after that Nabuchodonosor king of Babylon had taken Jechonias, and the princes, and all the mighty, and the people of the land from Jerusalem, and brought them bound into Babylon. † And they said: Behold we have sent you money, with the which buy ye holocausts, and frankincense, and make 
* or, manah sacrifice.  manna, and offer for sin at the altar of the Lord our God † and pray ye for the life of Nabuchodonosor the king of Babylon, and for the life of Balthasar his son, that their days may be as the days of heaven upon the earth: † and that our Lord give us strength, and illuminate our eyes, that we may live under the shadow of Nabuchodonosor the king of Babylon, and under the shadow of Balthasar his son, and 
:: Seing it was Gods will they should be in captivity, they desired rather to be under the Chaldees than any other foreign nation.  may serve them many days, and may find grace in their sight. † And for ourselves pray ye to the Lord our God: because we have sinned to the Lord our God, and his fury is not turned away from us even to this day. † And read ye this book, which we have sent to you to be recited in the temple of our Lord, in a solemn day, and in a day convenient. † And you shall say: To the Lord our God justice: but to us confusion of our face: as is this day to all Juda, and them that dwell in Jerusalem, † to our Kings, and to our princes, and to our priests, and to our prophets, and to our fathers. † We have sinned before the Lord our God, and believed him not, having diffidence in him: † and we would not be made subject to him, and we have not heard the voice of the Lord our God, to walk in his commandments, which he hath given us. † From the day, that he brought our fathers out of the Land of Egypt, even to this day, we would not be brought to believe the Lord our God: and * dissipated we revolted, that 
corrupted in judgement.  we might not hear his voice. † And many evils and maledictions have cloven to us, which our Lord appointed to Moses his servant: who brought our fathers out of the Land of Egypt, to give us a land flowing with milk and honey, as at this present day. † And we have not heard the voice of the Lord our God according to all the words of the prophets, which he hath sent to us: † and we have gone away every man into the sense of our malignant hart, to serve strange gods, doing evils before the eyes of the Lord our God.   

CHAP. II. The same captives further confess, that their calamities are justly comen upon them for their iniquities, 11. and therefore lamentably pray for God's mercy, as he promised by Moses to penitents.  
FOR the which thing the Lord our God hath established his word, that he spoke to us, and to our judges, that have judged Israel, and to our Kings, and to our princes, and to all Israel and Juda: † that our Lord might bring upon us great evils, which were not done under the heaven, as have been done in Jerusalem, according to the things that are written in the law of Moses: † that a man 
:: That this happened in the siege of Jerusalem, is noted before ●●nent. 2. v. 20. ●●, ch.. ●. v. 10.  should eat the flesh of his son, and the flesh of his daughter. † And he hath given them under the hand of all the Kings, that are round about us into reproach, and into desolation among all people's, into which our Lord hath dispersed us. † And we are made underneath, 
Deut. 28. v. 43.  and not above: because we have sinned to the Lord our God, in not obeying his voice. † To the Lord our God justice: but to us, and to our father's confusion of face, as is this day. † Because our Lord hath spoken upon us all these evils, that are come upon us: † and we have not besought the face of the Lord our God, to return every one of us from our most wicked ways. † And our Lord hath watched in evils, and hath brought them upon us: because our Lord is just in all his works, which he hath commanded us: † and we have not heard his voice to walk in the precepts of our Lord, which he hath given before our face. † And now o Lord God of Israel, which brought out thy people out of the Land of Egypt in a strong hand, and in signs, and in wonders, and in thy great strength, and in a mighty arm, and madest thee a name as is this day: † we have sinned, we have done impiously, we have dealt unjustly o Lord our God, in all thy 
:: God's commandments are commonly called justices (Psa. 118.) and many other places because by observing or not observing the commandments men are made just, or unjust.  justices. † Let thy wrath be turned away from us: because we are left a few among the nations, where thou hast dispersed us. † hear o Lord our prayers, and our petitions, and bring us our for thine own sake: and grant us to find grace before their face, that have led us away: † that all the earth may know that thou art the Lord our God, and that thy name is invocated upon Israel, and upon his stock. † look o Lord from thy holy house upon us, and incline thine ear, and hear us. † Open thine eyes, & see: because the dead that are in hell, whose spirit is taken from their bowels, shall not give honour and justification to our Lord: † but the soul, that is sorrowful for the greatness of evil, and goeth crooked, and weak, and the eyes failing, and the hungry soul giveth glory and justice to thee their Lord. † For not according to the justices of our fathers do we power out prayers, and ask mercy before thy sight o Lord our God: † but because thou 
jere. 2. v. 8.  hast sent thy wrath, and thy fury upon us, as thou hast spoken by the hand of thy servants the prophets, saying: † Thus saith our Lord: bow down your shoulder, & your neck, and do works for the king of Babylon: and you shall sit in the land, which I have given to your fathers. † But if you will not hear the voice of the Lord your God, to work for the king of Babylon: I will make you to fail out of the cities of Juda, and from without Jerusalem, † and I will take from you the voice of mirth, and the voice of joy, and the voice of the bridegroom, and the voice of the bride, and all the land shall be without foot step that inhabit it. † And they heard not thy voice, to work for the king of Babylon: and thou hast established thy words, which thou spakest by the hands of thy servants the prophets, that the bones of our Kings, and of our fathers should be transported out of their place: † and behold they are cast forth in the hear of the sun, and in the frost of the night: and they are dead in very sore pains, in 
:: The tempi● was not as yet destroyed but the prophet speaketh of it, as he saw it should come to pass.  famine, and by sword, and by casting forth. † And hast made the temple, in which thy name was there invocated, as it is this day, for the iniquity of the house of Israel, and of the house of Juda. † And thou hast done in us o Lord our God according to all thy goodness, and according to all that thy great compassion: † as thou spakest by the hand of thy servant Moses, in the day, that thou didst command him to write thy law before 
Deut. 28. v. 62.  the children of Israel, † saying: If you will not hear my voice, this great multitude shall be turned into a very little one among the Gentiles, whither I will disperse them: † because 
&. 32. v. 20.  I know that the people will not hear me. for it is a people of a stiff neck: and they shall be converted to their hart in the land of their captivity: † and they shall know that I am the Lord their God: and I will give them a hart, and they shall understand: and ears, and they shall hear. † And they shall praise me in the land of their captivity, and shall be mindful of my name. † And they shall turn away themselves from their hard back, and from their malignant works: because they shall remember the way of their fathers, that sinned against me. † And I will recall them back into the land, which I swore to their fathers, Abraham, Isaac, and Jacob, and they shall have the dominion thereof: and I will multiply them, and they shall not be lessened. † And I will establish unto them 
:: The law of Moses ceased after Christ, but Christ's law continueth to the end of the world.  an 
I●. 31. v. 3●. etc.  other testament everlasting, that I be their God, and they shall be my people: and I will no more move my people, the children of Israel from the land, that I have given them.   

CHAP. III. With further confession of their sins, 8. they acknowledge their just captivity: 12. because they have left true wisdom: 16. which was given to their fathers: 23. not to rich men, or mighty giants, 29. but to those that serve God. 34. whom the stars obey. 36. with a clear prophecy of Christ.  
AND now o Lord omnipotent, God of Israel, the soul in distresses, & the pensive spirit crieth to thee: † hear Lord, and have mercy, because thou art a merciful God, and have mercy upon us: because we have sinned before thee. † Because thou sittest for ever, and shall we perish everlastingly? † O Lord omnipotent, God of Israel, hear now the prayer of 
:: Men in sins & misery are as if they were dead (v. 11.) yet by God's mercy may receive new grace of spiritual life.  the dead of Israel, and of their children, that have sinned before thee, and have not heard the voice of the Lord their God, and evils have stoocke fast to us. † Remember not the iniquities of our fathers, but remember thy hand, and thy name in this time: † because thou art the Lord our God, and we will praise thee o Lord: † because for this end thou hast given thy fear in our hearts, and that we may invocate thy name, and may praise thee in our captivity, because we are converted from the iniquity of our fathers, which have sinned before thee. † And behold we are in our captivity, this day, whereby thou hast dispersed us into reproach, and into malediction, and into sin, according to all the iniquities of our fathers, which have revolted from thee o Lord our God. † 
:: The Church readeth this prophecy as other divine Scriptures in the eves of Easter, and Pentecost; according to the most ancient Roman use.  hear Israel the commandments of life: hearken with your ears, that you may know prudence. † What is the matter Israel that thou art in the land of the enemies? † Thou art waxed old in a strange land, thou art defiled with the dead: thou art reputed with them that go down into hell. † Thou hast forsaken the fountain of wisdom: † for if thou hadst walked in the way of God, thou hadst verily dwelled in peace everlasting. † learn where wisdom is, where strength is, where understanding is: that thou mayst know withal where is the long continuance of life and living, where the light of the eyes, and peace is. † Who hath found the place thereof? and who hath entered into the treasures thereof? † Where are the princes of the Gentiles, and they that rule over the beasts, that are upon the earth? † that play with the birds of the heaven, † that treasure up silver, and gold, wherein men have confidence, and is there no end of their getting? which fashion silver & are careful, 
:: shall they not find the fruit of their works?  neither is there invention of their works? † They are destroyed, and are gone down to hell, and others are risen up in their place. † young men saw the light, and dwelled upon the earth: but the way of discipline they knew not, † neither understood they the paths thereof, neither have their children received it, it is made far from their face. † It hath not been heard in the Land of Chanaan, neither hath it been seen in Theman. † The children of Agar also, that seek out the prudence, that is of the earth, merchants of Merrhe, and of Theman, and 
:: ●abulatores, those that did frame, or explicate moral examples, for instruction of manners, were worthily esteemed in all ages not such as seaned false, and ridiculous gods, with their filthy & wicked acts, of which S. Augustine writeth against Varro. l 6. c. 5, 6. & 7. decivit  fablers, and searchers of prudence and understanding: but the way of wisdom they have not known, neither have they remembered the paths thereof. † O Israel how great is the house of God, and how great is the place of his possession! † It is great, and hath no end: high and unmeasurable. † There were the Giants those renowned, that were from the beginning, of big stature, expert in war? † 
:: It is unpossible to find true wisdom without God's grace, and by his grace it is easily ●ound. Deut. 30. v. 1●. Mat. 11. v. 30. 1. Joa. 5. v. 3.  These did not our Lord choose, neither found they the way of discipline: therefore did they perish. † And because they had not wisdom, they perished through their folly. † Who hath ascended into heaven, and taken her, and brought her down from the clouds? † Who hath passed over the sea, and found her, and brought her above chosen gold? † There is none that can know her ways, nor that can search out her paths: † but he that knoweth all things, knoweth her, & hath found her out by his prudence: he that prepared the earth in time everlasting, and replenished it with cattle, and fourfooted beasts: † he that sendeth forth light, and it goeth: and hath called it, and it obeyeth him with trembling. † And the stars have given light in their watches, and rejoiced: † they were called, and they said: here we are: and they have shined to him with cheerfulness, that made them. † 
:: By this text most of the Fathers cited in the argument of this book prove Christ to be God against jews pagans, and heretics.  This is out God, and there shall none other be esteemed against him. † He found out all the way of discipline, and delivered it to Jacob his servant, and to Israel his beloved. † After these things he was seen upon the earth, and was conversant with men.   

CHAP. four Gods people neglecting his grace offered to them, more than to other nations, 6. are severely punished, 15. by captivity: 18. but are reserved 22. and repenting shall be released: 31. and their enemies destroyed.  
THIS is 
:: Wisdom whereof he spoke in the former chapter (v. 12.) is the la and commandment of God.  the book of the commandments of God, and the law, that is for ever: all that hold it, shall come to life: but they that have forsaken it, into death. † return Jacob, and take hold of it, walk by the way to the brightness of it, against the light thereof. † deliver not thy glory to an other, & dignity to a strange nation. † We are blessed o Israel: because the things that please God, are manifest to us. † Be of good comfort o people of God, memorable Israel: † you are sold to the Gentiles, not into perdition: but for that in anger you provoked God to wrath, you are delivered to the adversaries. † For you have exasperated him, that made you, the eternal God, immolating to devils, and not to God. † For you have forgotten God, who hath nourished you, and your nurse Jerusalem you have made sorrowful. † For she saw the wrath coming from God to you, and she said: hear ye confines of Zion, for God hath brought me great mourning: † For I have seen the captivity of my people, and of my sons, and daughters, which the everlasting hath brought upon them. † For I nourished them with joyfulness: but I have left them with weeping and mourning. † Let no man reiouce over me a widow, and desolate: I am forsaken of many for the sins of my children, because they have declined from the law of God. † And his justices they have not known, nor walked by the ways of God's commandments, neither have they entered by the paths of his truth and justice. † Let the borderers of Zion come, and remember the captivity of my sons & daughters, which the everlasting hath brought upon them. † For he hath brought upon them a nation from a far, a wicked nation, and of an other 
Deut. ●8. v. 49. jere. ●. v. 15.  tongue: † which have not reverenced the ancient, nor pitied the children, & have led away the beloved of the widow, and made the sole woman desolate of children. † But 
:: Jerusalem exhorteth her children to patience in their just punishment, assuring them of God's mercy and relaxation.  as for me what can I help you? † For he that hath brought the evils upon you, he will deliver you out of the hands of your enemies. † walk children, walk: for I am left alone. † I have put of the stole of peace, and I have put upon me the sackcloth of prayer, and I will cry to the Highest in my days. † Be of good comfort my children. Cry to our Lord, and he will deliver you out of the hand of the princes your enemies. † For I have hoped in the everlasting for your salvation: & joy is come to me from the holy one upon the mercy, which shall come to you from our everlasting saviour. † For I sent you forth with mourning and weeping: but our Lord will bring you back to me with joy and gladness for ever. † For as the neighbours of Zion have seen your captivity from God: so shall they see also with celerity your salvation from God, which shall come upon you with great honour, and everlasting brightness. † Children patiently sustain the wrath, which is come upon you: for thine enemy hath persecuted thee, but thou shalt quickly see his destruction: and thou shalt get up upon his neck. † My delicate ones have walked rough ways, for they are led as a flock taken violently of the enemies. † Be of good comfort children, and cry out to our Lord: for there shall be remembrance of you with him, that hath led you away. † For as your mind hath been to stray from God: ten times so much shall you returning again seek him. † For he that hath brought the evils upon you, he again will bring unto you everlasting joy with your salvation. † Be of good comfort Jerusalem: for he exhorteth thee, that named thee. † The wicked afflicters shall perish, that have vexed thee: & they that have rejoiced in thy ruin, shall be punished. † The cities which thy children have served, shall be punished: and she that received thy children. † For as she hath rejoiced in thy ruin, and been glad at thy fall: so shall she be made sorrowful in her own desolation. † And the rejoicing of her multitude shall be cut of, & her gladness shall be turned to mourning. † For fire shall come upon her from the everlasting in long during days, and she shall be inhabited of devils a great time. † look about o Jerusalem toward the East, and see the joy that cometh to thee from God. † For behold thy children come, whom thou hast let go dispersed, they come gathered together from the East even to the West, in the word of the holy one rejoicing to the honour of God.   

CHAP. v A consola●orie prophecy to Jerusalem, that her children shall be reduced with joy from captivity.  
PUT of Jerusalem the rob of mourning, and of thy vexation: and put on the beauty, and honour of that everlasting glory, which thou hast of God. † God will clothe thee with the doublet 
:: mercy is here called justice in respect of God's promise, for although ●● promise was of his only mercy, yet the performance proceedeth also from his justice.  of justice, and will put upon thy head the mitre of everlasting honour. † For God will show his brightness in thee, which is under the heaven. † For thy name shall be named of God to thee for ever: The peace of justice, and honour of piety. † Arise Jerusalem, and stand on high: and look about toward the East, and see thy children gathered together from the rising of the sun to the going down, in the word of the holy rejoicing at the memory of God. † For they went out from thee on foot led by the enemies: but our Lord will bring them to the exalted into honour as children of the kingdom. † For God hath appointed to humble every high mountain, and everlasting rocks, and to fill up valleys to be equal with the earth: that Israel may walk diligently to the honour of God. † And the woods also, and every tree of sweetness have overshadowed Israel by the commandment of God. † For God will bring Israel with joyfulness in the light of his majesty, with mercy, and justice, which is of him.   

CHAP. vi jeremy by his epistle forwarneth the Jews, that they shall be captives in Babylon: and after seventy years shall be released: 3. exhorting them, all that time to avoid idolatry: 7. largely showing the vanity of idols.  
A copy of the Epistle that jeremy sent to them that were 
a jeremy writ this Epistle before the common people were in Babylon, but Baruch red it unto them in Babylon, and so it was sent back to the rest, which were yet in Jerusalem.  to be led away captives into Babylon, by the king of Babylon, to tell them according to that which was commanded him of God.  
† For the sins that you have sinned before God, you shall 
jere 1●. v. 8. 9 etc.  be led away captive into Babylon by Nabuchodonosor the king of Babylon. † Being entered therefore into Babylon, you shall be there many years, and long times even unto 
b ten, being the firstarticle number, signifieth a general number; and so seven generations signify seven times ten, that is, seventy years. Sometimes seven ●● signific a generality, because this whole world is counted by seven days: sometimes. 100 signify the same; as Gen. 15. v 16. 400. years are called four generations.  seven generations: and after this I will bring you forth from thence 
Isa 44.  with peace. † But now you shall see in Babylon gods of gold, and of silver, and of stone, and of wood to be carried upon shoulders, showing fear to the Gentiles. † Beware therefore lest you also be like to the doing of strangers, and you be afraid, and fear take you in them. † Seeing therefore the multitude adoring behind, and before, say you in your hearts: Thou oughest to be adored o Lord. † For mine c Angel is with you: and myself d will ask account of your souls. † For their tongue polished by the craftsman, themselves also laid over with gold, and silver are false things, and they can not speak. † And as to a virgin that loveth ornaments: so taking gold their gods are forged. † Their gods certes have golden crowns upon their heads: whereof the priests secretly convey away from them gold, and silver, and bestow it on themselves. † Yea and they give thereof to strumpettes, and they deck whores: and again when they receive it of the harlots, they deck their gods. † But these are not delivered from the rust, and the moth. † And these being covered with a purple garment, they wipe their face for the dust of the house, which is very much among them. † And he hath a sceptre as a man, as a judge of the country, that killeth him not that offendeth against him. † He hath also in his hand a sword, and an axe, but himself he delivereth not from the sword, and from robbers, whereby be it known to you that they are not gods. † therefore fear them not. For as a man's 
c The Angel which guided this people coming out of Egypt. Exo. 12. 33. protected them also in Babylon.  vessel being broken is made unprofitable: such also are their gods: † they being placed in the house, their eyes are full of dust by the feet of them that go in. † And as upon one, that hath offended the king, the gates be shut round about, or as the dead brought to the grave, so do the priests guard the doors with shutting, and locks, lest they be spoiled of thieves. † They light candles to them, and that many, of the 
d The innumerable absurdities in forging and adoring false gods here recited by the prophet show how foolish & senseless they are, that serve idols, or any images for gods.  which they can see none: but they are as beams in the house. † And they say that the serpents which are of the earth, gnaw out their hearts, whiles they eat them and their garment, and they feel not. † Their faces are black with the smoke, that is made in the house. † The owls, and the swallows fly upon their body, and upon their head, and the birds also, the cats in like manner. † whereby you may know that they are not gods. Therefore fear them not. † The gold also which they have, is for beauty, unless a man wipe of the rust, they shall not shine: for neither when they were molten, did they feel. † With 
:: Idolaters imagining that senseless idols had diviue power, foolishly esteemed them of great value, & price.  all price are they bought, whereas there 
Is. 46. v. ●.  is no breath in them. † As being without feet they are carried upon shoulders, showing their baseness to men. Be they confounded also that worship them. † therefore if they fall to the ground, they rise not up of themselves, nor if a man set him upright, shall he stand by himself, but as to dead men their gifts shall be set before them. † Their priests sell their sacrifices, and abuse them: likewise also their wives plucking from them, impert nothing, neither to the sick, nor to the beggar. † Of their sacrifices women in childbed, and in flowers do touch: knowing therefore by these things that they are not gods, fear them not. † For whence are they called gods? Because we men offer to the gods of silver, and gold, and wood: † And priests sit in their houses, having their garments rend, and their heads, & beard shaven, whose heads be bare. † And they were crying before their gods, as at the supper of the dead. † The priests take away their garments, and they clothe their wives & their children. † Neither if they suffer any evil, nor if any good of any man, are they able to recompense it: neither can they make a king, nor take him away: † In like manner they can neither give riches, nor require evil. If a man vow a vow unto them, and perform it not; neither this do they require. † They deliver not a man from death, nor save the weak from the mightier. † The blind man they restore not to his sight: they shall not deliver a man out of necessity. † They shall not pity the widow, nor do good to the fatherless. † Like unto the stones of the mountain are their gods, of wood, and of stone, and of gold, and of silver. & they that worship them, shall be confounded: † How then is it to be supposed, or to be said, that they are gods? † moreover the Ch●dees themselves not honouring them: who when they hear that the dumb can not speak, they offer it to Bel, requesting of him, that it may speak. † As though they could feel that have no motion: and they when they shall understand, will leave them: for their gods themselves have no sense. † And women compassed with cords, sit in the ways, burning the bones of olives. † And when one of them being drawn of some passenger shall lie with him, she upbraideth her neighbour, that she is not counted worthy, as herself, neither is her cord broken. † But all things that are done about them. are false, how is it then to be thought, or to be said, that they be gods? And they are made by craftsmen, & by goldsmiths. They shall be nothing else, but that which the priests will have them to be. † For the artificers themselves, that make them, are of no long time. Why, can those things than that are made by them, be gods? † But they have left forged things & reproach, to them that shall come after. † For when battle cometh upon them, and evils: the priests devise with themselves, where they may hide themselves with them. † How then may they be thought, that they are gods, which neither deliver themselves from battle, nor save themselves from evils? † For seeing they be of wood, & laid over with gold, and with silver, it shall be known afterwards that they are false things, of all the Gentiles, and Kings: Which are manifest that they are no gods, but the works of men's hands, and no work of God is with them. † Whence then is it known, that they are not gods, but the works of men's hands, & no work of God is in them? † A king to the country they raise not up, neither shall they give rain to men. † judgement also they shall not decern, neither shall they deliver countries from injury: because they can not do nothing, as choughes between the heaven and the earth. † For when fire shall fall into the house of the wooden, and silver, and golden gods, their priests in deed shall flee, and be delivered: but themselves as beams shall be burnt in the mids. † And king and battle they shall not resist. How is it then to be supposed, or to be received that they are gods? † Not from thieves, nor from robbers shall the gods of wood, and of stone, and laid over with gold, and with silver deliver themselves, stronger then which are the wicked men. † The gold, and silver, and the garment where with they are covered, they shall take from them, and shall departed, neither shall they help themselves. Therefore it is better to be a king showing his strength: or a profitable vessel in the house, wherein he will glory that possesseth it: or a door in the house, which keepeth the things that are therein, then false gods. † The sun certes, and the moon, and the stars whereas they are bright, and sent forth for profitable uses, obey. † Likewise also the lightning, when it shall appear is perspicuous: and the wind also bloweth the self same in every country. † And the clouds, which when God shall command to walk throughout the whole world, they do that which is commanded them. † The fire also being sent from above to consume mountains, and woods, doth that which is commanded it. But these neither in shapes, nor in virtues are like to one of them. † wherefore neither is it to be thought, nor to be said, that they be gods: whereas they can neither judge judgement, nor do any thing for men. † Knowing therefore that they are not gods, then fear them not. † For neither shall they curse, Kings, nor bless them. † signs also in the heaven to the Gentiles they show not, neither shall they shine as the sun, nor give light as the moon. † beasts are better than they, which can fly under the roof, and profit themselves. † By no means therefore is it manifest unto us, that they are gods: for which cause fear them not. † For as in a garden of cucumbers a scarecrow keepeth nothing, so are their gods of wood, and of silver, and laid over with gold. † After the same sort also in a garden the white thorn, upon the which every bird sirteth. In like manner also their gods of wood, and laid over with gold, and with silver, are like to a dead body cast forth in the dark. † By the purple also and the murex colour laid upon them, which fadeth, you shall know that they are not gods. At the last also they are consumed, and shall be a reproach in the country. † Better is therefore the just man, that hath not Idols: for he shall be far from reproaches.     


THE argument OF Ezechiels' prophecy.  
EZECHIEL a Priest, and a Prophet, and at last a 〈…〉, as 
Martyrol 10. Apri. 1. Maij.  
Ezechiel and jeremy like in many respects, prophesied for most part the same things.  likewise jeremy was, near of the same age, prophesied for the most part the same things; but jeremy began to prophecy a child; in Jerusalem, and finally in Egypt: Ezechiel when he was about thirty years old, in Babylon, where he was in captivity with King lechonias and others. The 
4. Reg.  
44.  beginning and end of his prophecy are so obscure, that amongst 
Ep. add  the Hebrews (saith S. Jerom) none may read these parts, nor 
Paulin.  the beginning of Genesis, before the age of thirty years. The three first chapters contain a wonderful vision, wherein the Prophet saw God 
Ch. 1.  
The contents divided into fine parts.  as sitting in a glorious throne, resting as it were upon four living creatures, drawing strangely four wheels. Secondly, in one and twenty chapters following he prophesieth the destruction of Jerusalem and the Temple, with the captivity of the people for their enormous sins. Thirdly in eleven more chapters, he prophesieth the like of divers other nations. Fourtly, in four other chapters, he foreshoweth the reduction of the Jews from captivity, but more especially the Redemption of mankind by Christ, and the glorious state of his Church. Finally, in the other nine chapters, he describeth, but marvelous obscurely, his last vision of the restoration of the Temple, Sacrifices, priests, and other religious things pertaining thereto; but principally concerning the Church of Christ, both militant and triumphant.   

THE prophecy OF EZECHIEL.  

CHAP. I. 
The first part. The prophets first vision, & mission to preach.  By the river of Chobar near Babylon, Ezechiel seethe in vision a tempestuous whirlwind, 5. and strange shapes, 10. of a man, a lion, an ox, and an eagle: 15. of four wheels, 22. and of a man sitting gloriously on a throne in the firmament.  
AND 
:: The conjunction, And, being the first word, either joineth the context to the title, or (as S: Gregory expoundeth it) the exterior words uttered to the interior revealed to the prophet in spirit.  IT came to pass in 
:: Either the thirtieth year of his age; or the 30. since the captivity was prophesied, in the reign of Josias. 4. Reg. 22. v. 18.  the thirtieth year, in the fourth, in the fifth if the month, when I was in the mids of the captives beside the river Chobar, the heavens were opened, and I saw the visions of God. † In the fifth of the month, the same is the fifth year of the transmigration of king Joachin, † the word of our Lord was made to Ezechiel the son of Buzi priest in the land of the Chaldees, by the river Chobar: and there the hand of our Lord was made upon him. † And I saw, and behold a whirlwind came from the North: and a great cloud, & a fire inuoluing, and brightness round about it: & out of the mids thereof as it were the form of amber, that is, out of the mids of the fire: † and out of the mids thereof the similitude of sour * living creatures: and this was 
●animahum.  their look: the similitude of a man in them. † There were four faces to one, and four wings to one. † Their feet straight feet, and the sole of their foot as the sole of a calves foot, and sparks as the form of glowing bra●●● † And the hands of a man under their wings in four parts 〈…〉 ey had faces, and wings by the four parts. † And the wings of them were joined one to an other. They 
:: They turned not about (v. 12.) but having faces on every side were ready to go every way.  returned not when they went: but every one went before his face. † And the similitude of their countenance: the face of a man, and the face of a lion on the right hand of them four: and the face of an ox, on the leaf hand of them four: and the face of an eagle over them four. † And their faces, and their wings were stretched out above: two wings of every one were joined, and two covered their bodies: † and every one of them walked before his face: where the force of the spirit was, thither they went: neither did they return when they went: neither did they return when they walked. † And the similitude of the living creatures, their look as it were of coals of burning fire, & as it were the resemblance of lamps. This was the vision running in the mids of the living creatures, brightness of fire, and from the fire lightning going forth. † And the living creatures went, and returned after the similitude of glistering lightning. † And when I beheld the living creatures, there appeared one wheel upon the earth by the living creatures, having four faces. † And the shape of the wheels, and the work of them, as it were appearance of the sea: and one similitude of them four▪ and their appearance and work, as if it were 
:: S. Gregory expounding this vision of the four evangelists, or of the whole new Testaments teacheth that the old & new Testaments are each in the other; both teaching the same things in divers manners. ho. 6. in Ezech.  a wheel in the mids of a wheel. † By their four parts going they went: and they returned not when they walked. † There was a stature also to the wheels, and height, and a fearful form: and the whole 〈…〉 was full of eyes round about them four. † And when the living creatures walked, the wheels also walked together by them: and when the living creatures were lifted up from the earth, the wheels also were lifted up together. † whithersoever the spirit went, thither the spirit going, the wheels also were lifted up withal, following it: for the spirit of life was in the wheels. † With them going they went, and with them standing they stood, and with them lifted up from the earth, the wheels also were lifted up together, following them: because the spirit of life was in the wheels. † And a similitude over the heads of the living creatures of the firmament, as it were the sight of crystal dreadful, and stretched out over their heads above. † And under the firmament the wings of them straight one toward an other, every one with two wings covered his body, and the other was covered in like manner. † And I heard the sound of the wings, as it were the sound of many waters, as it were the sound of the high God, when they walked, it was as the voice of multitude, as the sound of a camp, and when they stood, their wings were let down. † For when a voice was made above the firmament, that was over their head, they stood, and let down their wings. † And 
:: In this chapter the prophet descriheth four parts of a vision which he saw at one time: of a whirlwind ● 4. of four living creatures▪ v 5▪ of four wheels v 15. & of a man sitting in a throne in the firmament v 16. For understanding of all which, learned large commentaries do hardly suffice  above the firmament, that hung over their head, as it were the form of the sapphire stone the similitude of a throne, and upon the similitude of the throne, a similitude as it were the shape of a man above. † And I saw as it were the form of amber, as the resemblance of fire within it round about: from his loins & upward, and from his loins downward, I saw as it were the resemblance of fire glistering round about. † As the form of the bow when it is in a cloud on a day of rain, this was the form of the brightness round about.   

CHAP. II. The Prophet terrified with the vision, is encoreged by God's spirit. 3. And is sent to preach 9 penance, and the service of God.  
THIS was the vision of the similitude of the glory of our Lord. And I saw, and I fell on my face, and I heard the voice of one speaking. And he said to me: 
:: Our saviour of his great humility and his singular love towards mankind, often calleth himself the Son of man, but no other so called him. Here the Angel most frequently calleth Ezechiel the son of man, as well to distinguish between Angelical & human kind, as in honour of Christ, of whom this and other prophets were figures: but why Ezechiel, and scarce any other (Dan. 8. v. 17.) had this title is hard to explicate.  son of man stand upon thy feet, and I will speak with thee: † And the spirit entered into me after that he spoke to me, and he set me upon my feet: and I heard him speaking to me, † and saying: son of man, I send thee to the children of Israel, to nations apostates which have revolted from me: they, and their fathers, have transgressed my covenant even unto this day. † And they are children of an hard face, and of an hart that can not be tamed, to whom I send thee: and this thou shalt say to them: Thus saith our Lord God: † If perhaps they at the least will hear, and if perhaps they wilcease, because it is an exasperating house: and they shall know that there was a prophet in the mids of them. † Thou therefore o son of man fear them not, neither be afraid of their words: because the incredulous and subverters are with thee, and thou dwellest with scorpions. Fear not their words, and of their looks be not afraid: because it is an exasperating house. † Thou therefore shalt speak my words to them, if perhaps they will hear, and be quiet, because they are provokers to anger. † But thou son of man hear whatsoever I speak to thee: & be not exasperating, as it is an exasperating house: open thy mouth, and eat whatsoever I give thee. † And I looked, and behold, an hand sent to me, wherein was a rolled book: and he spread it before me, which was written within and without: and there were written in it 
:: Lamentations pertain to the penitent:  lamentations, and 
:: song to the praises of God  a song, and 
:: Woe to the desperate damned.  woe.   

CHAP. III. Against a stubborn people, to whom he must preach, 8. the prophet is streingthened, 12. by increase of spirit: 17. charged to execute his office. 22. But first to be silent for a time,  
AND he said to me: son of man whatsoever thou shalt find eat: 
:: By this Metaphor of eating a book is signified, that the prophet received revelations from 〈…〉, as appeareth. v. 10. etc.  eat this volume, and going speak to the children of Israel. † And I opened my mouth, and he fed me with that volume: † and he said to me: son of man thy belly shall eat, and thy bowels shall be filled with this volume, which I give thee. And I did eat it: and it was made in my mouth sweet as honey. † And he said to me: son of man go to the house of Israel, and thou shalt speak my words to them. † For not to a people of profound speech, and of an unknown tongue art thou sent, to the house of Israel. † Neither to many peoples of profonnd speech, & of an unknown tongue, whose words thou canst not hear: and if thou were sent to them, 
:: By this place and the like (Mat. 11. v. 21.) it seemeth that the same grace being offered to divers persons, some do accept it, and some do not: but the cause of difference is by more grace added to the former which was sufficient before, and by this super add●d●tion is made effectual. That God giveth this abundance to some is of his mercy, and that he giveth it not to others is no injury. Ro 9  they would hear thee. † But the house of Israel will not hear thee: because they will not hear me. for all the house of Israel is of a shameless forehead, and hard hearted. † Behold I have made thy face stronger than their faces, and thy forehead harder than their foreheads. † As the adamant, and as the flint stone have I made thy face: fear them not, neither be afraid of their face: because it is an exasperating house. † And he said to me: son of man, all my words which I speak to thee, take in thy hart, and hear with thine ears: † And go, enter into the transmigration, to the children of of thy people, and thou shalt speak to them, and shalt say to them: Thus saith our Lord God: if perhaps they will hear, and be quiet. † And the spirit took me up, and I heard behind me the voice of a great commotion: Blessed be the glory of our Lord from his place, † and the voice of the wings of living creatures striking one against an other, & the voice of wheels following the living creatures, and the voice of a great commotion. † The spirit also lifted me, & took me up: & I went away bitter in the indignation of my spirit: for the hand of our Lord was with me, strengthening me. † And I came to the transmigration, to the heap of new corn, to them, that dwelled by the river Chobar, and I sat where they sat: and I tarried there seven days mourning in the mids of them. † And when seven days, were passed, the word of our Lord was made to me, saying: † son of man, a watchman to the house of Israel have I given thee: and thou shalt hear the word out of my mouth, and shalt tell it them from me. † If when I say to the impious: Dying thou shalt die: thou tell him not, nor speak that he may be turned away from his impious way, and live: the same impious man shall die in his iniquity, but his blood I will require at thy hand. † But if thou denounce to the impious, and he be not converted from his impiety, and from his impious way: he verily shall die in his iniquity, but thou hast delivered thy soul. † Yea and if the just shall be turned from his justice, & shall do iniquity: I 
:: I will take away my grace from him, in punishment of his revolting from me.  will lay a stumbling block before him, he shall die: because thou hast not told him, he shall die in his sin, and his justices which he hath done shall not be in memory: but his blood I will require at thy hand. † But if 
:: A preachers office is as well to warn the just to persevere in justice as to admonish the wicked to repent, & return to God.  thou warn the just that the just sin not, and he do not sin: living he shall live, because thou hast warned him, and thou hast delivered thy soul. † And the hand of our Lord was made upon me, and he said to me: Rising go out into the field, and there I will speak with thee. † And rising I went out into the filled: and behold the glory of our Lord stood there as it were the glory, which I saw by the river Chobar: and I fell on my face: † And the spirit entered into me, and set me upon my feet: and he spoke to me, and said to me: go in, and be shut up in the mids of thy house. † And thou son of man, behold bands are given upon thee, and they shall bind thee in them: and thou shalt not go forth from the mids of them. † And I will make thy tongue cleave to the roof of thy mouth, and thou shalt be dumb, not as a man controlling: because it is an exasperating house. † But when I shall speak to thee, I will open thy mouth, and thou shalt say to them: Thus saith our Lord God: He that heareth▪ let him hear: and he that is quiet, let him be quiet: because it is an exasperating house.   

CHAP. four 
The 2. part. The destruction of Jerusalem and the Temple, with the captivity of the people for their sins.  The future siege of Jerusalem is described in a brick. 4. The time of captivity of Israel, and of Juda is signified by sleeping. 390. days on the left side, and forty on the right. 9 Famine is also signified by bread sprinkled with dung.  
AND thou son of man take thee a brick, & thou shalt put it before thee: and thou shalt draw in it the city of Jerusalem. † And thou shalt lay siege against it, and shalt build munitions, and cast up 
:: To make a bank, a ditch is also made, ordinarily above three foot deep, & so the earth cast up towards the town besieged make covert passage about seven foot in height by which trench men approach more safely towards the wall, where they purpose to make battery, breach, and assault.:: It is very hard to explicate, how the ten tribes were 390. years in captivity.  a bank, and pitch camps against it, and place engines round about. † And thou take thee an iron frying pan, and thou shalt set it as an iron wall between thee & the city: and thou shalt set thy face stedely toward it, and it shall be besieged, and thou shalt compass it: which is a sign to the house of Israel. † And thou shalt sleep upon thy left side, and shalt put the iniquities of the house of Israel upon it, according to the number of the days, that thou shalt sleep upon it, and thou shalt take their iniquity. † And I have given thee the years of their iniquity, according to the number of days:: three hundred and ninety days: and thou shalt bear the iniquity of the house of Israel. † And when thou hast accomplished these things, thou shalt sleep upon thy right side the second time: and thou shalt take the iniquity of the house of Juda 
:: And from what time the 40. years are counted, seeing it is certain, that the two tribes were in captivity. 70. years. See S. Jerom in Ezech.  forty days. a day for a year, a day, I say, for a year I have given thee. † And thou shalt turn thy face to the siege of Jerusalem, and thine arm shall be stretched out: and thou shalt prophecy against it. † Behold I have compassed thee with bands: and thou shalt not turn thyself from thy side unto the other side, till thou accomplish the days of thy siege. † And thou take thee wheat and barley, and beans, and lintiles, and millet, and fitches': and thou shalt put them into one vessel, and make thee loaves according to the number of the days, that thou shalt sleep upon thy side: three hundred and ninety days shalt thou eat it. † And thy meat, that thou shalt eat, shall be in weight twenty staters a day: from time to time thou shalt eat it. † And water by measure thou shalt drink, the sixth part of an hin: from time to time thou shalt drink it. † And as hearth baken barley bread thou shalt eat it: and with the dung that cometh out of a man, thou shalt cover it before their eyes. † And our Lord said: So shall the children of Israel eat their bread polluted among the gentiles, to the which I shall cast them out. † And I said: A, a, a, o Lord God, behold my soul is not polluted, & a dead thing, and thing torn of beasts I have not eaten from mine infancy even till this time, and all unclean flesh hath not entered into my mouth. † And he said to me: Behold I have given thee dung of oxen for man's dung, and thou shalt make thy bread therewith. † And he said to me: son of man: Behold I will break 
:: As a staff aideth the weak, so bread sustaineth all men.  the staff of bread in Jerusalem: and they shall eat bread in weight, and in carefulness: and they shall drink water in measure, and in distress. † That bread and water failing, every man may fall against his brother, & they may pine away in their iniquities.   

CHAP. v By the hear of the prophet's head and beard pulled, and diversly destroyed, 5. is signified the destruction of the Jews. 10. The fathers and sons eating one an other, 12. in extremity of pestilence, famine, and sword.  
AND thou son of man take thee a sharp knife, shaving the hears: and thou shalt take it and draw it over thy head, and over thy beard: and thou shalt take thee a balance of weight, and shalt divide them. † The third part thou shalt burn with fire in the mids of the city, according to the accomplishing of the days of the siege: and thou shalt take a third part, and cut it with the knife in 
:: In other cities of Juda near Jerusalem.  the circuit thereof: but the other third part thou shalt scatter into the wind, and I will draw the sword after them. † And thou shalt take thereof a small number: and shalt bind them in the skirt of thy cloak. † And of them again thou shalt take, and shalt cast them forth in the mids of the fire, and shalt burn them with fire: and out of it shall come forth a fire into all the house of Israel. † Thus saith our Lord God: This is Jerusalem, I placed her in the mids of the gentiles, and countries round about her. † And she hath contemned my judgements, so that she was more impious than the gentiles: and my precepts more than the lands, that are round about her. For they have cast away my judgements, and in my precepts they have not walked. † therefore thus saith our Lord God: Because you have passed the gentiles, that are round about you, & have not walked in my precepts, & have not done my judgements, and according to the judgements of the nations, which are round about you, you have not wrought. † therefore thus saith our Lord God: Behold I to thee, and I myself will do judgements, in the mids of thee in the eyes of the gentiles. † And I will do in thee that which I have not done: and the like whereof I will do no more for all thine abominations. † therefore 
:: jeremy, Lament. 2 and Bar●ch. ch 2 prophesied of the same distress by 'samine in the siege of Jerusalem.  the fathers shall eat the sons in the mids of thee, and the sons shall eat their fathers: and I will do judgements in thee, and I will scatter all thy remnant into every wind. † therefore I live, saith our Lord God: unless for that thou hast violated my sanctuary in all thine offences, and in all thine abominations: I also do break thee, and mine eye shall not spare, and I will not have mercy. † The third part of thee shall die with the pestilence, & shall be consumed with famine in the mids of thee and a third part of thee shall fall by the sword round about thee: and thy third part I will scatter into every wind, and I will draw a sword after them. † And I will accomplish my fury, & will make mine indignation rest in them, and will be comforted: & they shall know that I the Lord have spoken in my zeal, when I shall have accomplished mine indignation in them. † And I will make thee a desert, and a reproach to the nations, that are round about thee, in the sight of every one that passeth by. † And thou shalt be a reproach, and 
:: blasphemy is here taken improperly, and signifieth that other nations shall not only reproach Jerusalem, but also ●a●●● and scoff at her miseries.  blasphemy, an example, and astonishment amongst the nations, that are round about thee, when I shall have done judgements in thee in fury, and in indignation, and in the rebukes of anger. † I the Lord have spoken: When I shall send very sore arrows of famine upon them: which shall be mortiferous, and which I shall send to destroy you: and I will gather famine upon you, and will break among you the staff of bread. † And I will send in upon you famine, and very sore beasts even to destruction: and pestilence, and blood shall pass through thee, and the sword I will bring in upon thee. I the Lord have spoken.   

CHAP. vi For idolatry the people shall be diversly destroyed: 8. till the relics convert to God.  
AND the word of our Lord was made to me, saying: † S●nne of man set thy face toward 
:: 〈…〉 was most especially committed in mountains, ●●●●lles, and therefore both idols and idolaters were destroyed in the same places.  the mountains of Israel, and thou shalt prophecy to them, † and shalt say: mountains of Israel hear ye the word of our Lord God: Thus saith our Lord God to the mountains, and little hills, and to the rocks, & the vallees: Behold I will bring upon you the sword, and will destroy your excelses, † and cast down your altars, and your idols shall be broken: and I will overthrow your slain before your idols. † And I will lay the carcases of the children of Israel before the face of your idols: and I will disperse your bones about your altars † in all your habitations. The cities shall be desolate, and the excelses shall be cast down, and destroyed, and your altars shall perish, and shall be broken: and your idols shall cease, and your temples shall be destroyed, and your works shall be defaced. † And the slain shall fall in the mids of you: and you shall know that I am the Lord. † And 
:: God's perpetual providence still preserveth some relics that serve him sincerely, and before those depart from this world,  I will leave in you them, that shall escape the sword in the gentiles, when I shall disperse you in the lands. † And your delivered shall remember me amongst the gentiles, to which they are led captivity: because I have broken their hart fornicating, and revolting from me: and their eyes fornicating after their idols: and 
:: others do repent and return to God.  they shall mislike with themselves upon the evils which they had done in all their abominations. † And they shall know that I the Lord have not spoken in vain to do them this evil. † Thus saith our Lord God: Strike thy hand, and knock thy foot, and say: Alas, to all the abominations of the evils of the house of Israel: because they shall fall by sword, famine, and pestilence. † He that is far of, shall die with pestilence: and he that is near, shall fall by the sword: and he that shall be left, and besieged, shall die for famine: and I will accomplish mine indignation in them. † And you shall know that I am the Lord, when your slain shall be amongst the mids of your idols, in the circuit of your altars, in every high hill, & in all the tops of mountains, and under every woody tree, and under every oak with thick branches, the place where they burned frankincense smelling sweetly to all their idols. † And I will stretch forth my hand upon them: and will make the land desolate, and destitute from the desert of Deblatha in all their habitations: and they shall know that I am the Lord.   

CHAP. VII. Misery's shall be so great, 8. and shall come so presently, 16. that few shall escape, and those also shall be in great terror, and affliction.  
AND the word of our Lord was made to me, saying: † And thou son of man, thus saith our Lord God to the land 
:: By Israel is ●ere meant all the country of jury, as appeareth by the general peach following. the four quarters of the land.  of Israel: The end is come, come is the end upon the four quarters of the land. † Now an end upon thee, and I will send my fury upon thee: and I will judge thee according to thy ways: and I will lay against thee all thine abominations. † And upon thee mine eye shall not spare, and I will not have mercy: but I will lay thy ways upon thee, and thine abominations shall be in the mids of thee: and you shall know that I am the Lord. † Thus saith our Lord God: One affliction, lo affliction cometh. † An end cometh, there cometh an end, it hath awaked against thee: behold it cometh. † Destruction cometh upon thee, which dwellest in the land: the time cometh, the day of slaughter is near, and not of the glory of mountains. † Now straightway I power out my wrath upon thee, and I will accomplish my fury in thee: and I will judge thee according to thy ways, and I will lay upon thee all thy wicked deeds. † And mine eye shall not spare, neither will I have mercy: but I will lay thy ways upon thee, and thine abominations shall be in the mids of thee: and you shall know that I am the Lord that strike. † Behold the day, behold it cometh: destruction is gone forth, the rod hath flourished, pride hath budded. † iniquity is risen in the rod of impiety: not of them, and not of the people, nor of the sound of them: and there shall be no rest in them. † The time cometh, the day is at hand: he that buyeth let him not rejoice: and he that selleth, let him not mourn: because wrath upon all the people thereof. † Because he that selleth, 
:: In the year of Jubeley the lands which were sold, returned to the seller or to his heirs▪ levit. 2● but in the captivity there could be no such recovery.  shall not return to that, which he hath ●old, and as yet in the living the life of them. For the vision shall not go back to all the multitude thereof: and man in the iniquity of his life shall not be strengthened. † Sound you with the trumpet, let all be prepared, and there is none to go to the battle: for my wrath shall be upon all the people thereof. † The sword without: and the pestilence, and famine within: he that is in the filled shall die by the sword: and they that are in the city, shall be devoured with the pestilence, and famine. † And those of them that flee shall be saved: and they shall be in the mountains as doves of the valleys all trembling, every one in his iniquity. † all hands shall be dissolved, and all knees shall run with waters. † And they shall gird themselves with hearecloathes, and fear shall cover them, and in every face confusion, and upon all their heads baldness. † Their silver shall be thrown forth, and their gold shall be into a dunghill. Their silver, and their gold shall not be able to deliver them in the day of the fury of our Lord. Their soul they shall not satisfy, and their bellies shall not be filled: because it is made 
:: Adorning of idols with much gold was occasion that the Chaldees spoiled the city more eageily.  a scandal of their iniquity. † And the ornament of their jewels they have turned into pride, and the images of their abominations, and idols they have made of it: for this cause have I given it them into uncleanness: † and I will give it into the hands of aliens to spoil, and to the impious of the earth for a pray, and they shall contaminate it. † And I will turn away my face from them, & they shall violate my 
* 〈…〉.  secret: and spoilers shall enter into it, and shall contaminate it. † Make a conclusion: because the land is full of the judgement of blood, and the city ful of iniquity. † And I will bring the worst of the nations, and they shall possess their houses: and I will make the pride of the mighty to cease, and they shall possess their sanctuary. † distress coming upon them, they will seek peace, and there shall be none. † Truble shall come upon truble, and report upon report, and they shall seek vision of the prophet, and 
:: This & other like places signify sea●sit●e of priests to teach the law, in the captivity, but not an universal destruction or want of al. Io● even then also God conserved some relics, as appeareth, Malach. 2.  the law shall perish from the priest, and counsel from the ancients. † The king shall mourn, and the prince shall be clothed with sorowfulness, and the hands of the people of the land shall be troubled. According to their way will I do to them, and according to their judgements I will judge them: and they shall know that I am the Lord.   

CHAP. VIII. In an other vision the prophet seethe innumerable most abominable idolatries, 11. committed by all sorts of men, and women, 17. for which God will no longer spare them.  
AND it came to pass in 
:: After that the prophet had▪ ested in his house. ●9●. Days in which time▪ when soever he s●●p●, he lay only on his left side, & 4●. Days in like manner on his right side, which was in al. 430. days, which make one year two month, and five days, the next day he had this other vision before he went forth to preach.  the sixth year, in the sixth month, in the fifth of the month: I sat in my house, and the ancients of Juda sat before me, and the hand of our Lord God fell there upon me. † And I saw, and behold a similitude as it were the resemblance of fire: from the resemblance of his loins, and downward, fire: and from his loins, and upward, as it were the resemblance of brightness, as the appearance of amber. † And the similitude of a hand put forth took me by the locks of my head: and the spirit lifted me up between the earth and the heaven, and brought me into Jerusalem in the vision of God, beside the inner door, that looked to the North, where was set an idol of zeal to provoke emulation. † And lo there the glory of the God of 
●●. 3. 7. ●●.  Israel according to the vision which I had seen in the filled. † And he said to me: son of man, lift up thine eyes to the way of the North. And I lifted up mine eyes to the way of the North: and behold on the North of the port of the altar the idol of zeal in the very entry. † And he said to me: son of man, dost thou see thinkest thou what these do, the great abominations, that the house of Israel doth here, that I may departed far from my sanctuary? and yet turning thou shalt see greater abominations. † And he brought me into the door of the court: and I saw, and behold one hole in the wall. † And he said to me: son of man dig the wall. And when I had digged the wall, there appeared one door. † And he said to me: go in, and see the most wicked abominations, which these do here. † And being entered in I saw, and behold everse similitude of creeping creatures, and of beasts, abomination, and all the idols of the house of Israel were painted in the wall round about through out. † And seventy men of the ancients of the house of Israel, and Jezonias the son of Saphan stood in the mids of them, that stood before the pictures: and every one had a censar in his hand: and a vapour of a cloud rose up from the frankincense. † And he said to me: Surely thou seest son of man what things the ancients of the house of Israel, do in darkness, every one in the secret of his chamber: for 
:: Wicked men either do not believe, or little consider God's knowledge, and providence, of all things, and so fall into idolatry.  they say: Our Lord seethe us not, our Lord hath forsaken the earth. † And he said to me: Yet turning thou shalt see greater abominations, which these do. † And he brought me in by the door of the gate of the house of our Lord, which looked to the North: and behold their women sat mourning for 
:: Rabbi David and Rabbi Solomon write that the image of this idol being made of brass had eyes of lead, and when the brass was made hot, by fire secretly put under, the lead beginning to melt, the image seemed to weep, whereupon the women of compassion ●id weep with their goddess.  Adonis. † And he said to me: Surely thou hast senne o son of man: yet turning thou shalt see greater abominations than these. † And he brought me into the inner court of the house of our Lord: and behold in the door of the temple of our Lord between the porch and the altar, as it were five and twenty men having their backs against the temple of our Lord, and their faces to the East: and they adored toward the rising of the sun. † And he said to me: Surely thou hast seen o son of man: why, is this a light thing to the house of Juda, that they should do these abominations, which they have done here: because they replenishing the land with iniquity, are turned to provoke me? and behold they put a bough to their nosthrels. † therefore I also will do in my fury: mine eye shall not spare, neither will I have mercy: and when they shall cry to mine ears with a loud voice, I will not hear them.   

CHAP. IX. The prophet seeing six men, by God's commandment, kill all, 6. that are not marked with THAV in their forehead: 8. lamenteth so great a slaughter. 9 and God answereth, that their iniquity may not be longer tolerated.  
AND 
:: The prophet being first instructed by a voice that the destruction is near at hand:  he cried in mine ears with a loud voice, saying: The visitations of the city approach, and every one hath Vas 
* intersectionis.  a weapon of slaughter in his hand. † And behold 
:: forthwith in the same vision, 〈…〉 men coming to kill the idolaters.  six men came from the way of the upper gate, which looketh to the North: and every man's weapon of destruction in his hand: 
:: Yet one is s●●t before the six to ●a●ke some, whom God's mercy will save from the slaughter, because he never suffereth his Church to be wholly destroyed.  one man also in the mids of them was clothed with linen ga●m●●●s, and the ink●horne of a writer at his reins: and they entered in, and stood by the brazen altar. † And the glory of the Lord of Israel was taken up from the Cherub, which was ou●▪ him to the threshold of the house: and he called the: man, that was clothed with the linen garments, and had the inkhorn of a writer on his loins. † And our Lord said to him: pass through the mids of the city in the mids of Jerusalem and “ sign 
* Mark with †  thou upon the foreheads of the men that mourn, and lament upon all the abominations, that are done in the mids thereof. † And to them he said in my hearing: pass through the city following him, and strike: let not your eye spare, neither have ye mercy. † The old, the young man, and the virgin, the little one, and the women kill to utter destruction: but every one upon whom you shall see thou, kill not, and 
:: For abuses of holy Sacrifices, sacraments, and other sacred Rites, God suffereth first Churches and Monasteries to be destroyed, and clergy men and other religious persons to be persecuted, and so punishment proceedeth to other offenders as, 1. Pet. 4. v. 17. judgement beginneth at the house of God.  begin ye at my sanctuary. They began therefore at the ancient men, which were before the face of the house. † And he said to them: Contaminate the house, & ●il the courts with the slain: go ye forth. And they went forth, and struck them that were in the city. † And the slaughter being accomplished I remained: and I fell upon my face, and crying: I said Alas, alas, alas o Lord God, wilt thou then destroy all the remnant of Israel, pouring out thy fury upon Jerusalem? † And he said to me: The iniquity of the house of Israel, and Juda is exceeding great, and the land is replenished with blood, and the city is replenished with aversion: for they have said. Our Lord hath forsaken the earth, and our Lord seethe not. † therefore mine eye also shall not spare, neither will I have mercy: I will require their way upon their head. † And behold the man, that was clothed with the linen garments, that had the inkhorn at his back, answered a word, saying: I have done as thou hast commanded me.  

ANNOTATIONS. CHAP. IX.  
4. Sign thou upon the sorchcades.] Most of the Hebrew Rabbins, as also the 
Some translate, Sign a sign, or, set a mark upon the foreheads.  Septuagint▪ likewise ●●u●la, and Symmachus translate THAV according to the● g 〈…〉 of the Hebrew word, a sign: as if it were commanded only in general to se●te one sign or other, not any determinate certain sign or mark on the foreheads of the men that mourn, and lament upon the abominations, that are done in Jerusalem. But aswell some other Hebrew Rabbins, with the Chaldee Paraphrasis, as also Theodotion, and in manner all other ancient Latin Interpreters, whom S Jerom followeth, translate as in the vulgate 
Others translate more distinctly: Sign thou upon the foreheads. or Mark the foreheads with thou, or. T. That is with the letter which hath the form of a cross. It was in the time of Ezechiel in figure, now is in remembrance of Christ's cross. The ancient Fathers testify the continual use of the sign of the cross in the Church.  Edition, Signa thou super frontes virorum gementi●m, etc. Sign thou upon the foreheads of the men that mourn, etc. That is▪ mark their foreheads with they, the last Hebrew letter: which in the old Hebrew characters, used even to ●▪ jeroms time by the Samaritans, hath the similitude and form of a cross. So expressing a particular determinat sign; as when the Angel slew the first borne of Egypt, the Israelites houses were distinctly marked with blood, sprinkled on 
Exo. 1●.  the posts of their doors: mystically signifying our B. saviours most sacred blood to be shed for Redemption of man kind: so also this letter THAV bearing the form of a cross, form in the foreheads of the mourners, signified the cross, whereon Christ our Lord should die, and redeem us from si●●e. Which sign, as it was then prefigurative, and prophetical; so now it is representative, and commemorative of our Redemption made by our B. saviour, on the holy cross. That we may truly glory in Christ, and that with our great Apostle S. Paul, in CHRIST crucified. With great reason therefore hath the 
1. Cor. ●.  whole Church of Christ singularly esteemed, and continually used this holy sign of the cross in all Di●●ne Mysteries, and godly works, even from the Apostles time Witnesses hereof are the ancient Fathers: S. Dionyse Ariopagite, Eccles. Hierarch. c 2. reciting the sign of the cross amongst other sacred Rites in administration of baptism: who also c. 5. & 6. maketh like mention of the same sign in making priests, & professing of Religious persons. Likewise S. Ireneus. li. 2. c. 42. describeth the form of the cross. S. Justinus Martyr, Dialogo cum Tryphon●, showeth livers figures in the old Testament of the cross. Tertullian, Aduersus Marcionem, testifieth that the Apostles, and all the faithful of Christ were signed in their foreheads with the sign of THAV, the last of the Hebrew letters, bearing the form of a cross: the same (saith he) with the Greek letter, TAV, and our Latin T. Who further both in that place, and li▪ de corona ●●luis, & lined resurrect. carnis, testifieth the most frequent use of this holy sign of the cross After him S Cyprian witnesseth the same in his time. Epist▪ add Tybaritanoes. li. ad Dem●tr●anum, & li. 1. ca 8. Testimoniorum adverse. Judaeos More especially, li. 2. c. 22. proveth by this place amongst other holy Scriptures, that in this sign of the cross, is health to all that are signed therewith in the foreheads. S. Chrysostom. li. count Gentiles, Amongst other demonstrations, showeth by the honour, and daily use of the cross, that Christ 
Honour of the cross proveth Christ to be God.  is God; because none but God could make a thing, which before was so execrable, to be now every where so highly esteemed And in his Homilies. 55. in Mat. 16. & 84. in joan. 19 and other places, witnesseth that in baptism, in the most holy Eucharist, in the Sacrament of holy Orders, & in all most excellent Mysteries, the ensign of victory, the sign of the cross is ever present unto us: in all his discourse teaching, to glory not only in Christ crucified, but also to honour the sign of the cross. And that who soever despiseth the sign of the cross, despiseth in deed Christ Crucified. To omit others, S. Augustin recordeth, li. 1. Confess. c. 11. that himself when he was a child, and dangerously sick, was by his mother's pious care, signed with the sign of the cross▪ & li. de catechizandis rudibus. c 20. teacheth that every one is to be signed in the forehead with the sign of the cross, & that all Christians are so signed. Also Tract 118. in joan. What is the sign of Christ (saith he) which all know, but the cross of Christ? which sign unless it be adjoined, as well to the foreheads of them that believe in Christ, as to the w●ter itself wherewith they are regenerate, 
The sign of the cross used in baptism, in Confirmation, in the B Eucharist, and in a● holy Rites.  and to the chri●●●ne oil, wherewith they are anointed, as also to the Sacrifice, wherewith they are nourished; none of these things is rightly performed. Or will you have him to speak more plainly, or more generally? Sir 101. de tempore▪ With the sign of the cross (saith he) our Lord's body is consecrated, & all things, whatsoever are sanctified, are consecrated with the invocation of Christ's name in this sign▪ Who pleaseth to see more testimonies of ancient Fathers, may also read S. Basil, li. de Spiritu Sancto. S. Cyril of Jerusalem▪ Catechesi. 4. & 13. S. Ambrose, Orat. ●unebri de obitu Theodosijs. S. Gregory. Epist 126.  
The apparition also of this sign to Constantin the great, with this inscription: 
Miraculous apparitions of the sign of the cross.  IN HOC VINCES, is most famous; written by Eusebius Caesariensis li. 1 c. 22: & 23. de vita Constantini▪ and many others. The same sign also appeared in Jerusalem in the time of his son Constantius, as S. Cyril of Jerusalem testifieth in his Epistle to the same Emperor. And Nicephorus. li. 10. c. 2. Hist. Eccles writeth that the forms of Crosses, fell with the due upon the garments of Julian the Apostata, and of his followers. And many other histories, both ancient and modern make mention of the like apparitions.  
But above all others, the most principal is to come: The sign of the son 
The sign ●●● the cross shall appear before Christ, coming to judge.  of man; as our B. saviour himself fortelleth, which shall appear in the heaven at his coming to judge the whole world: his most proper ensign the cross; by which he conquered the devil, sin, death, and all enemies of God and men. So all ancient Fathers undoubtedly understand his prediction. Mat. 24. Then will this sign appear to the great confusion of all unsigned miscreants, with other wicked enemies of the cross, and Crucifix. For than shall all the world, 
The unsigned shall be confounded.  both men, and Angels see, what infinite charity, our most blessed Redeemer hath used for man's salvation; and how justly those that either do not believe, or not regard his so unspeakable mercy, shall be adjudged to everlasting damnation in the pity and fire of hell. And on the other side, all those that are 
The rightly signed shall be glorified.  rightly signed in their foreheads, and have accordingly performed that, which in baptism they promised, shall meet this saving ensign, with incomparable comforth, ●oy, and gladness; who coming clothed ●n white robes, with palms of victory in their hands, shall then receive glorious crowns in eternal life.    

CHAP. X. Destruction of the city is again signified by appearance of fire sprinkled therein, 9 with description of Cherubims, four wheels, and of the four living creatures.  
AND I saw, and behold 
:: In this vision appeared in the air as it were a man sitting in a throne of sapphire stone, over the image of Cherubs & four wheels under them.  in the firmament, that was over the head of the Cherubs, as it were the sapphire stone, as it were the form of the similitude of a throne appeared over them. † And he spoke to the man, that was clothed with the linen garments, and said: go in the mids of the wheels that are under the Cherubs, and fill thy hand with the coals of fire, that are between the Cherubs, & power them out upon the city. And he went in, in my sight: † and the Cherubs stood on the right hand of the house, when the man went in, and a cloud filled the inner court. † And the glory of our Lord was lifted up from above the Cherub to the threshold of the house: and the house was replenished with the cloud, and the court was replenished with the brightness of the glory of our Lord. † And the sound of the wings of the Cherubs was heard even to the utter court, as it were the voice of God almighty speaking. † And when he had commanded the man, that was clothed with the linen garments, saying: Take fire from the mids of the wheels, that are between the Cherubs: he being gone in stood beside the wheel. † And a Cherub stretched out his hand from the mids of the Cherubs to the fire, that was between the Cherubs: and he took, & gave into his hands, that was clothed with the linen garments: who taking it went forth. † And there appeared in the Cherubs the similitude of a man's hand under their wings. † And I saw, and behold four wheels by the Cherubs: one wheel by one Cherub, and another wheel by one Cherub: and the form of the wheels was as it were the resemblance of the stone Chrysolithus: † and their resemblance, one similitude to the four: as it were 
:: The strange form of these four pair of wheels, signified the consonant agreement of the old and new Testament. S▪ Greg. ho. 6. in Ezech.  a wheel in the mids of a wheel. † And when they walked, they went into 
:: They were ready to go forward, backward, on the right hand, on the left, or to what part soever without turning about.  four parts: and they returned not walking: but to the place, whereunto, that which was first, declined, the rest also followed, neither did they turn. † And all their body, and necks, and hands, and wings, and the circles were full of eyes, in the circuit of the four wheels. † And these wheels he called voluble, myself hearing it. † And one had four faces: one face, the face 
:: It seemeth every one had as it were four faces, v. ●t, all like men's faces but one more resembling a man's face then the other, one some what resembling an o'er face (c. 1. here called the face of a cherish) another, the face of a lion, the other of an eagle.  of a Cherub, and the second face, the face of a man: and in the third the face of a lion: and in the fourth the face of an eagle. † And the Cherubs were lifted up: the same is the living creature, that I had seen by the river Chobar. † And when the Cherubs walked, the wheels also went together by them: and when the Cherubs lifted up their wings, to be raised up from the earth, the wheels rested not, but also were beside them. † Those standing, they stood: and with them lifted up they were lifted up. For the spirit of life was in them. † And the glory of our Lord went forth from the threshold of the temple: and stood over the Cherubs. † And the Cherubs lifting up their wings, were exalted from the earth before me: and they going forth, the wheels also followed: and it stood in the entry of the east gate of the house of our Lord: and the glory of the God of Israel was over them. † The same is the living creature, which I saw under the God of Israel by the river Chobar: and I understood that they were Cherubs. † four faces to one, and four wings to one: and the similitude of a man's hand under their wings. † And the similitude of their faces, the same faces, which I had seen by the river Chobar, and the looks of them, and the sway of every one to go before his face.   

CHAP. XI. Against falseprophetes affirming that the people should not be carried into captivity, 4. Ezechiel prophesieth that they shall not escape it. 13. Pheltias a falseprophet dieth: 14. and God promiseth to conserve some relics: 19 and to give a new spirit in their hearts.  
AND the spirit lifted me up, and 
:: The prophet in Chaldea saw in spirit what was doubt in Jerusalem.  brought me into the east gate of the house of our Lord, which looketh to the rising of the sun: and behold in the entry of the gate five and twenty men: and I saw in the mids of them Jezonias the son of azure, and Pheltias the son of Banaias, the princes of the people. † And he said to me: son of man, these are the men, that conceive iniquity, and devise most wicked counsel in this city, † saying: 
:: Were not new houses builded (say the false prophets) sine▪ jeremy said, that all our houses should be destroyed? Whereupon they inferi● that his prophecy is false.  Were not houses builded of late? 
:: and so counted themselves as secure, in Jerusalem: as flesh in the pot.  This is the cauldron, and we the flesh. † therefore prophecy of them, prophecy thou son of man. † And the spirit of our Lord fell upon me, and said to me: speak: Thus saith our Lord: So have you spoken o house of Israel, and the cogitations of your hart I know. † Very many have you killed in this city, and you have filled the ways thereof with the slain. † therefore thus saith our Lord God: Your slain, whom you have laid in the mids thereof, these are the flesh, and this is the cauldron: and I will bring you out of the mids thereof. † 
:: The false prophets feared wars, but not captivity, therefore the prophet assureth them that the people shall feel both sword, & captivity.  The sword you have feared, and the sword I will bring upon you, saith our Lord God. † And I will cast you out of the mids thereof; and I will give you into the hand of the enemies, and will do judgements in you. † You shall fall by the sword: in the borders of Israel will I judge you, and you shall know that I am the Lord. † This shall not be as a cauldron to you, and you shall not be as flesh in the mids thereof, in the borders of Israel I will judge you. † And you shall know that I am the Lord: because you have not walked in my precepts, & have not done my judgements, but you have done according to the judgements of nations, that are round about you. † And it came to pass, when I prophesied, Pheltias the son of Banaias died▪ and I 
:: He lamented not the death of the false prophet, but feared great ruin of the people seeing this wicked man die so suddenly.  fell upon my face crying with a loud voice: & said: Alas, alas, alas, o Lord God: makest thou a consummation of the remnant of Israel? † And the word of our Lord was made to me▪ saying: † son of man thy brethren, thy brethren, thy kinsmen, & all the house of Israel, all to whom the inhabitants of Jerusalem have said: Depart ye far from our Lord, the land is given to us in possession. † therefore thus saith our Lord God: Because I have made them far of in the gentiles, and because I have dispersed them in the lands: I will be 
:: God still conserveth his Church from utter ruin, as the prophets do often affirm. jere. 4. v. 27. ch. 5. v. ●●. 18. Psal. 88 ●▪ ●▪ ●●.  a little sanctification to them in the lands, to which they are come. † therefore speak: Thus saith our Lord God: I will gather you out of the peoples, and unite you out of the lands, wherein you are dispersed, & I will give you the ground of Israel. † And they shall go in thither, and shall take away all the offences, and all the abominations thereof out of it. † And I will give them one hart, and will give a new spirit in their bowels: and I will take away the stony hart out of their flesh, and will give them a fleshy hart: † that they may walk in my precepts, and keep my judgements, and do them: and they may be my people, and I may be their God. † Whose hart walketh after their offences and abominations, their way will I lay on their head, saith our Lord God. † And the Cherubs lifted up their wings, and the wheels with them: and the glory of the God of Israel was over them. † And the glory of our Lord ascended from the mids of the city, & stood over the mount, that is on the east side of the city. † And the spirit lifted me up, and brought me into Chaldee to the transmigration, in a vision in the spirit of God: and the vision which I had seen was taken up from me. † And I spoke to the transmigration all the words of our Lord, which he had showed me.   

CHAP. XII. By providing furniture for a journey, and carrying it from one place to an other, 5. and flying through a hole in the wall, 10. the prophet signifieth that the king, and people shall go into captivity. 17. By eating, as if he were troubled, foreshoweth their famine. 21. All which shall come quickly.  
AND the word of our Lord was made to me, saying: † son of man thou dwelest in the mids of an exasperating house: which have eyes to see, and see not: and ears to hear, and hear not: because it is an exasperating house. † Thou therefore o son of man, make thee 
:: provide furniture for travel.  vessels of transmigration, and thou 
:: truss up & carry bag and baggage from one place to an other.  shalt flit by day before them: and thou shalt flit out of thy place to an other place in their sight, if perhaps they will behold: because it is an exasperating house. † And thou shalt carry forth thy vessels as the vessels of one flitting by day in the sight of them: and thou shalt go forth at even before them, as one goeth forth that flitteth. Before their eyes dig to thee through the wall: and thou shalt go forth through it. † In their sight on shoulders thou shalt be carried, in the dark thou shalt be carried out: thou shalt cover thy face, & shalt not see the earth: because I have given thee a portending sign to the house of Israel. † I did therefore as he had commanded me: I carried my vessels as the vessels of one flitting by day: and at even I digged to me through the wall with my hand: and I went forth in the dark, and was carried on shoulders in their sight. † And the word of our Lord was made to me in the morning, saying: † son of man, hath not the house of Israel the exasperating house said to thee: What dost thou? † Say to them: Thus saith our Lord God: This burden upon the prince, that is in Jerusalem, and upon all the house of Israel, which is in the mids of them. † Say: I am your portending sign, as I have done, so shall it be done to them. into transmigration, and into captivity shall they go. † And the prince, that is in the mids of them, shall be carried on shoulders, he shall go forth in the dark: they shall dig through the wall to bring him out: his face shall be covered, that he may not see the earth with his eye. † And I will stretch forth my net upon him, and he shall be taken in my net: and I 
:: The false prophets argued here Ezechiel of contradiction that the king should be carried into Babylon,:: and should not see Babylon. But the event convinced their rash judgement. For he was carried thither blind▪ 4. Reg. ●●.  will bring him into Babylon into the land of the Chaldees, and he shall:: not see it, and there he shall die. † And all that are about him, his guard, & his troops I will disperse into every wind: and I will draw the sword after them. † And they shall know that I am the Lord, when I shall have dispersed them in the gentiles, and scattered them in the lands. † And I will leave of them a few men from the sword, & the famine, and the pestilence: that they may declare all their wicked deeds in the gentiles, to which they shall enter: and they shall know that I am the Lord. † And the word of our Lord was made unto me, saying: † son of man, eat thy bread in truble: yea and drink thy water in haste, & sorowfulness. † And thou shalt say to the people of the land: Thus saith our Lord God to them, that dwell in Jerusalem in the land of Israel: Their bread they shall eat in carefulness, and their water in desolation they shall drink: that the land may be made desolate from the multitude thereof, for the iniquity of all that dwell therein. † And the cities, that are now inhabited, shall be desolate, and the land desert: and you shall know that I am the Lord. † And the word of our Lord was made to me, saying: † son of man, what is this 
:: That which is commonly said of many is called a proverb.  proverb with you in the land of Israel? saying: 
:: False prophets persuaded the people, that seeing the captivity foretold by the prophets was not yet come therefore it would never come. As heretics shall deny the day of general judgement. ●. Pet. ●.  The days shall be differred to a long time, & all vision shall perish. † therefore say to them: Thus saith our Lord God: I will make this proverb cease, neither shall it any more be commonly said in Israel: and speak to them that the days are at hand, and the word of every vision. † for all vision shall no more be in vain, nor divination ambiguous in the mids of the children of Israel. † Because I the Lord will speak: and what word soever I shall speak, shall also be done, it shall not be prolonged any more: but in your days ye exasperating house, will I speak the word, & will do it, saith our Lord God. † And the word of our Lord was made to me, saying: † son of man, behold the house of Israel, they that say: The vision, that this man seethe, is for many days: and this man prophesieth long times. † therefore say to them: Thus saith our Lord God: every word of mine shall be prolonged no further: the word that I shall speak, shall be accomplished, saith our Lord God.   

CHAP. XIII. God threateneth false prophets, 5. that flatter the people with lies: 10. without the fear of God. 17. Likewise false prophetesses, that deceive themselves and others with flattery, 19 for worldly gain.  
AND the word of our Lord was made to me, saying: † son of man prophecy to the prophets of Israel, that prophecy: and thou shalt say to them, that prophecy of their own hart: hear ye the word of our Lord: † Thus saith our Lord God: woe to the foolish prophets: which follow their own spirit, and see nothing. † As foxes in the deserts, were thy prophets o Israel. † You have not ascended against, nor opposed a wall for the house of Israel, that you might stand in battle in the day of our Lord. † They see vain things, and they divine lies, saying: Our Lord saith: whereas our Lord sent them not: and they persevered to confirm the word. † Why have you not seen vain vision, and spoken lying divination? and you say: Our Lord saith; whereas I have not spoken. † therefore thus saith our Lord God: Because you have spoken vain things, and have seen lies: therefore behold I to you, saith our Lord God. † And my hand shall be upon the prophets, that see vain things, and divine a lie: in the counsel of my people they shall not be, and in the scripture of the house of Israel they shall not be written, neither shall they enter into the land of Israel: and you shall know that I am the Lord God. † For that they have deceived my people, saying: Peace, and there is not peace: and he builded the wall, and they daubed it with mortar 
:: As a wall of clay, or mortar without straw or other temperature, is washed away with rain, so vain hopes of security, without repentance & good works deceive the careless people that live in sin.  without straw. † Say to them, that daub without tempering, that it shall fall: for there shall be a shower overflowing, and I will give very great stones falling violently from above, and the wind of a storm dissipating. † for in deed behold the wall is fallen: shall it not be said to you: Where is the daubing, that you daubed? † therefore thus saith our Lord God: And I will make the spirit of tempests to break forth in mine indignation, and there shall be an overflowing shower in my fury: and great stones in my wrath unto consumption. † And I will destroy the wall, that you have daubed without tempering: and I will make it even with the ground, and the foundation thereof shall be revealed: and it shall fall, and shall be consumed in the mids thereof: and you shall know that I am the Lord. † And I will accomplish mine indignation in the wall, & in them, that daub it without tempering, and I will say to you: The wall is not, and they are not that daub it. † The prophets of Israel, which prophecy to Jerusalem, and see vision of peace for it: and there is not peace, saith our Lord God. † And thou son of man, put thy face against 
:: There were also false prophetesses' feaning to be illuminated with the spirit of prophecy; as Deborah (Iud 4) Holda (4. Reg 22.) & other holy women were in deed true prophetesses▪ but these, by  the daughters of thy people, which prophecy of their own hart: and do thou prophecy upon them, † and say: Thus saith our Lord God: woe to them that sow cushions under every cubit of the hand: and make pillows under the head of every age to catch souls: and when they caught the souls of my people, they did 
:: flattery deceived the people, saying they were in good state and in security, when they were in sin, & in exsteme danger of both temporal and eternal ●●●●.  vivificate their souls. † And they violated me to my people, for a handful of barley, and a cantel of bread, that they might kill the souls, which die not, and vivificate the souls which live not, lying to my people, that believeth lies. † For this cause thus saith our Lord God: Behold I to your cushions, wherewith you carche flying souls: and I will break them from your arms: and I will let go the souls that you take, the souls to fl●e. † And I will break your pillows, and will deliver my people out of your hand, neither shall they be any more in your hands to be a pray: and you shall know that I am the Lord. † For that you have made the hart of the just to mourn lyingly, whom I made not sorrowful: and have strenghtned the hands of the impious, that he might not return from his evil way, and live. † therefore you shall not see vain things, and divinations you shall divine no more, and I will deliver my people out of you hand: and you shall know that I am the Lord.   

CHAP. XIIII. Idolaters enquiring of Gods will by his prophets, 6. must first departed from idolatry: 8. otherwise God will permit falsprophetes to deceive them, and both shall perish together: 12. by famine; 15. by ravenous beasts, 17. sword; 19 and pestilence; yea Noë Daniel, and Job interceding shall not deliver them (v. 14. 16. 18. 20.) 21. yet God will conserve some that the whole Church perish not.  
AND men of the ancients of Israel came to me, and sat before me. † And the word of our Lord was made to me, saying: † son of man, 
:: God revealed to the prophet that these men came not sincerely to learn, but were settled in their hart to serve the idols. As worldly men in heretical countries do inquire of Catholic priests what they should do but remain resolved to participate with heretics.  These men have put their uncleanness in their hearts, and the scandal of their iniquity they have set against their face: what, being asked shall I answer them? † For this cause speak to them, and thou shalt say to them: Thus saith our Lord God: Man, man of the house of Israel, that shall put his uncleanness in his hart, & set the scandal of his iniquity against his face, & shall come to the prophet ask me by him: I the Lord will answer him in the multitude of his uncleanness: † that the house of Israel may be taken in their hart, wherewith they have revolted from me in all their idols. † therefore say to the house of Israel: Thus saith our Lord God: 
:: Such men are first of all to be admonished, to departed from idolatry heresy, schism, & from all practice thereof: which is the first step of true conversion to God  convert, and departed from your idols, and from all your contaminations turn away your faces. † Because man man of the house of Israel, and of the proselytes whosoever shall be a stranger in Israel, if he be alienated from me, and put his idols in his hart, and set the scandal of his iniquity against his face, and come to the prophet to ask me by him: I the Lord will answer him by myself. † And I will set my face upon that man, and will make him for an example, and a for a proverb, and will destroy him out of the mids of my people: and you shall know that I am the Lord. † And the prophet when he shall err, and shall speak a word: I the Lord 
:: God permitteth false prophets to be deceived, & to deceive in punishment of their own sins, and of the people that hear them. 3. Reg. 22. v. 19 2. Par. 18. v. 18.  have deceived that prophet: and I will stretch forth my hand upon him, and will raze him out of the mids of my people Israel. † And they shall carry their iniquity: according to the iniquity of him that asketh, so shall the iniquity of the prophet be. † That the house of Israel may no more err from me, nor be polluted in all their prevarications: but may be my people, & I may be their God, saith the Lord of hosts. † And the word of our Lord was made to me, saying: † son of man, the land when it shall sin to me, that transgressing it transgresseth, I will strechforth my hand upon it, and will break the rod of the bread thereof: and I will send famine into it, and will kill out of it man and beast. † And if these three men shall be in the mids thereof, 
:: Daniel then living, Noah & Job, departed from this life did sometime pray for the people; else this allegation of their interceding, were not to the purpose of confirming Gods immutable decree to punish this obstinate people. As is noted of Moses and Samuel. jere. 15.  Noah, Daniel, and Job: they by their justice shall deliver their own souls, saith the Lord of hosts. † And if I shall bring most evil beasts also upon the land, to waste it; and it be without passage, for that there is none can pass because of the beasts: † These three men if they shall be therein, I live, I, saith our Lord, that they shall deliver neither sons not daughters: but themselves alone shall be delivered, and the land shall be made desolate. † Or if I shall bring the sword in upon that land, and shall say to the sword: pass through the land: and shall kill out of it man and beast: † And these three men shall be in the mids thereof: I live, I, saith our Lord God, they shall not deliver sons not daughters, but themselves alone shall be delivered. † And if I shall send the pestilence also in upon that land, and shall power out mine indignation upon it in blood, to take away out of it man and beast: † And 
:: Noah is named for example of spiritual Pastors of the Church, Daniel of all religious orders, & Job of holy lay people S. Gregory, li 1. c. 1●. ●or.  Noah, and Daniel, and Job shall be in the mids thereof: live I, saith our Lord God, that son and daughter they shall not deliver: but themselves by their justice shall deliver their own souls. † Because thus saith our Lord: That and if I shall send in upon Jerusalem my four very sore judgements, the sword, and famine, and evil beasts, and the pestilence, to kill out of it man, and beast: † Yet shall there be left in it salvation 
:: There shall always be Pastors to bring forth & seed spiritual children of God.  of some bringing out sons, and daughters: behold they shall go forth to you, and you shall see their way, and their inventions: and you shall be comforted upon the evil, that I have brought upon Jerusalem in all things, that I have brought in upon it. † And they shall comfort you, when you shall see their way, and their inventions: and you shall know that I have not in vain done all things, which I have done in it, saith our Lord God.   

CHAP. XV. 
God's Church is very often and fitly compared to a vine, in respect of the excellent fruit: & so the branches cut of from the Church, are most like to wild superfluity of the vine, good for nothing but to the fire. S. Aug. Tract. 81. in Io.  As a vine cut down is profitable to no use, but to burn: 6. so the Jews (and other people) separated from the Church, are to be burned in the fire.  
AND the word of our Lord was made to me, saying: † son of man, what shall be made of:: the wood of the vine of all the trees of the woods, that are among the trees of the forests? † shall there be taken wood of it, that a work may be made, or shall a pin be made thereof, that any vessel may hang thereon? † Behold it is given to the fire for food: the fire hath consumed both parts thereof, and the mids thereof is brought into ashes: why, shall it be profitable for a work? † Yea when it was whole, it was not fit for a work: how much more when the fire hath devoured, and burned it, shall no work be made thereof? † therefore thus saith our Lord God: As the wood of the vine among the trees of the forests, which I have given to the fire to be devoured, so will I deliver the inhabitants of Jerusalem. † And I will set my face against them: 
:: In burning a faggot the mids being first consumed (v. 4.) the rest of both ends are likewise put in the fire till all be consumed, so none that are out of the Church can escape the fire.  out of the fire shall they come forth, and fire shall consume them: & you shall know that I am the Lord, when I shall set my face against them, † and shall make their land not passable, and desolate, because they have been prevaricatours, saith our Lord God.   

CHAP. XVI. God by his prophet setting his benefits, 15. and the Jews wickedness, before their eyes, 31. compareth them with other idolaters: 35. and after threatened punishment, 45. with further comparison of other nations, 52. exhorting them to repentance, 60. offereth mercy by a new covenant of Christ's Gospel.  
AND the word of our Lord was made to me, saying: † son of man make known 
:: Ezechiel was now in Babylon, and therforce this admonition which he should give to Jerusalem was to be notified there by letters, and messengers sent thither for this purpose.  to Jerusalem her abominations: † and thou shalt say: Thus saith our Lord God to Jerusalem: Thy root, and thy generation of the land of Chanaan, thy father an Amorrheite, and thy mother a Cetheite. † And when thou wast borne, in the day of thy birth thy navel was not cut, and thou wast not washed with water to health, nor salted with salt, nor swaddled in clouts. † No eye had mercy on thee to do unto thee one of these things, having pity on thee: but thou wast thrown forth upon the face of the earth in the abjection of thy soul, in the day that thou wast borne. † And passing by thee, 
:: By all this is signified that God made the Israelites of a barbarous nation to be civil, and gave them not only things necessary, but also  I saw thee to be trodden down in thy blood: and I said to thee when thou wast in thy blood: live. I said to thee, I say: In thy blood live. † Multiplied as the spring of the field have I made thee: and thou wast multiplied, and made great, and thou goest in, and camest to the ornaments of women: thy breasts swelled, and thy hear budded: and thou wast naked, and full of confusion. † And I passed by thee, and saw thee: and behold thy time, the time of lovers: and I spread my garment over thee, and covered thy ignominy. And I swore to thee, and I entered a covenant with thee: saith our Lord God: & thou wast made mine. † And I washed thee with water, and made clean thy blood from of thee: and I anointed thee with oil. † And I clothed thee with divers colours, & shod thee with hyacinth: and I girded thee with silk, and clothed thee with fine garments. † And I 
:: ornaments, above the state of other nations; especially in spiritual benefits, giving a Law, with Sacrifices, Sacraments, and other holy rites.  adorned thee with ornament, and gave bracelets on thy hands, and a chain about thy neck. † And I gave a jewel upon thy face, and rings to thine ears, and a crown of beauty on thy head. † And thou wast adorned with gold, and silver, and waste clothed with silk, & embroidered work, and many colours: thou hast eaten flower, and honey, and oil, and waste made very beautiful exceedingly: and didst prosper to a kingdom. † And thy name went forth into the gentiles, because of thy beauty: because thou wast perfect in my beauty, which I had put upon thee, saith our Lord God. † And having confidence in thy beauty thou hast fornicated in thy name: and thou hast laid forth thy fornication to every passenger to be made his. † And taking of thy garments thou madest thee idols embroidered on each side: & thou didst fornicate upon them, as hath not been done, nor shall not hereafter. † And thou tookest the vessels of thy beauty, of my gold, and my silver, which I gave thee: and thou madest thee images of men, and hast fornicated in them. † And thou tookest thy garments of many colours, and coveredst them: and mine oil, and mine incense thou didst put before them. † And my bread, which I gave thee, the flower, and oil, and honey, wherewith I have nourished thee, thou didst set in their sight for an odour of sweetness, and it was done, saith our Lord God. † And thou hast taken 
:: Adulterous women do deceive their husbands, bringing them other men's children, but the jew gave their lawful children to the worst adulterers, sacrificing them to idols 4. Reg. 16. 17 21. 23.  thy sons, and thy daughters, which thou didst beget to me: & haste immolated the same unto them to devour. Why, is thy fornication small? † Thou hast immolated my sons, and hast given them, consecrating them to the idols. † And after all thine abominations, and fornications, thou wast not mindful of the days of thy youth, when thou wast naked, and full of confusion, trodden down in thy blood. † And it chanced after all thy malice (woe, woe to thee, faith our Lord God) † thou didst also build thee a stews, and madest thee a brothel house in all streets. † At every head of the way hast thou built a sign of thy prostitution: and hast made thy beauty abominable: and hast divided thy feet to every one that passeth by, and hast multiplied thy fornications. † And thou hast fornicated with the children of Egypt thy neighbours of great flesh, & hast multiplied thy fornication to provoke me. † Behold I will stretch out my hand upon thee, and will take away thy justification: and I will give thee into the souls of the daughters of Palestine that hate thee, that are ashamed of thy wicked way. † And thou hast committed fornication with the sons of the Assyrians, because neither as yet wast thou filled: and after thou didst fornicate, neither so wast thou saciated. † And thou didst multiply thy fornication in the Land of Chanaan with the Chaldees: and neither so wast thou saciated. † wherein shall I cleanse thy hart, saith our Lord God: whereas thou dost all these the works of a woman that is a whore, and malapert? † Because thou hast built thy brothel house in the head of every way, and thy excels thou hast made in every street, neither becamest thou as an harlot that by disdain augmenteth the price, † but as a woman advouteresse, that over her husband bringeth in strangers. † To 
:: all fornication is abominable, but that is must detestable when we●●● g●ue rewards to men for fornication or adultery.  all harlots are rewards given: but thou hast given rewards to all thy lovers, & thou didst give them gifts to come unto thee on every side, to fornicate with thee. † And in thee it was done contrary to the custom of women in thy fornications, and after thee there shall be no fornication: for in that thou gavest rewards, and didst not take rewards, it hath been done contrary in thee. † therefore hear o harlot the word of our Lord. † Thus saith our Lord God: Because thy brass is powered out, and thine ignominy is revealed in thy fornications upon thy lovers, and upon the idols of thine abominations in the blood of thy children, whom thou gavest them: † Behold I will gather together all thy lovers, with whom thou hast taken pleasure, & all, whom thou hast loved, with all, whom thou didst hate: and I will gather them together upon thee on every side, and will discover thine ignominy before them, and they shall see all thy turpitude. † And I will judge thee by the judgements of advouteresses, and them that shed blood: and I will give thee into blood of fury and zeal. † And I will give thee into their hands, and they shall destroy thy brothel house, and throw down thy stews: and they shall turn thee naked out of thy garments, and shall take away the vessels of thy beauty: and shall leave thee naked, and full of ignominy. † And they shall bring upon thee a multitude, and they shall stone thee with stones, & shall murder thee with their swords. † And they shall burn thy houses with fire, and shall do judgements in thee in the eyes of very many women: and thou shalt cease to fornicate, and shalt give rewards no more. † And mine indignation shall rest in thee: and my zeal shall be taken away from thee, and I will cease, and be angry no more. † For that thou hast not remembered the days of thy youth, and hast provoked me in all these: wherefore I also have given thy ways on thy head, saith our Lord God, and I have not done according to thy wicked deeds in all thine abominations. † Behold every one, that speaketh a common proverb, shall take up that against thee, saying: 
:: As Jerusalem was wont to be wicked in former times, so it is now.  As the mother, so also her daughter. † Thou art the daughter of thy mother, which did cast of her husband, and her children: and thou art sister of thy sisters, which did cast of their husbands, and their children: your mother was a Cetheite, & your father an Amorrheite. † And thy elder sister, Samaria, she and her daughters, that dwell on thy left hand, and thy sister younger than thou, which dwelleth on thy right hand▪ Sodom, & her daughters. † But neither in their ways hast thou walked, nor according to their wicked deeds hast thou done a very little less: thou hast done almost more wicked things than they in all thy ways. † live I, saith our Lord God, that Sodom thy sister herself hath not done, and her daughters, as thou hast done, and thy daughters. † lo this was the iniquity of Sodom thy sister, 
:: Ambition, 〈…〉, & idleness are cause of much more sins; temperance & labour bring forth much good fruit. Olla si tollas per●ere cupidinis arcus Take away idleness, & Cupid's bow is weak. Labour omnia vincit.  pride, fullness of bread, & abundance, and the idleness of her, and of her daughters: and they reached not the hand to the needy, and the poor. † And they were elevated, and did abominations before me: and I took them away as thou hast seen. † And Samaria sinned not the half of thy sins: but thou hast passed them with thy wicked deeds, and hast justified thy sisters in all thine abominations, which thou hast wrought. † Thou also therefore carry thy confusion, which hast passed thy sisters with thy sins, doing more wickedly than they: for they are justified above thee: thou also therefore be confounded, & bear thine ignominy, which hast justified thy sisters. † And I will convert restoring them by the conversion of Sodom with her daughters, and by the conversion of Samaria, and her daughters: and I will convert thy reversion in the mids of them, † that thou mayst carry thine ignominy, and mayst be confounded in all things, that thou hast done, comforting them. † And thy sister 
:: By Sodom & other cities are understood all nations, which shall come to Christ.  Sodom, and her daughters shall return to their antiquity: and Samaria, and her daughters shall return to their antiquity: and 
:: After that all other nations are converted the jew shall also return to Christ. Ro. 11. v. 26.  thou, and thy daughters shall return to your antiquity. † And Sodom thy sister was not heard in thy mouth, in the day of thy pride, † before that thy malice was revealed: as at this time for reproach of the daughters of Syria, and of all the daughters of Palesthine in the circuit of thee, which compass thee round about. † Thy wickedness, and thine ignominy thou hast carried, saith our Lord God. † Because thus saith our Lord God: And I will do to thee, as thou hast despised the oath, to make the covenant frustrate: † and I will remember my covenant with thee in the days of thy youth: and I will raise unto thee an everlasting covenant. † And thou shalt remember thy ways, and shalt be confounded: when thou shalt receive 
:: all gentiles elder & younger shall be converted to Christ.  thy sisters elder than thee with thy younger: and I will give them to thee for daughters, but not by 
:: Not by the covenant made with the jew in the Law of Moses, but by the evangelical covenant.  thy covenant. † And I will raise up my covenant with thee: and thou shalt know that I am the Lord, † that thou mayst remember, and be confounded, and Mayst no more open thy mouth because of thy confusion, when I shall be pacified toward thee in all that thou hast done, saith our Lord God.   

CHAP. XVII. By a parable of two eagles (6. and of a vineyard) is prophesied, 9 that Sedecias being made king by Nabuchodonosor, 15. and rebelling, shall be carried captive, and die in Babylon: 22. with prophecy, that God will plant, and propagate the Church of Christ.  
AND the word of our Lord was made to me, saying: † son of man, propose a dark speech, and tell a parable to the house of Israel, † and thou shalt say: Thus saith our Lord God: A great eagle with great wings, with a long 
Nabuchodonosor like an eagle ravenous to the pray, & speedy in seizing thereon, spoiled the vineyard (signifying Jerusalem) not withstanding they sought help of an other eagle, the king of Egypt. v. 7. see v. 12. etc.  reach of members, full of feathers, and of variety, came to Libanus, and took the matow of the cedar. † He plucked away the top of the boughs thereof: and transported it into the Land of Chanaan, in the city of merchants he did put it. † And he took of the seed of the land, & put it in the ground for seed, that it might fasten the root over many waters: he planted it in the overmostpart of the earth. † And when it had budded, it grew into a broad spreading vine of low stature, the boughs thereof looking toward it: and the roots thereof were under it. It became a vine then, and fructified into branches, and put forth shoots. † And there was made an other great eagle, with great wings, and many feathers: & behold this vine as it were spreading her roots towards it, stretched forth her branches to it, that she might water it from the beds of her spring. † In a good ground upon many waters it was planted, that it might bring forth branches, and bear fruit, that it might be into a great vine. † Say: Thus saith our Lord God: shall it prosper then? Shall he not pluck up the roots thereof, and strip of the fruits thereof, and dry up all the branches of the spring thereof, and it shall whither: and not in a great arm, nor in much people, to pluck it up by the root? † Behold it is planted: shall it prosper then? Shall it not be dried when the burning wind shall touch it, and whither in the beds of the spring thereof? † And the word of our Lord was made to me saying: † Say to the exasperating house: Know you not what these things do signify? Say: 
:: The explication of the parable.  Behold the king of Babylon cometh into Jerusalem: and he shall take the king and the princes thereof, and shall bring them to himself into Babylon. † And he shall take of 
:: The king of Babylon making Sedecias king of Juda took of him an oath of allegiance to be under him, which oath Sedecias breaking was therefore justly plagued.  the seed of the kingdom, and shall make a covenant with it, and shall take an oath of it. Yea and he shall take away the strong of the land, † that it may be a low kingdom, and not be elevated, but keep his covenant, & observe it. † Who revolting from him sent messengers to Egypt, that it would give him horses, and much people. What, shall he prosper, or get salvation that hath done these things? and he that broke the covenant, shall he escape? † live I, saith our Lord God: that in the place of the king that made him king, whose oath he made frustrate, and broke the covenant, that he had with him, 
:: After the ruin of Jerusalem, the slaughter of his sons, the plucking out of his own eyes, & many other miseries this king at last died a captive in Babylon. jere. 32. Ezech. 12.  in the mids of Babylon shall he die. † And not in a great army, nor in much people shall Pharaoh make battle against him: in the casting up of a rampart, and in the building of bulwark, to kill many souls. † For he had despised the oath, that he might break the covenant, and behold he gave his hand, and when he hath done all these things, he shall not escape. † therefore thus saith our Lord God: live I, that the oath which he hath despised, & the covenant, that he transgressed, I will lay on his head. † And I will spread my net over him, and he shall be taken in my net: and I will bring him into Babylon, and will judge him there in the preverication; whereby he hath despised me. † And all his fugitives with all their troop shall fall by the sword: and the residue shall be dispersed into every wind: and you shall know that I the Lord have spoken. † Thus saith our Lord God: And 
:: Nabuchodonosor planted a kingdom under Sedecias, which prospered not the kingdom also of Babylon was afterwards destroyed: ou● God's Church planted by Christ shall never fail.  I will take of the marrow of the high cedar, & will set it: of the top of the boughs thereof the tender one I will strip of, and will plant it upon a mountain high and eminent. † On the high mountains of Israel will I plant it, and it shall shoot forth into a bud, and shall yield fruit, and it shall be into a great cedar: and all birds, and every foul shall dwell under the shadow of the boughs thereof, and shall there make their nest. † And all the trees of the country shall know, that I the Lord have humbled the high tree, & exalted the low tree: and have dried the green tree, and have caused the dry tree to spring. I the Lord have spoken, and have done it.   

CHAP. XVIII. One shall not bear the sins of an other, but every one their own: 21. If the wieked truly repent, he shall be saved: and if the just leave his justice, he shall be damned.  
AND the word of our Lord was made to me, saying: † What is that among you, you turn a parable into this prover be in the land of Israel, saying: 
:: The people suffering affliction would not confess it to be for their own sins, but cast the fault upon their fathers: which error is here convinced, God declaring by his prophet that not only the fathers but also the children had finned, & were therefore justly punished, every one is for his own sins.  The fathers did eat a sour grape, and the teeth of the children are set on edge? † live I, saith our Lord God, if this parable shall be unto you any more for a proverb in Israel, † Behold all souls are mine: as the soul of the father, so also the soul of the son is mine: the soul that shall sin, the same shall die. † And a man if he shall be just, and hath done judgement and justice, † hath not eaten on the mountains, and not lifted up his eyes to the idols of the house of Israel: and hath not violated his neighbour's wife, and approached not to a menstruous woman: † and made no man sorrowful: hath restored the pledge to the debtor, taken nothing away by violence: hath given his bread to the hungry, and coveted the naked with a garment: † hath not lent to usury, and not taken more: hath turned away his hand from iniquity, and done true judgement between man and man: † hath walked in my precepts, and kept my judgements, to do truth: this man is just, living he shall live, saith our Lord God. † And if he hath begotten a son that is a robber shedding blood, & he do one of these things: † and that doth not in deed all these things, but eateth on the mountains, and defileth his neighbour's wife: † that maketh the needy and poor sorrowful, violently committeth robberies, restoreth not the pledge, & lifteth his eyes to idols, doth abomination: † that giveth to usury, and taketh more: what, shall he live? he shall not live. Whereas he hath done all these detestable things, dying he shall die, his blood shall be upon him. † But and if he hath begotten a son, that seeing all his father's sins, which he hath done, is afraid, and shall not do the like to them: † hath not eaten upon the mountains, and not lifted up his eyes to the idols of the house of Israel, and hath not violated his neighbour's wife: † and hath made no man sorrowful, hath not withheld the pledge, and hath not violently committed robbery, hath given his bread to the hungry, and covered the naked with clothing: † hath turned away his hand from injury of the poor, hath not taken usury and overplus, hath done my judgements, hath walked in my precepts: this man shall not die in the iniquity of his father, but living he shall live. † His father because he did calumniate, and did violence to his brother, and wrought evil in the mids of his people, behold he is dead in his own iniquity. † And you say: Why hath not the son borne the iniquity of his father? Verily because the son hath wrought judgement and justice, he hath kept all my precepts, and done them, living he shall live. † The soul that shall sin, the same shall die: the son shall not bear the iniquity of the father, and the father shall not bear the iniquity of the son: the justice of the just shall be upon him, and the impiety of he impious shall be upon him. † But 
:: another general rule is here given that as men altar their manners from evil to good or from good to evil, so they shall be ●●dged & finally rewarded or punished, according to the state wherein they end this life.  if the impious shall do penance from all his sins, which he hath wrought, and shall keep all my precepts, and do judgement, and justice: living he shall live, and shall not die. † all his iniquities, which he hath wrought, I will not remember them: in his justice which he hath wrought, he shall live. † Why, “ is the death of a sinner my will, saith our Lord God, and not that he convert from his 
v▪ ●.  ways, and live? † But if the just man shall turn away himself from his justice, and do iniquity according to all the abominations, which the impious useth to work, shall he live? All his justices, which he had done, shall not be remembered: in the prevarication, which he hath prevaricated, and in his sin, which he hath sinned, in them he shall die. † And you have said: The way of our Lord is not right. Hear ye therefore o house of Israel: What, is not my way right, and are not rather your ways perverse? † For when the just shall turn away himself from his justice, & doth iniquity, he shall die in them: in the injustice, that he hath wrought he shall die. † And when the impious shall turn away himself from his impiety, which he hath wrought, & shall do judgement, and justice: 
:: As a soul in mortal sin is spiritually dead: so truly repenting it return●●● to spiritual life▪ ● Not only repentance, which is aversion from sin, and conversion to God, but also 〈…〉 that is, satisfaction for sins past is necessary to salvation.  he shall 
* ma●● his soul to live.  vi●●si●ate his soul. † For considering, & turning away himself from all his iniquities, which he hath wrought, living he shall live, and not die. † And the children of Israel say: The way of our Lord is not right. What, are not my ways right, o house of Israel, and not rather your ways perverse? † therefore will I judge every man according to his ways o house of Israel, saith our Lord God. convert,:: and do penance from all your iniquities: and iniquity shall not be a ruin to you. † Cast away from you all your prevarications, wherein you have prevaricated, and make to yourselves a new hart, and a new spirit: and why will you die o house of Israel? † Because I will not the death of him that dieth, saith our Lord God, return ye, and live.  

ANNOTATIONS. CHAP. XVIII.  
●●. Is the death of a sinner my will?] In many places of holy Scripture it is 
Psal▪ 11●.  
Though God conditionally would have ●● men to be s●u●d: yet many are justly damned.  cl●●●, that Gods will is most assuredly fulfilled in all things, whatsoever he 
v. 11.  would: and none can resist his will. etc. nevertheless here, and in other places 
Rom. 9  it is also expressly affirmed, that God would have all sinners to repent, and none 
v. 19  to die in their sins; which seemeth to repugn with the former doctrine. For 
Ezech. 33.  solution of which difficulty▪ S. Damascen, li. 2. c. 29 de Orthodoxa side. and other 
v. 11.  Doctors distinguish Gods will, which is either called Antecedent, and conditional; 
1. Tim. 2.  and so God would have all men to be saved, as appeareth by creating 
v, 4.  all to that end, by his frequen: admonitions, precepts, threats, temporal punishments, 
2. Pet. 3.  
v. 9  and rewards; and especially by our saviours death, and redemption 
●. Th●. p. ●. q 19 a. 6.  of all mankind, whereby he merited most sufficient means, and offereth his 
A ●ust judge would condemn no ma● yet condemneth murderers, ●hee●●● etc.  sufficient grace to every one, that they may be saved if they will. Otherwise Gods will is called Consequent and absolute; and so for justice sake his divine will is, that impenitent sinners shall be damned, and eternally punished for their sins. As a just judge condionally, and antecedently would have all men to observe good laws, and to live so long as they can by nature, but absolutely & consequently finding some to be murderers, or otherwise pernicicious to the commonwealth, he panisheth them with death.    

CHAP. XIX. The Israelites calaminitie is described by two parables, of lions, 10. and of a vine planted and plucked up.  
AND thou take up lamentation upon the princes of Israel, † and thou shalt say: Why lay 
:: Jerusalem brought forth▪ cruel Kings, as Joachaz, Joakim Jechonias, and Sedecias▪ 4. Reg. 2●. & 24. of the which two reigned but three months each one, & the others but each of them eleven years.  thy mother a lioness among the lions, in the mids of young lions brought up her whelps? † And she brought out one of her young lions, he became a lion: and he learned to catch prays, and to eat man. † And the gentiles heard of him, and not without their wounds they took him: and they brought him in chains into the Land of Egypt. † Who when she saw that she was weakened, and her expectation was lost, she took one of her young lions, she made him a lion. † Who went among the lions, and became a lion: and he learned to take pray, and to devour men. † He learned to make widows, and to bring their cities into a desert: and the land was made desolate, and the fullness thereof by the voice of his roaring. † And 
:: rovers of Chaldea, of Syria, of Moab, & of Ammon. 4. Reg. 24▪ v. 2.  the gentiles came together against him on every side out of the provinces, & they spread their net upon him, in their wounds he was taken. † And they put him into a cave, in chains they brought him to the king of Babylon: and they cast him into prison, that his voice might no more be heard upon the mountains of Israel. † 
:: The kingdom of all the Israelites was planted and prospered under David and Solomon, but decayed under other Kings: and first ten tribes, afterwards the other two were ca●●%d into captivity.  Thy mother as it were a vine in thy blood is planted upon the water: her fruit and her branches have grown out of many waters. † And there were made to her strong rods for the sceptres of them that rule, and her stature was exalted among the branches: and she saw her height in the multitude of her branches. † And she was plucked up in wrath, and cast on the ground: and the burning wind hath dried up her fruit: the rods of her strength are withered, and dried up: fire hath eaten her. † And now she is transplanted into the desert, in a land not passable, and dry. † And there came forth fire from the rod of her boughs, which hath eaten her fruit: and there was not in her a strong rod, the sceptre of rulers. Lamentation it is, and it shall be into lamentation.   

CHAP. XX. God will not answer the elders of Israel ask by the prophet, 4. but by him setteth his benefits before their eyes, and their own heinous sins; 30. threatening yet greater punishments: 40. but still mixed with mercy.  
AND it came to pass in 
:: Ezechiel begin to prophecy in the fifth year after the transmigration of Jechon as ch. 1. v 2 after which he was silent 390. days and 40. days (ch. 4. v. 8.) which make 430. that is, a year two months and five days. In the sixth year the sixth month he prophesied again ch. 8. v. 1. And now in the seventh year fifth month tenth day the elders coming to demand prophecy it was revealed to him not to answer.  the seventh year, in the fifth, the tenth of the month: there came men of the ancients of Israel to ask our Lord, & they sare before me. † And the word of our Lord was made to me, saying: † son of man, speak to the ancients of Israel, & thou shalt say to them: Thus saith our Lord God: Why, are you come to ask me? Live I, that I will not answer you, saith our Lord God. † dost thou judge them, dost thou judge o son of man? Show to them the abominations of their fathers. † And thou shalt say to them: Thus saith our Lord God: In the day that I chose Israel, & lifted up my hand for the stock of the house of Jacob: and appeared to them in the Land of Egypt, and lifted up my hand for them, saying; I the Lord your God: † in that day I lifted up my hand for them, that I might bring them out of the Land of Egypt, into a Land which I had provided for them, flowing with milk and honey, which is excellent among all lands. † And I said to them, Let every man cast away the scandals of his eyes, and in the idols of Egypt be ye not polluted: I the Lord your God. † And they provoked me, and would not hear me: every one did not cast away the abominations of his eyes, neither did they leave the idols of Egypt: and I said I would power out mine indignation upon them, and fill my wrath in them, in the mids of the Land of Egypt. † And 
:: According to their deserts all should have been destroyed, but God for his name's sake saved his people as he had promised.  I did for my name sake, that it might not be violated before the gentiles, in the mids of whom they were, and among whom I appeared to them, to bring them out of the Land of Egypt. † I cast them out therefore of the Land of Egypt, and brought them forth into the desert. † And I gave them my precepts, and I showed to them my judgements, which a man doing, shall live in them. † moreover also my sabbaths I gave to them, to be a sign between me and them: and that they might know that I am the Lord sanctifying them. † And the houses of Israel provoked me in the desert; they walked not in my precepts, and my judgements they rejected, which a man doing shall live in them: and my sabbaths they violated exceedingly. I said therefore I would power out my fury upon them in the desert, and would consume them. † And 
:: As v. 9 & 22 God still conserved a succession.  I did for my name sake, lest it should be violated 
Num. 26. Psa. 105.  before the gentiles, from which I cast them out, in their sight. † I therefore lifted up my hand upon them in the desert, not to bring them into the Land, which I gave them flowing with milk and honey, the chief of all lands. † Because they rejected my judgements, and walked not in my precepts, and violated my sabbaths: for their hart went after idols. † And mine eye was merciful on them, that I killed them not: neither did I consume them in the desert. † But I said to their children in the wilderness: In the precepts of your fathers walk not, neither keep ye their judgements, nor be polluted in their idols: † I the Lord your God: walk ye in my precepts, and keep my judgements, and do them. † And sanctify ye my sabbaths, that they may be a sign between me and you: and ye may know that I am the Lord your God. † And the children exasperated me, in my precepts they walked not: and my judgements they kept not, to do them: which when a man shall do, he shall live in them: and they violated my sabbaths: and I threatened to power our my fury upon them, and to fill my wrath in them in the desert. † But I turned away my hand, & did for my name's sake, that it might not be violated before the gentiles, out of which I did cast them forth in their eyes. † 
:: God lifteth up his hand either to deliver, as v 5 6 15. or to threaten and punish as here.  again I lifted up my hand upon them in the wilderness, that I might disperse them into nations, and scatter them into lands: † for that they had not done my judgements, and had rejected my precepts, and had violated my sabbaths, and their eyes had been after the idols of their fathers. † therefore I also gave them precepts 
:: See ●. 39  not good, and judgements, in which they shall not live. † And I polluted them in their gifts, when they offered all that opened the matrice, for their offences: and they shall know that I am the Lord. † wherefore speak to the house of Israel, o son of man: and thou shalt say to them: Thus saith our Lord God: Yet also in this did your fathers blaspheme me, when contemning they had despised me: † and I had brought them into the Land, upon which I lifted up my hand to give it them: they saw every high hill, and every woody tree, and there they immolated their victims: and there they gave the irritation of their oblation, and there they put the odour of their sweetness, and offered their libations. † And I said to them: What is 
:: By long custom of sacrificing to idols upon the excellese (that is, on hiegh places, of little hills) the people also called the Altar of God an Excelse whereupon the prophet argueth against them that even by the false name used by evil custom, they are convinced to have been great idolaters. As those who have been heretics, do commonly use terms & phrases belonging to heresy. As Communion for mass, Table for Altar, service for Sacrifice.  the excels, unto which you go? & the name thereof was called Excelse even to this day. † therefore say to the house of Israel: Thus saith our Lord God: Surely in the way of your fathers you are pulluted, and after their scandals you do fornicate. † And in the oblation of your gifts, when you make your children pass through the fire, you are polluted in all your idols unto this day: and shall I answer you o house of Israel? Live I, saith our Lord God, that I will not answer you † Neither shall the cogitation of your mind come to pass, saying: We will be as the gentiles, and as the kindreds of the earth, that we may worship wood, and stones. † live I, saith our Lord God, that in a strong hand, & in a stretched out arm, and in fury powered forth will I reign over you. † And I will bring you out of the peoples, and I will gather you out of the lands, in which you are dispersed, in a strong hand, and in a stretched out arm and in fury powered forth will I reign over you. † And I will bring you into the desert of peoples, and will be judged there with you face to face. † As I contended in judgement against your fathers in the desert of the Land of Egypt: so will I judge you, saith our Lord God▪ † And I will subdue you to my sceptre, & will bring you into the bands of covenant. † And I will choose out of you the transgressors, and impious, and will bring them out of the land of their seiourning, and into the land of Israel they shall not enter: and you shall know that I am the Lord. † And you o house of Israel, Thus saith our Lord God: 
:: God will rather have idolaters to leave him wholly then to halt between two, 3. Reg 18. neither h●te nor cold, but luke warm Apoc. 3.  walk you every one after your idols, and serve them. But and if in this also you hear me not, and shall pollute my holy name any more in your gifts, and in your idols: † in my holy mount, in the high mount of Israel, saith our Lord God, there shall all the house of Israel serve me; all I say in the land, wherein they shall please me, and there will I require your first fruits, and the beginning of your tithes in all your sanctifications. † I will receive you for an odour of sweetness, when I shall have brought you out of the 
:: For such do especially pollute God's name. Rom. 2. v▪ 24.  peoples, and shall have gathered you out of the lands, into which you are dispersed, and I will be sanctified in you in the eyes of the nations. † And you shall know that I am the Lord, when I shall have brought you into the land of Israel, into the Land, for which I lifted up my hand to give it to your fathers. † And there you shall remember your ways, and all your wicked deeds, in which you were polluted: and you shall mislike yourselves in your own sight, in all your malices, which you have done. † And you shall know that I am the Lord, when I shall have done you good for my name sake, and not according to your evil ways, nor according to your most wicked deeds o house of Israel, saith our Lord God. † And the word of our Lord was made to me, saying: † son of man, set thy face against the way 
:: By southerens forest is meant Jerusalem, full of all sorts of people good and bad.  of the south, and drop toward the Southern wind, and prophecy to the forest of the Southern filled. † And thou shalt say to the Southern forest: hear the word of our Lord: Thus saith our Lord God: Behold I will kindle a fire in thee, and will burn in thee every green tree, and every dry tree: the flame of the fire shall not be quenched: and every face shall be burned in it, from the South even to the North. † And all flesh shall see, that I the Lord kindled it, neither shall it be quenched. † And I said: A a a, o Lord God: they say of me: 
:: Much of his prophecy was so hard, that all seemed to ●● parables.  Doth not this man speak by parables?   

CHAP. XXI. Destruction of Jerusalem by sword is further described: 10. With translation of the kingdom. 28. The ruin also of the Ammonites is foreshowed. 30. And finally Babylon, the destroyer of others, shall be destroyed.  
AND the word of our Lord was made to me, saying: † son of man set thy face to Jerusalem, and 
:: Cease not to instill and incul ●ate the punishment of the people.  drop to the sanctuaries, and prophecy against the ground of Israel: † And thou shalt say to the land of Israel: Thus saith our Lord God: Behold I to thee, and I will draw forth my sword out of his scabbard, and will kill in thee 
:: Temporal afflictions s●l also upon the just; not for punishment, but for their merit, and that they may escape the miseries of captivity, whereas the wicked are punished both temporally and eternally. S. jerom. in ch. 20. v 47.  the just, and the impious. † And for that I have killed in thee the just, and the impious, therefore shall my sword go forth out of his scabbard to all flesh, from the South even to the North. † That all flesh may know that I the Lord have drawn my sword out of his scabbard not to be revoked. † And thou son of man, mourn in contrition of the loins, and in bitterness mourn before them. † And when they shall say to thee: Why mournest thou? thou shalt say: For the bruit: because it cometh, and every hart shall melt, & all hands shall be dissolved, and every spirit shall be weakened, and waters shall run by all knees: behold it cometh, and it shall be done, saith our Lord God. † And the word of our Lord was made to me, saying: † son of man prophecy, and thou shalt say: Thus saith our Lord God: speak: The sword, the sword is sharpened, and furbished. † To kil victims, it is sharpened; to glitter, it is furbished: thou that movest the sceptre 
:: The whole people of Israel was the peculiar adopted son of God, called also his first begotten. Exo. 4. v. 22.  of my son, hast cut down every tree. † And I gave it to be made smooth, that it may be held with the hand: this is a sharpened sword, and this is furbished, that it may be in the hand of the slayer. † cry, and howl o son of man, because this same is made in my people, in all the captains of Israel, that fled: they are delivered to the sword with my people, therefore strike upon the thigh, † because it is proved: and that, when it shall overthrow the sceptre, it shall not be, saith our Lord God. † Thou therefore o son of man prophecy, & strike hand against hand, and let the sword be doubled, & let the sword of the slain be tripled: this is the sword of great slaughter, that maketh them to be astonished, † and to pine in hart, & multiplieth ruins. In all their gates have I given the truble of the sword sharp and furbished to glitter, addressed to slaughter. † Be thou sharpened, go to the right hand, or to the left, whithersoever the appetite of thy face is. † Yea and I will clap hand to hand, and will fill mine indignation: I the Lord have spoken. † And the word of our Lord was made to me, saying: † And thou son of man, 
:: The Babylonians consulting the idols whether they should invade the Ammonits or the jew, were ditected to assault Jerusalem.  put thee two ways, that the sword of the king of Babylon may come: both shall come forth out of one land: and he shall take conjecture with the hand, in the head of the way of the city shall he choose it. † Thou shalt make way that the sword may come to Rabbath of the children of Ammon, and to Juda into Jerusalem most fenced. † For the king of Babylon stood in the high way, in the head of two ways, seeking divination, shuffling arrows: he asked the idols, & took counsel of entrails. † On his right hand was made divination upon Jerusalem, to set engines, to open the mouth in slaughter, to elevate the voice in howling, to set engines against the gates, to cast up a rampire, to build munitions. † And he shall be as it were consulting the oracle in vain in their eyes, & imitating the rest of sabbaths: but he shall remember the iniquity to take it. † therefore thus saith our Lord God: For that you have remembered your iniquity, and have revealed your prevarications, and your sins have appeared in all your cogitations: for that, I say, that you remembered, you shall be taken by hand. † But thou profane, impious prince of Israel, whose day prefixed cometh in the time of iniquity: † Thus saith our Lord God: Take away the mitre, take of the crown: is not this it, that extolled the humble, and humbled the high? † iniquity, iniquity, iniquity will I put it, and this was not done, till he came to whom judgement belongeth, and I will deliver it to him. † And thou son of man prophecy, and say: Thus saith our Lord God to the children of Ammon, and 
:: The Ammonites reproaching the jew when they were afflicted by the Babylonians, were for the same destroyed also by the Babylonians.  to their reproach, and thou shalt say: Sword, sword draw out thyself to kill, fourbish thyself to slay, and to glitter. † When vain things were seen for thee, and lies were divined: that thou mightest be given upon the necks of the wounded impious, whose day prefixed cometh in the time of iniquity. † 
:: At last the like sword, and ruin fell upon Babylon.  return to thy scabbard in the place, wherein thou wast created, in the land of thy nativity I will judge thee, † and will power out upon thee mine indignation: in the fire of my fury will I blow upon thee, and will give thee into the hands of men unwise, & framing destruction. † Thou shalt be food for the fire, thy blood shall be in the mids of the land, thou shalt be forgotten: because I the Lord have spoken.   

CHAP. XXII. For divers enormous sins, 14. Jerusalem, and all Israel shall be plagued: 25. namely false prophets, priests, ravening princes, and wicked people.  
AND the word of our Lord was made to me, saying: † And thou son of man 
:: Why dost thou cease from admonishing, and blaming the people for their blood sins?  dost thou not judge, dost thou not judge the city of blood? † And thou shalt show her all her abominations, and shalt say: Thus saith our Lord God: The city shedding blood in the mids of it, that her time may come: and that hath made idols against herself, that she might be polluted. † In thy blood, which is shed by thee, thou hast offended: and in thine idols, which thou hast made, thou art polluted: and thou hast made thy days to approach, and hast brought the time of thy years: therefore have I given thee a reproach to the gentiles, and a mockery to all lands. † Those that are near, and that are far from thee, shall triumph over thee: thou filthy one, noble, great in destruction. † Behold the princes of Israel, every one in his arm, have been in thee, to shed blood. † Father and mother they have abused with contumelies in thee, the stranger they have calumniated in the mids of thee, the pupil and widow they have made sorrowful in thee. † My sanctuaries you have despised, and my sabbaths you have polluted. † Detracting men have been in thee to shed blood, and upon the mountains they have eaten in thee, they have wrought wickedness in the mids of thee. † The father's shame they have discovered in thee, the uncleanness of the menstruous woman they have humbled in thee. † And every one hath wrought abomination upon his neighbour's wife, and the father in law hath polluted his daughter in-law wickedly, the brother hath oppressed his sister the daughter of his father in thee. † They have taken gifts in thee to shed blood: thou hast taken usury and overplus, and didst calumniate thy neighbours covetously: and thou hast forgotten me, saith our Lord God. † Behold, I 
:: God of his part desiring the salvation of all men, signifieth here his sorrow for the people's sins not that God is subject to any such passion, but to insinuate the enormity of sin▪ as Gen. 6. v. 6.  have wrong my hands upon thy covetousness, which thou hast done, and upon the blood that hath been shed in the mids of thee. † Why, shall thy hart abide, or shall thy hands prevail in the days, which I shall make to thee? I the Lord have spoken, and will do it. † And I will disperse thee into nations, & will scatter thee into lands, and will make thy uncleanness to fail from thee. † And I will possess thee in the sight of the gentiles: and thou shalt know that I am the Lord. † And the word of our Lord was made to me, saying: † son of man, the house of Israel is turned into dross to me: all these are become brass, and tin, and iron, and lead, & dross of silver, in the mids of the furnace. † therefore thus saith our Lord God: Because you are all turned into dross, therefore behold I will gather you together in the mids of Jerusalem, † with the gathering of silver, and brass, and tin, & iron, and lead in the mids of a furnace: that I may kindle a fire in it to melt it: so will I gather you together in my fury, and in my wrath, and will rest: and I will melt you. † And I will gather you together, and will set you on fire, in the fire of my fury, and you shall be melted in the mids thereof. † As silver is melted in the mids of the furnace, so shall you be in the mids thereof: and you shall know that I am the Lord, when I have powered out mine indignation upon you. † And the word of our Lord was made to me, saying: † son of man, say to it: Thou art an unclean land, and not rained upon in the day of fury. † A conspiracy of prophets in the mids thereof: as a lion roaring, and ravening the pray, have they devoured souls, they have taken the riches and the price, her widows they have multiplied in the mids thereof. † Her priests have contemned my law, and have polluted my sanctuaries: between a holy thing and profane they have put no difference 
:: A marvelous force of just men's prayers, by which God suffereth himself to be overcome And it is most gratful to God when some do so oppose themselves to entreat mercy for sinners, that they may repent. S. jero. Epist. 12. ad Gaudentium.  and between the polluted and the clean they understood not: and from my sabbaths they have turned away their eyes, and I was defiled in the mids of them. † Her princes in the mids of her, as wolves ravening the pray to shed blood, and to destroy souls, and to pursue gains covetously. † And her prophets daubed them without tempering, seeing vain things, and divining lies to them, saying: Thus saith our Lord God: whereas our Lord hath not spoken. † The people of the land they oppressed by calumny, and took away violently: the needy and poor they afflicted, and the stranger they oppressed by calumny without judgement. † And I sought of them a man that might interpose an hedge, and:: stand opposite against me for the land, that I might not destroy it: and I found not. † And I powered out mine indignation upon them, in the fire of my wrath I consumed them: I have rendered their way upon their head, saith our Lord God.   

CHAP. XXIII. By a parable of two harlots, Oolla and Ooliba, 5. the idolatry of the two kingdoms of Israel, 11. and of Juda is described: 22. with threats (31. as Israel is partly afflicted already) 36. of more affliction to them both.  
AND the word of our Lord was made to me, saying: † son of man, there were 
a He speaketh here as of two peoples by anticipation, for when the Israelies were in Egypt, they were but one people, & then also they committed idolatry  two women daughters of one mother. † And they fornicated in Egypt, 
b Though they were but beginning to increase  in their youth they fornicated: there were their breasts pressed▪ & the paps of their virginity were broken. † And their names 
c God called the ten tribes Oolla, which signifieth their own habitation, because they made gods to themselves, in Bethel and Dan; and the two tribes he called Ooliba, signifying my halitation, because the temple there was God's habitation.  Oolla the elder and d Ooliba her younger sister: and I had them, and they bare sons, and daughters. Moreover their names, Samaria Oolla, and Jerusalem Ooliba. † Oolla therefore fornicated over me, & was mad upon her lovers, upon the Assyrians approaching, † clothed with hyacinth, the princes, and the magistrates, all the young men of concupiscences; all the horsemen, the riders of horses. † And she gave her fornications upon them all the chosen children of the Assitians: and in all, on whom she was mad, in their uncleanness she was polluted. † moreover also her fornications, which she had made in Egypt she left not: for they also slept with her in her youth, & they broke the breasts of her virginity, and powered out their fornication upon her. † therefore have I delivered her into the hands of her lovers, into the hands of the children of Assur, upon whose lust she was mad. † They discovered her ignominy, took her sons and daughters, & her they killed with the sword: and they were made notorious women, and they did judgements in her. † Which when her sister Ooliba had seen, she was mad with lust more than she: & she gave impudently her fornication above the fornication of her sister † to the children of the Assyrians, to the princes, and magistrates coming to her clothed with party clothing, to the horsemen that were carried on horses, and to yoongmen all of goodly beauty. † And I saw that she was polluted, both one way. † And she increased her fornications: and when she had seen men painted in a wall, the images of the Chaldees expressed in colours, † and girded with girdles about their reins, and died turbans on their heads, the form of all the dukes, the similitude of the children of Babylon, and of the land of the Chaldees, wherein they were borne, † she was mad upon them with the concupiscence of her eyes, and she sent messengers to them into Chaldee. † And when the children of Babylon were come to her unto the bed of paps, they polluted her with 
:: In all this & the like discourses the prophet speaketh not of carnal fornication, but of spiritual which is idolatry, by the most frequent figure Metaphora.  their fornications, and she was polluted of them, & her soul was filled of them. † She revealed also her fornications, and discovered her ignominy: and my soul departed from her, as my soul departed from her sister. † For she hath multiplied her fornications, remembering the days of her youth, in which she fornicated in the land of Egypt. † And she was mad for lust upon the lying with them, whose flesh is as the flesh of asses: and as the flux of horses, their flux. † And thou hast visited the wickedness of thy youth when thy breasts were pressed in Egypt, & the paps of thy virginity broken. † therefore Ooliba, thus saith our Lord God: Behold I will raise up all thy lovers against thee, of whom thy soul is filled: and I will gather them together against thee round about, † the children of Babylon, and all the Chaldees, the nobles, and the tyrants, and princes, all the children of the Assyrians, the youngmen of goodly beauty, all the captains, and magistrates, the princes of princes, and the renowned riders of horses. † And they shall come upon thee well appointed with chariot, and wheel, a multitude of people's: with brigin●ine, and buckler, and helmet they shall be armed against thee, on every side: and I will give judgement before them, & they shall judge thee by their judgements. † And I will put my 
:: In that the Chaldees were the ministers of God's wrath they are called his ●ele, as Assur is called the r●dde of his fury. Isa. 10. v. 5.  zeal in thee, which they exercise with thee in fury: 
:: By the nose S. Jerom understandeth the king by the ca●es the priests and judges, who were not ●●●●e but ●ut of from the people, and carried into captivity 4. Reg 25. jere. 52.  thy nose, and thine ears they shall cut of: and the things that remain shall fall by the sword: they shall take thy sons, and thy daughters, and thy very last thing shall be devoured with fire. † And they shall strip thee of thy garments, and shall take away the vessels of thy glory. † And I will make thy wickedness to cease out of thee, and thy fornication out of the Land of Egypt: neither shalt thou lift up thine eyes to them, and Egypt thou shalt remember no more. † Because thus saith our Lord God: Behold I will deliver thee into the hands of them, whom thou hatest, into their hands, of whom thy soul is filled. † And they shall deal with thee in hatred, and they shall take away all thy labours, and shall let thee go naked, and full of ignominy, and the ignominy of thy fornications shall be revealed, thy wicked deed, and thy fornications. † They have done these things to thee, because thou hast fornicated after the Nations, among which thou wast polluted in their idols. † Thou hast walked in the way of thy sister, and I will give her cup in thy hand. † Thus saith our Lord God: The cup of thy sister thou shalt drink deep, and wide: thou shalt be into derision and into scorn, which is most capable. † With drunkenness, and sorrow thou shalt be replenished: with the cup of pensiveness, and sadness, with the cup of thy sister Samaria. † And thou shalt drink it, and shalt drink it up even to the dregs, and the fragments thereof thou shalt devour, thou shalt rend thy breasts: because I have spoken, saith our Lord God. therefore thus saith our Lord God: Because thou hast forgotten me, and hast cast me of behind thy body, thou also bear thy wickedness, and thy fornications. † And our Lord spoke to me, saying: son of man, 
:: This demand is an admonition to judge and condemn ●he●● wickedness, without intermission, as▪ c● 20. v. 4.  dost thou judge Oolla, and Ooliba, and showest thou them their wicked deeds? † because they have committed adultery, and blood is in their hands, and with their idols they have fornicated: moreover also their children, whom they begat for me, they have offered unto them to be devoured. † Yea and they have done this to me. They polluted 
:: Circumstances of places, and  my sanctuary in that day, and profaned my 
:: times do aggravate sins very much: which are therefore more severely punished.  sabbaths. † And when they immolated their children to their idols, and went into my sanctuary in that day to pollute it: these things also they did in the mids of my house. † They sent to men coming from far, to whom they had sent a messenger: therefore lo they came: to whom thou didst wash thyself, and didst anoint thine eyes about with 
* Amimonium.  stibikestone, and waste adorned with women's ornaments. † Thou sattest in a very fair bed, and a table was decked before thee: mine incense, and mine ointment thou didst set upon it. † And the voice of a multitude rejoicing was on it: and on the men, that were brought of the maltitude of men, and came from the desert, they did put bracelets on their hands, and beautiful crowns on their heads. † And I said to her, that was worn in adulteries: Now will this woman also fornicate in her fornication. † And they went to her as to an harlot woman: so went they unto Oolla, and Ooliba wicked women. † They therefore are just men: these shall judge them with the judgement of adulteresses, and with the judgement of bloudshedders: because they are adultresses, and blood is in their hands. † For thus saith our Lord God: Bring a multitude to them, and deliver them into tumult, and into spoil: † and let them be stoned with the stones of peoples, and let them be thrust through with their sword: they shall kill their sons, and daughters, and their houses they shall burn with fire. † And I will take away the wickedness out of the land, & all women shall learn, not to do according to the wickedness of them. † And they shall give your wickedness upon you, and the sins of your idols you shall carry: and you shall know that I am the Lord God.   

CHAP. XXIIII. Jerusalem many ways chastised of God, and not amended, 11. shall at last be melted like a brass pot: 15. and shall not dare to mourn for the death of her dearest.  
AND the word of our Lord was made to me, in 
:: jeremy in Babylon saw what was done the same time in Jerusalem, and therefore is bid, ●●to writ the day, v. 2. that thereby the certainty of his prophecy may appear. For the very same day Nabuchodonosor laid siege to Jerusalem. 4. Reg. 25. v. 1.  the ninth year, in the tenth month, the tenth day of the month, saying: † son of man,:: writ thee the name of this day, wherein the king of Babylon is confirmed against Jerusalem to day. † And thou shalt speak by a proverb to the exasperating house a parable, and shalt say to them: Thus saith our Lord God: Set thou a pot, st it, I say, and put water into it. † heap together the pieces thereof into it, every good part, the thigh and the shoulder, the chosen things and full of bones. † Take the fattest beast, and lay together piles of bones also under it: the seething thereof is boiling hot, and the bones thereof are thoroughly sodden in the mids thereof. † therefore thus saith our Lord God: woe to the city of blood, to the pot, whose rustiness is in it, and the rustiness thereof is not gone out of it: by her parts, and by her parts cast her out, there hath no lot fallen upon her. † For her blood is in the mids of her, she hath shed it upon the most clear rock: she shed it not upon the ground, that it might be covered with dust. † That I might bring mine indignation in upon her, and might revenge with vengeance: I gave her blood upon the most clear rock, that it might not be covered. † therefore thus saith our Lord God: woe to the city of blood, whose bonfire I will make great. † heap together the bones, which I will burn with fire: the flesh shall be consumed, and all the composition shall be sod, and the bones shall dry away. † Set it also upon hot burning coals empty, that the brass thereof may wax hot, and be melted: and let the filth of it be melted in the mids thereof, & let the rust thereof be consumed. † There hath been sweeting with much labour, and the exceeding rust thereof is not gone out, 
:: When sinners are not amended by fire of tribulation; God after that they are parted from this world, punisheth them everlastingly.  no not by fire. † Thine uncleanness is exectable: because I would cleanse thee, and thou art not cleansed from thy filthiness: yea neither shalt thou be cleansed, before I make mine indignation to cease in thee. † I the Lord have spoken: It shall come, and I will do it: I will not pass, nor spare, nor be pacified: according to thy ways, and according to thine inventions will I judge thee, saith our Lord. † And the word of our Lord was made to me, saying: † son of man, behold I take from thee the thing that thine eyes desire in a plague: and thou shalt not lament, nor weep: neither shall thy tears run. † Sigh holding thy peace, thou shalt not make the mourning of the dead: let thy crown be tied round about thee, and thy shoes shall be on thy feet, neither shalt thou cover thy face with a cloth, neither shalt thou ear the meats of mourners. † I spoke therefore to the people in the morning, and 
:: The sudden death of near friends causeth ●ore sorrow, then if it were feared before: yet the prophet was commanded not to show sorrow for the sudden death of his wife, to signify that the great calamity of every one would take away the particular 〈…〉 for the load private friends.  my wife died at even: and I did in the morning as he had commanded me. † And the people said to me: Why dost thou not tell us what these things signify, that thou dost? † And I said to them: The word of our Lord was made to me, saying: † speak to the house of Israel: Thus saith our Lord God: Behold I will pollute my sanctuary, the pride of your empire, and the thing that your eyes desire, and upon which your soul quaketh for fear: your sons, and your daughters, which you have left, shall fall by the sword. † And you shall do as I have done: your faces with a cloth you shall not cover, and the meats of mourners you shall not eat. † You shall have crowns on your heads, & shoes on your feet: you shall not lament nor weep, but you shall pine away in your iniquities, and every one shall groan toward his brother. † And Ezechiel shall be nuto you for a portending sign: according to all things, that he hath done, shall you do when this shall come: and you shall know that I am the Lord God. † And thou son of man, behold in the day, wherein I will take away from them their strength, and the joy of dignity, and the desire of their eyes, whereupon their soul's rest, their sons and daughters. † In that day when one fleeing shall come to thee, to tell thee: † in that day, I say, shall thy mouth be opened with him that fleeth, and thou shalt speak, and shalt be silent no more: and thou shalt be unto them for a portending sign, and you shall know that I am the Lord.   

CHAP. XXV. 
The 3. part. The destruction of divers other nations, besides the Jews.  The Ammonites, 8 Moabiles, 12. Idumeans, 15. and Philistians (for their malice against the Israelites) shall be overthrown.  
AND the word of our Lord was made to me, saying: † son of man, set thy face against the children of Ammon, and thou shalt prophecy of them. † And thou shalt say to the children of Ammon: hear ye the word of our Lord God: Thus saith our Lord God 
:: Amongst other heathen nations, especially the Ammonites rejoiced at the miseries of the Jews, and were therefore plagued.  For that thou hast said: Ha, ha, upon my sanctuary, because it is polluted: and upon the Land of Israel, because it is made desolate: and upon the house of Juda, because they are led into captivity: † therefore will I deliver thee to the children 
:: The Chaldees, or rather the Armenians or Agarens (who are more direct eastward, and  of the east for an inheritance, and they shall place their shepecotes in thee, and shall set their tents in thee: they shall eat thy fruits: and they shall drink thy milk. † And I will give Rabbath to be an habitation of camels, and the children of Ammon to be a lying place for beasts: and you shall know that I am the Lord. † Because thus saith our Lord God: For that thou hast clapped with the hand, and stricken with the foot, and hast been glad withal thy affection upon the land of Israel: † therefore behold I will stretch forth my hand upon thee, and will deliver thee into the spoil of the gentiles, and will kill thee out of the peoples, and destroy thee out of the lands, and break thee: and thou shalt know that I am the Lord. † Thus saith our Lord God: For that Moab, and Seir have said: Behold as all the gentiles, so is the house of Juda: † therefore behold 
:: I will take away all the streingth and force of Moab, which consisteth in his strong cities.  I will open the shoulder of Moab of his cities, of his cities I say, and of his borders the noble cities of the land Bethiesimoth, and Beelmeon, and Cariathaim, † to the children of the East with the children of Ammon, and I will give it for an inheritance: that there may be memory no more of the children of Ammon among the gentiles. † And in Moab I will do judgements: and they shall know that I am the Lord. † Thus saith our Lord God: For that Idumea hath made revenge to revenge herself of the children of Juda, and hath sinned offending, and hath sought revenge of them; † therefore thus saith our Lord God: I will stretch forth my hand upon Idumea, and will take away out of it man, and beast, and will make it desert from the South: and they that are in Dedan, shall fall by the sword. † And I will give my revenge upon Idumea by the hand of my people Israel: and they shall do in Edom according to my wrath, and my fury: and they shall know my vengeance, saith our Lord God. † Thus saith our Lord God: For that the Palesthines have made revenge, and have revenged themselves with all their mind, killing, and accomplishing old emnities: † therefore thus saith our Lord God: Behold I will stretch forth my hand upon the Palesthines, and will kill the killers, and will destroy the remnant of the sea cost. † and I will make in them great revengements arguing in fury: and they shall know that I am the Lord, when I shall have given my vengeance upon them.   

CHAP. XXVI. tire a most noble maritime city shallbe destroyed, by the king of Babylon, because they rejoice at the desolation of Jerusalem. 15. At the sight whereof many shall be astonished.  
AND it came to pass in 
:: years are still counted from the transmigration of Joachin, as ch. 1. 8 20. 24. v. 1. & 29. v. 1. 17.  the eleventh year, the first of the month, the word of our Lord was made to me, saying: † son of man for that tire hath said of Jerusalem: Ah the gates of the people's are broken, she is turned to me: I shall be filled, she is desert. † therefore thus saith our Lord God: Behold I upon thee o tire, and I will make many nations come up to thee, as the sea riseth up swelling. † And they shall dissipate the walls of tire, and shall destroy the towers thereof: and I will scrape her dust from her, & will make her as a most clear rock. † 
:: tire which is a most frequented sea town, shall be made desolate and to no use but to hang nets therein to dry.  The drying of nets shall be in the mids of the sea, because I have spoken, saith our Lord God: and she shall be for a spoil to the gentiles. † 
:: less cities and towns pertaining to tire shall likewise be destroyed.  Her daughters also that be in the field, shall be slain by the sword: and they shall know that I am the Lord. † Because thus saith our Lord God: Behold I will bring to tire Nabuchodonosor the king of Babylon from the North, the king of Kings with horses, and chariotes, and horsemen, and multitude, and a great people. † Thy daughters that are in the field, he shall kill with the sword: and he shall compass thee with munitions, and shall cast up a mount round about: and he shall lift up the buckler against thee. † And he shall dispose ordinances, and engines against thy walls, & shall destroy thy towers with his armour. † With the inundation of his horses, the dust of them shall cover thee: at the sound of the horsemen, and wheels, and chariotes thy walls shall be moved, when he shall go in at thy gates, as by the entrance of a city destroyed. † With the hooves of his horses he shall tread down all thy streets: thy people he shall kill with the sword, and thy noble statues shall fall to the ground. † They shall waste thy riches, they shall spoil thy merchandise: and they shall destroy thy walls, and shall overthrow thy goodly houses: and thy stones, and thy timber, and thy dust they shall put in the mids of the waters. † And I will make the multitude of thy songs to cease, and the sound of thy haps shall be heard no more. † And I will make thee as a most clear rock, drying of nets shalt thou be, neither shalt thou be built any more: because I have spoken, saith our Lord God. † Thus saith our Lord God to tire: Why, shall not the islands be moved at the sound of thy ruin, & the groaning of thy slain, when they shall be killed in the mids of thee? † And all the princes of the sea shall go down from their seats: and take of their robes, and cast away their broidered garments, & be clothed with astonishment, sit on the earth, and being astonished marvel at thy sudden fall. † And taking upon thee a lamentation, they shall say to thee: How hast thou perished that dwellest in the sea, o noble city, which hast been strong in the sea with thine inhabitants, whom all did fear? † Now shall the ships be astonished in the day of thy fear: and the islands in the sea shall be troubled, for that none cometh forth out of thee. † Because thus saith our Lord God: When I shall make thee a desolate city as the cities that are not inhabited: and shall bring upon thee the depth, and many waters shall cover thee: † and shall pluck thee down with those, that descend into the lake to the everlasting people, and shall place thee in the 
:: As tire was exalted in pride, so it was brought to great ruin, yet was it restored, after seventy years according to Isaias prophecy, ch. 23 v. 15. And our saviour retired sometimes into the quarters of tire and Sidon. Mat. 15. v. 21.  lowest ground as old desolations, with them that are brought down into the lake, that thou be not inhabited: moreover when I shall give glory in the land of the living, † I will bring thee to nothing, and thou shalt not be, & being sought for, thou shalt not be found any more for ever, saith our Lord God.   

CHAP. XXVII. The prophet lamenteth the ruin of tire: 3. describing her former glories 10. and traffic in all sorts of rich merchandise, with sundry nations. 26. All which shall be overthrown by the Chaldees.  
AND the word of our Lord was made to me, saying: † Thou therefore o son of man, take up a lamentation upon tire: † And thou shalt say to tire, which dwelleth in the entrance of the sea, being the traffic of peoples to many islands: Thus saith our Lord God: o tire, thou hast said: 
:: This large description of the Tyrians glory showeth their greater ruin.  I am of perfect beauty, † and situated in the hart of the sea. Thy borderers, which builded thee have accomplished thy beauty: † with the firretrees of Sanit they builded thee, with all the boards of the sea: they took the cedar from Libanus, to make thee a mast. † Okes of Basan they have hewed for thine oars: and thy banks they have made thee of the ivory of India, and little cabins of the islands of Italy. † Various silk of Egypt was woven for thy sail, to be put on the mast: hyacinth, and purple out of the islands of Elisa, were made thy covering. † The inhabitants of Sidon, and the Aradians were thy rowers: thy wise men, o tire, were made thy governors. † The ancients of Gebal, and wisemen thereof had mariners to the service of thy diverse stuff: all the ships of the sea, and their mariners have been in the people of thy traffic. † The Persians, and Lydians, and the Lybians were in thine army thy men of war: the buckler, and helmet they did hang in thee for thine ornament. † The children of Arad were with thine army upon thy walls round about: yea and the Pygmeians, that were in thy towers, hung up their quivers on thy walls round about: they accomplished thy beauty. † They of Carthage thy merchants, for the multitude of all riches, with silver, iron, tin, and lead did they replenish thy marts. † Greece, Thubal, and Mosoch, they were thy merchants: slaves, & vessels of brass they brought to thy people. † From the house of Thogorma they brought horses, & horsemen, and mules to thy market. † The children of Dedan were thy merchants: many islands the traffic of thy hand, teeth of ivory, and of ebony they exchanged for thy price. † The Syrian was thy merchant for the multitude of thy works, the precious stone, and purple, and branched works, and fine linen, and silk, and 
:: S. Jerom in isaiah. 54. v. 12. translating this word a jasper stone, here leaveth it untranslated, and so do also the Septuagint; neither do the Hebrew Doctors describe it in their commentaries. The Chaldee paraphrasis translateth it in general precious stones, or margarites: some in particular, think it to be a carbunkle, some a ruby, others a crystal, others an adamant.  chodchod they did set forth in thy market. † Juda and the land of Israel they were thy merchants in the principal corn: balm, and honey, and oil, and resine they did set forth in thy marts. † The Damacene was thy merchant in the multitude of thy works, in the multitude of divers riches, in fat wine, in wools of the best colour. † Dan, and Greece, & Mosel in thy marts have set forth wrought iron: stacte, and calums were in thy merchandise. † Dedan thy merchants in tapestry for seats. † Arabia, and all the princes of Cedar, they were the merchants of thy hand: with lambs, and rams, and kids thy merchants came to thee. † The sellers of Saba, & Reema, they were thy merchants: with principal spices, and precious stone, and gold, which they did set forth in thy market. † Haran, and Chene, and Eden, thy merchants: Saba, Assur, and Chelmad thy sellers. † They were thy merchants in divers manner, with folded pieces of hyacinth, and of embroidered clothes, and of precious riches, which were wrapped up, and bound with cords: cedars also they had in thy merchandise. † The ships of the sea, thy chief in thy merchandise: and thou wast replenished, and glorified exceedingly in the hart of the sea. † In many waters have thy rowers brought thee: the southwind hath broken thee in the hart of the sea. † Thy riches, and thy treasures, and thy manifold furniture, thy mariners, and thy governors, which hold thy stuff, and were chief over thy people: thy men of war also, that were in thee with all thy multitude, that is in the mids of thee: shall fall in the hart of the sea in the day of thy ruin. † At the sound of the cry of thy governors shall the navies be troubled. † And all they that held over shall go down out of their ships: the mariners, and all the governors of the sea shall stand on the land: † and they shall bewail upon thee with a loud voice, and shall cry bitterly: and they shall cast dust upon their heads, and shall be sprinkled with ashes. † And they shall shave 
:: With these Gentiles, cutting or shaving of their hear was a sign of sorrow, which the jew were commanded not to imitate. Deut. 14. to show difference from other nations: yet they also did cut their hear in great calamities. Isa. 22. v. 12.  baldness upon thee, and shall be girded with heareclothes: and they shall weep for thee in bitterness of soul with most bitter weeping. † And they shall take up a mournful song upon thee, and shall lament thee: What city is as tire, which is become silent in the mids of the sea? † Which in the going forth of thy merchandise from the sea didst fill many people's: in the multitude of thy riches, and of thy people's haste enriched the Kings of the earth. † Now thou art destroyed by the sea, thy riches are in the bottom of the waters, and all the multitude, that was in the mids of thee, are fallen. † all the inhabitants of the islands are astonished upon thee: and all the Kings of the same being stricken with tempest have changed their looks. † The merchants of peoples have hissed upon thee: thou art brought to nothing, and thou shalt not be even for ever.   

CHAP. XXVIII. For most insolent pride tire shall be utterly destroyed. 20. Sidon likewise overthrown. 24. And the people of Israel at last restored.  
AND the word of our Lord was made to me, saying: † son of man say to the prince of tire: Thus saith our Lord God: For that thy hart is elevated, & thou hast said: I am God, and I have sitten in the chair of God in the hart of the sea: whereas thou art a man, and not God: and hast given thy hart as the hart of God. † lo thou 
:: Daniel was so famous for wisdom, that thereof came a proverb in Chaldea, to compare wisemen with Daniel; and to reproach those that arrogated more wisdom than they had, that they seemed vainly to themselves. wiser than Daniel.  art wiser than Daniel: every secret is not hid from thee. † In thy wisdom and thy prudence thou hast made thee strength: and hast gotten gold, and silver in thy treasures. † In the multitude of thy wisdom, & in thy merchandise thou hast multiplied strength to thee: and thy hart is elevated in thy strength. † therefore thus saith our Lord God: For that thy hart is elevated as the hart of God: † therefore behold I will bring upon thee strangers the strongest of the gentiles: and they shall draw their sword upon the beauty of thy wisdom, and shall pollute thy comeliness. † They shall kill, and pluck thee down: and thou shalt die in the death of the slain in the hart of the sea. † Why, shalt thou speak saying: I am God, before them that kill thee: whereas thou art a man, and not God, in the hand of them that slay thee? † By the death of the uncircumcised shalt thou die in the hand of strangers: because I have spoken, saith our Lord God. † And the word of our Lord was made to me, saying: son of man lift up a lamentation upon the king of tire: † and thou shalt say to him: Thus saith our Lord God: Thou the signet of similitude, full of wisdom, and perfect of beauty, † thou wast in the delicacies of the paradise of God: every precious stone thy covering: sardius, topatius, and the jasper, chrysolithus, and onyx, and berillus, the sapphire, and the carbuncle, and the emerald: gold the work of thy beauty: and thy 
* 〈…〉▪ pl●●● ta●ing breath.  pipes were prepared in the day, that thou wast created. † Thou Cherub stretched out, and protecting, and I set thee in the holy mount of God, in the mids of fiery stones thou hast walked. † Perfect in thy ways from the day of thy creation, 
:: tire had much ●niquity long before, but when the king thought himself to be God. v. 2 this iniquity could not be longer tolerated.  until iniquity was found in thee. † In the multitude of thy merchandise, thine inner parts were filled with iniquity, and thou didst sin: and I cast thee out from the mount of God, and destroyed thee o Cherub protecting, out of the mids of the fiery stones. † And thy hart was elevated in thy beauty: thou hast lost thy wisdom in thy beauty, I have cast thee to the earth: before the face of Kings I have given thee, that they might behold thee. † In the multitude of thine iniquities, & in the iniquity of thy merchandise, thou hast polluted thy sanctification: I will therefore bring forth a fire out of the mids of thee, to eat thee, and I will make thee as ashes upon the earth in the sight of all that see thee. † all that shall see thee in the gentiles, shall be astonished upon thee: thou art become a thing of nought, and thou shalt not be for ever † And the word of our Lord was made to me, saying: † son of man, set thy face 
:: As Sidon was near in situation to tire, so it was made like in ruin for their like pride.  against Sidon: and thou shalt prophecy of it, † and shalt say: Thus saith our Lord God: Behold I to thee Sidon, and I will be glorified in the mids of thee: and they shall know that I am the Lord, when I shall do judgements in it, and shall be sanctified in it. † And I will send into it pestilence, and blood in the streets thereof: & the slain shall fall in the mids thereof by the sword round about: and they shall know that I am the Lord. † And there shall be no more scandal of bitterness to the house of Israel, and thorn causing pain on every side round about them, that are against them: and they shall know that I am the Lord God. † Thus saith our Lord God: 
:: all nations will praise God when they see that he justly punisheth his own people, & afterwards restoreth them to their former state.  When I shall have gathered together the house of Israel out of the peoples, in which they are dispersed: I will be sanctified in them before the gentiles: and they shall dwell in their land, which I gave to my servant Jacob. † And they shall dwell therein secure, and they shall build houses, and shall plant vineyards, and shall dwell confidently, when I shall have done judgements in all, that are their enemies round about: & they shall know that I am the Lord their God.   

CHAP. XXIX. The king of Egypt shall be overthrown: 9 and the kingdom wasted forty years: 13. It shall be repaired to a mean state. 17. And shall be given to the king of Babylon, for his service in destroying tire.  
IN 
:: prophets do not write their prophecies in order of time as they were revealed; for in former chapters he wrote that which he saw in the eleventh year: ch. 26. v. 1. but that which was sooner fulfilled: or because tire & Sidon were nearer in situation to Jerusalem then Egypt he writ that prophecy before this.  the tenth year, the tenth month, the eleventh day of the month, the word of our Lord was made to me, saying: † son of man, set thy face against Pharaoh the king of Egypt: and thou shalt prophecy of him, and of all Egypt. † speak, and thou shalt say: Thus saith our Lord God: Behold I to thee Pharaoh king of Egypt, thou great dragon, which liest in the mids of thy rivers, and sayest: The river is mine, and I made it myself. † And I will put a bridle in thy jaws: and I will fasten the fishes of thy rivers to thy scales: and I will draw thee out of the mids of thy rivers, and all thy fishes shall stick to thy scales. † And I will cast thee forth into the desert, and all the fishes of thy river: thou shalt fall upon the face of the earth, thou shalt not be collected, nor gathered together: to the beasts of the earth, and to the fowls of the heaven have I given thee to be devoured. † And all the inhabitants of Egypt shall know that I am the Lord: for that thou hast been a staff of reed to the house of Israel. † When they took thee with the hand, and thou wast broken, and didst rend all their shoulder: and they leaning upon thee, thou wast broken, and didst dissolve all their reins. † therefore thus saith our Lord God: Behold I will bring upon thee the sword: and will kill out of thee man, and beast. † And the Land of Egypt shall be into a desert, and into a wilderness: and they shall know that I am the Lord: for that thou hast said: The river is mine, and I made it. † therefore behold I to thee, and to thy rivers: and I will give the Land of Egypt into desolations, destroyed with the sword, from the tower of Syene, even to the borders of Aethiopia. † The foot of man shall not pass through it, neither shall the foot of beast go in it: and it shall not be inhabited forty years. † And I will make the Land of Egypt desert in the mids of desert lands, & the cities thereof in the mids of cities overthrown, and they shall be desolate forty years: and I will disperse the Egyptians into nationes, and will scatter them into the lands. † Because thus saith our Lord God: After the end of forty years I will gather Egypt out of the peoples in which they had been dispersed. † And I will bring back the captivity of Egypt, and will place them in the land of Phatures, in the land of their nativity, and they shall be there as a low kingdom: † among other kingdoms it shall be lowest, and it shall no more be elevated over the nations, and I will diminish them that they rule not over the gentiles. † And they shl no more be to the house of Israel in confidence, teaching iniquity, that they may flee, and follow them: and they shall know that I am the Lord God. † And it came to pass in 
:: This vision against Egypt is in confirmation of the former 17. years before. v. 1.  the seven and twentieth year, in the first, in the first of the month: the word of our Lord was made to me, saying: † son of man, Nabuchodnosor the king of Babylon hath made his army to serve with great service against tire: every head made bald, and every shoulder hath the hear plucked of: and 
:: Of this place S●●e●om proveth that God reward●●halso Infidels for their moral good works temporally, though they can not merit an eternal reward as the just do.  there hath been no reward rendered him, nor his army concerning tire, for the service that he served me against it. † therefore thus saith our Lord God: Behold I will give Nabuchodonsor the king of Babylon in the Land of Egypt: and he shall take the multitude thereof, and take the boories thereof for a pray, and rifle the spoils thereof: and it shall be:: a reward for his army, † and for the work, that he served me against it: I have given him the Land of Egypt, for that they have laboured for me, saith our Lord God. † In that day there shall a horn spring to the house of Israel, and I will give thee an open mouth in the mids of them: and they shall know that I am the Lord.   

CHAP. XXX. Egypt shall be so wasted, 5. that Aethiopia, and other neighbours shall tremble; 9 seeing the cities and country destroyed. 20. All which is confirmed again by an other vision.  
AND the word of our Lord was made to me, saying: † son of man prophecy, & say: Thus saith our Lord God: howl ye, woe, woe to the day: † because the day is near, and The 
:: day of just punishment is called the day of our Lord. As the Apostle calleth the day of general judgement the day of our Lord. 1. Cor▪ 5. 2. Cor. 1 & 1. Thes. 5.  the day of our Lord approacheth: the day of a cloud, the 
:: The time when the Chaldees, the most potent nation shall conquer, and triumph over Egypt.  time of the Gentiles shall be. † And the sword shall come into Egypt: & there shall be fear in Aethiopia, when the wounded shall fall in Egypt, and the multitude thereof shall be taken away, and the foundations thereof be destroyed. † Aethiopia, and Libya, and the Lydians, and all the rest of the common people, and Chubb, and the children of the land of covenant, shall fall with them by the sword. † Thus saith our Lord God: And they shall fall that underprop Egypt, and the pride of the empire thereof shall be destroyed: from the tower of Sienna shall they fall in it by the sword, saith our Lord the God of hosts. † And they shall be dissipated in the mids of desolate lands, and the cities thereof shall be in the mids of desert cities. † And they shall know that I am the Lord: when I shall have given fire in Egypt, and all the aiders thereof shall be broken. † In that day shall messengers go forth from my face in galleys to terrify the confidence of Aethiopia, and there shall be fear among them in the day of Egypt: because it shall come without doubt. † Thus saith our Lord God: I will make the multitude of Egypt to cease in the hand of Nabuchodonosor the king of Babylon. † He and his people with him the strongest of the Gentiles shall be brought to destroy the land: and they shall draw their sword upon Egypt: and shall fill the land with the slain. † And I will make the channels of the rivers dry, and will deliver the land into the hands of the most wicked: and will dssipate the land and the fullness thereof in the hands of aliens, I the Lord have spoken. † Thus saith our Lord God: And I will destroy the idols, and I will make the idols to cease out of Memphis: and duke of the land of Egypt there shall be no more: and I will give terror in the land of Egypt. † And I will destroy the land of Phathures, and will give fire in Taphnis, and will do judgements in Alexandria. † And I will power out mine indignation upon Pelusium the strength of Egypt, and will kill the multitude of Alexandria, † And will give fire in Egypt: as a woman in travel shall Pelusium sorrow, & Alexandria shall be dissipated, and in Memphis daily distresses. † The young men of Heliopolis, and of Bubasti shall fall by the sword, and themselves shall be led captive. † And in Taphnis the day shall wax black, when I shall have broken there the sceptres of Egypt, and the pride of the might thereof shall fail in it: the cloud shall cover her, & her daughters shall be led into captivity. † And I will do judgements in Egypt: & they shall know that I am the Lord. † And it came to pass in the eleventh year in the first month, in the seventh of the month, the word of our Lord was made to me, saying: † son of man, I 
:: Part of the kingdom of Egypt was subdued before this time by the king of Babylon. 4. Reg. 24. v. 7.  have broken the arm of Pharaoh king of Egypt: and behold it is not wound up, that health might be restored to it, that it might be bound with clothes, and swaddled with linen clouts, that recovering strength it might hold the sword. † therefore thus saith our Lord God: Behold I to Pharaoh king of Egypt, & I will break into pieces his strong arm, already broken: and I will cast down the sword out of his hand: † and will disperse Egypt among the gentiles, and will scatter them in the lands. † And I will strengthen the arms of the king of Babylon, and will give my sword in his hand: and I will break the arms of Pharaoh, and the slain before his face shall groan with groanings. † And I will strengthen the arms of the king of Babylon, and the arms of Pharaoh shall fall: and they shall know that I am the Lord, when I shall give my sword into the hand of the king of Babylon, and he shall have stretched it forth upon the Land of Egypt. † And I will disperse Egypt into nations, and will scatter them into lands, and they shall know that I am the Lord.   

CHAP. XXXI. The glory of Assyrians excelling all other kingdoms, 10. was overthrown, God so ordaining, by the Chaldees: 18. much less shall Egypt escape.  
AND it came to pass in the eleventh year, the third month, the first of the month, the word of our Lord was made to me, saying: † son of man, say to Pharaoh the king of Egypt, and to his people: 
:: Thou that seemest to thyself invincible yet art thou not equal to the king of Assyrians, who already is over thrown; and so ●halt thou likewise be.  To whom art thou made like in thy greatness? † Behold Assur as it were a cedar in Libanus, fair of boughs, and thick of leaves, and high of height▪ and the top thereof is elevated among the thick boughs. † The waters have nourished him, the depth hath exalted him, the rivers thereof ran out round about the roots thereof, and he sent forth her rivers to all the trees of the country. † therefore was his height elevated above all the trees of the country: and his groves were multiplied, and his boughs were elevated because of many waters. † And when he had spread forth his shadow, in his boughs all the fowls of the heaven made nests, and under his leaves all beasts of the forests engendered, and under his shadow dwelled the assembly of very many nations. † And he was most fair in his greatness, and in the enlarging of his groves: for his root was near many waters. † The ceders were not higher than he in the paradise of God, the firretrees matched not his top, and the planetrees were not equal to his boughs: no tree of the paradise of God was likened to him, and to his beauty. † Because I made him beautiful, and with many & thick boughs: and all the trees of pleasure, that were in the paradise of God, did emulate him. † therefore thus saith our Lord God: For that he is extolled in height, and hath given his top green and thick, and his hart is elevated in his height: † I have delivered him into the hands of the strongest of the nations, doing he shall do to him: according to his impiety I have cast him out. † And aliens, and the most cruel of the nations shall cut him down, and shall throw him forth upon the mountains, and in all valleys his boughs shall fall, and his groves shall be broken on all rocks of the land: and all the peoples of the earth shall departed from his shadow, and shall leave him. † In his ruin dwelled all the fowls of heaven, and in his boughs were all the beasts of the field. † For which cause there shall not be elevated in their height all the trees of the waters, neither shall they put their highness among the woody and thick ones, neither shall they stand in their height, all that are watered with waters: because they are all delivered into death to the lowest earth in the mids of the children of men, to them that go down into the lake. † Thus saith our Lord God: In the day that he went down to hell, I brought in mourning, I covered him with the depth: and I stayed his rivers, and kept in many waters: Libanus was made sad upon him, and all the trees of the filled were shaken. † At the sound of his ruin I moved the gentiles, when I brought him down to hell with them, that descended into the lake: and all the trees of pleasure goodly and glorious in Libanus, all that were watered with waters, were comfourted in the lowest earth. † For they also shall go down with him to hell to the slain by the sword: and the arm of every one shall sit under his shadow in the mids of the nations. † 
:: Although ● Egypt thou art like to the most potent kingdoms, yet as the assyrians & others so thou also shalt be ruined.  To whom art thou likened o thou noble and lofty among the trees of pleasure? Behold thou a●t brought down with the trees of pleasure to the lowest earth: in the mids of the uncircumcised shalt thou sleep, with them that are slain by the sword, the same is Pharaoh, and all his multitude, saith our Lord God.   

CHAP. XXXII. The Prophet lamenteth the destruction of Egypt. 11. prosecuting his prophecy of the most lamentable destruction thereof. 17. foreshowing that the more it is exalted in strength and glory, so much more miserable shall be the fall thereof.  
AND it came to pass, 
:: Here it is manifest that this prophet counteth the years by the time of transmigration of king Jechonias, for it is clear that Sedecias ●eigned only eleven years. 4. Reg. 24. & 25. jere. ●●. & 52  the twelfth year, in the twelfth month, in the first of the month, the word of our Lord was made to me, saying: † son of man, take up a lamentation upon Pharaoh the king of Egypt, & thou shalt say to him: Thou art likened to the Lion of the gentiles, and the dragon, that is in the sea: and thou didst strike with the horn in thy rivers, and didst truble the waters with thy feet, and didst conculcare their streams. † therefore thus saith our Lord God: I will spread my net upon thee in the multitude of many peoples▪ and I will draw thee out in my net. † And I will throw thee forth on the ground, upon the face of the filled will I cast thee away: and I will make all the fowls of heaven to dwell upon thee, and I will fill of thee the beasts of all the earth. † And I will give thy flesh upon the moutaines, and will fill the little hills with thy corruption. † And I will water the earth with the stench of thy blood upon the mountains, and the valleys shall be filled of thee. † And I will cover the heavens, when thou shalt be extinguished, and I will make the stars thereof to wax black: the sun I will cover with a cloud, and the moon shall not give her light. † I will make 
:: This hyperbolical speech describeth the former glory of Egypt, as if all lights were much diminished, when this kingdom was darkened.  all the lights of heaven to mourn upon thee: & I will give darkness upon thy land, saith our Lord God, when thy wounded shall fall in the mids of the land, saith our Lord God. † And I shall provoke to anger the hart of many peoples, when I shall have brought in thy destruction in the gentiles upon the lands, which thou knowest no●. † And I will make many peoples to be astonished upon thee, and their Kings, with exceeding horror shall be afraid upon thee, when my sword shall begin to fly upon their faces: and they shall be astonished suddenly, every one for his life, in the day of thy ruin. † Because thus saith our Lord God: † The sword of the king of Babylon shall come to thee, in the sword of the valients will I overthrow thy multitude: invincible are all these gentiles: and they shall waste the pride of Egypt, and the multitude thereof shall be dissipated. † And I will destroy all the beasts thereof, that were upon very many waters: and the foot of man shall truble them no more, neither shall the hoof of beasts truble them. † Then will I make their waters most pure, and their rivers I will bring as oil, saith our Lord God. † When I shall have made the Land of Egypt desolate: and the land shall be made desert of her fullness, when I shall have strooken all the inhabitants thereof: & they shall know that I am the Lord. † It is lamentation, and they shall lament it, the daughters of the gentiles shall lament it, upon Egypt, and upon the multitude thereof they shall lament it, saith our Lord God. † And it came to pass in the twelfth year, in the fifteenth of the month, the word of our Lord was made to me, saying: † son of man, sing a mourning song upon the multitude of Egypt: and pluck her down, herself, and the daughters of the strong nations to the lowest earth with them, that go down into the lake. † fairer then whom art thou? Descend, and sleep with the uncircumcised. † In the mids of the slain by the sword they shall fall: the sword is given, they have drawn her, and all her peoples. † The most mighty of the strong shall speak to him from the mids of hell, which went down with his helpers, and slept uncircumcised, slame by the sword. † There Assur, and all his multitude: round about him their graves, all the slain, and they that fell by the sword. † Whose graves were made in the lowest lakes: and his multitude was made round about his grave: all the slain, and they that fell by the sword, which sometime had given fear in the land of the living. † There Aelam, and all the multitude thereof round about her grave. All these slain, and falling by the sword: that went down uncircumcised to the lowest earth: which did put their terror in the land of the living, and they have borne their ignominy with them, that go down into the lake. † In the mids of their slain they have set 
:: The country of the Aelamites:  her couch among all her peoples: round about 
:: and the king of Aelam●●es shall also perish with Assyrians, Egyptians & other infidels.  him their gra●e: all these uncircumcised, and slain by the sword, for they gave their terror in the land of the living, and have borne their ignominy with them, that descend into the lake: they are laid in the mids of the slain. † There Mosoch, and Thubal, and all their▪ multitude: round about him their graves: all these uncircumcised, and slain, and falling by the sword: because they gave their fear in the land of the living▪ † And they shall not sleep with the valients, and them that fell, and the uncircumcised, that went down to hell with their weapons, and put their sword under their heads, and their iniquities were in their bones: because they were made the terror of the valients in the land of the living. † And thou therefore shalt be destroyed in the mids of the uncircumcised, and shalt sleep with the slain by the sword. † There Idumea, and her Kings, & all her princes, which were given with their host with the slain by the sword: and which slept with the uncircumcised, and with them that go down into the lake. † There all the princes of the North, and all the hunters: which were brought down with the slain, fearing, and in their strength confounded: which slept uncircumcised with the slain by the sword, and have borne their ignominy with them, that go down into the lake. † Pharaoh saw them, and he was comforted upon all his multitude, which was slain by the sword, Pharaoh, and all his host, saith our Lord God: † because I gave his terror in the land of the living, & he slept in the mids of the uncircumcised with the slain by the sword: Pharaoh and all his multitude: saith our Lord God.   

CHAP. XXXIII. By example of a watchman, 7. God chargeth the prophet to declare whatsoever dangers he seethe imminent to the people. 10. Sinners repenting shall be saved, and if the just leave their justice they shall be damned 21. The promise made to Abraham maketh not the Jews secure: 23. but for their enormous sins they shall be carried out captives. 33. Then they shall know that the prophet said the truth.  
AND the word of our Lord was made to me, saying: † son of man, speak to the children of thy people, and thou shalt say to them: The land when I shall bring the sword in upon it, and the people of the land take a man, one of their meanest, & make him 
:: Pastors are not excused, omitting to admonish their flock either for fear of danger, or for despare of the sinner's amendment.  a watchman over them: † and he shall see the sword coming upon the land, and sound with the trumpet, & tell the people: † and he that heareth the sound of the trumpet, whosoever he be, and doth not look to himself, and the sword come, and take him: his blood shall be upon his head. † He heard the sound of the trumpet, and did not look to himself, his blood shall be on himself: but if he shall look to himself, he shall save his life. † And if the watchman see the sword coming, and sound not with the trumpet: 
For every one shall be judged as he discargeth or neglecteth his own office. S. jere.  and the people look not to themselves, and the sword come, and take a soul from among them: he certes is caught in his iniquity, but his blood I will require of the hand of the watchman. † And thou son of man, I have made thee a watchman to the house of Israel: hearing therefore the word from my mouth, thou shalt tell them from me. † If when I say to the impious: O thou impious, dying thou shalt die: thou speak not that the impious may keep himself from his way: the impious himself shall die in his iniquity, but his blood I will require at thy hand. But if thou telling the impious, that he convert from his ways, he convert not from his way: he shall die in his iniquity: but thou hast delivered thy soul. † Thou therefore o son of man say to the house of Israel: Thus you have spoken, saying: Our iniquities, and our sins are upon us, & in them we fade away: how then can we live? † Say to them: live I, sayeth our Lord God: 
:: God's absolute or consequent will is always fulfilled: but not his conditional or an ecedent. As is noted ch. 18. v. 23.  I will not the death of the impious, but that the impious convert from his way, and live. Convert, convert ye from your most evil ways: and 
:: God being always ●e●dy to show mercy, knocking at the door of our hart Apoc. 3. v. 20. it is of men's own wilfulness that they are not sa●e●: according to that general axiom. Man doing that in him ●●●th God ●● not wanting of his part to save al. S. though 1. 2. q. 109. a. 6. & q. 112. a. 3.  why will you die o house of Israel? † Thou therefore son of man say to the children of thy people: The justice of the just shall not deliver him, in what day soever he shall sin: and the impiety of the impious shall not hurt him, in what day soever he shall convert from his impiety: and the just can not live in his justice, in what day soever he shall sin. † Yea if I shall say to the just that living he shall live, and he trusting in his justice do iniquity: all his justices shall be forgotten, and in his iniquity, which he hath wrought, in the same shall he die. † And if I shall say to the impious: Dying thou shalt die: and he do penance from his sin & do judgement and justice, † and the same impious restore pledge, and render robbery, walk in the commandments of life, and do not any unjust thing: living he shall live, & shall not die. † all his sins, which he hath sinned, shall not be imputed to him▪ he hath done judgement and justice, living he shall live. † And the children of thy people, have said: The way of our Lord is nor of equal weight, & their own way is unjust. † For when the just shall departed from his justice, and do iniquities, he shall die in them. † And when the impious shall departed from his impiety, and shall do judgements, and justice: he shall live in them. † And you say: The way of our Lord is not right, every one according to his ways will I judge of you, o house of Israel. † And it came to pass in 
:: As he prophesied ch. 24. v. 2 the very day when the siege began: so he foreshowed also. v. 26. that one flying away should tell of the taking and spoiling of the city three years after.  the twelfth year, in the tenth month, in the fifth of the month of our transmigration, there came to me one that was fled from Jerusalem, saying: The city is made waste. † And the hand of our Lord had been made to me in the evening, before he came that was fled: and he opened my mouth till he came to me in the morning, and my mouth being opened I was silent no more. † And the word of our Lord was made to me, saying: † son of man: They that dwell in these ruinous places, upon the ground of Israel, speaking do say: Abraham was one, and by inheritance he possessed the land: but we be many, the land is given us in possession. † therefore thou shalt say to them: Thus saith our Lord God: Ye that eat in blood, & lift up your eyes to your uncleanness, & shed blood: what shall you possess the land by inheritance? † You stood on your swords, you have done abominations, and every one hath polluted his neighbour's wife: and you will possess the land by inheritance? † Thus thou shalt say to them: Thus saith our Lord God: live I, that they which dwell in the ruinous places, shall fall by the sword: and he that is in the filled, shall be delivered to beasts to be devoured: and they that are in holds, and caves, shall die of the pestilence. † And I will give the land into a wilderness, & into a desert, and the proud strength thereof shall fail, and the mountains of Israel shall be desolate, because there is none to pass by them. † And they shall know that I am the Lord, when I shall give their land desolate and desert for all their abominations, which they have wrought. † And thou son of man: the children of thy people, which speak of thee by the walls, and in the doors of houses, and one saith to an other, a man to his neighbour, speaking: Come, and let us hear what is the word that proceedeth from our Lord. † And they come to thee, as if a people should go in, and my people sit before thee: and they hear thy words, and do them not: because they turn them into a song of their mouth, and their hart followeth their avarice. † And thou art unto them as a musical song which is sung with sweet and pleasant sound: and they hear thy words, and do them not. † And when it shall come to pass which was told before (for behold it cometh) then shall they know that there was a prophet among them.   

CHAP. XXXIIII. Acommination to evil pastors: 11. and a prophecy of the coming of Christ, the true Pastor; who will gather his flock from all parts of the earth. 25. and conserve it for ever.  
AND the word of our Lord was made to me, saying: † son of man prophecy of the pastors of Israel: 
Pastors do lawfully eat of the milk of their flock. 1. Cor. 9 v. 7. but they ought not to take the wool, nor flesh to themselves, which belong to their master.  prophecy, and thou shalt say to the pastors: Thus faith our Lord God: woe to the pastors of Israel, which fed themselves: are not the flocks fed of the pastors? † You did eat the milk, and were covered with the wool, and that which was fat ye killed: but my flock you fed not. † That which was weak, you strengthened not: and that which was sick, you healed not: that which was broken, you bond not up: and that which was cast away, you brought not again: and that which was lost, you sought not: but with austerity you did rule over them, and with might. † And my sheep were dispersed, because there was 
:: He that hath spiritual charge of souls, and seeketh his own temporal profit, not the spiritual good of his flock, is in deed no pastor, but a hireling, or if he also teach false doctrine, he is a wolf. Joan. 1●.  no pastor: and they came to be devoured of all the beasts of the filled, and were dispersed. † My flocks have wandered in all mountains, and in every high hill: and upon all the face of the earth were my flocks dispersed, and there was none that sought them, there was none, I say, that sought them. † therefore ye shepherds hear the word of our Lord: † live I, saith our Lord God: that for as much as my flocks have been made a spoil: & my sheep to be devoured of all the beasts of the filled, because there was no pastor (for my pastors did not seek my flock but the pastors fed themselves, & my flocks they fed not:) † therefore ye pastors hear the word of our Lord: † Thus saith our Lord God: Behold I myself upon the shepherds, I will require my flock of their hand, and I will make them cease, that they feed my flock no more, and that the pastors feed no more themselves: and I will deliver my flock out of their mouth, and it shall no more be meat for them. † Because thus saith our Lord God: Behold I myself will seek my sheep, and will visit them. † As the pastor visiteth his flock in the day when he shall be in the mids of his sheep which were scattered: so will I visit my sheep, and will deliver them out of all places, wherein they had been dispersed in the day of the cloud and of darkness. † And I will bring them out of the peoples, and will gather them out of the lands, and will bring them into their own land: and I will feed them in the mountains of Israel, in the rivers, and in all the seats of the land. † In the most plentiful pastures will I feed them, and in the high mountains of Israel shall be their pastures: there shall they rest on the green grass, and in fat pastures they shall be fed upon the mountains of Israel. † I will feed my sheep: & I will make them lie, saith our Lord God. † 
:: Not only Christ himself but also others shall do these right Offices of true pastors in the new Testament. as S. Paul conformably teacheth▪ Ephe. 4. that God giveth Apostles, Prophets evangelists, Pastors and doctors to the consummation: of saints, tilwe meet all into the unity of faith etc.  That which was lost, I will seek: & that which was cast away, I will bring again: and that which was broken I will bind up: and that which was weak, I will strengthen: and that which was fat & strong, I will keep: & will feed them in judgement. † And you my flocks, thus saith our Lord God: Behold I judge between beast and beast, of rams, and of buck goats. † Was it not enough for you to feed upon good pastures? you have besides also trodden down with your feet the residue of your pastures: and when you drank most pure water, the rest you troubled with your feet. † And my sheep were fed with those things, which were trodden with your feet: and what your feet had troubled, that did they drink. † therefore thus saith our Lord God to you: Behold, I myself do judge between the fat beast and the lean. † For that you with sides and shoulders did thrust, and with your horns struck all the weak beasts, till they were dispersed abroad: † I will save my flock, & it shall be no more into spoil, & I will judge between beast and beast. † AND I Will RAISE up Overdo THEM ONE 
I●●. 1●.  pastor: who shall feed them, my servant 
:: No Jew is so obstinate; nor heretic so blind, but all confess that Messias, Christ is here called by the name of David. For king David was now dead long before this prophet lived. See the same ch. 17. v. 24. 25. and in many places of holy Scripture.  David: he shall feed them, and he shall be their pastor. † And I the Lord will be their God: & my servant David the prince in the mids of them: I the Lord have spoken. † And I will make a covenant of peace with them, and will make the most cruel beasts to cease out of the land: and they that dwell in the desert, shall sleep secure in the forests. † And I will put them round about my hill a blessing: and I will bring down the shower in his time, there shall be rains of blessing. † And the tree of the filled shall give his fruit, and the earth shall give her spring, and they shall be in their land without fear: and they shall know that I am the Lord, when I shall have broken the chains of their yoke, and shall have delivered them out of the hand of those that rule over them. † And they shall be no more for a spoil in the Gentiles, neither shall the beasts of the earth devour them: but they shall dwell confidently without any terror. † And I will raise up unto them a bud of name: and they shall be no more diminished for famine in the land, neither shall they bear any more the reproach of the Gentiles. † And they shall know that I the Lord their God with them, and they my people the house of Israel: saith our Lord God. † And you my flocks, the flocks of my pasture are men: and I the Lord your God, saith our Lord God.   

CHAP. XXXV. another prophecy against the Idumeans, 5. because they afflicted the Israelites.  
AND the word of our Lord was made to me, saying: † son of man 
:: This frequent phrase here and in other places signifieth, turn thy speech to speak of such and such people: or, speak boldly and freely fearing no man.  set thy face against mount Seir, and thou shalt prophecy of it, and shalt say to it: † Thus saith our Lord God: Behold I to thee mount Seir, and I will stretch forth my hand upon thee, and will make thee desolate and desert. † Thy cities I will destroy, and thou shalt be desert: and thou shalt know that I am the Lord. † 
:: God accounteth all injuries done against his Church, as done against himself. So our saviour charged Saul persecuting the Church, as persecuting himself. A●●. 9 v. 4.  For that thou hast been an everlasting enemy, and hast shutup the children of Israel into the hands of the sword in the time of their affliction, in the time of extreme iniquity. † therefore live I, saith our Lord God, that I will deliver thee unto blood, & blood shall persecute thee: & whereas thou hast hated blood, blood shall persecute thee. † And I will make mount Seir desolate and desert: and I will take from it the comer, and goer. † And I will fill his mountains with his slain: in thy hills, and in thy valleys, and in the torrents shall the slain with the sword fall. † Into everlasting desolations will I deliver thee, and thy cities shall not be inhabited: and thou shalt know that I am the Lord God. † For that thou hast said: The two nations, and the two lands shall be mine, and I will possess them by inheritance: whereas our Lord was there. † therefore live I, saith our Lord God, that I will do according to thy wrath, and according to thy zeal, which thou hast used hating them: and I will be made known by them, when I shall have judged thee. † And thou shalt know that I the Lord have heard all thy reproaches, that thou hast spoken of the montaines of Israel, saying: They are desert, they are given unto us to devour. † And you rose up upon me with your mouth, & have derogated your words against me: I heard it. † Thus saith our Lord God: all the earth rejoicing, I will bring thee into a wilderness. † As thou hast rejoiced upon the inheritance of the house of Israel, because it was dissipated, so will I do to thee: Thou shalt be dissipated mount Seir, and all Idumea: and they shall know that I am the Lord.   

CHAP. XXXVI. 
The 4. part. The reduction of the Jews from captivity: and the Redemption of mankind by Christ.  The Jews shall be reduced from captivity, 13. their manners amended. 16. which are enormous, 22. by special grace of God, for the glory of his name: 25. fulfilled by Christ's baptism.  
AND thou son of man, prophecy concerning the mountainnes of Israel, and thou shalt say: Mountainnes of Israel hear ye the word of our Lord: † Thus saith our Lord God: For that the enemy hath said of you: Aha, the everlasting heights are given to us for an inheritante: † therefore prophecy, & say: Thus saith our Lord God: For that you have been desolate, and trodden down round about, and made an inheritance to the rest of the gentiles, and have ascended 
:: Your captivity and distressed state hath given occasion to all nations to speak. & discourse of you. As jeremy prophesied. ch. 24. v. 9 I will give them into reproach, & to be a parable and a proverb. etc.  upon the lip of the tongue, & the reproach of the people: † therefore ye mountains of Israel hear the word of our Lord God: Thus saith our Lord God to the mountains, and hills, to the torrents, and valleys, & the deserts, and broken walleiss, & to the cities forsaken which are spoiled, & scotned of the rest of the Nations round about. † therefore thus saith our Lord God: Because in fire of my zeal I have spoken of the rest of the nations, and of all Iduma, which have given my land to themselves for an inheritance with joy, and with all their hart, and with the mind: and have cast it forth to waste it: † therefore prophecy concerning the ground of Israel, and thou shalt say to the montaines, & hills, to the hiltoppes, and valleys: Thus saith our Lord God: Behold I have spoken in my zeal, & in my fury because you have sustained the confusion of the Gentiles. † therefore thus saith our Lord God: I have lifted my hand, that the Gentiles which are round about you, they may bear their confusion. † But you o mountains of Israel may shoot forth your boughs, and bring forth your fruit to my people of Israel: for he is at hand to come. † Because lo I to you, and I will turn to you, and you shall be ploughed, and shall take seed. † And I will multiply in you men, & all the house of Israel: and the cities shall be inhabited, and the ruinous places shall be repaired. † And I will replenish you with men, and with beasts: and they shall be multiplied, and increase: and I will make you dwell as from the beginning, and will endue you with greater gifts, than you have had from the beginning: and you shall know that I am the Lord. † And I will bring men upon you, my people Israel, and they shall possess thee by inheritance: and thou shalt be for an inheritance to them, and thou shalt add no more to be without them. † Thus saith our Lord God: For that they say of you: A devourer of men thou art, and one that dost suffocate thy nation. † therefore thou shalt ear men no more, and thy nation thou shalt kill no more, saith our Lord God: † neither will I make the confusion of the gentiles, to be heard in thee any more, and the reproach of the people thou shalt not bear, and thy nation thou shalt lose no more, saith our Lord God. † And the word of our Lord was made to me, saying: † son of man, the house of Israel dwelled in their ground, and polluted it in their ways, and in their studies according to the uncle anes of a menstruous woman was their way made before me. † And I have powered out mine indignation upon them for the blood, which they have shed upon the land, and in their idols have polluted it. † And I have dispersed them into the gentiles, and they are scattered into the lands: according to their ways, and their inventions have I judged them. † And they went in to the Nations, unto which they entered, and 
:: Jews by their sins provoking God to punish them with captivity, gave occasion that other nations said: God could not defend his people: blaspheming against his power, when he exercised justice.  have polluted my holy name, when it was said of them: This is the people of the Lord, and out of his land they are come forth. † And I have spared my holy name, which the house of Israel polluted among the Gentiles, to which they entered in. † therefore thou shalt say to the house of Israel: Thus saith our Lord God, not for your sake will I do it, o house of Israel, but for my holy name which you have polluted in the Nations to which you entered. † And I will sanctify my great name, that is polluted among the Gentiles, which you have polluted in the mids of them: that the gentiles may know that I am the Lord, saith our Lord of hosts, when I shall be sanctified in you before them. † For I will take you out of the gentiles, and will gather you together out of all the lands, and will bring you into your land. † And I will power out upon you 
:: Rabbi David & the Chaldee Paraphrasis expound this place of remission of sin. And all Christian Doctors understand it of baptism, which in deed is in water cleansing sins. Ephes 5. v. 26. ●it 3. v 5.  clean water, and you shall be cleansed from all your contaminations, & from all your idols will I cleanse you. † And I will give you a new hart, and will put a new spirit in the mids of you: and will take away the stony hart out of your flesh, and will give you a fleshy hart. † And I will put my spirit in the mids of you: and I 
:: An evident text, that by God's grace some men do keep the commandments.  will make that you walk in my precepts, & keep my judgements, and do them. † And you shall dwell in the land: which I gave to your fathers, and you shall be my people, and I will be your God. † And I will save you from all your contaminations: and I will call for corn, and will multiply it, and will not put famine upon you. † And I will multiply the fruit of the tree, and the offsprings of the filled, that you bear no more the reproach of famine among the gentiles. † And you shall remember your most wicked ways, and your studies not good: and your iniquities, and your wicked deeds shall displease you. † Not for you will I do it, saith our Lord God, be it known to you: be ye confounded, and ashamed upon your ways, o house of Israel. † Thus saith our Lord God: In the day that I shall cleanse you from all your iniquities, and shall make the cities to be inhabited, and shall repair the ruinous places, † and the desert land shall be tilled, which once was desolate in the eyes of every wayfaringman, † they shall say: This land untilled is become as a garden of pleasure: and the desert cities, and destitute and undermined, have sitten fenced. † And the Nations whatsoever shall be left round about you, shall know that I the Lord have builded the destroyed things, and planted the untilled places, that I the Lord have spoken, and done it. † Thus saith our Lord God: As yet in this shall the house of Israel find me, that I will do for them: I will multiply them as a flock of men, † as a holy flock, as the flock of Jerusalem in the solemnities thereof: So shall the desert cities be full of flocks of men: and they shall know that I am the Lord.   

CHAP. XXXVII. By dead bones rising to life (which also signifieth the general resurrection) 11. is prophesied the reduction of the Jews from captivity: 15. the kingdoms of Juda, and Israel shallbe reduced into one kingdom: 23. in figure that all Nations shall be united in Christ.  
THE hand of our Lord was made upon me, and brought me forth in the spirit of our Lord: and left me in the mids of a filled, that was full of bones. † And he led me about through them on every side: & there were very many upon the face of the filled, and exceeding dry. † And he said to me: son of man, thinkest thou these bones shall live? And I said,: Lord God, thou knowest. † And he said to me: prophecy of these bones: and thou shalt say to them: dry bones hear ye the word of our Lord. † Thus saith our Lord God to these bones: Behold 
:: A double prophecy of two great benefits, the reduction of the Jews from captivity; and of the Gentiles from idolatry to Christ, wherein also is included the mystery of resurrection.  I will put spirit into you, and you shall live. † And I will give sinews upon you, and will make flesh to grow up over you, and will stretch a skin on you: and I will give you spirit, and you shall live, & you shall know that I am the Lord. † And I prophesied as he had commanded me: and there was made a sound when I prophesied, and behold a commotion: and bones came to bones, every one to his juncture. † And I saw, and behold upon them sinews, and flesh was grown up: and a skin was strerched out in them above, and they had no spirit. † And he said to me: prophecy to the spirit, prophecy son of man, & thou shalt say to the spirit: Thus saith our Lord God: Come spirit from the four winds, and blow upon these slain, and let them be revived. † And I prophesied as he had commanded me: & spirit entered into them, & they lived: & they stood upon their feet, an army passing great. † And he said to me: son of man: all these bones, are the house of Israel: They say: our 
a One cause of distrust that the people of Israel should not be restored from captivity, was because they were like to dry bones.  bones are withered, 
b Secondly they had all generally lost their hope of restitution.  our hope is perished, and we 
c Thirdly they seemed like to trees or plants cut of at the very root.  are cut of. † therefore prophecy, and thou shalt say to them: Thus saith our Lord God: 
d Yet God by his power and goodness restored them.  Behold I will open your graves, and will bring you out of your sepulchres o my people: and will bring you into the land of Israel. † And you shall know that I am the Lord, when I shall have opened your sepulchers, and shall have brought you out of your graves o my people: † and shall have given my spirit in you, and you shall live, and I shall make you rest upon your ground: & you shall know that I the Lord have spoken, and done it, saith our Lord God: † And the word of our Lord was made to me, saying: † And thou son of man, take thee one piece of wood: and writ upon it: Of Juda, and of the children of Israel his fellows: and take an other piece of wood, and write upon it: Of Joseph the wood of Ephraim, and of all the house of Israel, and of his selowes. † And 
e Before Christ joined the gentiles to his Church he first united the two kingdoms of Juda & Israel: signifying that Catholics which labour for conversion of heretics (as now in England) must first agree amongst themselves, & then shall their endeavours be more effectual. For so all shall sooner be made one fold under one shepherd.  join them, one to the other for thee into one piece of wood, and they shall be into an union in thy hand. † And when the children of thy people shall say to thee speaking: dost thou not declare unto us what thou meanest by these? † Thou shalt speak to them: Thus saith our Lord God: Behold I will take the piece of wood of Joseph, which is in the hand of Ephraim, and the tribes of Israel, that are adjoined to him: and I will give them together with the piece of wood of Juda, and will make them into one piece of wood: and they shall be one in his hand. † And the pieces of wood whereupon thou shalt write, in thy hand, shall be before their eyes. † And thou shalt say to them: Thus saith our Lord God: Behold I will take the children of Israel out of the mids of the nations, to which they are gone: and I will gather them together on every side, and will bring them to their ground. † And I will make them into one nation in the land on the mountains of Israel, & there shall be one king ruling over them all: and they shall no more be two nations, neither shall they be divided any more into two kingdoms. † Neither shall they be polluted any more in their idols, & their abominations, and all their iniquities: and I will save them out of all the seats, in which they have sinned, & I will cleanse them: and they shall be my people, and I will be their God. † And my servant David king over them, and there shall be 
:: Fulfilled by Christ the good Pastor, who bringeth all nations into one fold under one pastor. Joan. 10. v. 16.  one pastor of them all, they shall walk in my judgements, and shall keep my commandments, and shall do them. † And they shall dwell upon the land, which I gave to my servant Jacob, wherein your fathers dwelled, and they shall dwell upon it, themselves, and their children, and their children's children, even for ever: and David my servant their prince for ever, † And I will make a league of peace to them an everlasting couenat shall be to them: and I will found them, and will multiply them, and will give my sanctification in the mids of them for ever. † And my tabernacle shall be in them: and I will be their God, and they shall be my people. † And the gentiles shall know that I am the Lord the sanctifier of Israel, when my sanctification shall be in the mids of them for ever.   

CHAP. XXXVIII. Gog and Magog most tyrannically persecuting the Church, 17. as other prophets have also foretold, 20. shall be mightily overthrown.  
AND the word of our Lord was made to me, saying: † son of man, set thy face “ against 
:: Gog, signifying hid or covered, was the common surname of the Scythian Kings.  Gog▪ & the Land of 
:: M●gog, out of the hid, were the people and adherents of Gog persecuting the faithful.  Magog, the prince of the head of Mosoch, and Thubal: and prophecy of him and thou shalt say to him: Thus saith our Lord God: Behold I to thee Gog prince of the head of Mosoch and Thubal. † And I will turn thee about, and will put a bit in thy jaws: and will bring forth thee, and all thine army, the horses and horsemen clothed with brigantines, † a great multitude, of them that take spear and buckler and sword▪ † The Persians, Aethiopians, and Lybians with them, all with shields and helmets. † Gomer, and all her troops, the houses of Thogorma the sides of the North, & all his strength, and many peoples with them. † Prepare and make ready thyself, and all thy multitude, that is gathered to thee in heaps: and be thou as a precept to them. † After many days thou shalt be visited: in the later end of years thou shalt come to the land, that is returned from the sword, and is gathered together out of many peoples, to the mountains of Israel, that were desert continually: this same is brought forth out of the peoples, and they shall all dwell in it confidently. † And going up as a tempest thou shalt come, and as it were a cloud that thou Mayst cover the land, thou & thy troops, and many peoples with thee. † Thus saith our Lord God: In that day shall words ascend upon thy hart, & thou shalt think a most wicked thought. † And shalt say: I will go up to the land without wall: I will come to them that rest, and dwell securely: all these dwell without wall, there are no bars nor gates to them: † That thou mayst take the spoils, and invade the pray, that thou Mayst lay thy hand upon them, that 
:: Alluding to those that endeavoured to spoil and oppress the Jews after their relaxation from captivity, he prophesieth of Antichrist, and all heretics, that seek to pervert, or to suppress Catholic Christians, who are delivered rom the bondage of the devil, by baptism and other Sacraments of Christ.  had been desert, and afterward restored, and upon the people that is gathered together out of the gentiles, which hath begun to possess, and to be inhabitant of the navel of the earth. † Saba, and Dedan, and the merchants of Tharsis, and all the lions thereof shall say to thee: What comest thou to take spoils? behold thou hast gathered thy multitude to take the pray, that thou Mayst take silver, and gold, and Mayst take away stuff and substance, & spoil infinite booties. † therefore prophecy thou son of man, and thou shalt say to Gog: Thus saith our Lord God: Why shalt thou not know in that day, when my people of Israel shall dwell confidently? † And thou shalt come out of thy place from the sides of the North, thou and many peoples with thee, all riders of horses, a great company, and a vehement army. † And thou shalt ascend upon my people of Israel as a cloud, that thou cover the earth. 
:: Antichrist signified by Gog shall persecute the Church near the end of the world.  In the later days shalt thou be, and I will bring thee upon my land: that the gentiles may know me, when I shall be sanctified in thee before their eyes o Gog. † Thus saith our Lord God: Thou than art he, of whom I spoke in the days of old, in the hand of my servants the prophets of Israel, which prophesied in the days of those times, that I would bring in thee upon them. † And it shall be in that day, in the day of the coming of Gog upon the land of Israel, saith our Lord God, mine indignation shall ascend in my fury. † And in my zeal, and in the fire of my wrath I have spoken: That in that day shall be a great commotion upon the land of Israel: † and at my presence shall the fishes of the sea be moved, and the fowls of heaven, and the beasts of the filled, and enerie creeping thing, that moveth upon the ground & all men that are upon the face of the earth: and the mountains shall be overthrown, and the hedges shall fall, and every wall shall fall on the ground. † And I will call in against him 
:: In every part of the universal Church God will at last destroy antichrist's power confounding him, and all his adherentes.  in all my mountains the sword, saith our Lord God: every man's sword shall be directed against his brother. † And I will judge him with pestilence, and blood, and vehement shower, & mighty great stones: fire, and brimstone will I rain upon him, and upon his army, and upon the many peoples that ar● with him. † And I will be magnified, and I will be sanctified: and I will be known in the eyes of many nations: and they shall know that I am the Lord.  

ANNOTATIONS. CHAP. XXXVIII.  
2. Against Gog, and the Land of Magog.] Gog and Magog, according to 
Gog and Magog, the king and kingdom of Scythia.  the most common opinion, were the king, and people of Scythia, in the North part of the world, a barbarous, savage, and cruel nation, the offspring of Magog 
G●●. 10.  son of Japheth, whereto the prophet alluding describeth here, as S. Jerom in this place, S. Augustin. li. 20. c. 11. de civit. and other Fathers expound it, all persecutors of the Church; most especially Antichrist, and his complices. 
Signifying all persecutors of the Church, especially Antichrist.  Of whom likewise, by the same mystical names, S. John prophesieth. Apoc. 20 v. 7. that Satan shall be loosed out of his prison, and shall go forth, and seduce the nations, that are upon the four corners of the earth, Gog, and Magog, and shall gather them into battle, whose number is as the sa●d of the sea. For the Church being spread on all the earth (as S. Augustin noteth in the same 
Psal.. ●▪ Isa 11. Dan. 1●.  place) her enemies also spread every where, shall most vehemently persecute her. 
Who shall be destroyed.  But the holy prophets, namely Ezechiel here. v. 21. etc. and S. John. v. 11. foreshow, that Christ our Lord will destroy them al.    

CHAP. XXXIX. Our Lord permitting Gog, most vehemently to afflict the Church, 3. after a while will destroy him, with all this troops: 9 their weapons shall be burned, 11. their sepulchers infamous, the earth not fully cleansed of their carcases in seven months. 17. God's people shall rejoice; 22. and all men ●hal know that their sins were the cause of their captivity.  
BUT thou son of man, prophecy against Gog, and thou shalt say: Thus saith our Lord God: Behold I upon thee Gog, the prince of the head of Mosoch and Thubal. † And I will turn thee about, and will reduce thee, and will make thee ascend from the sides of the North: and will bring thee upon the mountains of Israel. † And I will strike thy bow in thy left hand, and thine arrows I will cast down out of thy right hand. † upon 
:: Antichrist persecuting the Church in all parts of the world, shall be resisted by some in every place, and at last vanquished.  the mountains of Israel shalt thou fall, and all thy troops, and thy peoples that are with thee: to the wild beasts, to the birds, and to every foul, and to the beasts of the earth have I given thee to be devoured. † Thou shalt fall upon the face of the field: because I have spoken, saith our Lord God. † And I will send in fire upon Magog, and on them that dwell in the islands confidently: and they shall know that I am the Lord. † And my holy name will I make known in the mids of my people Israel, and I will pollute my holy name no more: and the gentiles shall know that I am the Lord the holy one of Israel. † Behold it cometh, and it is done, saith our Lord God: this is the day, whereof I have spoken. † And the inhabitants shall go forth of the cities of Israel, and shall set on fire and burn weapons, buckler, and spears, bow and arrows, and handstaves, and pole-axes: and they shall burn them with fire seven years. † And they shall not carry trees out of the countries, nor cut down out of the forests: because they shall burn the weapons with fire, and shall make pray of them, to whom they had been a pray, and they shall spoil their spoilers, saith our Lord God. † And it shall be in that day: I will give Gog a renowned place for a sepulchre in Israel: the valley of wayfaring men on the East of the sea, which shall make them that pass by, to be astonished: and they shall there 
:: Not with material fire but with zeal and ●eruour Catholics shall resist him and finally overcome him.  burn Gog, and all his multitude, and it shall be called the valley of the multitude of Gog. † And the house of Israel shall bury them, that they may cleanse the land seven months. † And all the people of the land shall bury him, and it shall be unto them a renowned day, wherein I was glorified, saith our Lord God. † And they shall appoint men continually going about the land, to bury and to seek them, that were remaining upon the face of the earth, that they may cleanse it: and after seven months they shall begin to seek. † And they that travel through the land shall go about: and when they shall see the bone of a man, they shall set up a sign beside it, till the buriers bury it in the valley of the multitude of Gog. † And the name of the city Amona, and they shall cleanse the land. † Thou therefore o son of man, saith our Lord God: Say to every foul, and to all birds, and to all the beasts of the filled: Come together, make haste, run together on every side to my victim, which I immolate for you, the great victim upon the mountains of Israel: that you may eat the flesh, and drink the blood. † The flesh of the strong shall you eat, and the blood of the princes of the earth shall you drink: of rams, of lambs, and of buckgoates, and bulls, and of fed wares, and of all fat things. † And you shall eat the fat your fill, and shall drink blood till you be drunk of the victim, which I shall immolate for you. † And you shall be filled upon my table of horse, and strong horsemen, and of all the men of war, saith our Lord God. † and I will put my glory in the gentiles: and all nations shall see my judgement, that I have done, and my hand, that I have put upon them. † And the house of Israel shall know that I am the Lord their God from that day and so forward. † And the gentiles shall know that the house of Israel 
:: God's people were not made captives by the power of their enemies, as if God could not defend them, but by his permission for punishment of their sins.  was taken in their iniquity, for that they forsook me, and I hid my face from them: and delivered them into the hands of the enemies, and they fell all by the sword. † According to their uncleanness, and wickedness have I done to them, and have hid my face from them. † therefore thus saith our Lord God: Now will I bring back the captivity of Jacob, & will have mercy on all the house of Israel: and I will take on me zeal for my holy name. † And they shall bear their confusion, and all the prevarication wherewith they prevaricated against me, when they shall dwell in their land confidently fearing no man: † and I shall have brought them back out of the peoples, and shall have gathered them together out of the lands of their enemies, and shall be sanctified in them, in the eyes of many nations. † And they shall know that I am the Lord their God, for that I transported them into the nations; and have gathered them together upon their own land, and have not left any of them there. † And I will hide my face no more from them, because I have powered out my spirit upon all the house of Israel, saith our Lord God.  

Annotations upon Ezechiels' last vision: written in the nine last chapters.  
Of the true sense of this obscure vision there be four opinions: two of the 
Four expositions of this vision.  Jewish Rabbins, and other two of Christian Catholic Doctors. The more ancient Jews understand this vision wholly & only of the temple and city of Jerusalem, re-edified by Zorobabel and Nehemias with others, after their 
1. Of the temple and city re-edified after the captivity.  captivity in Babylon, assisted by the Persian Kings: But this opinion can not consist with the holy text, ch. 42. v 16. describing the utter wall of the temple in length on every side (being four square. v. 20) five hundred reeds, every read containing six sacred cubits (ch. 40. v 5.) which are above ten foot, or two passes; & so. 500 reeds making a thousand passes, or a mile, the whole wall was four miles in compass. Likewise the city is described (oh. 48. v. 16.) to have in length on the north quarter, four thousand five hundred reeds, with the same length on the west quarter, and consequently on the east, and south, that is, nine thousand passes, or nine miles on every side: in all the circuit thirty six miles. Of which greatness it is certain the temple and city never were. No not after the temple was augmented by Herod Ascolo●ites, whereof Josephus writeth. li. 15. c. 14. Antiq. Iud●icarum. Neither were there any such waters issuing from the material temple, nor such trees on the banks 
2. That Messias shall build a material temple and city.  thereof, bringing forth fruits every month, as are described, ch. 47. v. 1. & 12. All which, with other like dissonances considered, the later Jews confessing that this prophecy is not hitherto fulfilled, say that their Messias, whom they expect, shall build such a terrestrial city, and temple, with all the appertinances, as are showed in this vision. Rejecting therefore these Jewish errors, and ridiculous 
3. That this prophetical vision was conditional.  imaginations. Richardus de Sancto Victore, Hugo Cardinalis, Nicolaus 
ch. 18 v. 23.  Lyranus, and some other Christian Doctors, suppose that God in deed conditionally, according to his antecedent will, promised all these things, even as the 
ch. 33. v. ●1.  letter soundeth, to the Jews, if after their delivery from captivity, they should sincerely serve him, walk rightly in his ways, and perfectly keep his commandmentes. And that besides this supposed literal sense, all the same should more excellently be performed in the mystical temple and city of God, our saviour Christ, and his Church. But for so much (say these Doctors) as the Jews performed not that which was required of their part, in perfect life and due service of God, this vision was not fulfilled, but only in some part, according to the virtues, and merits of the better sort of that people, by the restoration of the city, temple and other things, as in the books of Esdras: & that lastly for their general revolt from Christ persecuting him to death, their temple and city were again destroyed, the people slain, dispersed, & rejected, except only the few relics converted to Christ. In whom, with the multitude of Gentiles, the whole vision hath full effect. This opinion albeit grounded in 
4. That it cannot all be expounded according to the history but only mystically.  probability, yet seemeth not so certain, nor in deed so probable, as the judgement of S. Jerom, & S. Theodoret in their commentaries, as also of S. Gregory in his homiles upon Ezechiel, and of many others, both ancient and late writers. Who not finding how to apply this vision in all parts to the state of the old testament, neither that promise of such a huge great temple, and city with the rest were agreeable to God's wisdom, do only expound this vision to pertain in some parts to the Jews reduced from temporal captivity, as in figure of all mankind redeemed by Christ, and of his Church gathered of all nations, enriched and adorned with all spiritual graces, virtues, and power. Neither yet expounding all of the militant Church, but some part of the triumphant only, as surpassing the perfectest state of this transitory life. We therefore out of their large discourses shall abridge a few, and brief marginal notes, for some light of understanding the text, and entrance into the spiritual sense, principally intended by the holy Ghost.    

CHAP. XL. 
The fift part. restoration of the temple, with things pertaining thereto: more especially the glory of the Church militant & triumphant.  In a vision the prophet seethe the reedisication of Jerusalem. 5. with the measures of divers parts thereof; 47. and of the court, and entry of the temple.  
IN the five and twentieth year of our transmigration, in the beginning of the year, the tenth of the month, the fourteenth year, after the city was strooken: in this self same day the hand of our Lord was made upon me, and he brought me 
:: Into the destroyed city of Jerusalem.  thither. † In the visions of God he brought me into the Land of Israel, and left me upon 
:: Mount Zion:  a mountain 
:: called exceeding heigh mystically, in that it signifieth the Church of Christ: for historically Zion was not so exceeding hiegh.  exceeding high: upon which there was as it were the building of a city bending toward the south. † And he brought me in thither: and behold a man, whose form was as the form of brass, and a linen cord in his hand, and a reed of measure in his hand: & he stood in the gate. † And the same man spoke to me: son of man, see with thine eyes, and hear with thine ears, and set thy hart on all things, which I will show thee: for thou art brought hither that they may be showed to thee: declare all things that thou seest, to the house of Israel. † And behold a wall on the out side round about the house, and in the man's hand a reed of measure of six cubits 
:: In the Hebrew text in the Chaldee Paraphrasis, & in the 70. Interpreters, it is thus, of six cubits, in a cubit and a palm, to signify that these cubits used in measuring sacred things contained six palms, whereas the ordinary cubit containeth but five palms. See. ch. 43. v. 13.  & a palm: & he measured the breadth of the building with one reed, the height also with one reed. † And he came to the gate, that looked to the way of the east, & he ascended by the steps thereof: & he measured the threshold of the gate with one reed the breadth, that is, one threshold with one reed in breadth: † and a chamber with one reed in length, and one reed in breadth: and between the chambers five cubits: † and the threshold of the gate by entry of the gate within, with one reed. † And he measured the entry of the gate of eight cubits, and the front thereof of two cubits: and the entry of the gate was within. † moreover the chambers of the gate to the way of the East, three on this side, and three on that side: one measure of the three, and one measure of the fronts, on both parts. † And he measured the breadth of the threshold of the gate of ten cubits: and the length of the gate of thirteen cubits: † and the border before the chambers of one cubit: and one cubit the end on both sides, and the chambers were of six cubits, on this side and that side. † And he measured the gate from the roof of the chamber, even to the roof thereof, the breadth of five and twenty cubits: door against door. † And he made fronts by sixty cubits: & to the front the court of the gate on every side round about. † And before the face of the gate, which reached even to the face of the entry of the inner gate, fifty cubits. † And 
:: Larger within than without, to spread the light within the place, & to avoid the danger of hurt from abroad: as the windows of salomon's temple. 3. Reg. 6. as also in casties, and towers is commonly used. In explicating this vision by reason of the obscurity, is great variety amongst the expositors, but all agree that God here revealed to the prophet, that he will reward the good, tewitte, in the old Testament temporally, & in the new spiritually, first with grace in this life, and with eternal glory in life everlasting.  obliqne windows in the chambers, and in their fronts, which were within the gate on every side round about: and in like manner there were also in the entries windows round about within, and before the fronts the picture of palm trees graven. † And he brought me out to the utter court, and behold celles, and the pavement paved with stone in the court round about: thirty celles in the compass of the pavement. † And the pavement in the front of the gates according to the length of the gates was beneath. † And he measured the breadth from the face of the lower gate even to the front of the inner court without, an hundred cubits to the East, and to the North. † The gate also that looked to the way of the North of the utter court, he measured as well in length as in breadth. † And the chambers thereof three on this side, and three on that side: and the front thereof, and the entry thereof according to the measure of the former gate, of fifty cubits the length thereof, and the breadth of siue and twenty cubits. † And the windows thereof, and the entry, and the graving according to the measure of the gate, that looked to the East, and the ascent thereof was of seven steps, and an entry before it. † And the gate of the inner court against the gate of the North, and the East gate: and he measured from gate even to gate an hundred cubits. † And he brought me out to the way of the South, and behold the gate, that looked to the South: and he measured the front thereof, and the entry thereof according to the former measures. † And the windows thereof, and the entries round about, as the other windows: of fifty cubits in length, and in breadth of five and twenty cubits. † And on 
:: To the gates of the utter wall was ascent of seven steps, but of the inner wall (v. 32.) of eight steps, to signify that m●●e perfection is required in the new Testament than was in the old, for which more grace is given and better reward. S. Greg.  seven steps was the ascent to it: and an entry before the doors thereof: and there were graven palm trees, one on this side, and an other on that side in the front thereof. † And the gate of the inner court in the way of the South: and he measured from gate even to gate in the way of the South, an hundred cubits. † And he brought me into the inner court to the South gate: and he measured the gate according to the former measures. † The chamber thereof, and the front thereof, and the entry thereof with the same measures: and the windows thereof, and entry thereof round about fifty cubits of length, & of breadth five and twenty cubits. † And the entry round about in length of five and twenty cubits, and in breadth of five cubits. † And the entry thereof to the utter court, and the palmetrees thereof in the front▪ and there were eight steps, on which the ascent was through it. † And he brought me in into the inner court by the way of the east: and he measured the gate according to the former measures. † The chamber thereof, and the front thereof, and the entry thereof as before: and the windows thereof, and the entries thereof round about, in length of fifty cubits, and in breadth of five and twenty cubits. † And the entry thereof, that is, of the utter court: and the graven palmetrees in the front thereof on this side and on that side: & on eight steps the ascent thereof. † And he brought me into the gate, that looked to the North: and he measured according to the former measures. † The chamber thereof, and the front thereof, and the entry thereof, and the windows thereof round about, in length of fifty cubits, and breadth of five and twenty cubits. † And the entry thereof looked to the utter court: and the graving of palmtrees in the front thereof on this side and on that side: and upon eight steps the ascent thereof. † And at every chamber a door in the forefronts of the gates: there they washed the holocaust. † And in the entry of the gate, two tables on this side, and two tables on that side: that there might be immolated upon them holocaust, and for sin, and for offence. † And on the utter side, which goeth up to the door of the gate, that goeth on toward the North, two tables: and at the other side before the entry of the gate, two table's. † four tables on this side, and four tables on that side: at the sides of the gate were eight tables, whereupon they did immolate. † And the four tables for holocaust, were made of square stones: in length of one cubit and an half, and in breadth of one cubit and an half, and in height of one cubit: upon which they shall put the vessels, wherein is immolated the holocaust, and the victim. † And the brims of them of one palm, bowed back within round about: and upon the tables, the flesh of the oblation. † And without the inner gate the celles of the singing men in the inner court, which was on the side of the gate that looketh to the North: and the faces of them against the way of the South, one at the side of the East gate, which looked to the way of the North. † And he said to me: This is the chamber, which looketh to the way of the South, it shall be for the priests, that watch in the wards of the temple. † moreover the chamber that looketh to the way of the North shall be for the priests, that watch upon the ministery of the altar. These are the children of Sadoc, which of the children of Levi approach to our Lord, to minister unto him. † And he measured the court in length of an hundred cubits, and in breadth of an hundred cubits square: and the altar before the face of the temple. † And he brought me into the entry of the temple: and he measured five cubits on this side, and five cubits on that side: and the breadth of the gate of three cubits on this side, and of three cubits on that side. † And the length of the entry of twenty cubits: and the breadth of eleven cubits, and by eight steps was the ascent to it. And there were 
:: For that the pillars are not measured, it seemeth they were of the same height and bigness, as the former were built by Solomon. 3. Reg. 7. v. 1●.  pillars in the fronts: one on this side, & an other on that side.   

CHAP. XLI. A description of the temple to be re-edified, and all the parts thereof.  
AND he brought me into 
:: This description of the temple & order of priesthood, with the partition and fertility of the land is much more excellent, then was in salomon's time: & the new temple re-edified by Zorobabel, was much meaner than salomon's, and therefore this prophecy (as likewise the prophecies of Aggeus & Zacharias) cannot be understood of the temple in Jerusalem but of the Church of Christ. S. Jerom▪ in ch. 40 Ezec. S. Aug. li 18. c. 45. civit.  the temple, and he measured the frontes six cubits of breadth on this side, and six cubits of breath on that side, the breadth of the tabernacle. † And the breadth of the gate, was of ten cubits: and the sides of the gate of five cubits on this side, and of five cubits on that side: and he measured the length thereof of forty cubits, and the breadth of twenty cubits. † And being entered within he measured in the front of the gate, two cubits: and the gate of six cubits: and the breadth of the gate of seven cubits. † And he measured the length thereof of twenty cubits, and the breadth of twenty cubits, before the face of the temple: and he said to me: This is Sanctum Sanctorum. † And he measured the wall of the house of six cubits: and the breadth of a side, of four cubits on every side round about the house. † And the sides, side to side, were twice thirty three: and they were eminent, which might enter in through the wall of the house, in the sides round about, to hold in, and not to touch the wall of the temple. † And there was a broad alley made round, ascending up by winding stars, and it led into the upper chamber of the temple round about: therefore was the temple brother in the higher parts: and so from the lower parts they mounted to the higher unto the mids. † And I saw in the house the height round about, the sides founded by the measure of a reed the space of six cubits: † and the breadth through the wall of the side without of five cubits: and there was an inner house in the sides of the house. † And between the celles the breadth of twenty cubits round about the house on every side, † and the door of the side for prayer: one door to the way of the North, and one door to the way of the South: and the breadth of the place for prayer, of five cubits round about. † And the building, that was separated, and turned to the way that looketh toward the sea, of the breadth of seventy cubits: and the wall of the building, of five cubits in breadth round about: and the length thereof of ninety cubits. † And he measured the length of the house, of an hundred cubits: and the building that was separated, and the walls thereof, of the length of an hundred cubits. † And the breadth before the face of the house, and of that which was separated against the East, of an hundred cubits. † And he measured the length of the building against the face of that, which was separated at the back: the etheckes on both sides of an hundred cubits: and the inner temple, and the entries of the court. † The thresholds, & obliqne windows, and the etheckes round about by three parts, against the threshold of every one, and paved with wood round about the circuit: and earth even to the windows, and the windows shut over the doors. † And even to the inner house, and without by every wall round about within and without, by measure. † And 
:: In the wall of the temple were interchangeably painted a Cherub signifying knowledge, & a palmtree signifying victory, representing to men that they must be instructed in divine knowledge, & ●o sight for victory.  Cherubs and palmetrees wrought, and a palmtree between Cherub and Cherub, & a Cherub had 
:: Signifying our saviour, who in his humanity suffered miseries but as a lion overcame all enemies.  two faces. † The face of a man by the palmtree on this side, and the face of a lion by the palmtree on the other side: expressed through all the house round about. † From the ground even to the upper parts of the gate, were Cherubs, and palmetrees graven in the wall of the temple. † The threshold four square, and the face of the sanctuary, sight to sight. † The height of the wooden altar, of three cubits: and the length thereof, of two cubits: and the corners thereof, and the length thereof, and the walls thereof of wood. And he spoke to me: This is the table before our Lord. † And there were two doors in the temple, and in the sanctuary. † And in the two doors on both sides were two little doors, which were folded within each other: for there were two wickets on both sides of the doors. † And there were Cherubs also graven in the same doors of the temple, and the graving of palmetrees, as they were expressed in the walls: for which cause also there was thicker timber in the front of the entry without. † upon which were the obliqne windows, & the similitude of palmtrees on this side and on that side in braces of the entry: according to the sides of the house, and the breadth of the walls.   

CHAP. XLII. Description of the courts, chambers, & other places pertening to the temple.  
AND he brought me out into the utter court by the way 
:: S. Jerom finding the Hebrew text and the 70. interpreters, and others to differ not only in words but also in the sense, explicating as seemed to him most probable avoucheth withal that saying of Socrates: Sci● quodnescio. I know, that I do not ●now any thing perfectly. For it is a part of knowledge (saith he) to ●now that thou art ignorant.  that leadeth to the North, and he brought me into the cell, that was against the separated building, and against the house bending to the North. † In the face of the length, an hundred cubits of the North door: and the breadth fifty cubits, † against the twenty cubits of the inner court, & against the pavement paved with stone of the utter court, where was a porch joined to a triple porch. † And before the celles a walk of ten cubits in breadth, looking to the inner parts of the way of one cubit. And their doors toward the North: † Where were chambers in the upper parts more low: because they bore up the porches, which appeared above out of them from the neither parts, and from the mids of the building. † For they were triple lofts, and had not pillars, as the pillars of the courts: therefore did they appear above out of the neither places, and out of the middle places, from the ground fifty cubits. † And an utter closure according to the celles, which were in the way of the utter court before the celles: the length thereof of fifty cubits. † Because the length of the celles of the utter court was of fifty cubits: and the length before the face of the temple, of an hundred cubits. † And there was under these celles an entrance from the East, going into them out of the utter court. † In the breadth of the closure of the court, that was against the way of the East, toward the face of the separated building, and there were celles before the building. † And the way before the face of them according to the similitude of the celles, which were in the way of the North: according to the length of them, so also was their breadth: and all the entrance of them, and similitudes, and their doors. † According to the doors of the celles that were in the way looking to the South: a door in the head of the way, which way was before the entry separated by the way of the East going in. † And he said to me: The celles of the North, and the celles of the South, which are before the separated building: these are the holy celles, wherein the priests do eat, which approach to our Lord into Sancta Sanctorum, there shall they lay the holies of holies, and the oblation for sin, and for offence: for it is a holy place. † And when the priests shall be entered, they shall not go forth out of the holy places into the utter court: and there they shall lay their vestments, wherein they minister, because they are holy: and they shall be clothed with other vestments, & so they shall go forth to the people. † And when he had accomplished the measures of the inner house, he brought me out by the way of the gate, that looked to the way of the East: & he measured it on every side round about. † And he measured against the East wind with the reed of measure, five hundred reeds in reed of measure round about. † And he measured against the North wind five hundred reeds in reed of measure round about. † And to the South wind he measured five hundred reeds, in reed of measure round about. † And to the West wind he measured five hundred reeds, in reed of measure. † By the four winds he measured the wall thereof on every side round about, the length and breadth of five hundred reeds, dividing between the sanctuary and the place of the common people.   

CHAP. XLIII. The glory of God returneth to the new temple, 7. The prophet heareth, that the Israelites will no more pollute God's name with idolatry: 10. is commanded to show them the measure, and form of the temple, 13. and of the altar: 18. with sacrifices to be offered seven days.  
AND he brought me to the gate that looked to the way of the East. † And behold the glory of the God of Israel went by the East gate: and he had a voice as the voice of many waters, & 
:: all the world is lightened by the preaching of Christ's Apostles, and their successors: and the triumphant Church shall perfectly shine when that which is so wne i● corruption ●hal ●●●e in incorruption ●● c. 1. Cor. 1●. S. jerom. S. Thomas also exponndeth this place of the ●. virgin conceiving the son of God p 3. q▪ 27. a 3.  the earth shined at his majesty. † And I saw a vision 
ch. 9  according to the form which I had seen, when he came to destroy the city: and the shape according to the sight, which I had seen by the river Chobar: and I fell upon my face. † And 
ch. 1.  the majesty of our Lord went into the temple by the way of the gate that looked to the East. † And the spirit lifted me up, and brought me into the inner court: and behold the house was filled with the glory of our Lord. † And I heard one speaking to me out of the house, & a man stood by me, † said to me: son of man, the place of my throne, and the place of the steps of my feet, where I dwell in the mids of the children of Israel 
:: God hath left the house of the jews desolate. ●a●. 23. v. 38 but remaineth with the Church of Christ all days to the end of the world. Mat 28 v. 2●.  for ever: and the house of Israel shall no more pollute my holy name, they, and their Kings in their fornications, and in the ruins of their Kings, and in the excelses. † Who have built their threshold by my threshold, and their posts by my posts: and there was a wall between▪ I and them: and they polluted my holy name in the abominations, which they did: for the which thing I consumed them in my wrath. † Now therefore let them repel their fornication, and ruins of their Kings far from me: and I will dwell in the mids of them always. † But thou son of man, show to the house of Israel the temple, and let them be confounded at their iniquities, and let them measure the frame: † and be ashamed of all things that they have done. The figure of the house, and of the frame thereof, the doings out, & the come in, and all the description thereof, and all the precepts thereof, and 
And the perfect impolluted Church, without spo● or wrinkle (Eph 5 v. 27.) is only the 〈…〉 haunt Church.  all the order thereof, and all the laws thereof show to them, and thou shalt write in their eyes: that they may keep all the descriptions thereof, and the precepts thereof, and let them do them. † This is the law of the house in the top of the mount: all the border thereof round about is holy of holies: this than is the law of the house. † And these are the measures of the altar by the most true cubit, 
:: The sacred cubit or cubit used in sacred things was longer than the common cubit by one palm.  which had a cubit and a palm: in the bosom thereof was a cubit, & a cubit in breadth: and the limit thereof even to the brim thereof, and round about, one palm▪ this also was the trench of the altar. † And from the bosom of the ground to the lowest brim two cubits, and the breadth of one cubit: & from the lesser brim unto the greater brim four cubits, and the breadth of one cubit. † And 
:: The altar is called Ariel▪ the lion of God▪ because fire sometimes descending from God upon the altar consumed the sacrifice▪ as a lion consumeth his pray S. jerom.  Ariel itself of four cubits: and from Ariel upward four horns. † And Ariel of twelve cubits in length by twelve cubits of breadth, four square with equal sides. † And the brim of fourteen cubits of length by fourteen cubits of breadth in the four corners thereof: and the crown round about it of half a cubit, and the bosom thereof of one cubit round about: and the steps thereof turned to the East. † And he said to me: son of man, thus saith our Lord God: These are the rites of the altar, in what day soever it shall be made: that holocaust may be offered upon it, and blood powered out. † And thou shalt give to the priests, and Levites, that are of the seed of Sadoc, that approach to me, saith our Lord God, that they offer to me a cal●e of the heard for sin. † And taking of his blood, thou shalt put it upon the four horns thereof, and upon the four corners of the brim, and upon the crown round about: and thou shalt cleanse, and expiate it. † And thou shalt take the calf, that is offered for sin: and thou shalt burn him in a separate place of the house without the sanctuary. † And in the second day thou shalt offer a buck of goats unspotted for sin: and they shall expiate the altar, as they did expiate in the calf. † And when thou shalt have accomplished expiating it, thou shalt offer a calf of the heard unspotted, and a ram of the flock unspotted. † And thou shalt offer them in the sight of our Lord: and the priests shall cast salt upon them, and shall offer them an holocaust to our Lord. † seven days shalt thou make a buck goat for sin daily: and a calf of the heard, and a ram of the cattle unspotted shall they offer. † seven days shall they expiate the altar, and shall cleanse it: and they shall fill his hand. † And the days being expired, in the eight day & so forth, the priests shall make your holocausts upon the altar, and those which they offer for peace: and I will be pacified toward you, saith our Lord God.   

CHAP. XLIIII. The East gate of the sanctuary shall be always shut. 5. The incircumcised shall not enter into the sanctuary: 10. nor the Levites, that have served idols▪ but shall do other service belonging to sacrifices: 15. and the children of Sadoc shall do the priestly functions: 17. observing the prescribed rites thereof.  
AND he turned me to the way of the utter sanctuary, which looked toward the East: and it was shut. † And our Lord said to me: This gate shall be shut: it 
S. Jerom expoundeth this of the hardness of scripture, which no man understamndeth fully but the son of God. Mat. 11. v. 27. Likewise of of our B. Lady a perpetual virgin, also after the birth of Christ. The same doth. S. Augustin, ser. 6. & 18 d● temp. S Amb. cp. 81. S. Chrys. ho. de ●● Bapt.  shall not be opened, and man shall not pass through it: Because our Lord the God of Israel is entered in through it, and it shall be shut † for the prince. The prince himself shall sit in it, to eat bread before our Lord: by the way of the gate of the entry shall he enter in, & by the way thereof he shall go out. † And he brought me by the way of the North gate in the sight of the house: and I saw, and behold the glory of our Lord filled the house of our Lord: and I b fell on my face. † And our Lord said to me: son of man c set thy hart, and see with thine eyes, & hear with thine ears all things, that I speak to thee concerning all the ceremonies of the house of our Lord and concerning all the laws thereof: and thou shalt set thy hart in the ways of the temple, by all the doings out of the sanctuary. † And thou shalt say to the house of Israel that exasperateth me: Thus saith our Lord God: Let all your wicked deeds suffice you o house of Israel: † because you bring in strange children uncircumcised in hart, and uncircumcised in flesh, to be in my sanctuary, 
b This astonishment, and reverence of the prophet. c and the great attention which he is admonished to have, import the great mysteries of Christ and his Church, and not only the temple & rites of the old law which were but figures of the new.  and to pollute my house, & you offer my breades, the fat, and the blood: and you dissolve my covenant in all your wicked abominations. † And you have not kept the precepts of my sanctuary: and you have set keepers of my observances in my sanctuary to your own selves. † Thus saith our Lord God: every stranger uncitcumcised in hart, & uncircumcised in flesh, shall not enter into my sanctuary, every strange child that is in the mids of the children of Israel. † Yea and the Levites that have revolted far from me in the error of the children of Israel, & have erred from me after their idols, and have borne their iniquity: † they shall be officers in my sanctuary, and porters of the gates of the house, and ministers of the house: they shall kill the holocausts, and the victims of the people: and they shall stand in their sight, to serve them. † For that they have served them in the sight of their idols, and were made to the house of Israel a scandal of iniquity: therefore have I lifted up mine hand upon them, saith our Lord God, and they shall bear their iniquity: † and they shall not approach to me, to do the function of priesthood unto me, neither shall they approach to all my sanctuary by Sancta Sanctorum: but they shall bear their confusion, and their wicked abominations which they have done. † And I will make them porters of the house, in all the ministery thereof, and in all things that shall be done therein. † But the priests, & levites, the sons of Sadoc, which kept the ceremonies of my sanctuary, when the children of Israel erred from me, they shall approach to me, to minister unto me: & they shall stand in my sight, to offer me the fat, and the blood, saith our Lord God. † They shall enter into my sanctuary, and they shall approach to my table, to minister unto me, and to keep my ceremonies. † And when they shall enter into the gates of the inner court, they shall be clothed with linen garments: neither shall any woollen thing come upon them, when they minister in the gates of the inner court & within. † There shall be linen mitres on their heads, and there shall be linen breeches on their loins, and they shall not be girded in sweat. † And when they shall go out to the utter court unto the people, they shall put of from them their vestments, wherein they had ministered, and shall lay them up in the vestry of the sanctuary, & they shall clothe themselves with other garments: & they 
:: Holy things are ordinarily to be done in holy places; and therefore sacred vestures (by touching whereof men were sanctified. Exo. 29. v. 37.) must not be used out of the temple.  shall not sanctify the people in their vestures. † And they shall not shave their head, nor nourish their hear: but powling they shall paul their heads. † And no priest shall drink wine when he is to enter into the 
levit. 10. v. 9  inner court. † And widow, and her that is divorced they shall not take for wives, but virgins of the seed of the house of Israel: but a widow also, which hath been the widow of a priest, they shall take. † And they shall teach my people what is between a holy thing and polluted, and between clean and unclean they shall show to them. † And when there shall be a controversy, they shall stand in my judgements, & shall judge: my laws, & my precepts in all my solemnities shall they keep, and my sabbaths they shall sanctify. † And to a dead man they shall not enter in, lest they be polluted, but to father and mother, & son and daughter, and brother and sister, which hath not had an other husband: in which they shall be contaminated. † And after that he is cleansed, seven days shall be numbered to him. † And in the day of his entering into the sanctuary to the inner court to minister unto me in the sanctuary, he shall offer for his sin, saith our Lord God. † And there shall not be inheritance to them, I am their inheritance: and possession 
Deut. 18.  you shall not give them in Israel, for I am their possession. † The victim both for sin and for offence they shall eat: and every vowed thing in Israel shall be theirs. † And the first fruits of all the first borne, & all the libaments of all things that are offered, shall be the priests: & the first fruits of your meats you shall give to the priest, that he may lay up a blessing for thy house. † all carrion, and thing taken by a beast of birds, and of cattle the priests shall not eat.   

CHAP. XLV. In distribution of the land (after the captivity) several portions are assigned for the priests, the Levites, the city, and the Prince: the rest was for the people. 9 Rulers are admonished to observe just measures: 15. and to offer due sacrifices.  
AND when you shall begin to divide the land by lot, separate ye first fruits to our Lord, 
:: The land that was assigned to holy uses, was called sanctified, and could not be alienated to private men nor other purposes.  a piece 
* sanctificatum.  sanctified of the land, in length twenty five thousand, and in breadth ten thousand: it shall be sanctified in all the border thereof round about. † And it shall be sanctified on every side by five hundred and five hundred, four square round about: and of fifty cubits for the suburbs thereof round about. † And from this measure thou shalt measure the length, of five and twenty thousand, and the breadth of ten thousand, & in it shall be the temple, and sanctum sanctorum. † The sanctified piece of the land shall be for the priests the ministers of the sanctuary, which approach to the ministery of our Lord: and it shall be a place to them for houses, and for the sanctuary of holiness. † And five and twenty thousand of length, & ten thousand of breadth shall be for the levites, which minister in the house: they shall possess twenty celles. † And the possession of the city you shall give five thousand of breadth, and of length five and twenty thousand, according to the separation of the sanctuary, to all the house of Israel. † To 
:: The prince's portion of land was round about the clergies portion, that he might defend them, and the people's part round about the princes, that they might defend him.  the prince also on this side and on that side, according to the separation of the sanctuary, and according to the possession of the city, against the face of the separation of the sanctuary, and against the face of the possession of the city: from the side of the Sea even to the Sea, and from the side of the East even to the East. And the length according to every part from the West border to the East border. † Of the land shall he have possession in Israel: and the princes shall no more spoil my people: but the land they shall give to the house of Israel according to their tribes. † Thus saith our Lord God: Let it suffice you o princes of Israel: intermitte ye iniquity and robberies, and do judgement and justice, separate your confines from my people, saith our Lord God. † just balance, and a just ephi, and a just bat shall be to you. † The 
:: These measures were of equal capacity, but the ephi served for dry things; & the bat for liquid, as appeareth. v. 13. & 14.  ephi, and the bat shall be equal, and of one measure: that the bat may take the tenth part of a core, & the ephi the tenth part of a core: according to the measure of a core shall be the equal balassing of them. † And a sickle hath twenty obolos. Moreover twenty sickles, & five and twenty sickles, and fifteen sickles make Mnam. † And these are the first fruits, which you shall take: the sixth part of an ephi of a core of wheat, and the sixth part of an ephi of a core of barley. † The measure of oil also, a bat of oil is the tenth part of a core: and ten bats make a core: because ten bats fill a core. † And one ram of a flock of two hundred, of those things that Israel nourisheth for sacrifice, and for holocaust, and for pacifiques, to expiate for them, saith our Lord God. † all 
:: As the people were bond to pay certain first fruits to their temporal prince:  the people of the land shall be bound to these first fruits for the prince in Israel. † And 
:: so he was mutually bond to pay the charges of public sacrifices for all the people. S. Jerom also expoundeth this mutual obligation to consist between the people and hiegh priest.  upon the prince shall the holocaust be, and the sacrifice, and the libaments in the solemnities, and in the Calends, and in the Sabbathes, & in all the solemnities of the house of Israel: he shall make the sacrifice for sin, & the holocaust, and the pacifiques to expiate for the house of Israel. † Thus saith our Lord God. In the first month, the first of the month, thou shalt take a calf of the heard unspotted, and thou shalt expiate the sanctuary. † And the priest shall take of the blood that shall be for sin: and he shall put it on the posts of the house, and on the four corners of the brim of the altar, and on the posts of the gate of the inner court. † And so shalt thou do in the seventh of the month for every one, that hath been ignorant, and was deceived by error, and you shall expiate for the house. † In the first month, the fourteenth day of the month shall be with you the solemnity of pasch: seven days shall Azymes be eaten. † And the prince in that day shall make for himself, and for all the people of the land, a calf for sin. † And in the solemnity of the seven days he shall make holocaust to our Lord seven calves, & seven rams unspotted daily seven days: and for sin a buck of goats daily. † And he shall make the sacrifice an ephi to a calf, and an ephi to a ram: and of oil an hin to every ephi. † In the seventh month the fifteenth day of the month, in the solemnity he shall make as are before said for seven days: as well for sin, as for holocaust, and in sacrifice, and in oil.   

CHAP. XLVI. A prescription at which gate, and what sacrifices shall be offered for the prince, every sabbath, and first day of the month. 16. The prince may give perpetual inheritance to his sons, but to his servants only till the year of Jubiley. 19 with description of the places, where sacrifices shall be prepared.  
THUS saith our Lord God: The gate of the inner court, which looketh to the East, shall be shut the six days, in which work is done: but in the Sabbath day it shall be opened yea and in the day of the Calends it shall be opened. † And 
:: After the captivity albeit king David's progeny continued in Salathiel, Zorobabel and others, yet they had not the state of Kings or temporal princes; and therefore not only Christian Doctors, but also Rabbi David & other Hebrews understand this prophecy of Christ the true Messias, and of the sacrifices & rites of his Church: the letter nevertheless alluding to the form of the old la.  the prince shall enter in by the way of the entry of the gate from without, and he shall stand in the threshold of the gate: and the priests shall make his holocaust, and his pacifiques: and he shall adore upon the threshold of the gate, and shall go out: but the gate shall not be shut till evening. † And the people of the land shall adore at the door of that gate in the Sabbaths, and in the Calends before our Lord. † And this holocaust shall the prince offer to our Lord: in the Sabbath day six lambs unspotted, and a ram unspotted. † And sacrifice an ephi for a ram: but in the lambs the sacrifice that his hand shall give: and of oil an hin for every ephi. † And in the day of the Calends a calf of the heard unspotted: and the six lambs, and the rams shall be unspotted. † And an ephi for a calf, an ephi also for a ram shall he make sacrifice: but the lambs, as his hand shall find: and of oil an hin, for every ephi. † And when the prince is to go in, let him go in by the way of the entry of the gate, and by the same way let him go out. † And when the people of the land shall enter in the sight of our Lord in the solemnities: he that goeth in by the North gate to adore, let him go out by the way of the South gate: moreover he that goeth in by the way of the South gate, let him go out by the way of the North gate: he shall not return by the way of the gate, whereby he entered, but at that over against it he shall go out. † And the prince in the mids of them with the goers in shall go in, and with the goers out shall go out. † And in the fairs, and in the solemnities there shall be sacrifice an ephi for a calf, and an ephi for a ram: but of the lambs, there shall be sacrifice as his hand shall find: and of oil an hin for every ephi. † But when the prince shall make a voluntary holocaust, or voluntary pacifiques to our Lord: to him the gate shall be opened, that looketh to the East, and he shall make his holocaust, & his pacifiques, as it is wont to be done in the Sabbath day: and he shall go out, & the gate shall be shut after that he is gone forth. † And a lamb of the same year unspotted, shall he make for holocaust daily to our Lord: always in the morning shall he make it. † And he shall make sacrifice upon it morning by morning the sixth part of an ephi: and of oil the third part of an hin, that it may be mingled with the flower: a sacrifice to our Lord by ordinance, continual and everlasting. † He shall make the lamb, & the sacrifice, and the oil morning by morning: an everlasting holocaust. † Thus saith our Lord God: If the prince shall give a gift to any 
:: all works done by the true children of God, that is to say, done in the state of grace, do merit eternal reward.  of his sons: his inheritance shall be to his sons, they shall possess it by inheritance. † But if he give a legacy of his inheritance to one 
:: But other moral good works done in state of mortal sin are only rewarded temporally in this world, and not in life everlasting.  of his servants, it shall be his until the year of remission, and it shall return to the prince: and his inheritance shall be to his sons. † And the prince shall not take of the people's inheritance by violence, and of their possession: & of his own possession he shall give the inheritance to his sons: that my people be not dispersed every one from his possession. † And he brought me in by the entry, that was on the side of the gate, into the celles of the sanctuary to the priests, which looked to the North. And there was a place bending to the West. † And he said to me: This is the place where the priests shall seethe that for sin, and that for offence: where they shall dress the sacrifice, that they bring it not out into the utter court, and the people be sanctified. † And he brought me into the utter court, and he led me about by the four corners of the court: and behold there was a little court in the corner of the court, to every corner of the court a little court. † In the four corners of the court were little courts disposed, of forty cubits in length, and thirty in breadth: the four were of one measure. † And a wall round about compassing the four little courts: and there were kichins builded under the porches round about. † And he said to me: This is the house of kichins wherein the ministers of the house of our Lord shall seethe the victims of the people.   

CHAP. XLVII. The prophet seethe waters issuing from under the Temple: 4. increasing to an unpassible torrent: 9 whereto come all sorts of fishes: 12. with trees on the banks bringing forth fruit every month. 13. And the land is given in portions to the twelve tribes.  
AND he turned me to the gate of the house, and behold 
See cha. 36. v. 25.  
:: There is no history, nor probability that waters issued out of the temple, which was re-edified by Zorobabel.  waters issued forth under the threshold of the house toward the East: for the face of the house looked to the East: but the waters descended into the right side of the temple to the South part of the altar. † And he led me out by the way of the North gate, and he turned me to the way without the utter gate, the way that looked to the East: and behold waters 
:: Neither did all sorts of fishes live in any such water near the temple as are mentioned. v. 9 And therefore this prophecy hath an hiegher and truer sense, of the Church of Christ and the water of baptism.  flowing on the right side. † When the man went out toward the East, that had the cord in his hand, he measured a thousand cubits: and he brought me through the water even to the ankles. † And again he measured a thousand, & he brought me through the water even to the knees: † and he measured a thousand, and he brought me through the water even to the reins. And he measured a thousand, a torrent, which I could not pass over: because the waters were risen of the deep torrent, which can not be passed over. † And he said to me: Certes thou hast seen o son of man. And he brought me out, and he turned me to the bank of the torrent. † And when I had turned myself, behold in the bank of the torrent exceeding many trees on both sides. † And he said to me: These waters, that issue forth toward the heaps of the sand in the East, and descend to the plains of the desert, shall go into the sea, & shall go out, & the waters shall be healed. † And every living soul, that creepeth, whither soever the torrent cometh shall live: and there shall be fishes very many after these waters are come thither, & they shall be healed, & all things shall live, to which the torrent shall come. † And fishers shall stand over them, from Engaddi even to Engallim shall be drying of nets: there shall be very many sorts of fishes thereof, as the fishes of the great sea, of a passing great multitude: † but in the shore thereof, and in the fenny places they shall not be healed, because they shall be turned into salt pits. † And 
:: S. John saw this river of living water as clear as crystal, proceeding from the seat of God, & of the lamb. And the tree of life yielding twelve fruits rendering his fruit every month. etc. Apoc. 22.  over the torrent shall rise in the banks thereof on both sides every tree bearing fruit: the leaf shall not fall from it, & the fruit thereof shall not fail: every month shall it bring forth first fruits, because the waters thereof shall issue out of the sanctuary: & the fruits thereof shall be for meat, & the leaves thereof for medicine. † Thus saith our Lord God: This is the border, in which you shall possess the land in the twelve tribes of Israel: 
:: joseph's two sons had each one a whole portion, and so there were twelve tribes besides the Levites, who had other better means then the rest.  because Joseph hath a double cord. † and you shall possess it every man in like manner as his brother: upon which I lifted up my hand to give it to your fathers: and this land shall fall unto you for a possession. † And this is the border of the land: toward the North quarter, from the great sea by the way of Hethalon, as they come to Sedada, † Emath, Berotha, Sabarim, which is between the border of Damascus and the confine of Emath, the house of Tichon, which is by the border of Auran. † And the border from the Sea even to the court of Enon, shall be the border of Damascus, and from the North to the North, the border of Emath the North quarter. † moreover the East quarter from the mids of Auran, and from the mids of Damascus, and from the mids of Galaad, and from the mids of the land of Israel, Jordan making the bound to the East sea, you shall measure also the East quarter. † And the South quarter toward the South from Thamar even to the waters of coutradiction of Cades: & the torrent even to the great sea: and this is the South quarter toward the South. † And the quarter of the Sea, the great sea from the confine directly, till thou come to Emath: this is the quarter of the Sea. † And you shall divide this land unto you by the tribes of Israel: † and you shall cast it for an inheritance to you, and to the strangers, that shall come to you, that have begotten children in the mids of you; and they shall be unto you as the same countrymen borne among the children of Israel▪ they shall divide the possession with you in the mids of the tribes of Israel. † And in what tribe soever the stranger shall be, there shall you give him possession, saith our Lord God.   

CHAP. XLVIII. Further description of every tribes part of the land. 8. likewise of the portions of priests, 13. Levites. 15. City, 21. and Prince. 31. with twelve gates named of the twelve tribes.  
AND these are 
:: By the twelve tribes of Israel S. Jerom understandeth the universal multitude of all glorified saints, noting that no mention is here made of the cities of refuge (as in the books of Numeri, and joshua) because in the glorious habitation of saints, there can be no need of refuge, where all are perfect all secure.  the names of the tribes from the borders of the North, by the way of Hethalon, as they go to Emath, the court of Enan the border of Damascus toward the North, by the way of Emath. And the East quarter thereof to the sea shall be for Dan one. † And to the border of Dan, from the East quarter even to the quarter of the Sea, for Aser one▪ † & upon the border of Aser, from the East quarter even to the quarter of the Sea, for Nephthali one. † And upon the border of Nephthali, from the East quarter even to the quarter of the Sea, for Manasses one. † And upon the border of Manasses, from the East quarter even to the quarter of the Sea, for Ephraim one. † And upon the border of Ephraim, from the East quarter even to the quarter of the Sea, for Reuben one. † And upon the border of Reuben, from the East quarter even to the quarter of the Sea, for Juda one. † And upon the border of Juda, from the East quarter even to the quarter of the Sea, shall be the 
:: As the first borne of living things, & first fruits of all things springing, so the first portion of land all●●ed to God's service is called the first fruits.  first fruits, which you shall separate, five and twenty thousand of breadth & of length, as every portion from the East quarter to the quarter of the Sea: and the sanctuary shall be in the mids thereof. † The first fruits, which you shall separate to our Lord: the length of five and twenty thousand, and the breadth of ten thousand. † And these shall be the first fruits of of the sanctuary of the priests: toward the North of length five and twenty thousand, and toward the Sea of breadth ten thousand. Yea and toward the East of breadth ten thousand, and toward the South of length five and twenty thousand: and the sanctuary of our Lord shall be in the mids thereof. † The sanctuary shall be for the priests of the sons of Sadoc, which kept my ceremonies, and erred not when the children of Israel erred, as the Levites also erred. † And for them shall be the first fruits of the first fruits of the land holy of holies, by the border of the Levites. † Yea and to the Levites in like manner by the borders of the priests five and twenty thousand of length, and of breadth ten thousand. All the length of five and twenty thousand, & the breadth of ten thousand. † And they shall not ●el thereof, nor change, neither shall the first fruits of the land be transported, because they are sanctified to our Lord. † But the five thousand, that remain in the breadth against the five & twenty thousand, shall be the profane parts of the city for habitation, and for the suburbs: and the city shall be in the mids thereof. † And these are the measures thereof: to 
:: The North side of the city being in length 4500. reeds, of six sacred cubits, every read, the west side also, and consequently the other two sides east and south, in all 18000. reeds which make 36. mi●les, of 1000 passes every mile, it is certain that this description agreeth not to the terrestrial city of Jerusalem, which was nothing near so large, And therefore the later Jewish rabbins hold opinion, that when their Messias cometh the city of Jerusalem shall be built so great. But all Catholic Doctors understand it mystically of the Church of Christ.  the North quarter five hundred and four thousand: and to the South quarter five hundred and four thousand: and to the East quarter five hundred and four thousand▪ and to the West quarter, five hundred and four thousand. † And the suburbs of the city shall be, to the North two hundred fifty, and to the South two hundred fifty, and to the East two hundred fifty, and to the Sea two hundred fifty. † And that which shall be residue in length according to the first fruits▪ of the sanctuary, ten thousand toward the East, and ten thousand toward the West, shall be as the first fruits of the sanctuary: and the fruits thereof shall be for bread to them, that serve the city. † And they that serve the city, shall work of all the tribes of Israel. † all the first fruits, of five and twenty thousand, answering to five & twenty thousand four square, shall be separated according to the first fruits of the sanctuary, and to the possession of the city. † And that which shall be left, shall be the princes of every part of the first fruits of the sanctuary, and of the possession of the city over against the five and twenty thousand of the first fruits unto the East border: Yea and to the sea over against the five and twenty thousand, unto the border of the Sea, likewise it shall be in the portions of the prince: and the first fruits of the sanctuary, and the sanctuary of the temple shall be in the mids thereof. † And of the possession of the Levites, and of the possession of the city in the mids of the prince's portions: shall be to the border of Juda, and to the border of Benjamin, shall also pertain to the prince. † And to the rest of the tribes: from the East quarter to the West quarter, for Benjamin one. † And against the border of Benjamin, from the East quarter to the West quarter, for Simeon one. † And upon the border of Simeon from the East quarter to the West quarter, for Issachar one. † And upon the border of Issachar, from the East quarter to the West quarter, for Zabulon one. † And upon the border of Zabulon, from the East quarter to the quarter of the Sea, for Gad one. † And upon the border of Gad, to the South quarter toward the South: and the border shall be from Thamar, even to the waters of contradiction of Cades, the inheritance against the great sea. † 
:: S. John the Apostle had the same vision of this new Jerusalem Christ's triumphant Church. Apoc. 21. & 22.  This is the land, which you shall divide by lot to the tribes of Israel: and these are the portions of them, saith our Lord God. † And these are the doings out of the city: from the North quarter thou shalt measure five hundred and four thousand. † And the gates of the city according to the names of the tribes of Israel, three gates on the North side, the gate of Reuben one, the gate of Juda one, the gate of Levi one. † And to the East quarter, five hundred and four thousand: and three gates, the gate of Joseph one, the gate of Benjamin one, the gate of Dan one. † And to the South quarter, thou shalt measure five hundred & four thousand: and three gates, the gate of Simeon one, the gate of Issachar one, the gate of Zabulon one. † And to the West quarter, five hundred and four thousand, and their gates three, the gate of Gad one, the gate of Aser one, the gate of Nephthali one. † Round about eighteen thousand: and the name of the city from that day, 
:: The synagogue of the Jews being left desert. Mat. 23. v. 38. Christ is with his militant Church all days even to the consummation of the world Mat. vlt. and with his Church triumphant illuminating and glorifying it for ever and ever. Apoc. 22. v 5.  Our Lord there.     


THE argument OF daniel's prophecy.  
DANIEL of the tribe 
a ch. 1. v. 6.  of Juda, & 
b ch. 1. v. 3 & 4. Reg. 20. v. 18.  royal blood, about the age of 
Daniel of the royal blood.  ten years, was carried into Babylon with other children for hostage, when Nabuchodonosor invaded the kingdom of Juda, in 
c ch. 1. v. 1.  the third year of king Joakim. His whole life (in all about an hundred and ten years) 
He was most holy:  was most pious, with such zeal of God's honour, and common good of his country, that he was called by an Angel, 
d ch. 9 v 23.  vir desideriorun, the man of (godly) desires: 
e Ezech. 14. & 28. f ch. 6. v. 5.  whom also Ezechiel, elder in years, prophesying part of the same time, joined with Noah and Job for example of holy men; recounting 
most wise: and most loyal.  him also the most renowned of his time for wisdom. Whose loyal fidelity towards the king of Babylon, was so clear, that his malignant enemies said expressly of him: f We shall not find against this Daniel, any occasion, unless perhaps in the law of his God. His book as well in respect 
His book is excellent: but hard to be understood.  of various important narrations of things done: as of most hiegh divine Mysteries is very excellent: but withal very obscure, for that many things here inserted, seem hardly to agree with other authentical histories; some things also are intricate in themselves; nor placed in order of time as they happened: and many things so briesly related, that they can not be understood, without the knowledge of profane histories. As S. Jerom affirmeth Epist. 103. But as for an other difficulty which some make, denying the 
ch. 3. v. 24. ch. 13. ch. 14.  
Certain parts of this book are denied by the jew, and some others. It is probable that these parts were some times in the Hebrew, or the Chaldee.  Prayer of Azarias, with the hymn following, & the histories of Susanna, Bel, and the Dragon, to be Canonical Scripture, it is partly solved already, in the Annotations before the book of Toby: where is showed, that it is no just exception against these, and other parts of holy Scripture of the old Testament, because they are not in the Hebrew Edition, being otherwise accepted for Canonical by the Catholic Church. And further it is very probable that these parcels were sometimes either in the Hebrew or Chaldee tongue, in which two languages (part in one, part in the other) the rest of this book was written. For from whence else could the Septuagint Interpreters, Theodotion, Symmachus, and Aquila translate them? In whose Editions S. Jerom found the same. But S. Jerom, some will say, calleth these 
Objection out of S. jerom.  histories fables, and so did not account them Canonical Scripture. First we answer, that he reporting the Jews opinion useth their terms, not explicating his own judgement, intending only to deliver sincerely that which he 
First solution.  found in the Hebrew: Yet would he not omit to insert the rest, advertising withal that he had it in Theodotions translation. Which answer is clearly justified by his own testimony (li. 2. c. 9 adversus Ruffinum) in these words: whereas I relate (saith he) what the Hebrews say against the history of Susanna, and the hymn of the three children, he that for this reputeth me a fool, proveth himself a sycophant. For I did not explicate what myself judged, but what they are wont to say against me. Secondly we 
Second solution.  answer, that if S. Jerom did not think these parts to be Canonical, yet seeing so many other ancient Fathers, and now the whole Church hold them for Canonical, we so believe them to be. For albeit the ancient counsels, and 
They are proved to be Canonical by the counsels, and other Fathers.  others that recite catalogues of holy Scriptures, do not expressly say, as the council of Trent lastly doth (Sess. 4.) that all the parts of books by them recited, are Canonical; yet they do not except any parts of this book: and therefore speaking indefinitely, do in deed include all, and not exclude any parcels usually read in the Church as these are. Moreover very many ancient Fathers do expressly allege these parts as divine Canonical Scriptures. Of many we shall cite some.  
The prayer of Azarias is alleged as divine Scripture by S. Cyprian, 
The prayer of Azarias.  Ser. de lapsis. by holy Ephrem, li. de humilitate comparanda. Ca 9 by S. Chrysostom, ho. de tribus pueris. Leontius Cyprius, apud Eutym. par. 1. Panopliae, tit. 8. Patianus, Parenesi in Poenitentiam. S. Augustin, Epist. 122. & li. de natura boni. c. 16. S. Fulgentius, ad Venatiam de poenitentia. c. 16. Likewise the hymn of the three children is alleged 
The hymn of the three children.  by most of the same, and by divers others. As by S. Jerom himself, in c. 3. ad Galatas, & Epist. 49. de muliere septiesicta: S. Ambrose, Praefatan Psalmos; & li. 6. in Lucanum, c. 2. Concilium Toletanum, c. 13.  
In like manner the history of Susanna is cited as holy Scripture by S. Ignatius, 
The histore of Susanna.  Epist. ad Magnesianos. Tertullian, li. de corona militis. S. Cyprian li. 1. Epist. ep. 8. & 40. S. Chrysostom. Ho. 1. in fine, hath a whole sermon of Susanna, as upon holy Scripture. S. Ambrose, li. 1. de Officijs, c. 18. li. 3. c. 14. & li. 3. de Spiritu Sancto. c. 7. S. Augustin, Trast. 36. in joan. & Ser. 118. & 242.  
Finally the histories of Bel, and of the Dragon are judged divine Scripture 
The histories of Bel, and the Dragon.  by S. Cyprian, li. 1. Ep. ep. 4. & li. 3. ep. 1. & li. 4. ep. 6. S. Basil, ho. in divites avaros. S. Athanasius, in Synopsi briefly explicating the argument of this whole book, maketh express mention of the hymn of the three children; and of the histories of Susanna, and of Bel, and the Dragon.  
To conclude therefore with whom we began, S. Jerom speaking of this 
The contents in general.  whole book, saith: Daniel temporum conscius, & totius mundi philoistor, 
Epist. ad palm.  lapidem praecisum de monte sine manibus, & regna omnia subvertentem, claro sermone pronuntiat. Daniel skilful of times, a studious historiographer, in clear speech showeth the stone cut out of the mountain without hands, which overthroweth all kingdoms. Signifying the principal contents of this book to be, that all other kingdoms (namely for example sake, the four great Monarchies, the fist of the Chaldees, the second of the Medes and Persians, the third of the Grecians, and the fourth of the Romans) should be overthrown, one after an other; and only the kingdom of Christ our saviour, borne of a perpetual virgin, shall 
In particular.  be permanent for ever. More particularly this book may be divided into three parts. In the first six chapters especially are declared (for most part 
Divided into three parts.  in manner of history) certain acts of Daniel, with the other three Hebrew children, and of the Kings of Babylon. In other six chapters is more directly prophesied of Christ; and of Antichrist; of the perpetual glory of Christ's kingdom, and utter destruction of the others; with the end of world, and general judgement. In the two last chapters are contained the histories of holy Susanna; and of the idols Bel, and the Dragon.   

THE prophecy OF DANIEL.  

CHAP. I. The king of Babylon by force entering into Jerusalem, spoileth the temple: 6. amongst others carrieth captive Daniel, Ananias, Misael, and Azarias: S. who abstaining from the King's meats, 15. are fairer than other children. 17. and wiser (Daniel also understanding dreams) than all the magicians of Chaldee. 
The first part. Acts of Daniel with the other three Hebrew children; and of the Kings of Babylon.   
IN THE third year of the kingdom of Joakim king 
4. Reg. 24. v. 1.  of Juda, came Nabuchodonosor king of Babylon into Jerusalem, and besieged it. † And our Lord delivered into his hand Joakim the king of Juda, and part of the vessels of the house of God: and he carried 
:: Part of the holy vessels & some especial persons were carried away, but the king was released at this time: for he reigned in Jerusalem eight years more, eleven in al. 2 Par. 36. v 5.  them away into the land of Sennaar, into the house of his god, & the vessels he brought into the house of the treasure of his god. † And the king spoke to Asphenez the governor of the eunuchs, that he should bring in of the children of Israel, and of the kings, & the tyrant's seed, † children in whom was no spot, beautiful of form, and instructed in all wisdom, cunning in knowledge, and taught in discipline, and that might stand in the King's palace, that he might teach them the learning, and the tongue of the Chaldees. † And the king appointed them a certain provision for every day, of his meats, & of the wine whereof he drank himself, that being nourished three years, afterward they might stand in the King's sight. † There were therefore among them of the children of Juda, Daniel, Ananias, Misael, and Azarias. † And the governor of the enuches gave them names: to Daniel, Baltassar: to Ananias, Sidrach, to Misael, Misach: & to Azarias, Abdenago. † But 
a Daniel as chief was an example to the other three children in their manner of life, whereby is also probable that they being all of the tribe of Juda, v. 6. he was nearer of the royal blood: of which some were taken into the King's court. v. 3.  Daniel purposed in his hart, that he would not be polluted of the King's table, nor of the wine of his drink: & he requested the governor of the eunuchs, that he might not be contaminated. † And God gave unto Daniel grace and mercy in the sight of the prince of the eunuchs. † And the prince of the enuches said to Daniel: I fear my Lord the king, who hath appointed for you meat and drink: who if he shall see your faces leaner than the other youths your equals, you shall condemn my head to the king. † And Daniel said to Malasar whom the prince of the eunuchs appointed over Daniel, Ananias, Misael, and Azarias: † 
b Three causes moved them to abstain from the King's meats: left they might eat any thing offered to i dolls, or forbidden by the la of Moses, & because such delicare diet might provoke to gl●tonie; or in time when they should be elder, to other sins. Theod.  prove I beseech thee, thy servants for ten days, & let 
* leans p 〈…〉, etc.  pulse be given us to eat, & water to drink: † and look upon our faces, and the faces of the children that eat of the King's meat: and as thou shalt see, thou shalt do with thy servants. † Who hearing that manner of speech, proved them for ten days. † And after ten days their faces appeared better & more corpulent than all the children, that did eat of the King's meat. † moreover Malasar took away the meats, and the wine of their drink: and he gave them pulse. † And to these children God gave knowledge, and discipline in every book, and wisdom: but to Daniel the understanding of all visions and dreams. † The days therefore being accomplished, after which the king had said, that they should be brought in; the governor of the eunuchs brought them in the sight of Nabuchodonosor. † And when the king had spoken to them, there were not fond such of them all, as Daniel, Ananias, Misael, and Azarias: and they stood in the King's sight. † And every word of wisdom and understanding, that the king demanded of them, he found in them more by ten fold above all the soothsayers, & magicians, that were in all his kingdom. † And Daniel was even to 
c By mention of the first year of Cyrus is sufficiently signified that Daniel lived all the time of the captivity. And ●●. 10. it is farther clear that he lived in the third year: & very like, longer.  the first year of Cyrus the king.   

CHAP. II. Nabuchodonosor dreameth, and forgetteth his dream, 4. which the magicians not able to tell, 12. are adjudged to die. 14. But Daniel (praying with his three fellows) by revelation, 24. telleth, 36. and interpreteth the dream. 46. the king adoreth him confessing his God to be the only true God, and advanceth him & his fellows.  
IN Nabuchodonosor 
:: had this dream the second year after his great conquest of the Moabites, Ammonites, Syrians, & Egyptians, making his kingdom a great monarchy▪ so it was in the 25 year of his reign: when Daniel was about the age of 35. years.  the second year of the kingdom of Nabuchodonosor, Nabuchodonosor saw a dream, and his spirit was terrified, and his dream was fled from him. † But the king commanded, that the south sayers should be called together, and the magicians, and the sorcerers, and the 
* prosessors of astrology.  Chaldees: to declare unto the king his dreams: who when they were come, stood before the king. † And the king said to them: I saw a dream: & being confounded in mind I know not what I saw. † And the Chaldees answered the king in Syriach, King for ever live: tell the dream to thy servants, and we will declare the interpretation thereof. † And the king answering said to the Chaldees. The word is departed from me: unless you tell me the dream, and the conjecture thereof, you shall perish, and your houses shall be confiscate. † But if you tell the dream, & the conjecture thereof, you shall receive of me rewards, & gifts, and much honour: the dream therefore, and the interpretation thereof tell you me. † They answered the second time, & said: Let the king tell his servants the dream, & we will declare the interpretation thereof. † The king answered, & said: Surely I know that you redeem time, knowing that the word is departed from me. † If therefore you show me not the dream, there is one sentence of you, that you have also framed a guilful interpretation, and full of deceit, to speak unto me till the time pass away. Tell me therefore the dream, that I may know 
:: It is in deed more easy to tell by the devils help, what one hath dreamt; because dreams being past might either proceed from the devil, or by some external signs be known unto him: but to declare the signification which is to come, and ●ncertaine, i● above the devils or man's power: who can only conjecture what is probable, & do often err therein. See the Annotations. Gen. 40.  that you speak a true interpretation also thereof. † The Chaldees therefore answering before the king, said: There is no man upon the earth, that can accomplish thy word, o king, yea neither any king great and mighty, demandeth such a word of any soothsayer, & magician, and Chaldee. † For the word that thou askest, o king, is weighty: neither shall there be found any, that can show it in sight of the king, except the gods, whose conversation is not with men. † Which thing being heard, the king in fury, and in great wrath commanded that all the wisemen of Babylon should perish. † And the sentence being gone forth, wisemen were slain: & Daniel and his fellows were sougth for, to perish. † Then Daniel inquired concerning the law, and the sentence, of Arioch the prince of the kings warfare, who was gone forth to kill the wisemen of Babylon. † And he asked him, that had received the power of the king, for what cause so cruel a sentence was gone forth from the face of the king. When Arioch therefore had showed the matter to Daniel, † Daniel going in desired the king, that he would give him a time to tell the solution to the king. † And he went into his house, and he told the matter unto Ananias, & Misael, & Azarias his fellows: † that they should ask mercy at the face of the God of heaven upon this sacrament, & Daniel and his fellows might not perish, with the rest of the wisemen of Babylon. † Then was the mystery revealed to Daniel by a vision in the night: and Daniel blessed the God of heaven, † and speaking said: The name of our Lord be blessed from everlasting & for ever more: because wisdom and strength are his. † And he changeth times, and ages: transporteth kingdoms & establisheth them: giveth wisdom to the wise, and knowledge to them that understand discipline: † he revealeth profound, & hidden things, and knoweth the things that are done in darkness: and light is with him. † To thee o God of our fathers I confess, and I praise thee: because thou hast given me wisdom, & strength: and now thou hast showed me the things that we desired of thee, because the King's word thou hast opened to us. † After these things Daniel being entered in to Arioch, whom the king had appointed to destroy the wisemen of Babylon, spoke thus unto him: Destroy not the wisemen of Babylon: bring me in before the presence of the king, & I will tell the solution to the king. † Then Arioch in haste brought in Daniel to the king, and said to him: I have found a man of the children of the transmigration of Juda, that can tell the solution to the king. † The king answered, and said to Daniel, whose name was Baltassar: Thinkest thou in very deed thou canst tell me the dream, that I saw, and the interpretation thereof? † And Daniel answering before the king, said: The mystery, that the king demandeth, the wisemen, the Magicians, and the soothsayers, and the enchanters can not declare unto the king. † But there is a God in heaven that revealeth mysteries, who hath showed unto thee, king Nabuchodonosor, what things are to come in the later times. Thy dream, and the visions of thy head in thy bed, are these. † 
:: By showing the kings former cogitation before his dream, he gave great assurance of the true spirit of prophecy, that the king might securely believe the interpretation of the dream.  Thou o king beganst to think in thy bed, what should be hereafter: and he that revealeth mysteries, showed thee what things are to come. † To me also not in the wisdom, that is in me more than in all men alive, is this sacrament revealed: but that the interpretation might be made manifest to the king, and thou mightest know the cogitations of thy mind. † Thou o king didst see, and behold 
:: The four kingdoms of the Chaldees Persians, Grecians, and Romans signified by the four parts of this statue, consisting of divers metals or matter did succeed in order of time:  as it were one great statue: that statue, great and high of stature stood over against thee, and the sight thereof was terrible. † 
:: not each one meaner, or base than the former, as gold is best & iron & earth the worst, for the last rather excelled the former; but when this vision appeared the kingdom of the Chaldees was the greatest, and most excellent & that being destroyed the M●des & Persians became greater than it had been: again the Grecians under Alexander became far greater than an●e before, and finally the Roman greatest of all, till Christ's kingdom, his Church was spread over the whole world.  The head of this statue was of the best gold, but the breast and the arms of silver, moreover the belly, and the thighs of brass: † and the legs of iron, of the feet a certain part was of iron, and a certain of earth. † Thou sawest so, till a stone was cut out of a mountain without hands: and it struck the statue on the iron, & earthen feet thereof, & broke them in pieces. † Then were the iron, the clay, the brass, the silver, and gold broken together, and brought as it were into the dust of a summer's floor, that are taken violently with the wind: and there was no place found for them: but the stone that struck the statue, was made a great mountain, and it filled all the earth. † This is the dream: the interpretation also thereof we will tell before thee, o king. † Thou art the king of kings: and the God of heaven hath given thee kingdom, and strength, and empire, and glory: † and all things, wherein the children of men, and the beasts of the filled do inhabit, the fowls also of the heaven he hath given in thy hand, and under thy dominion he hath appointed all things: thou therefore art the golden head. † And after thee shall rise up an other kingdom less than thou of silver: and an other third kingdom of brass, which shall rule over all the world. † And the fourth kingdom shall be as it were iron. As iron breaketh into pieces, & tameth all things, so shall that break, and destroy all these. † moreover because thou sawest part of the feet, and of the toes of the potter's clay, and part of iron: the kingdom shall be divided, which notwithstanding shall rise of the ground of iron, according as thou sawest the iron mingled with the earth of clay. † And the toes in part of iron, and in part of earth: in part the kingdom shall be whole, and in part broken. † And that thou sawest the iron mingled with the earsh of clay, they shall be mingled in deed together with man's seed, but they shall not stick fast one to an other, as iron can not be mingled with earth. † But in the days of those kingdoms the God of heaven will raise up 
:: The Church of Christ is the only kingdom that can not be destroyed.  a kingdom, that shall not be dissipated for ever, and his kingdom shall not be delivered to an other people: and it shall break in pieces, and shall consume all these kingdoms: and itself shall stand for ever. † According as thou sawest, that the stone was cut out of the mountain without hands, and broke the earth in pieces, and the iron, and the brass, and the silver, and the gold, the great God hath shwed the king what things are to come hereafter. & the dream is true, & the interpretation thereof faithful. † Then king Nobuchodonosor fell on his face, & 
:: He thought Daniel to be a little god; subject to the great God. v. 47.  adored Daniel, & commanded to sacrifice to him hosts & incense. † The king therefore speaking said to Daniel: In very deed 
:: Notwithstanding this confession, shortly after he erected an idol to represent his own greatness, and to be adored therein.  your God is the God of gods, and Lord of Kings, and he that revealeth mysteries: because thou couldst open this 
* mystery.  sacrament. † Then the king advanced Daniel on high, & he gave him many gifts, and great: and he made him prince over all the provinces of Babylon: and chief of the magistrates, over all the wisemen of Babylon. † And Daniel requested of the king, and he appointed over the works of the province of Babylon, Sidrach, Misach, and Abdenago: but Daniel himself was in the doors of the king.   

CHAP. III. Nabuchodonosor setteh up a statue, commanding all under pain of death to adore it: 8. which Sidrach, Misach, and Abdenago refusing to do, 14. are cast into a burning furnace, 24. wherein they walk, defended by an Angel from burning: praying, and praising God, 51. with an hymn, 57 inviting all creatures to praise him. 91. which the king admiring confesseth, and proclaimeth, that their God is the only true God.  
NABUCHODONOSOR the king made 
:: This huge statue of ninety foot in height and nine in breadth contained a great mass of gold. Which the king made to show his riches, to terrify his enemies & to represent himself, that he might be adored therein as a god. S. jerem.  a statue of gold in height of sixty cubits, in breadth of six cubits, and he set it in the filled of Dura of the province of Babylon. † therefore Nabuchodonosor the king sent to call together the nobles, the magistrates, and judges, dukes, and tyrants, and rulers, and all the princes of the countries, that they should come together to the dedication of the statue, which Nabuchodonosor the king had erected. † Then were the nobles gathered together, the magistrates, and judges, the dukes, and tyrants, & the great men that were placed in regiments, and all the princes of the countries, to come together to the dedication of the statue, which Nabuchodonosor the king had erected. And they stood in the sight of the statue, which Nabuchodonosor the king had set up. † And the crier cried mightily: To you peoples, and tribes, and tongues it is said: † In the hour that you shall hear the sound of the trumpet, & pipe, and harp, of the doulcimer, and psalter, and symphony, & all kind of musical instruments: falling adore ye the golden statue, which Nabuchodonosor the king hath set up. † But if any man shall not adore 
:: Practise of this idolatry consisted in falling prostrate on the ground before the statue; some times it consisteth in offering incense to idols: and the like: Now in England personal presence at heretical service or sermon is a distinctive sign of conformity to the protestants pretended religion; because such presence is there exacted for this purpose.  prostrate, he shall the self same hour be cast into a furnace of burning fire. † After this therefore forthwith as all the peoples heard the sound of the trumpet, the pipe, & harp, of the doulcimer, and psalter, of the symphony, and of all kind of musical instruments: all the peoples, tribes, and tongues falling adored the golden statue, which Nabuchodonosor the king had set up. † And forthwith in the very same time men of Chaldee coming accused the Jews, † and said to Nabuchodonosor the king: King for ever live: † thou, o king hast made a decree, that every man which shall hear the sound of the trumpet, of the pipe, and harp, of the doulcimer, and psalter, of the symphony, and of all kind of musical instruments, prostrate himself, and adore the golden statue: † and if any man do not prostrate on the ground adore, that he be cast into a furnace of burning fire. † There are therefore men of Jewrie, whom thou didst appoint over the works of the country of babylon, Sidrach, Misach, and Abdenago: these men, o king, have contemned thy decree: thy gods they worship not, and the golden statue, which thou hast erected, they adore not. † Then Nabuchodonosor in fury, and in wrath commanded, that Sidrach, Misach, & Abdenago should be brought: who immediately were brought before the king. † And Nabuchodonosor the king pronouncing, said to them: In deed Sidrach, Misach, and Abdenago, do not you worship my gods, & the golden statue that I have set up do not you adore? † Now therefore if you be ready, in what hour soever you shall hear the sound of the trumpet, the pipe, the harp, of the doulcimer, and psalter, and symphony, and of all kind of musical instruments, prostrate yourselves, & adore the statue which I have made: but if you adore not, the self same hour you shall be cast into the furnace of burning fire: and what God is there, that shall deliver you out of my hand? † Sidrach, Misach, and Abdenago answering said to king Nabuchodonosor; We must not answer thee concerning this thing. † For behold our God, whom we worship, 
:: By this most modest & confident answer they professed their assured faith of God's omnipotent power, not knowing whether it was his divine will to deliver them from the fire or no: resolving to suffer with patience what soever he would permit to fall unto them.  can save us from the furnace of burning fire, and out of thy hands, o king, deliver us. † But if he will not, be it known to thee, o king, that we worship not thy gods, & the golden statue, which thou hast erected, we adore not. † Then was Nabuchodonosor replenished with fury: and the look of his face was altered upon Sidrach, Misach, and Abdenago, and he commanded that the furnace should be heated seven times more, than it had been accustomed to be heated. † And commanded the strongest men of his host, to bind the feet of Sidrach, Misach, and Abdenago, and to cast them into the furnace of burning fire. † And forth with those men being bound with their breeches, 
* or caps.  and head attire, and shoes, and garments were cast into the furnace of burning fire. † For the commandent of the king did urge, and the furnace was heated exceedingly. Moreover the flame of the fire slew those men, that had cast in Sidrach, Misach, and Abdenago. † But these three men, that is, Sidrach Misach, and Abdenago fell in the mids of the furnace of burning fire, bound together.  
That which followeth I found not in the hebrew volumes. 
Though these parcels were not in the Hebrew, in S. jeroms time, yet either had been in the Hebrew or Chalde, or at least were Canonical scripture; as we have proved in the argument of this book.   
† And they walked in the mids of the flame praising God, and blessing our Lord. † And Azarias standing prayed thus, and opening his mouth in the mids of the fire, he said:  
† Blessed art thou o Lord the God of our fathers, and laudable, and glorious is thy name for ever: † because thou art just in all things, which thou hast done to us, and all thy works are true, and thy ways right, and all thy judgements true. † For thou hast done true judgements according to all things, that thou hast brought in upon us, and upon the holy city of our father's Jerusalem: because in truth, & in judgement thou hast brought in all these things for our sins. † For we have sinned, and done unjustly revolting from thee: and we have offended in all things; † and thy precepts we have not heard, nor observed, nor done as thou hadst commanded us, that it might be well with us. † all things therefore that thou hast brought in upon us, and all things that thou hast done to us, thou hast done with true judgement: † and thou hast delivered us into the hands of our enemies unjust, and most wicked, and prevaricatours, & to an unjust king and most wicked above all the earth. † And now we can not open the mouth: we are become a confusion, and reproach to thy servants, & to them that worship thee. † deliver us not for ever, we beseech thee, for thy name sake, and dissipate not thy testament: † neither take thou away thy mercy from us 
:: In the very same manner Moses prayed, & pacified God's wrath. Exo. 32.  for Abraham thy beloved, and Isaac thy servant, and Israel thy holy one: † to whom thou hast spoken, promising that thou wouldst multiply their seed as the stars of heaven, and as the sand that is in the sea shore. † Because o Lord we are diminished more than all nations, and are abased in all the earth this day for our sins.  
† And there is not at this time 
:: Sedecias being dead, and Joachin kept in prison, there was none in state of a king amongst the jew: neither was there at this time any prophet in all Jewrie: for Daniel himself and Ezechiel were in Babylon: and jeremy was either dead or in Egypt.  prince, & duke, and prophet, nor holocaust, nor sacrifice, nor oblation, nor incense, nor place of first fruits before thee, † that we may find thy mercy: but in contrite mind, & spirit of humility let us be received.  
† As in holocaust of rams, and bulls, and as in thousands of fat lambs: so let our sacrifice be made in thy sight this day, that it may please thee: because there is no confusion to them that trust in thee. † And now we follow thee in all our hart, and fear thee, and seek thy face. † Confound us not, but do with us according to thy meekness, and according to the multitude of thy mercy. † And deliver us in thy marvels, and give glory to thy name o Lord: † and let all be confounded that show evils to thy servants, let them be confounded in all thy might, and let their strength be broken: † and let them know that thou art the Lord, the only God, and glorious over the round world. † And the King's servants that had cast them in, ceased not to heat the furnace, with 
* chalky clay, or lime:  Naphtha, & tow, and pitch, and dry sticks, † and the flame mounted out above the furnace nine and forty cubits: † and it broke forth, and burned them whom it found by the furnace, of the Chaldees.  
† But the Angel of our Lord descended with Azarias, and his fellows into the furnace: and he shook the flame of the fire out of the furnace, † and made the mids of the furnace as a wind of dew blowing, and the fire touched them not at all, nor pained them, nor did them any grevance.  
† Then these three as out of one mouth praised, and glorified, and blessed God in the furnace, saying:  
† Blessed art thou o Lord the God of our fathers: and laudable, and glorious, and superexalted for ever: and blessed is the holy name of thy glory: and laudable, and superexalted in all ages.  
† Blessed art thou in the holy temple of thy glory: & passing laudable, and passing glorious for ever.  
† Blessed art thou in the throne of thy kingdom, and passing laudable, and superexalted for ever.  
† Blessed art thou, that beholdest the depths, and sittest upon the Cherubs: and laudable, and superexalted for ever.  
† Blessed art thou in the firmament of heaven: and laudable and glorious for ever.  
† all Holy 
:: Angels do incessantly praise God, & therefore need not to be invited thereto: sensible creatures do not properly praise God, because they have not understanding nor will: but the meaning of this invitation is, to congratulate that Angels do always without intermission praise God, & to exhort all men in consideration of all Gods works spiritual & corporal, to praise him, as most worthy to be praised by all men.  works of our Lord bless ye our Lord, praise and superexalt him for ever.  
† bless our Lord ye Angels of our Lord: praise & superexalt him for ever.  
† Ye heavens bless our Lord: praise and superexalt him for ever.  
† all waters that are above the heavens, bless ye our Lord: praise and superexalt him for ever.  
† bless our Lord all ye powers of our Lord: praise and superexalt him for ever.  
† sun and moon bless ye our Lord: praise and superexalt him for ever.  
† stars of heavens bless ye our Lord: praise and superexalt him for ever.  
† every shower, & dew bless ye our Lord: praise and superexalt him for ever.  
† all spirits of God bless ye our Lord: praise and superexalt him for ever.  
† Fire and heat bless ye our Lord: praise and superexalt him for ever.  
† cold and heat bless ye our Lord: praise and superexalt him for ever.  
† dews and door frost bless ye our Lord: praise and superexalt him for ever.  
† Frost and cold bless ye our Lord: praise and superexalt him for ever.  
† ice and snows bless ye our Lord: praise and superexalt him for ever.  
† nights and days bless ye our Lord: praise and superexalt him for ever.  
Light and 
:: privations of things have also their decent course in the vinuersal state of creatures: darkness praiseth God, that is, bringeth forth praise in the hearts of considerative men: S. Aug. li. de natura boni c. 16.  darkness bless ye our Lord: praise and superexalt him for ever.  
† lightnings and clouds bless ye our Lord: praise and superexalt him for ever.  
† Let the earth bless our Lord: praise and superexalt him for ever.  
† mountains and little hills bless ye our Lord: praise and superexalt him for ever.  
† all things that spring in the earth bless ye our Lord: praise and superexalt him for ever.  
† bless our Lord ye fountains: praise and superexalt him for ever.  
† Seas and rivers bless ye our Lord: praise and superexalt him for ever.  
† Whales, and all things that move in the waters, bless ye our Lord: praise and superexalt him for ever.  
† bless our Lord all ye fowls of heaven: praise and superexalt him for ever.  
† all beasts and cattle bless ye our Lord: praise and superexalt him for ever.  
† sons of men bless ye our Lord: praise and superexalt him for ever.  
† Let Israel bless our Lord: praise and superexalte him for ever.  
† Priests of our Lord bless ye our Lord: praise and superexalt him for ever.  
† servants of our Lord bless ye our Lord: praise and superexalt him for ever.  
† Spirits and souls of the just bless ye our Lord: praise and superexalt him for ever.  
† holy and humble of hart bless ye our Lord: praise and superexalt him for ever.  
† Ananias, Azarias, and Misael, bless ye our Lord: praise and superexalt him for ever.  
Because he hath delivered us from hell, and saved us out of the hand of death, and delivered us out of the mids of the burning flame, and out of the mids of the fire hath he rid us.  
† confess ye to our Lord, because he is good: because his mercy is for ever.  
† all religious bless ye our Lord the God of gods: praise and confess ye to him, because his mercy is unto all worlds.  
Hitherto it is not in the Hebrew: and that which we have put, 
●. jeroms ●●ordes.  is translated out of the Edition of Theodotion.  
† Then Nabuchodonosor the king was astonished, and he arose hastily, & said to his nobles: Did we not cast three men 
:: The fire burned their bands, but not their garments nor bodies: so God useth the service of his creatures to give comfort to his servants, and not torment. S. Greg. li. 3. c. 18. dialo. Where he writeth the like miracle, when the Goths would have burned S. Benedict.  fettered into the mids of the fire? Who answering the king, said: It is true o king. † He answered, and said: Behold I see four men lose, and walking in the mids of the fire, and there is no corruption in them, & the form of 
:: This fourth was the Angel that averted the force of the fire from them. v. 49. & 95.  the fourth is like to the son of God. † Then came Nabuchodonosor to the door of the furnace of burning fire, and said: Sidrach, Misach, & Abdenago servants of the high God, go ye forth, and come. And forthwith Sidrach, Misach, and Abdenago went out of the mids of the fire. † And the nobles, and the magistrates, and judges, and the potentates of the king being gathered together, beheld those men, that the fire had no power on their bodies, & not a hear of their head was singed, yea their breeches were not altered, & the sent of the fire had not passed by them. † And Nabuchodonosor breaking forth, said: Blessed be the God of them, to wit, of Sidrach, Misach, and Abdenago, who hath sent his Angel, and hath delivered his servants that believed in him: and they changed the King's word, & delivered their bodies that they might not serve, and might not adore any god, except their own God. † By me therefore this decree is made, that every people, tribe, and tongue, whatsoever shall speak blasphemy against the God of Sidrach, Misach, and Abdenago, he perish, and his house be wasted: for there is none other God, that can so save. † Then did the king 
:: They were not only restored to their former authority, as prefects over the works. ch. 2. v 49. but were also more advanced, as this place insinuateth.  promote Sidrach, Misach, and Abdenago in the province of Babylon. † Nabuchodonosor the king, to all peoples, nations, and tongues, that dwell in the whole earth, peace be multiplied unto you. † The high God hath wrought signs and marvelous things with me. It hath pleased me therefore to publish † his signs, because they are great: and his marvels, because they are strong: and his kingdom an everlasting kingdom, & his power in generation and to genaration.   

CHAP. four King Nabuchodonosor having an other dream, telleth it to Daniel, demanding of him the interpretation: 16. who encoreged and warrented to speak freely, showeth that the king shall become like a beast in form seven years: 28. the same is confirmed by a voice from heaven: 30. and being fulfilled, he is at last restored to his own form, and state.  
I 
:: It seemeth that Daniel inserted this particular history as the king in his own person and words reported it after his restoration It is also probable that the king had this dream about the 34. year of his reigue. For he reigning in all 43. years, lived seven years among beasts into which state he fell one year after this dream▪ v. 26. and lived about a year more or less after his restoration.  Nabuchodonosor was quiet in my house, and flourishing in my palace. † I saw a dream that made me sore afraid: and my cogitations in my bed, and the visions of my head disturbed me. † And by me there was a decree setforth, that all the wisemen of Babylon should be brought into my sight, and that they should show me the solution of the dream. † Then came in the soothsayers, magicians, Chaldees, and diviners, and I told the dream in their sight: & the solution thereof they showed me not: † till their colleague Daniel came into my fight, whose name is Baltassar, according to the name of my God, who hath the spirit of the holy gods in himself: and I told the dream before him. † Baltassar prince of the soothsayers, because I know that thou hast the spirit of the holy gods in thee, and no secret is impossible to thee: tell thou the visions of my dreams, which I have seen, and the solution of them. † The vision of my head in my bed, I saw, and behold a tree in the mids of the earth, and the height thereof exceeding. † A great tree, and strong: and the height thereof touching the heaven: the sight thereof was even to the ends of all the earth. † The leaves thereof most fair, and the fruit thereof exceeding much: and the food of all things in it: under it dwelled cattle, and beasts, and in the boughs thereof conversed the fowls of heaven: and of it all flesh did eat. † I saw in the vision of my head upon my bed, & behold:: a watchman, and an holy one descended from heaven. † He cried mightily, and thus he said: Cut ye down the tree, & chop of the boughs thereof: shake of the leaves thereof, and scatter the fruits thereof: let the beasts fly that are under it, and the fowls from the boughs thereof. † But yet leave the spring of the roots thereof in the earth, and let it be tied with iron, and brazen band among the grass, that is without, and let it be dipped with the dew of heaven, and with wild beasts his portion in the grass of the earth. † “ Let his hart be changed from human, & let the hart of a wild beast be given him: and let seven 
:: seven times signify seven years, because all ordinary varieties of times are in one year.  times be changed over him. † In the sentence of the watchman is the decree, and the word of saints, and the petition, till the living know, that the hiegh one ruleth in the kingdom of men; and to whom soever it shall please him, he will give it, & the basest man he will appoint over it. † This dream saw I Nabuchodonosor the king: thou therefore o Baltassar tell the interpretation quickly: because all the wisemen of my kingdom can not declare the solution unto me: but thou canst, because the spirit of holy gods is in thee. † Then Daniel, whose name was Baltassar, began secretly to think within himself as it were for one hour: & 
:: No marvel that the prophet was troubled in mind being loath to declare the calamity which should fall unto the king, and yet must needs utter the truth.  his cogitations troubled him. But the king answering said: Baltassar, let not the dream and the interpretation thereof truble thee. Baltassar answered, and said: My Lord, the dream be to them, that hate thee, and the interpretation thereof be thine enemies. † The tree which thou sawest high and strong, whose height reacheth to the heaven, and the sight thereof into all the earth: † and the bough thereof most fair, and the fruit thereof exceeding much, and the food of things in it, under it the beasts of the filled inhabiting, & in the boughs thereof the fowls of heaven abiding: † It is thou 
And therefore with mild words, wishing the king might escape the evil, which was decreed against him, he maketh his entrance to the true interpretation of the dream.  king, which art magnified, & become mighty: & thy greatness hath grown, and is come even to heaven, and thy power unto the ends of the earth. † But in that the king saw a watchman, and an holy one descend from heaven, and say: Cut ye down the tree, and dissipate it, but leave the spring of the roots thereof in the earth, and let it be bound with iron and brass among the grass without, and let it be sprinkled with the dew of heaven, and let his fodder be with the wild beasts, till seven times be changed over him. † This is the interpretation of the sentence of the Highest, which is come upon my Lord the king. † They shall cast thee out from men, and with beasts and wild beasts shall thy habitation be, and grass thou shalt eat as an oze, & with the dew of heaven thou shalt be wet: seven times also shall be changed over thee, till thou know that the High one ruleth over the kingdoms of men, and giveth it to whomsoever he wil † But whereas he commanded, that the spring of the roots thereof, that is, of the tree, should be left: thy kingdom shall remain to thee after thou shalt have known that power is heavenly. † wherefore o king let me counsel thee, and 
:: God's threats being conditional that if sinners truly repent he will pardon all, or part of the punishment, the prophet proposeth the most sovereign remedy of alms deeds that by works of mercy this sinful king, or any other sinner may procure the mercy of God. As in deed this king found mercy after some punishment: the prophet proposeth the sovereign remedy of alms deeds, that by works of mercy, he might procure God's mercy.  redeem thou thy sins with alms, & thine iniquities with the mercies of the poor: perhaps he will forgive thine offences. † all these things came upon Nabuchodonosor the: king. † After the end of twelve months he walked in the palace of Babylon. † And the king answered, & said: Is not this Babylon the great city, which I have built to be the house of the kingdom, in the strength of my power, and in the glory of my beauty? † And when the word was yet in the King's mouth, a voice came down from heaven: To thee it is said Nabuchodonosor: Thy kingdom shall pass from thee, † and from men they shall cast thee out, and with beasts and wild beasts shall thy habitation be: grass as an ox shalt thou eat, and seven times shall be changed over thee till thou know that the Hiegh one ruleth in the kingdom of men, & to whom soever he will, he giveth it. The self same hour was the word accomplished upon Nabuchodonosor, and he was cast away from among men, & as an ox did he eat grass, and with the dew of heaven his body was imbrued: till his hears grew into the similitude of eagles, & his nails as it were of birds. † there fore after the end of the days, I Nabuchodonosor lifted up mine eyes to heaven, and my sense was restored to me: and I blessed the Highest, and praised him that liveth for ever, and glorified him: because his power is an everlasting power, and his kingdom in generation and generation. † And all the inhabitants of the earth with him are reputed for nothing: for he doth according to his will, as well in the powers of heaven, as in the inhabitants of the earth: & there is none that can resist his hand, and say to him: Why didst thou it? † In the very same time did my sense return to me, & I came to the honour, and beauty of my kingdom: and my 
:: Being restored to his wits he went up right, cut his hair & nails, & so appeared to himself as returned to his former figure or shape.  figure returned to me: and my nobles, & my magistrates sought for me, and I was restored in my kingdom: and more ample magnificence was added to me. † “ Now therefore I Nabuchodonosor praise, and magnify, and glorify the king of heaven: because all his works are true, and his ways judgements, and them that walk in pride he can humble.  

ANNOTATIONS. CHAP. four  
13. Let his hart be changed.] In what manner king Nabuchodonosor was changed 
Nabuchodonosor was not changed in substance; but became mad, and lived seven years like a beast.  is hard to explicate. But omitting other opinions, the most probable and common is, that he was not deprived of his reasonable soul, nor the form and parts of his body substantially changed from the nature of a man: but he was distracted losing the use of reason, and in his own melancholy imagination and fantasy, thought that he was a beast: And therefore easily refused the conversation of men, and consorted himself with beasts; went naked; his hair growing very much, and covering all his body; his nails likewise extreme long; he went on his hands together with his feet, like fourfooted beasts; did eat grass as an ox, putting his mouth to the ground, to shear and swallow it, the space of seven years. Then God restoring to him the use 
v. 13.  of reason, and inspiring him with grace, he lifted up his eyes to heaven (v. 31.) and in perfect sense blessed God, the Hieghest, and praised him; was again received, yea sought for by his nobles and magistrates: so was restored to his kingdom, and had more magnificence than before.  
34. Now therefore I Nabuchodonosor praise, magnify, and glorify God] Albeit 
It is probable that he died shortly after his restoration.  holy Scripture doth not report, when and how king Nabuchodonosor died, yet by this last thing written of him, it is very like he lived not long after his great chatisment: for if he had, it is probable that Daniel would have written more of him, & that he being so fully converted to God, would have delivered ●oach in king of Juda, out of prison (which his next successor Euilmerodach did. 4. Reg. 25. v. 27.) and all the Jews from captivity, if God had longer spared him life, he being now well affected towards them. And that he died in state 
And most like that he is eternally saved.  of salvation, may with great reason be supposed, seeing his repentance and conversion to God is so fully expressed in holy Scripture, and no mention that he fell again. Which is also the judgement of most learned writers. Namely of Josephus. li. 10. Antiq. Dorotheus in Synopsi. S. Epiphanius, in vita Danielis. S. jerom. epist. 7. ad Letam. S. Augustin epist 122. ad Victoriam. & li de predest▪ & gratia c. 15. Where he compareth Pharaoh with Nabuchodonosor, and their divers ends, by God's grace moving the one to penance for his iniquity, the other wilfully fight against God's merciful verity. as we have noted. Exo. 7. Pag. 174.    

CHAP. v King 
a After Nabuchodonosor, & before Baltassar, Euilmetodach reigned in Babylon, who delivered Joachin king of Juda out of prison, and used him with great respect in the 37. year of the transmigration. 4. Reg. 25. There reigned also before Balthassar other two of an other lineage, called Niglissar and Labosardach: as testify. Euse. S. jerom. S. Beda. and others.  Baltassar making a great banquet, with his nobles drink in the holy vessels, which were taken from the Temple of Jerusalem. 5. Fingers appear writing on the wall: 10. which only Daniel readeth, and interpreteth: 18. signifying the ruin of the king: 30. happening the same night.  
BALTASSAR 
:: The ruin of this Baltassar▪ happened in the 17. and last year of his reign: when Daniel was near an hundred years old.  the king made a great feast to his nobles a thousand: and every one drank according to his age. † He commanded therefore now being drunk that the vessels of gold & silver, should be brought, which Nabuchodonosor his father had carried away out of the temple, that was in Jerusalem, that the king, and his Nobles might drink in them, and his wives, and concubines. † Then were the golden and silver vessels brought, which he had carried away out of the temple, that was in Jerusalem: and the king and his nobles drank in them, his wives and concubines. † They drank wine, and praised their gods of gold, and of silver, of brass, of iron, and of wood, and of stone. † In the very same hour there appeared fingers, as it were of the hand of a man, writing over against the candlestick in the utter part of the wall of the King's palace: and the king beheld the joints of the hand that wrote. † Then was the King's face changed, and his cogitations troubled him: and the iunctures of his reins were loosed, and his knees were stricken one against the other. † The king therefore cried out mightily that they should bring in the magicians, Chaldees, and soothsayers. And the king speaking said to the wisemen of Babylon: whosoever shall read this writing, and shall make the interpretation thereof manifest unto me, shall be clothed with purple, and shall have a golden chain on his neck, & shall be the third in my kingdom. † Then all the King's wisemen going in could not neither read the writing, nor declare the interpretation to the king. † Wherewith king Baltassar was much troubled, and his countenance was changed: yea and his nobles were troubled. † And the 
* the King's mother▪ v. 11.  Queen for the thing that had happened to the king, and his Nobles, entered into the house of the feast: and speaking she said: King for ever live: let not thy cogitations truble thee, neither let thy face be changed. † There is a man in thy kingdom, that hath the spirit of the holy gods in him: and in the days of 
:: all progenitors are commonly called the fathers of their of spring: so Nabuchodonosor is called the father of Baltassar being his grand father: as may be gathered ler. 27. v. 27. where is prophecised that Nabuchodonosor and his son, and sons son should reign over many nations.  thy father knowledge and wisdom were found in him: for king Nabuchodonosor also thy father appointed him prince of the magicians, enchanters, Chaldees and soothsayers, thy father, I say o king: † Because more ample spirit, and prudence, and understanding, & interpretation of dreams, and showing of secrets, and solution of thing bound were found in him, that is, in Daniel: to whom the king gave the name Baltassar. Now therefore let Daniel be called, and he will tell the interpretation. † Daniel therefore was brought in before the king. To whom the king speaking, said: Art thou Daniel of the children of the captivity of Juda, whom my father the king brought out of Jewrie? † I have heard of thee, that thou hast the spirit of the gods, and more ample knowledge, and understanding, and wisdom are found in thee. † And now there have come in into my sight the wise magicians, that they might read this writing, and might show me the interpretation thereof: and they could not declare me the sense of this 
* thing written.  word. † moreover I have heard of thee, that thou canst interpret obscure things, and resolve things bound: if therefore thou be able to read the writing, & to show me the interpretation thereof, thou shalt be clothed with purple, and shalt have a chain of gold about thy neck, & shalt be the third prince in my kingdom. † To which things Daniel answering, said before the king: Thy rewards be they unto thee, and the gifts of thy house give to an other: but the writing will I read thee, o king, and the interpretation thereof will I show to thee. † O king, God the most high gave to Nabuchodonosor thy father kingdom and magnificence, glory and honour. † And for the magnificence, which he gave to him, all people's, tribes, and tongues trembled, and feared him: whom he would he killed: and whom he would, he struck: and whom he would he exalted: and whom he would, he humbled. † But when his hart was elevated, and his spirit obstinately set to pride, he was deposed from the throne of his kingdom, and his glory was taken away. † And he was cast out from the sons of men, yea and his 
:: His imagination that he was a beast made him forsake the company of men, and to dwell amongst wild beasts. ch. 4.  hart was set with the beasts, and with the wild asses was his habitation: grass also he did eat as an ox, and with the dew of heaven his body was imbrued: till he knew that the Highest had power in the kingdom of men, and whomsoever it shall please him he will raise up over it. † Thou also his son Baltassar, hast not humbled thy hart, whereas thou knowest all these things: † but against the dominatour of heaven thou wast elevated: and the vessels of his house have been brought before thee: and thou, and thy nobles, and thy wives, and thy concubines have drunk wine in them: the gods also of silver, and of gold, and of brass, of iron, and of wood, and of stone that see not, nor hear, nor feel, thou hast praised: moreover the God, that hath thy breath in his hand, and all thy ways, thou hast not glorified. † therefore from him is the joint of the hand sent, which hath written this that is drawn. † And this is the writing which is ordered. MANE, THECEL, PHARES. † And this the interpretation of the word. MANE: God hath numbered thy kingdom, and hath finished it. † THECEL: thou art weighed in the balance, and art found having less. † PHARES: thy kingdom is divided, and is given to the Medes, and Persians. † Then the king commanding Daniel was clothed with purple, and a chain of gold was put about his neck: & it was proclaimed of him that he had power the third in the kingdom. † 
:: The Medes being at this time in the siege of Babylon, took their opportunity to assault it this night, when the king and most part of the city were drunk.  The same night was Baltassar the king of Chaldee slain. † And Darius the Mede succeeded into the kingdom, being three score and two years old.   

CHAP. vi King Darius making Daniel one of the three chief rulers of his kingdom: 4. and intending also to advance him higher, other princes accuse him for praying to God, contrary to the King's edict. 16. whereupon he is cast into the lion's den: 21. but is conserved without any hurt: 24. his accusers are devoured by the lions, and commandment is given, that all men shall fear the God of Daniel.  
IT pleased 
:: Darius (king of medes now also of Chaldees) otherwise called Astyages (ch. 13 v. 65.) reigned but one year, and so Cyrus succeeded.  Darius, and he appointed over the kingdom governors an hundred twenty to be in all his kingdom. † And over them three princes, of whom Daniel was one: that the governors might render account to them, & the king might sustain no truble. † Daniel therefore passed all the princes, and governors: because there was the spirit of God more ample in him. † moreover the king thought to appoint him over all the kingdom, whereupon the princes, & the governors sought to find occasion against Daniel on the behalf of the king: and they could find no cause, nor suspicion, because he was faithful, and no fault, nor suspicion was found in him. † Those men therefore said: 
:: An old and continual malignant practice, to c●l religion treason. And for that purpose to procure laws or statutes to be enacted.  We shall not find against this same Daniel any occasion, unless perhaps in the law of his God. † Then the princes, and the governors by surreption suggested to the king, and spoke thus unto him: King Darius, for ever live: † all the princes of the kingdom, the magistrates, and governors, the senators and judges have taken counsel, that there go forth an imperial decree, and an edict: That every one, which shall ask any petition of whatsoever God, or man, until thirty days, but of thee o king, he be cast into the lake of lions. † Now therefore o king confirm the sentence, and write the decree: that it may not be changed, which is decreed by the Medes and the Persians, nor be lawful for any man to transgress it. † moreover king Darius put forth the edict, and decreed it. † Which when Daniel had perceived, that is to say, the law determined, he went into his house: and 
:: It is not probable that Daniel opened the windows of purpose, that he might be senne to pray: for so ●e should have undiscreetly contemned the king, and provoked the infidels to persecute him; but having accustomed to open the windows of his upper chamber, which gave prospect towards Jerusalem, according to salomon's prayer. 3. Reg. 8. v. 47. & 48. he observed the same custom still: and was not senne publicly of many, but his enemies searching curiously (v. 11.) found him praying, & accused him of breaking the King's Edict.  the windows being opened in his upper chamber, three times in a day toward Jerusalem bowed he his knees, and adored, and confessed before his God, as also he had accustomed to do before. † Those men therefore searching curiously, found Daniel praying, and beseeching his God. † And coming they spoke to the king upon the edict: O king, hast thou not decreed, that every man which should ask any of the gods, & men until thirty days, but thyself o king, he should be cast into the lake of lions? To whom the king answering, said: The word is true according to the decree of the Medes, and Persians, which it is not lawful to transgress. † Then they answering said before the king: Daniel of the children of the captivity of Juda, hath not cared for thy law, and for the edict, that thou madest: but three times in a day he prayeth with his prayer. † Which word when the king had heard, he was strooken very sad: and for Daniel he set his hart to deliver him, and even until sun set he laboured to deliver him. † But those men perceiving the king said to him: know thou o king, that the law of Medes and Persians is, that every decree, which the king hath determined, is not lawful to be changed. † Then the king commanded, and they brought Daniel, and cast him into the lake of lions. And the king said to Daniel: Thy God, whom thou dost worship always, he will deliver thee. † And there was a stone brought, and laid upon the mouth of the lake: which the king sealed with his ring, and with the ring of his nobles, that nothing should be done against Daniel. † And the king went into his house, and slept unsupped, and meats were not brought before him, moreover also sleep departed from him. † Then the king rising in the very first break of day, went in haste to the lake of the lions: † and approaching to the lake, cried on Daniel with a weeping voice, and spoke unto him: Daniel servant of the living God, thy God whom thou servest always, hath he been able thinkest thou, to deliver thee from the lions? † And Daniel answering the king said: King for ever live. † 
:: To this miracle wrought by the power of God in defence, and for the merits of this holy prophet, S. Paul alludeth. Heb. 11. v. 33.  My God hath sent his Angel, and hath shut up the mouths of the lions, and they have not hurt me: because before him justice hath been found in me: yea and before thee, o king, I have done no offence. † Then was the king exceeding glad upon him, & he commanded Daniel to be brought out of the lake: and Daniel was brought out of the lake, and no hurt was found in him, because he believed his God. † And by the King's comandment, those men were brought that had accused Daniel: and 
:: The law of like-punishment is so agreeable to the law of nature, that this pagan king punished daniel's accusers, when it appeared to him, that Daniel had not committed treason, but only used his religion and devotion.  they were cast into the lake of the lions, themselves, and their children, and their wives: and they came not to the pavement of the lake, till the lions caught them, & broke all their bones in pieces. † than dariuses the king wrote to all peoples, tribes, and tongues dwelling in the whole earth: PEACE be multiplied unto you. † By me a decree is made, that in all mine empire, and my kingdom they dread and fear the God of Daniel. for he is the living and eternal God for ever: and his kingdom shall not be dissipated, & his power even for ever. † He is the deliverer, and saviour, doing sign, & marvels in heaven, and in earth: who hath delivered Daniel out of the lake of the lions. † moreover Daniel continued unto the kingdom of Darius, and the kingdom of Cyrus the Persian.   

CHAP. VII. 
The 2. part. Prophetical visions of Christ and of Antichrist.  Daniel seethe four winds fight, and four terrible beasts rising from the sea: 9 God sitting in a throne, and served by innumerable Angels. 11. The greatest beast is slain, and the power of the rest diminished. 13. The son of man receiveth eternal power of God. 15. The prophet much terrified, is instructed that the four beasts signify four kingdoms. 19 The greatest shall prevail for a while, 26. but shortly perish.  
IN 
a In order of time these two visions, were before the histories written in the two precedent chapters.  the first year of Baltassar the king of Babylon, Daniel saw a dream: & the vision of his head in his bed: and writing the dream, he comprehended it in a short speech: and in sum comprising it, he said: † I saw in my vision by night, and behold 
b four winds may signify the great tumults which happen in the beginning of monarchies by wars and bloodshed of much people.  the four winds of heaven fought in the great sea. † And 
c four beasts do signify the four Monarchies of the Chaldees, Medes and Persians, the Grecians, and the Romans: as was also signified before in Nabuchodonosors' dream. ch. 2.  four great beasts came up, out of the sea diverse one from an other. † The first as it were 
d A lionesses cruelty, and the pride of an eagle do resemble the Chaldees monarchy.  alyonesse, & she had the wings of an eagle: I beheld till her wings were plucked of, and she was lifted up from the earth, & she stood upon the feet as a man, & the hart of a man was given to her. † And behold an other beast like 
e A bear of rude shape, & weak sight, content with little and base meat, represented the Medes & Persians.  a bear stood a side: and there were three rues in the mouth thereof, and in the teeth thereof, & thus they said to it: Arise, eat very much flesh. † After this I beheld, and lo an other as it were 
f The leopard with wings and four heads, signified the speedy victories of the Grecians under Alexander in four quarters of the world: after his death divided into four kingdoms. g By the fourth beast without name is understood the incomparable power of the Romans: governing first by kingly authority; afterwards by Consuls; then joining to them Tribunes; sometimes dictator's; finally imperial. h The little horn becoming so great and strong, as to overcome all the other, signifieth Antichrist; whose outrageous fury shall continue but a short time. v. 25.  a leopard, and it had wings as of a bird, four upon it, & there were four heads in the beast, and power was given to it. † After this I beheld in the vision of the night, and lo g a fourth beast terrible and marvelous, and strong exceedingly, it had great iron teeth, eating and breaking, and treading the rest with her feet: and it was unlike to the other beasts, which I had seen before it, and it had ten horns. † I considered the horns, and behold an other h little horn sprang out of the mids of them: and three of the first horns were plucked of at the presence thereof, and lo eyes as it were the eyes of a man were in this horn, & a mouth speaking great words. † I beheld till thrones were set, and i the ancient of days sat: his vesture white as snow, and the hears of his head as clean wool: his throne flames of fire: his wheels fire kindled. † A fire & swieft stream came forth from his face k thousands of thousands ministered to him, & l ten thousand hundred thousands assisted him: judgement sat, and the books were opened. † I beheld because of the voice of the great words, which that horn spoke: and I saw that the beast was slain, and the body thereof was perished, and was committed to the fire to be burnt. † The power of the other beasts also was taken away: and times of life were appointed them until time, and time. † I beheld therefore in the vision of the night, and lo with the clouds of heaven there came in, as it were m the son of man, and he came even to the ancient of days: and in his sight they offered him. † And he gave him power, and honour, and kingdom: and all peoples, tribes, & tongues shall serve him: his power, an eternal power, that shall not be taken away: and his kingdom, that shall not be corrupted. † My spirit trembled, I Daniel was made sore afraid at these things, and the visions of my head troubled me. † I came to one of the assistants, and I asked the truth of him concerning all these things, who told me the interpretation of the words, and taught me: † These four great beasts, are four kingdoms, which shall rise up out of the earth. † And they shall take the kingdom of the holy God most high: & they shall obtain the kingdom even to world, & world of worlds. † After this I would diligently learn of the fourth beast, which was very unlike from all, and exceeding terrible: his teeth and claws of iron: he did eat, and break in pieces, & the rest he stamped with his feet: † and of the ten horns that he had on his head: and of the other, that had grown up, before which the three horns fell: and of that horn, that had eyes, and the mouth speaking great words, and was greater than the rest. † I beheld, and lo that horn made war against the saints, and prevailed over them, † till the ancient of days came, & gave judgement to the saints on High, and the time came, and the saints obtained the kingdom. † And thus he said: The fourth beast shall be the fourth kingdom in the earth, which shall be greater than all the kingdoms, and shall devour the whole earth, and shall conculcate, and break it in pieces. † moreover the ten horns of that same kingdom, shall be ten Kings: and an other shall rise up after them, and he shall be mightier than the former, and he shall bring down three Kings. † And he shall speak words against the High one, and shall destroy the saints of the Highest: and he shall think that he can change times, & laws, and they shall be delivered into his hand even n to a time, & times, & half a time. 
n. ch. 12. v. 7. 11. & 12. Apoc. 11. v. 2. & 3. Apoc. 12. v. 6. & 14. & Apoc. 13. v. 5.  † And judgement shall sit, that might may be taken away, and be broken, and perish even to the end. † And kingdom, and 
● God the Father is called the Ancient of days, not as though one Person of the Blessed trinity were more ancient than an other: for every Person is eternal; and all are one eternal God. But in order of proceeding, one from an other, the Father is the beginning: of whom the son is begotten; and from whom, as also from the son, the holy Ghost proceedeth. k By multiplication of these cardinal numbers, is signified the innumerable multitude of Angels: who do exceed all corporal creatures in number, as the celestial spheres exceed terrestrial bodies in greatness. l And the hieghest hierarchy (who are Assitants) do far exceed the other Hierarchies in multitude. S. Dionys. c. 14. Hierar. celest S. though p. 1. q. 112. a. 4 m Our saviour Christ is here clearly prophesied: by whose power Antichrist shall be utterly destroyed.  power, and the greatness of the kingdom, that is under all the heaven, be given to the people of the saints of the Highest: whose kingdom is an everlasting kingdom, and all Kings shall serve him, and shall obey him. † Hitherto the end of the word. I Daniel was much troubled with my cogitations, and my face was changed in me: but the word I kept in my hart.   

CHAP. VIII. Daniel seethe a ram with two horns overcomen by a goat with one horn: 8. Which shall also be broken, and four less rise in place thereof: one of them profaneth the temple in Jerusalem, and taketh away the daily sacrifice. 15. And Gabriel the Archangel expoundeth the vision.  
IN:: the third year of the reign of Baltassar the king, a vision appeared to me. † I Daniel 
a He insinuateth that this vision was in explication of some part of the former, which he had two years before. ch. 7. where four monarchies are mentioned so here is foretold the great conflict between the Persians & Greciaus, about 220. years after.  saw in my vision, after that which I had seen in the beginning, when I was in Susis the castle, which is in the province of Aelam: and I saw in the vision, that I was over the * gate Vlai. † & I lifted up mine 
or river.  eyes, and saw: and behold one 
b The ram represented the king of Persians & Medes.  ram stood before the marrice, having high horns, & one higher than an other & growing under. † Afterward I saw the ram pushing with the horns against the West, & against the North, and against the South: and all beasts could not resist him, nor be delivered out of his hand: and he did according to his will, & was magnified. † And I understood: and behold 
c The goat signified Alexander the great:  a buckgoate came from the West upon the face of the whole earth, & he touched not the ground. Moreover the buckgoate had a notable horn between his eyes: † And he came even to that ram with the horns, which I had seen standing before the gate, & he ran towards him in the violence of his strength. † And when he had approached near the ram, he was wood against him, and struck the ram: and he 
d breaking the two horns, that is conquering the two nations of Persians & Medes.  broke his two horns, and the ram could not resist him: and when he had cast him on the ground, he trod him, and no man could deliver the ram out of his hand. † And the buckgoate became exceeding great: and when he was grown, the great horn 
e King Alexander died when he was very young & strong not fully 33. years of age.  was broken, and there rose up 
f four of his solowers possessed every one a kingdom of his monarchy.  four horns under it by the four winds of heaven. † And out of one of them came forth g one little horn: and it was made great against the South, and against the East, and against the strength. † And it was magnified even unto the strength of heaven: and it threw down of the strength, and of the stars, and trod them. † And it was magnified even unto the prince of the strength: and from him it took the continual sacrifice, and threw down the place of his sanctification. † And strength was given against the continual sacrifice because of sins: and truth shall be thrown prostrate on the ground, and he shall do, and shall prosper. † And I heard h one of the saints spea king, & one saint said to an other, I know not to whom that spoke: How long the vision, and the continual sacrifice, and 
g Antiochus Epiphanes persecuting the people of God destroyed the sacrifice, polluted the temple setting up the image of Jupiter Olympus.  the sin of the desolation that is made: and the sanctuary, and the strength shall be conculcate? † And he said to him: unto 
i 2300. evenings and mornings, that is, 2300. days; which make six years and well near four months, the whole time from the beginning of Antiochus persecution unto his death: for he began to persecute in the year 143. 1 M●● 1. v 21. & he died an. 149. 1. Mac 6. v 16. within which time an. 148 the temple was purged 1. Mac. 4. v 52. l Ezechiel is very often called by the name of son of man, here also Daniel is so called by an Angel, as well to distinguish Angelical and human nature, as in honour of mankind, which Christ would assume: & therefore calleth himself by the very same rule in the Gospel.  the evening & morning, two thousand three hundred: & the sanctuary shall be cleansed. † And it came to pass when I Daniel saw the vision, and sought the understanding: behold there stood in my sight as it were the form of a man. † And I heard the voice of a man between the banks of Vlai: and he cried, and said: Gabriel make this man understand the vision. † And he came and stood near where I stoood: and when 
b One Angel demanded of an other to know a thing to come.  he was come, trembling I fell on my face, & he said to me: understand k son of man, that in the time of the end the vision shall be accomplished. † And when he spoke to me I fell flat on the ground: and he touched me, and set me up in my standing, † and said to me: I will show thee what things are to come in the last of the malediction: because the time hath his end. † The ram, which thou sawest have horns, is the king of the Medes and Persians. † moreover the buckgoate, is the king of the Grecians, and the great horn, that was between his eyes, the same is the first king. † But whereas that being broken, there rose up four for it: four Kings shall rise up of his nation, but not in his strength. † And after their reign, when iniquities shall be increased, 
l Historically Antiochus; mystically Antichrist, as ch. 12. & Mat. 24.  there shall arise a king impudent of face, and understanding 
* obscure speeches.  propositions. † And his strength shall be made strong, but not in his own strength: and more than can be believed, shall he waste all things, and shall prosper, and do. And he shall kill the strong, and the people of the saints † according to his will, and craft shall be directed in his hand: and he shall magnify his hart, and in the abundance of all things he shall murder very many: & against the prince of princes shall he arise, & without hand he shall be destroyed. † & the vision of the evening and the morning, which hath been said, is true: thou therefore seal the vision, because it shall be 
m So much as pertained to the profanation of the temple was fulfilled above 300. years after this prophecy: as the same is also a figure of Antichrist, it shall happen towards the end of this world. S Greg. li. 30. c. 12. Moral.  after many days. † And I Daniel languished, and was sick for certain days: and when I was risen up, I did the King's works, and was astonished at the vision, and there was none that could interpret it.   

CHAP. IX. Daniel confessing that they are justly afflicted for their sins, 15. prayeth for speedy mercy. 20. An Angel signifieth to him, that within seventy weeks of years, Christ will come; 26. and be slain; his people the Jews denying him, whom he will therefore reject.  
IN the first year of Darius the son 
a Assuerus, or achasuerus, not a proper name signifieth a great prince, or head of people.  of Assuerus of the seed of the Medes, who reigned over the kingdom of the Chaldees: † 
b Darius had reigned in Persia before this time, but this was the first year of his reign over the Chaldees, & also the last, neither did he reign a full year: for Cyrus reigned some part of the seventith year of the Jews captivity in Babylon: in which also Baltassar was slain jer. 25. v. 12. & jer. 29. v. 10. 2 Par. 36. v. 22.  the first year of his kingdom, I Daniel understood in books the number of the years, whereof the word of our Lord was made to jeremy the prophet, that 
c Daniel seeing the seventith year of captivity was comen, in which God promised to deliver his people. jer. 29. v. 10 prayed with great zeal, & confidence for their release.  seventy 
jere. 29. v. 10.  years should be accomplished of the desolation of Jerusalem. † And I set my face to our Lord my God to pray and beseech in fastings, sackcloth, and ashes. † And I prayed our Lord my God, and I confessed, and said: I beseech thee o Lord God great and terrible, which keepest covenant, & mercy to them that love thee, and keep thy commandments. † We have sinned, we have done iniquity, we have dealt impiously, and have revolted. & we have declined from thy commandments, and judgements. † We have not obeyed thy servants the prophets, that have spoken in thy name to our Kings, to our princes, to our fathers, and to all the people of the land. † To thee o Lord, justice: but to us confusion of face, as is to day to the man of Juda, and to the inhabiters of Jerusalem, and to all Israel, to them that are near, and to them that are far of in all the lands, to which thou hast cast them out, for their iniquities in which they have sinned against thee. † O Lord, to us confusion of face, to our princes, & to our fathers that have sinned. † But to thee Lord our God mercy and propitiation, because we have revolted from the: † and have not heard the voice of the Lord our God, to walk in his law, which he gave us by his servants the prophets. † And all Israel have transgressed thy law, and have declined from hearing thy voice, and the malediction hath distilled upon us, & the detestation, which is written in the book of Moses the servant of God, because 
Deut 17. v. 14.  we have sinned to him. † And he hath established his words, which he spoke upon us, and upon our princes, that judged us, that he would bring in upon us a great evil, such as never was under all the heaven, according to that which hath been done in Jersalem. † As it is written in the law of Moses, all this evil is come upon us: and we besought not thy face o Lord our God, that we might return from our iniquities, & might think on thy truth. † And our Lord hath watched upon the malice, and hath brought it upon us: just is the Lord our God in all his works, which he hath done: for we have not heard his voice. † And now o Lord our God, which broughtest forth thy people out of the Land of Egypt in a strong hand, & mad'st thee a name according to this day: we have sinned, we have done iniquity. † O Lord according to all thy justice, but let thy wrath be turned away I beseech thee, and thy fury from thy city Jerusalem, & from thy holy mount. For by reason of our sins, and the iniquities of our fathers, Jerusalem, and thy people are a reproach to all round about us. † Now therefore hear o our God the petition of thy servant, & his prayers: and show thy face upon thy sanctuary, which is desert, for thine own sake. † Incline my God thine ear, & hear: open thine eyes, and see our desolation, & the city upon which thy name is invocated: for neither in our justifications do we prostrate prayers before thy face, but in thy many commiserations. † hear o Lord, be pacified o Lord: attend & do, delay not for thine own sake my God: because thy name is invocated upon thy city, & upon thy people. † And when I yet spoke, & prayed, and confessed my sins, and the sins of my people of Israel, and did prostrate my prayers in the sight of my God, for the holy mount of my God: † as I was yet speaking in prayer, lo the man Gabriel, whom I had seen in the vision from the beginning, quickly flying touched me in the time of the evening sacrifice. † And he taught me, and spoke to me, & said: Daniel now am I come forth to teach thee, and that thou Might'st understand. † From the beginning of thy prayers the word came forth: and I am come to show it to thee, because thou art 
d This singular devotion with austere works of penance & zeal of his country merited this commendable title to be called the man of desires.  a man of desires: and do thou mark the word, and understand the vision. † 
e And whereas the prayed particularly for the release of the jew from captivity of Babylon a far greater thing is promised and revealed to him, that within seventy weeks of years (that is▪ ●●. years) the Messias Christ will come and redeem mankind from captivity of fin and the devil.  seventy weeks are abbridged upon thy people, & upon thy holy city, 
f These four things (v. 24) forgiveness of sins; Infusion of justice; Fulfilling of prophecies; & Annoiated holy of holies agree only to Christ.  that prevarication may be consummate, and sin take an end, & iniquity be abolished; and everlasting justice be brought; & vision be accomplished, and prophecy; & the holy one of holies be anointed. † Know therefore, & mark: From the going forth of the word, that Jerusalem be built again, unto Christ the prince, there shall be seven 
g Hebd●mas or Septenarius signifying seven, understood of days importeth a week: of years (as levi. 25) seven years so seventy weeks 490. years. S Bed. li. de rat. temp. c. 6. 7. 8.  weeks, & sixty two weeks, & the street shall be built again, & the walls in * straightness of the times. † And after sixty 
truble some 〈◊〉  two weeks Christ shall be slain: and it shall not be his people, that shall deny him. And the city, & the sanctuary shall the people dissipate with the prince to come: & the end thereof waste, & after the end of the battle the appointed desolation. † And he will confirm the covenant to many, one week: and in the half of the week shall the host & the sacrifice fail: and there shall be in the temple the abomination of desolation: & 
●●at. 24.  even to the consummation, and to the end shall the desolation endure.   

CHAP. X. After fasting & other voluntary afflictions, 4. Daniel seeing a man in a strange form, and much terrified therewith, 8. is comforted. 13. The Angels of Persians, and Grecians resist his prayer, 20. S. Michael assisting the Jews.  
IN the third year of Cyrus' king of the Persians, a word was revealed to Daniel surnamed Baltassar, and a true word, and great strength: & he understood the word: for 
a Pharaoh had a vision in sleep, Gen. 41. Baltassar waking, saw a hand writing in the wall, Dan. 5. but neither of them understood their visions, & therefore were not prophets. Joseph understood the former, & Daniel this other, and so they were prophets. For as this text teacheth, understanding is required that a vision be prophetical. ●. ●●o. 2. 2. q 175 a. 2 & 4.  there is need of understanding in vision. † In those days I Daniel mourned the days of three weeks, † desiderable bread I did not eat, and flesh and wine entered not into my mouth, yea neither with ointment was I anointed: till the days of three weeks were accomplished. † And in the four & twentieth day of the first month I was by the great river, which is Tigris. † And I lifted up mine eyes, & I saw: and behold a man clothed with linen clothes, & his reins girded with the finest gold: † and his body as it were the chrysolithus, and his face as the form of lightning, and his eyes as a burning lamp: and his arms, & the parts that are downward even to the feet, as it were the form of glistering brass: and the voice of his word as the voice of a multitude. † And I Daniel alone saw the vision: moreover the men that were with me, saw it not, but exceeding terror fell upon them, and they fled away, and hid themselves. † And I being left alone saw this great vision: and there remained no strength in me, yea and my shape of countenance was changed in me, and I withered, neither had any strength. † And I heard the voice of his words: and hearing I lay astonished upon my face, and my visage cleaved to the ground. † And behold a hand touched me, and lifted me up upon my knees, and upon the joints of my hands. † And he said to me: Daniel 
b The Angel iepereth this honourable new title to encorege him being sore frighted.  thou man of desires, understand the words, that I speak to thee, and stand in thy place: for now am I sent to thee. And when he had said this word to me, I stood trembling. † And he said to me: fear not Daniel: because since the first day that thou didst set thy hart to understand to afflict thyself in the sight of thy God, thy * words have 
prayers.  been heard: and I am come for thy words. † But 
c The Angel guardian of Persia. S. Jerom, S. Theodoret. S. Gregory.  the prince of the kingdom of the Persians 
d This Angel for his office sake, not yet knowing Gods will in this particular, prayed that the Jews might remain among the Persians for their edification and spiritual good.  resisted me one and twenty days: and behold Michael one of the chief princes came to aid me, and I tarried there by the king of the Persians. † But I am come to teach thee what things shall come to thy people in the later days, because as yet the vision unto days. † And when he spoke to me in these manner of words, I cast down my countenance to the ground, and held my peace. † And behold as it were the similitude of the son of man touched my lips, and opening my mouth I spoke, and said to him, that stood before me: My Lord, in thy vision my joints are dissolved, and no strength hath remained in me. † And how can the servant of my Lord speak with my Lord? for no strength is remaining in me, yea & my breath is stopped. † again therefore there touched me as it were the vision of a man, and strengthened me, † and he said: fear not o man of desires, Peace be to thee: take courege & be strong. And when he spoke with me, I received strength, and said: speak my Lord, because thou hast strengthened me. † And he said: dost thou know wherefore I am come to thee? and now I will return, that I 
e daniel's proper Angel joined his prayers with him for the delivery of the jew from captivity. f S. Michael the guardian Angel of the whole Church also prayed for the same purpose.  may fight against the prince of the Persians. when I therefore went forth, there appeared the prince of the Greeks coming. † But yet I will tell thee that which is expressed in the scripture of truth: and none is my helper in all these, but Michael f your prince.   

CHAP. XI. The Angel declareth what shall happen to the Jews under the Kings of Persia, and by occasion of wars between Egypt and Syria.  
AND I from the first year of Darius the Mede 
a The Angel prosecuting his speech to the prophet showeth that he had prayed for the king of Persians, from the first time after the overthrow of Babylon, seeing him well affected towards the Iewes, as was also the next king Cyrus, who in deed released them.  stood that he might be strengthened, and made strong. † And now I will declare the truth unto thee. Behold 
* Cambyses. 1. Smerdes' magus. Darius Histaspis.  three Kings as yet shall stand in Persia, and 
* Xerxes. Alexander. come to his height.  the fourth shall be enriched with exceeding riches above all: & when he is grown mighty in his riches, he shall raise up all against the kingdom of Greece. † But there shall rise * a strong king, and shall rule with much power: and he shall do what shall please him. † And when he * shall stand, his kingdom shall be broken, and it shall be divided into the four winds of heaven: but not unto his posterity, nor according to his mightiness wherewith he ruled. For 
b scarcely touching other successors of Alexander, the holy scripture here prophesieth of the Kings of Egypt on the south side of jury, & Syrians on the North: by whose wars the jew were most molested.  his kingdom shall be rend even unto foreigners, beside these. † And 
c Every prophecy (saith S. Ir●n, li. 4. c. 43) before it be fulfilled is aenigma, a riddle; or obscure proposition. But when it is past may more easily sometimes certainly, be interpreted. So by histories of things now past he gathereth very probably that by this king of the south was understood ●●olomeus son of Lagus king of Egypt.  the king * of the South shall be made strong, & there shall d of his princes prevail above him, and he shall rule in dominion: 
king of Egypt.  for his dominion shall be much. † And after the end of years they shall be confederated: and the daughter of the king of the South shall come to e the king * of the North to make 
king of Syria.  amity, and shall not obtain the strength of the arm, neither shall his seed stand: and she shall be delivered, and they that brought her, her youngmen and they that strengthened her in the times. † And there shall stand of the bud of her roots a plant: and he shall come with an army, and shall enter the province of the king of the North: and he shall abuse them, and shall obtain. † moreover also their gods, and sculptils, the precious vessels also of gold, and silver, he shall carry away captive into Egypt: he shall prevail against the king of the North. † And the king of the South shall enter into the kingdom, and shall return to his own land. † And g his sons shall be provoked, and they shall gather a multitude of very many hosts: and he shall come hastening, and overflowing: and he shall return and be stirred up, and he shall join battle with his force. † And the king of the South being provoked shall go forth, and shall fight against the king of the North, & shall prepare an exceeding great multitude, and a multitude shall be given into his hands. † And he shall take a multitude, and his hart shall be exalted, and he shall overthrow many thousands: h but he shall not prevail. † For the king of the North shall return, and shall prepare a multitude much greater than before: & in the end of times, & years, he shall come hastining with a great host, and riches exceeding much. † And in those times many shall rise up against the king of the South i the children 
Isa. 19 v. 19  also of the prevaricatours of thy people shall be extolled to fulfil the vision, and they shall fall. † And the king of the North shall come, and shall cast up a mount, and shall take the best fenced cities: & the arms of the South shall not sustain, and his chosen shall rise up to resist, & there shall be no strength. † And he shall do coming upon him according to his pleasure, and there shall be none to stand against his face: and he shall stand in a noble land, & it shall be consumed in his hand. † And he shall set his face to come to possess all his kingdom, & he shall do right things with him: and he shall give unto him a 
d His son called Ptolomeus Philadelphus excelled his father in power and magnificence.  daughter of women, to overthrow it: and she shall not stand neither shall she be his. † And he shall turn his face to the islands, & shall take many: and he shall make the prince of his reproach to cease, and his reproach shall be returned upon him. † And he shall turn his face to the empire of his own land, and 
e This king of the North seemeth to be Antiochus Theos king of Syria.  he shall stumble, and fall, & shall not be found. † And there shall stand in his place one most vile, & unworthy of kingly honour: & in few days he shall be destroyed, not in fury nor in battle. † And k there shall stand in his place one despised, and kingly honour shall not be given him: and he shall come secretly, and 
f Ptolomeus Euergetes king of Egypt invaded and spoiled Syria.  shall obtain the kingdom by fraud. † And the arms of him that fighteth shall be expugned from before his face, and shall be broken: moreover also the prince l of the league. † And after the amities, he shall work deceit with him: and he shall 
g Seleucus Ceraunus, and Antiochus magnus sons of Seleucus callinicus shall raise new wars against Ptolomeus Philopator king of Egypt, but the elder brother being slain in the way, Antiochus shall prosecute the war.  go up, and shall overcome with few people. † And he shall enter abundant and plentiful cities: & he shall do things that his fathers never did, & his father's fathers: their robberies, and pray, & riches he shall dissipate, and shall devise devices against the best fenced: and this until a time. † And his strength & his hart shall be stirred up against the king of the South in a great army: and the king of the South shall be provoked to battle with many aids, and exceeding strong: & they shall not stand because they shall take counsels against him. † And they that eat bread with him, shall destroy him, and his army shall be oppressed: & there shall fall slain very many. † The hart also of the two Kings shall be to evil, and at one table they shall speak lies, and they shall not prosper: because as yet the end unto an other time. † And he shall return into his land with much riches: and his hart against the holy testament, and he 
h He shall in vade and kilmanie, but not prevail.  shall prosper and shall return into his own land. † At the time appointed he shall return, and he shall come to the South, and the later end shall not be like to the former. † And there 
i many jews deceived by Onias fleeing into Egypt shall erect a temple and sacrifice, falsely avouching that they fulfil the prophecy of isaiah. ch. 19 v. 19  shall come upon him galleys, and the Romans, and he shall be strooken, and shall return, and shall fret against the testament of the sanctuary, and he shall speed: and shall return, and shall devise against them, that have forsaken the testament of the sanctuary. † And of him shall stand m arms, and shall pollute the sanctuary of strength, and shall take away the continual sacrifice: and they shall give abomination into desolation. † And the impious against the testament shall dissemble fraudulently: but even 
m in the hottest persecution of Antiochus, Nero or Antichrist some shall constantly confess true religion.  the people that knoweth their God, shall 
k accord to the history all expositors understand this of Antiochus, Epiphanes, who lived and died basely: but mystically of Antichrist, very potent & glorious in this world, yet shall have base beginning and an ignominious end.  obtain, and shall do. † And the learned in the people shall teach very many: and they shall fall by sword, and by flame, and by captivity, and by spoil of days. † And when they are fallen, they shall be relieved with a little aid: and very many shall be joined to them feignedly. † And of the learned there shall fall, that they may be tried, and may be chosen, and made white even to the time prefixed: because yet there shall be an other time. † And the king shall do according to his will, and shall be elevated, & magnified against every god: and against the God of gods he shall speak magnifical things, & shall be directed, till the wrath be accomplished▪ for the determination is made. † And the God of his fathers he shall not account of: and he shall be in the concupiscences of women, neither 
l This title Prince of the league or covenant, pertaineth directly to Antichrist: who will join himself with the Jews pretending to observe the law of Moses and so they will receive him as their Messias. joan. 5. v. 43. S. Ireneus li. 5. c. 25. S. jerom. & alij.  shall he care for any of the gods: because he shall rise up against all things. † But god 
n The God of power or strength, either Jupiter the Grecians great god, or their own streingth, wherein Antiochus, and Antichrist shall trust.  Maozim he shall worship in his place: and the God whom his fathers knew not, he shall worship with gold, and silver, and precious stone, and precious things. † And he shall do it to fence Maôzim with a strange god, whom he acknowledged, and he shall multiply glory, and shall give them power in many, and shall divide the land gratis. † And in the time prefixed shall the king of the South make battle against him, & as a tempest shall the king of the North come against him in charets, and in horsemen, and in a great navy, and he shall enter the lands, and shall destroy, and pass through. † And he shall enter into the glorious land, and many shall fall: but these only shall be saved out of his hand, Edom, and Moab, and the beginning of the children of Ammon. † And he shall lay his hand upon the lands: and the Land of Aeygpt shall not escape. † And he shall rule over the treasures of gold, and of silver, and in all the precious things of Egypt: through Lybia also, and Aethyopia he shall pass. † And a bruit shall truble him from the East, and from the North: and he shall come in a great multitude to destroy and kill very many. † And he shall pitch his tabernacle 
o His royal tabernacle or palace, between the dead se a and the Mediterranean.  Apadno between the seas, upon a mount glorious and holy: and he shall come even to the top thereof, and no man shall help him.   

CHAP. XII. The Angel describeth the persecution of Antiochus, as the figure; & of Antichrist prefigured. 6. the shortness also of his reign is clearly prophesied.  
BUT in that time shall rise up 
a ●. Michael the guardian Angel and protector of the jew in the old testament. ch. 10. v. 13. & 21. & now of the Church of Christ will defend the same against Antichrist nuisibly as the Ecclesiastical pastors shall do visibly.  Michael the great prince, who standeth for the children of thy people: and a time shall come such as hath not been from the time since nations began even until that time. And in that time shall thy people be saved, every one that shall be found written in the book. † And many of those, that sleep in the dust of the earth, shall awake: 
b all shall rise in body but all shall not be changed into better. 1. Cor. 15 v. 51.  some unto life everlasting, & others unto reproach to see it always. † But they that be learned 
* in the la of God.  shall shine as the brightness of the firmament: and they that instruct many to justice, 
c A glorious A●reola or accidental reward (besides the essential be atitude) shall be ge●en to those that duly perform the office of pastors, in teaching others: as there is an other like to Martyrs, and an other to Virgins.  as stars unto perpetual eternities. † But thou Daniel 
d daniel's prophecy is shut and sealed, not to be interpreted by human wit, but by the spirit of God, wherewith the Church is illuminated, taught, governed, moved, & vivificated: S. jero. in Gal.  shut up the words, and seal the book, even to the time appointed: very many shall pass over, and there shall be manifest knowledge. † And I Daniel saw, and behold there stood as it were two others: one on this side upon the bank of the river, and an other on that side, on the other bank of the river. † And I said to the man, that was clothed with linen garments, that stood upon the waters of the river: How long the end of these marvels? † And I heard the man, that was clothed with the linen garments, that stood upon the waters of the river, when he had lifted up his right hand, & his left hand unto heaven, and had sworn by him that liveth for ever, that “ unto 
e A time ordinarily signifieth one year, as ch. 4. v. 13 so here is signified the space of three years and a half, as. ch. 7 and Apo. 12. v. 14. etc.  
f From the taking away of the daily sacrifice, and placing of abomination (towite the practice of heresy) to desolation, that is, abolishing so much as is possible, the holy Sacrifice of mass, to the end of that persecution shall be 1290. days.  
g Why 45. days are added to the former number, is marvelous obscure: neither may we presume amongst divers expositions, to censure which seemeth most probable.  
h But we are content to go away with Daniel, (v. 9 and 13.) without further searching the profound sense of so hiegh mysteries.  a time, & times, & the half of a time. And when the dispersion of the hand of the holy people shall be accomplished, all these things shall be accomplished. † And I heard, & understood not. And I said: My Lord, what shall be after these things? † And he said? Go Daniel, because the words are shut up, and sealed until the prefixed time. † many shall be chosen, and made white, & shall be tried as fire: and the impious shall do impiousely, neither shall all the impious understand, but the learned shall understand. † And from the time f when the continual sacrifice shall be taken away, and the abomination 
Mat. 24.  to desolation shall be set up, a thousand two hundred ninety days. † Blessed is he that expecteth, and cometh unto days g a thousand three hundred thirty five. † But thou h go, until the time prefixed: and thou shalt rest, and stand in thy lot unto the end of the days.  

ANNOTATIONS. CHAP. XII.  
7. Unto a time and times, and half a time. Our saviour saying (Matt. 24. v. 22) 
antichrist's persecution shall not be long. Ancient fathers understand this term to be three years and a half. agreeably to other scriptures.  that the days (of antichrist's great persecution) shall be shortened: and Apoc. 17. v. 10. the great persecutor that is to come, must tarry a short time, it is necessary 
S Iren li. 5. cont. heres. 8. jerom S. Theod. in him lo S. Aug. li. 20. c. 23. civit. S. Prim. S. Beda. etc.  to say, that the time of the same persecutor here signified to Daniel, as also before ch. 7. v. 25. & repeated Apoc 12 v. 14 by these terms of a time, & times, and half a time, can not possibly import any long time. And therefore the ancient Fathers uniformly understand by a time, one year, by times two years, and so by half a time, half a year. Which is somewhat more clear in other terms, in this ch. v. 11. by a thousand two hundred ninety days; & v. 12. a thousand three hundred thirty days, & Apoc. 11. v. 3. Two witnesses shall prophecy (against Antichrist) a thousand two hundred sixty days: Apoc 12. v 6. The Church shall be fed in the wilderness, the same number of days 1260. But most clearly Apoc. 11. v. 2 & Apo. 13. v. 5. this great persecution shall endure 42. months, that is, three years & a half.  
Hitherto we read Daniel in the Hebrew volume. That which followeth even to the end of the book, is translated out of Theodotions Edition.    

CHAP. XIII. Two old judges overcomen with carnal concupiscence, tempt chaste Susanna: 
The 3. part. Other histories not now extant in Hebrew.  22. who constantly resisting, 27. is by them falsely accused, 41. & condemned of adultery. 45. Daniel convinceth them of false testimony, 60. and they are punished with death.  
AND there was a man dwelling in Babylon, and this name 
a S. Athanasius in Synopsi, reciteth this history in the beginning of Daniel. And S. Aug. sir 242. de tem. supposeth that Daniel about the age of twelve years endued with the spirit of prophecy discovered the malicious falsehood of them, that accused Susanna.  Joakim: † & he took a wife named Susanna, the daughter of Helcias exceeding fair, and fearing God. † For her parents being just, instructed their daughter according to the law of Moses. † And Joakim was very rich, and he had an orchard near unto his house: and to him the Jews resorted together, because he was the more honourable of al. † And there were b two ancients appointed judges in that year, of whom our Lord spoke: That iniquities came out of Babylon from the senior judges, that seemed to rule the people. † These frequented the house of Joakim, and all that had judgements came to them. † And when the people returned at noon, Susanna went in, and walked in her husband's orchard. † and the ancients saw her daily going in, and walking: and they were inflamed to the concupiscence of her: † and they 
b In the transmigration which was made in the third year of Joakim king of Juda, the Jews were better entreated, and had their own judicial tribunal, & other privilegies, until the captivity, which happened about 19 years after, in the eleventh year of Sedecias. At which time they were brought into much more bondage.  subverted their sense, and declined their eyes that they would not see heaven, nor remember just judgements. † They were both therefore wounded with the love of her, neither did they show their grief one to the other: † for they were ashamed to show one an other their concupiscence, being desirous to lie with her: † and they watched every day carefully to see her. And one said to the other: † Let us go home, because it is the hour of dinner. And going forth they departed one from an other. † And when they were returned, they came into one place: and ask of each other the cause, they confessed their concupiscence: and then in common they appointed a time, when they might find her alone. † And it came to pass, when they observed a fit day, she went in on a time as yesterday and the day before, with two maids only, & would be washed in the orchard: for it was an hot season. † And there was none there, but the two ancients hid, & beholding her. † She therefore said to the maids: Fetch me oil, and washing balls, and shut the doors of the orchard, that I may be washed. † And they did as she had commanded: and they shut the doors of the orchard, and went out by a back door to fetch the thing that she had commanded. and they knew not that the ancients were hid within. † But when the maids were gone forth, the two ancients arose, and ran to her, and said: † lo the doors of the orchard be shut, and no body seethe us, and we are in the concupiscence of thee: wherefore consent to us, and lie with us. † and if thou wilt not, we will give testimony against thee, that there was a young man with thee, and for this cause thou didst send out thy maids from thee. † Susanna sighed, and said: Perplexities are to me on every side: for if I shall do this, it is death to me: and if I do it not, I shall not escape your hands. † But it is better for me without the act to fall into your hands, then to sin in the sight of our Lord. † And Susanna cried out with a loud voice: but the ancients also cried out against her. † And one ran to the door of the orchard, and opened it. † when the servants therefore of the house had heard the cry in the orchard, they rushed in by the back door, to see what it was. † And after the ancients spoke, the servants were ashamed exceedingly: because never had there been such a word said of Susanna. And the morrow came. † And when the people was come to Joakim her husband, the two ancients also came full of unjust cogitation against Susanna, to put her to death. † And they said 
c For more colour of just proceeding, these wicked men gave their false testimony, & sentence before the people.  before the people: Send to Susanna daughter of Helcias the wife of Joakim. And forth with they sent. † And she came with her parents, and children, and all her kin. † moreover Susanna was exceeding delicate, and beautiful of face. † But those wicked men commanded that she should be uncovered (for she whas covered) that so at least they might be satisfied with her beauty. † Her friends therefore wept, & all that had known her. † But the two ancients rising up in the mids of the people, laid their hands upon her head. † Who weeping looked up to heaven, for her hart had confidence in our Lord. † And the ancients said: When we walked alone in the orchard, this woman came in with two maids, & shut the doors of the orchard: and she sent away the maids from her. † And a youngman that was hid came to her, and lay with her. † But we being in a corner of the orchard, seeing the iniquity, ran to them, and saw them lie together. † And him in deed we could not take, because he was stronger than we, and opening the doors he leapt out: † but her when we apprehended, we asked what youngman it was, and she would not tell us, of this thing we are witnesses. † The multitude believed them as the ancients and the judges of the people, and 
d The people gave their opinions that she deserved death, but the false judges gave sentence. For so the form of the la required. which they prerended to fulfil. Leu. 20. Deut. 22.  they condemned her to death. But Susanna cried out with a loud voice, and said: Eternal God, which art the knower of hidden things before they come to pass, † thou knowest that they have borne false witness against me: and lo I die, whereas I have done none of these things, which these men have maliciously forged against me. † And our Lord heard her voice. † and when she was led to death, our Lord 
e Daniel by the gift of prophecy saw & declared that she was innocent.  raised up the holy spirit of a young boy, whose name was Daniel: † and he cried out with aloud voice: 
f whereas therefore the people had consented to her death, he denied his consent, & undertook to convince the false witnesses: as he did. v. 54. & 58.  I am clean from the blood of this woman. † And all the people turning to him, said: What is this word, that thou hast spoken? † Who when he stood in the mids of them, said: So foolish ye children of Israel, not judging, nor discerning that which is the truth, have you condemned the daughter of Israel? † return ye to judgement, because they have spoken false testimony against her. † The people therefore returned with speed, and the ancients said to him: Come, and sit in the mids of us, and tell us: because God hath given thee the honour of old age. † And Daniel said to the people: Separate them far one from an other, and I will discover them. † When they were therefore divided one from the other, he called one of them, and said to him: O thou inueterated of evil days, now are thy sins come, which thou didst commit before: judging unjust judgements, oppressing 
jere. 22. v. 3.  innocents, and dismissing offenders, our Lord saying: The innocent and the just thou shalt not kill. † Now than if 
Exo. 23. v. 7.  thou sawest her, tell under what tree thou sawest them talking together. Who said: under a schine tree. † And Daniel said: well hast thou lied against thine own head: for behold the Angel of God taking the sentence of him, shall cut thee in the mids. † And removing him away, he commanded that the other should come, and he said to him: seed of Chanaan, and not of Juda, beauty hath deceived thee, and concupiscence hath subverted thy hart: † so did you to the daughters of Israel, and they fearing spoke to you: but the daughter of Juda did not abide your iniquity. † Now therefore tell me, under what tree thou tookest them speaking one to an other. Who said: under a prine tree. † And Daniel said to him: well hast thou also lied against thine own head: for the Angel of our Lord tarrieth, having a sword, that he may cut thee in the mids, and kill you. † therefore all the assembly cried out with a loud voice, and they blessed God, which saveth them that hope in him. † And they rose up against the two elders (for Daniel had convinced them by their own mouth to have given false testimony) and they did to them as they had dealt naughtly against their neighbour, † to do according to the law of Moses: & they killed them, and innocent blood was 
Deut. 19 v. 19  saved in that day. † But Helcias, and his wife praised God, for their daughter Susanna, with Joakim her husband, and all her kin, because there was no unhonest thing found in her. † And 
g By this first prophetical act, Daniel began worthily to be esteemed.  Daniel became great in the sight of the people from that day, & thence forward. † 
h This last verse, of Astyages otherwise called Darius, and of Cyrus succeeding him, pertaineth to the ninth chapter. And here mention is made of them to signify that Daniel beginning to prophecy in his childhood, continued even to old age. For between this history of Susanna & the death of Darius were about ninety years.  And king Astyages was laid to his fathers, & Cyrus the Persian received his kingdom.   

CHAP. XIIII. Daniel detecteth the fraud of bells priests: who pretend that bell eateth much meat: 21. for which they are slain, and the idol destroyed. 22. Likewise he destroyeth a dragon, which the Babylonians held for a god. 27. He is cast into the lake of seven lions. 32. whithet Habacuc miraculously bringeth him meat: 39 the lions hurt him not: & his accusers are devoured.  
AND Daniel was It 
a seemeth most probable that this king was Euilmerodach, who favoured the jew, & delivered Jechonias (otherwise called Joachin) out of prison. 4. Reg. 25. v. 17.  the King's guest, and honoured above all his friends. † There was also an idol among the Babylonians named Bel: and there were bestowed on him every 
Gen. 10. v 10.  day of flower twelve 
* amphor●.  a●ctabaes, and forty sheep, and of wine six great pots. † The king also did worship him, and went every day to adore him: But 
b Which supposed, Daniel was now about the age of 55. years. For being carried into Babylon at the age of ten years, was there 8. years before Joachin, who was there 37. years before he was delivered from prison, which make in al. 55.  Daniel adored his God. & the king said to him: Why dost thou not adore Bel. † Who answering, said to him: Because I worship not idols made with hand, but the living God, that created heaven, and earth, and hath power over all flesh. † And the king said to him: doth not Bel some unto thee to be a living God? Seest thou not how much he eateth and drinketh every day? † And Daniel smiling said: Be not deceived o king. For this same is within of clay, and without of brass, neither hath he eaten at any time. † And the king being wrath called his priests, & said to them: unless you tell me, who it is that eateth these expenses, you shall die. † But if you show, that Bel eateth these things Daniel shall die, because he hath blasphemed against Bel. And Daniel said to the king: Be it done according to thy word. † And the priests of Bel were seventy, beside their wives, and little ones, & children. And the king came with Daniel into the temple of Bel. † And the priests of Bel said: Behold we go forth: & thou o king set the meats, & mingle the wine, & shut the door, & seal it with thy ring: † and when thou shalt come in the morning, unless thou find all eaten of Bel, dying we will die, or Daniel that hath lied against us. † And they contemned, because they had made under the table a secret entrance, & by it they came in always, and devoured those things. † It came to pass therefore after they were gone out, the king set the meats before Bel: & Daniel commanded his servants, and they brought ashes, and he sifted them over all the temple before the king: and going forth they shut the door, and sealing it with the King's ring, they departed. † But the priests went in by night, according to their custom, and their wives, and their children: and they did eat, and drink al. † And the king arose in the first break of day, and Daniel with him. † And the king said: Are the seals safe, Daniel? Who answered: Safe o king. † And forth with when he had opened the door, the king looking on the table, cried out with a loud voice: Great art thou o Bel, and there is not any deceit with thee. † And Daniel laughed: and he held the king that he should not go in: and he said: Behold the pavement, mark whose steps these are. † And the king said: I see the steps of men, & women, and of infants. And the king was angry. † Then apprehended he the priests, & their wives, & their children: and they showed him secret little doors by which they came in, & consumed the things that were on the table. † The king therefore them, & he delivered Bel into the power of Daniel: who overthrew him, & his temple. † And 
c Not only the Babylonians as is manifest in many places, but also the Romans and most nations worshipped bell for a great god: But it is more wonderful that both the Chaldees and the Romans otherwise most wise worshipped a serpent, or dragon, a beast naturally most hating men, & most abhorred by all men, The cause of this blindness can be no other but God's just punishment suffering them for their abominable pride, and other sins to fall into so sotish conceits as to think, that serpents could either greatly benefit them, or by such worship be appeased, and cease from annoying them, As Valerius writeth. li. 1. c. 8. ●. Augustin also li. 14 c 11. ●●it. & many others testify the same.  there was a great dragon in that place, & the Babylonians worshipped him. † And the king said to Daniel: lo now thou canst not say, that this same is not a living god: adore him therefore. † And Daniel said: The Lord my God I do adore: because he is the living God: † but thou o king give me licence, and I will kill the Dragon without sword and club. And the king said: I give thee licence. † Daniel therefore took pitch, & fat, and hears, and sod them together: & he made lumps, and gave into the dragon's mouth, & the Dragon burst in sunder. And he said: lo whom you worshipped. † Which when the Babylonians had heard, they were wrath exceedingly: and being gathered together against the king, they said: The king is become a jewe. Bel he hath destroyed, the Dragon he hath killed, & he hath slain the priests. † And they said when they were come to the king: deliver us Daniel, otherwise we will kill thee, & thy house. † The king therefore saw that they pressed upon him vehemently: and compelled by necessity he delivered Daniel to them. † Who cast him into the lake of lions, and he was there six days. † moreover in the lake were seven lions, & there were given to them two bodies every day, & two sheep: and they were not given unto them, that they might devour Daniel. † And there was d Habacuc a prophet in Jewrie, & he had boiled broth, & had broken bread in a bowl: and he went into the field, to carry it to the reapers. † And the Angel of our Lord said to Habacuc: carry the dinner which thou hast, into Babylon to Daniel, who is in the lake of lions. † And Habacuc said: Lord, Babylon I have not seen, and the lake I know not. † And the Angel of our Lord took him by the top of his head, and carried him by the hear of his head, & put him into Babylon over the lake in the force of his spirit. † And Habacuc cried, saying: Daniel, take the dinner that God hath sent to thee. † And Daniel said: Thou hast remembered me o God, and hast not forsaken them that love thee. † And Daniel rising up did eat. Moreover the Angel of our Lord restored Habacuc forth with in his place. 
d Although about 20 years before, there was no prophet in jury (ch. 3. v. 38.) yet now this Habacuc was endued with the spirit of prophecy. As for Habacuc, the eight in order of the less prophets, he prophesied before the captivity: yea before the Chaldees became a monarchy. As appeareth, Hab. 1. v 6.  † The king therefore came the seventh day to lament Daniel: and he came to the lake, and looked in, and behold Daniel sitting in the mids of the lions. † And the king cried out with a loud voice, saying: Great art thou o Lord the God of Daniel. And he drew him out of the lake of lions. † But those that had been the cause of his perdition, he cast into the lake, and they were devoured in a moment before him. † Then the king said: Let all inhabitants in the whole earth fear the God of Daniel: because he is the saviour, doing signs, & marvels in the earth: who hath delivered Daniel out of the lion's den.     


THE argument OF THE TWELVE less PROPHECLES.  
WHY Isai, jeremy, Ezechiel, and Daniel are called the 
S. jero. Prologo. li. Reg. S. Aug. li. c. 18. c. 29. civit. Theod Isidorus.  
Four are called the greater prophets, and twelve the less.  four greater prophets, and these twelve the less: there seemeth no other certain and proper reason, but because they writ more largely, and these more brifely. For otherwise without essential difference, all the sixteen, as also Baruch (whose book is inserted with Jeremies') and Moses, Samuel, the Royal Psalmist David, Nathan, Elias, Elizeus, Esdras, Nehemias, 
All these and many others were as properly prophets as the chiefest.  and many others, some writing books, some not, were absolutely true prophets of God, endued with the holy spirit of prophecy; had the like revelations, with the same assurance of truth, in great part of the same Mysteries, as well pertaining to the old Testament, as to the New. And so 
Epist. ad palm.  these twelve, contracted into the straightness of one volume (saith S. Jerom) multò aliud, quam sonant in litera, praefigurant. Prefigurate a far other thing, than they sound in the letter. signifying, as he elsewhere 
Of these 12. six prophesied before the captivity of the 10. tribes  explicateth, that they do foreshow many important things, not only pertaining 
In Osee. 1.  no the Jews, and some other peoples of those former times, but also of all nations to be converted to Christ. They were not all at one time: but O see, Joel, Amos, Abdias, Jonas, and Micheas, prophesied before the captivity 
Other three also before the captivity of the two tribes & three after the relaxation.  of the ten Tribes. Nahum, Habacuc, and Sophonias, after that captivity, and before the captivity of the two Tribes. And the other three Aggaeus, Zacharias, and Malachi, after the relaxation from captivity. Neither did they all prophecy in the same places: nor concerning the same people; and so have their particular arguments, as we shall briefly note of every one, as they follow in order.  
Here we may note for instruction of the vulgar reader, that the prophets commonly use one of these names, when they direct their speech of the  

kingdom of two Tribes.  
juda,  
Benjamin, 
Special names signifying the kingdom of two tribes.   
jerusalem, or  
The house of David.   
Because Juda was the chief, and most worthy tribe. Benjamin the other only tribe (besides Levi) that joined with Juda. Jerusalem the Metropolitan and Royal city, where both the Temple, and kings palace were situated The House of David is the family, whereof succeeded all the Kings of that kingdom, so long as it stood; and of which some remained in more estimation than any other even to Christ.  
Likewise they use some of these other names, when they speak of the  

kingdom of ten Tribes.  
Ephraim,  
joseph,  
Samaria, 
Others signifying the ten tribes.   
jezrahel,  
Bethel, or  
Bethaven.   
For that their first king jeroboam was of the tribe of Ephraim, and so descended from joseph; Samaria, and Jezrahel were the chiefest cities of that kingdom; Bethel was one of the places (Dan the other) where jeroboam set up the two calves. Which place was otherwise, & more truly called Bethaven, the house of the idol, or of vanity, or iniquity. The names also of Israel and Jacob, were 
Israel and Jacob ambiguously signify both kingdoms.  more commonly used for the ten tribes; who being more in number usurped, and appropriated to themselves the names of their general Progenitor, and Patriarch. Yet sometimes these names import all the twelve tribes, including also levi. And sometimes, especially after the captivity of the ten tribes, these names signify the two tribes only: which more imitated jacob's steps and virtues, than the ten.   

THE prophecy OF OSEE.  
OSEE borne in Belomoth (as writeth S. Epiphanius) of the tribe 
Osee of the tribe of Issachar prophesieth the captivity of both kingdoms.  
de vit● & inter●tu prophetar. 4 Reg. 17. S. jero. Ep. ad Paul●●.  of Issachar, prophesied in the reign of Ozias (otherwise called Azarias) joathan, Achaz, Ezechias, Kings of Juda, and of jeroboam the son of Joas king of Israel; and of the residue of the Kings of Israel, even to their captivity, which happened in the sixth year of Ezechias king of Juda. This Prophet taking by God's commandment a fornicatrixe to wife, and having children that became also fornicators by these figures, and by a widow long expecting an other husband, and the like parables, and other preaching, admonisheth both the kingdoms of Israel and Juda, that for their obstinacy in sins, they shall fall, first the one and 
Their relaxation. And coming of Christ.  afterwards the other, into miserable captivity. Exhorteth them to repentance; foreshoweth their release; & the coming of Christ our redeemer, with abundance of grace, and benefits to all nations.  

CHAP. I. In signification of the people's idolatry, the prophet marrieth a fornicatrix: 4. by his children's names foreshoweth their great, and long captivity: 11. And afterwards their redemption together with all nations.  
THE word of our Lord, that was made to Osee the son of Beeri, in the days of Ozias, Joathan; Achaz, Ezechias Kings of Juda, and in the days 
a This jeroboam king of Israel died 26, years before Ozias: wberby appeareth that Osee prophesied before isaiah: who began nearer the end of Ozias reign. Isa. 6.  of jeroboam the son of Joas king of Israel. † The beginning to our Lord of speaking in Osee: and our Lord said to Osee: go, take thee a wife 
b Take a woman that hath been a fornicatrixe:  of fornications, and 
* beget.  make children 
c and beget children, which will also be fornicators.  of fornications: because the land fornicating shall fornicate from the Lord. † And he went, and took Gomer the daughter of Debelaim: and she conceived, and bore him a son. † And our Lord said to him: call his name Jezrahel: because yet a little while, & I will visit the blood 
d The issue of Jehu now reigning, solicited the to tribes called Jezrahel to idolatry, which God here saith he will revenge.  of Jezrahel upon the house of I●hu, and I will make the kingdom of the house of Israel to cease. † And in that day I will break the bow of Israel in the valley of Jezrahel. † And she conceived yet again, and bore a daughter, & he said to him: call her name, Without mercy: because I will add no more to have mercy on the house of Israel, but with oblivion I will forget them. † And I will have mercy on the house of Juda, and will 
4. Reg. 19  save them in the Lord their God: & I will not save them in bow and sword, and in battle, and in horses, & in horsemen. † And she weyned her that was, Without mercy. And she conceived, and bore a son. † And he said: call his name, Not my people: because you not my people, and I will not be yours. † And the number of the children of Israel shall be as the sand of the sea, that is without measure, and shall not be numbered. And it shall be in place where it shall be said to them: Not my people you: it shall be said to them: 
e Amongst many sinners, some are the elected children of God, whom he will call to grace & repentance.  Children of the living God. † And the children of Juda, and the children of Israel shall be gathered together: and they shall set to themselves, 
f all the faithful have one head our saviour Christ.  one head, and shall ascend out of the earth: because great is the day of Jezrahel.   

CHAP. II. He admonisheth the two tribes of their sins, threatening their captivity in Babylon. 1. showeth the abundance of grace in the Church of Christ, and multitude of nations to be converted.  
SAY Ye 
a people of Judad Id●ine not to call the ten tribes & the Gentiles your brethren and sisters. For God will make them also his people as appeareth in the Gospel, more of the ten tribes then of the other king dom believed in Christ: and afterwards more of the Gentiles then of the Jews.  ye to your brethren: My people: & to your sister, She that hath obtained mercy. † judge your mother, judge ye: because she not my wife, and I not her husband. Let her take away her fornications from her face, and her adulteries from the mids of her breasts. † Lest perhaps I strip her naked, and set her according to the day of her nativity: and I will lay her as a wilderness, and will set her as a land unpassible, and will kill her with drought. † And 
b God will not withdraw his punishments till the sinners be penitent.  I will not have mercy on her children: because they are the children of fornications. † because their mother hath fornicated, she is confounded that conceived them: because she said: I will go after my lovers, that give me my breads, and my waters, my wool, & my flax, mine oil, and my drink. † For this behold I will hedge thy way with thorns, and I will hedge it with a wall, and she shall not find her paths. † And she shall follow her lovers, & shall not overtake them: and she shall seek them, and shall not find, and she shall say: I will go, and will return to my former husband: because it was well with me then, more than now. † And she did not know that I gave her corn, and wine, and oil, and multiplied silver unto her, & gold, which they have made to Baal. † therefore will I return, and will take my corn in his time, and my wine in his time, and I will deliver my wool, and my flax, which covered her ignominy. † And now I will reveal her folly in the eyes of her lovers: and there shall not a man deliver her out of my hand: † and I will make all her joy to cease, her solemnity, her newmoone, her sabbath, & all her festival times. † And I will destroy her vine, & her figtree: of which she said: These are my rewards, which my lovers have given me: and I will lay her as a forest, & the beast of the filled shall eat her. † And I will visit upon her the days of Baalim, to whom she burned incense, & was adorned with her earler, and with her tablet, and went after her lovers, & forgot me, saith our Lord. † 
c God's mercy preventeth by his grace offered to sinners that they may ●ōue●t to him if they will.  For this, lo I will allure her, & will lead her into the wilderness: & I will speak to her hart. † And I will give her dressers of vines out of the same place, and the vale of anchor to open hope: and she shall sing there according to the days of her youth, and according to the days of her ascending out of the Land of Egypt. † And it shall be in that day, saith our Lord: She shall call me: My husband, and she shall call me no more, Baalim. † And I will take away the names of Baalim out of her mouth, and she shall no more remember their name. † And I will make with them a league in that day, with the beast of the filled, and with the foul of the heaven, and with that, which creepeth on the earth: and bow, and sword, and battle I will destroy out of the earth: and I will make them sleep confidently. † And I will despouse thee to me for ever: and I will despouse thee to me in justice, and judgement, and in mercy, and in commiserations. † And I will despouse thee to me in faith: and thou shalt know that I am the Lord. † And it shall be in that day: I will hear, saith our Lord, I will hear the heavens, and they shall hear the earth. † And the earth shall hear wheat, and wine, and oil: and these shall hear Jezrahel. † And I will sow her unto me into the earth, and 
d The Apostles S. Paul. Rom. ●. v. 25. and 5. Peter ep. 1. c. 2. v. 10 expound this place of the conversion of Gentiles to Christ.  I will have mercy on her, that was Without mercy. † And I will say to Not my people: My people art thou: and it shall say: Thou art my God.   

CHAP. III. The prophet is commanded again to love an adulteress: 3. whom he maketh long to expect her husband: to signify God's love to the Synagogue: 4. and the Jews state in the new testament. 5. who at last shall be converted to Christ.  
AND our Lord said to me: Yet again go, love a woman beloved of her friend, and an adulteress; 
a Notwithstanding sinners forsake God, yet he offereth them new grace, never hating the persons but their sins.  as our Lord loveth the children of Israel, and they have respect to strange gods, and love the kernels of grapes. † And I 
* ●●●g●t.  digged her unto me for 
b The Jews not believing in Christ, but expecting his coming, and in the mean time abstaining from service of idols, receive of God temporal poor means to live, not 30. pieces of silver, & three cores of wheat, that is, believing in the B. Trinity, & keeping the ten commandments, they might possess life everlasting, but half so much, neither wheat but barley, till near the end of the world: when they shall be converted to Christ.  fifteen pieces of silver, and for a core of barley, and for half a core of barley. † And I said to her: Thou shalt expect me many days: thou shalt not fornicate, & thou shalt be no man's: but I also will expect thee. † Because many days shall the children of Israel sit without king, & without prince, and without sacrifice, and without altar, and without ephod, and without 
c Theraphim signifying images good or bad, being here joined with king, prince, sacrifice, altar, & ephod, must needs signify law full images, such as were religiously used in the temple of God. 3. Reg. 7. v. 36.  theraphim. † And after this the children of Israel shall return, & shall seek the Lord their God, and David their king: and they shall dread at the Lord, and at his goodness in the last days.   

CHAP. four Diùers great sins of both kingdoms, 3. are the cause of great punishments threatened, 15. yet the sins of Juda are less excusable, because they have more means to serve God.  
HEAR the word of our Lord ye 
a Children of Israel import the whole people of the ten, & two tribes, so he speaketh to all till. v. 15.  children of Israel, because there is judgement to our Lord with the inhabitants of the land: for there is no truth, and there is no mercy, and there is 
b knowledge of God includeth the keeping of his commandments For he that saith; he knoweth God, and keepeth not his commandments, is a liar. 1. Joan. 2. v. 4.  no knowledge of God in the land. † Cursing, and lying, and manslaughter, and theft, and adultery have overflowed, and blood hath touched blood. † For this shall the land mourn, and every one shall be weakened that dwelleth in it, in the beast of the filled, and in the foul of the heaven: yea and the fishes of the sea shall be gathered together. † But yet let not every man judge: and let not a man be rebuked: for thy people are as those, that gainsay the priest. † And thou shalt fall to day, and the prophet also shall fall with thee: in the night I made thy mother hold her peace. † My people have held their peace, because they had not knowledge: because thou hast repelled knowledge, I will repel thee, 
c Function of priests which is properly sacrifice, being taken away, all spiritual offices decay therewith.  that thou do not the function of priesthood unto me: and thou hast forgotten the law of thy God, I also will forget thy children. † According to the multitude of them so have they sinned to me: their glory I will change into ignominy. † They shall eat 
d The hosts offered for sins.  the sins of my people, and at their iniquity shall lift up their souls. † And as the people, so shall the priest be: & I will visit their ways upon them, and their cogitations I will render to them. † And they shall eat and shall not be filled: they have fornicated, and have not ceased: because they have forsaken our Lord in not observing. † Fornication, and wine, and drunkenness take away the hart. † My people hath asked in their wood, and their staff hath declared unto them: for 
e certain sins more than others do obscure man's understanding, but spiritual fornication blindeth the hart above all other vices.  the spirit of fornications hath deceived them, and they have fornicated from their God. † upon the heads of mountains they did sacrifice, and upon little hills they burned incense: under the oak, and the poplartree, and the terebinth, because the shadow thereof was good: therefore shall your daughters fornicate, and your spouses shall be advoutresses. † I will not visit upon your daughters when they shall fornicate, and upon your spouses when they shall commit adultery: because they themselves conversed with harlots, and with the effeminate they did sacrifice, and the people not understanding shall be beaten. † If thou fornicate 
f It was a greater sin in the kingdom of Juda to commit idolatry, where they had the public true service of God in the temple, then in Israel where jeroboam had set up calves, and forbidden the people from going to Jerusalem.  o Israel, at the least let not Juda offend: and enter ye not into Galgal, and go not up into Bethaven, neither swear ye: Our Lord liveth. † Because Israel hath declined as a wanton cow: now will our Lord feed them, as a lamb in latitude. † Ephraim is partaker of idols, let him alone. † Their banquet is separated, with fornication they have fornicated: the protectors thereof loved to bring ignominy. † The spirit hath bound him in his wings, and they shall be confounded at their sacrifices.   

CHAP. v The prophet reprehendeth the priests, and princes of both kingdoms, for drawing the people to idolatry. 8. denouncing captivity for the same.  
HEAR ye this 
:: There were no true priests in the ten tribes (3. Reg. 12) but he calleth them by the title which they usurped falsely pretending to do the offices of right priests.  o priests, and attend ye house of Israel, and you the kings house hearken: because there is judgement for you, because you are become a snare to speculation, and a net spread upon Thabor. † And victims you have declined into the depth: and I the teacher of them al. † I know Ephraim, and Israel is not hid from me: because now hath Ephraim fornicated, Israel is contaminated. † They will not give their cogitations to● return to their God: because the spirit of fornications is in the mids of them, and they have not known the Lord. † And the arrogancy of Israel shall answer in his face: and Israel, and Ephraim shall fall in their iniquity, Judas also shall fall with them. † In their flocks, and in their herds they shall go to seek the Lord, and shall not find: he is taken away from them. † They have prevaricated against the Lord, because they have begotten strange children: now shall a month devour them with their parts. † 
:: The captivity is here described not only in bare words but as in fact it shall happen with tumults of ware sounding of trumpets, crying, howling etc.  Sound with the trumpet in Gabaa, and with the shaulme in Rama: howl ye in Bethaven, behind thy back o Benjamin † Ephraim shall be in desolation in the day of correction: in the tribes of Israel I have showed faith. † The princes of Juda are become as they that take the bound: I will power out my wrath as water upon them. † Ephraim is suffering calumny, broken in judgement: because he began to go after filthiness. † And I as it were a moth to Ephraim: and as the rot to the house of Juda. † And Ephraim saw his sickness, and Juda his band: and Ephraim went to Assur, and sent to the king revenger: and he shall not be able to heal you, neither shall he be able to lose the band from you. † Because I as it were a lioness to Ephraim, and as a lion's whelp to the house of Juda: I, I will take, and go: I will take away, and there is none that can deliver. † Going I will return to my place: until you fail and seek my face.   

CHAP. vi By afflictions the people will return to God, and hope in Christ to come. 4. both the kingdoms sinning (6. and thinking to be spared for their sacrifices, neglecting works of mercy) 7. shall be punished. 11. but at last delivered from captivity.  
IN their tribulation early they will rise up to me: Come, and let us return to our Lord. † Because he 
a God who punisheth, is always ready to heal finners, if they will repent.  hath wounded, and will heal ys: he will strike, and will cure us. † He will revive us after two days: in 
b S Paul (1. Cot. 15. v. 4) not only teaching Christ's Resur. rection, but also expressly saying the third day, according to the Scriptures seemeth to understand this place, where & in no other place; the day is so de●ly expressed.  the third day he will raise us up, and we shall live in his sight. We shall know, and we shall follow, that we may know our Lord. As the morning light, is his coming forth prepared, and he will come to us as a shower timely, and late to the earth. † What shall I do to thee Ephraim? what shall I do to thee Juda? your mercy as a morning cloud, and as the dew passing away in the morning. † For this have I hewed in prophets, I have killed them in the words of my mouth: and thy judgements shall come forth as the light. † Because I 
●●●. 9 v 13.  would mercy, & not sacrifice: and the knowledge of God more than holocausts. † But they as Adam have trangtessed the covenant, there have they prevaricated against me. † Galaad a city of them that work idol, supplanted with blood. † And as it were the jaws of men that are robbers, partaker with the priests, of them that in the way kill those that pass out of Sichem: because they have wrought wickedness. † In the house of Israel I saw an horrible thing: there the fornications of Ephraim: Israel is contaminated. † Yea and thou Juda put thee an hatuest, when I shall convert the captivity of my people.   

CHAP. VII. Since jeroboam made schism in religion that kingdom hath fallen into many distresses: 10. and not repenting shall endure more.  
WHEN 
a God punishing all the jew by dividing their kingdom into two (3 Reg. 12.) would have cured them: but jeroboam king of the ten tribes drawn all his people into grosser sins than before: by making a schism & setting up idols to be adored for God.  I would heal Israel, the iniquity of Ephraim was revealed, and the malice of Samaria, because they have wrought lying, and the thief hath entered in spoiling, the robber without. † And lest perhaps they may say in their hats, that I have remembered all their malice: now have their own inventions compassed them, they have been done before me. † In their malice they have rejoiced the king: and in their lies the princes. † all they committing adultery, as it were an oven heated of the baker: the city was quiet a little from the comistion of leaven, till the whole was leavened. † The day of our king, 
b all the chief men of the ten tribes consented to the schism & idolatry of their nevy king jeroboam.  the princes began to rage by reason of wine: he stretched out his hand with the scorners. † Because they have applied their hart as an oven, when he lay in wait for them: he slept all the night baking them, in the morning himself heated as a fire of flame. † all were heated as an oven, and have devoured their judges: all their Kings are fallen: there is none amongst them that crieth unto me. † Ephraim himself was 
c Became like to pagan idolaters:  mingled in the people's: Ephraim is become as harth-baken-bread, 
d and impenitent.  that is not turned. † Strangers have eaten his strength, and he knew not: yea hore hears also were powered out on him, and he was ignorant. † And the pride of Israel 
e For all these sins they shall be severely punished.  shall be humbled in his face: neither did they return to the Lord their God, & they have not sought him in all these. † And Ephraim is become as a dove seduced, not having an hart: they invocated Egypt, they went to the Assyrians. † And when they shall go forth, I will spread my net upon them: as a foul of the heaven will I pluck them down, I will beat them according to the hearing of their assembly. † woe to them, because they have revolted from me: they shall be wasted because they have prevaricated against me: & I redeemed them and they have spoken lies against me. † And they shave not cried to me in their hart, but they howled in their chambers: upon wheat and wine they chewed the cud, they are revolted from me. † And I have taught them, and strengthened their arms: and against me they have thought malice. † They returned, that they might be without yoke: they became as a deceitful bow: their princes shall fall by the sword, for the fury of their tongue. This is their scorning in the Land of Egypt.   

CHAP. VIII. The Chaldees shall destroy the temple. 3. But the ten tribes shall first be carried into captivity, 6. for worshipping the image of a calf.  
IN thy throat let there be a trumpet as an eagle upon 
:: The temple also in Jerusalem (though not so sown) shall be destroyed.  the house of the Lord: for that they have transgressed my covenant, and have prevaricated my law. † Me they shall invocate: My God, we 
:: But first the ten tribes of Israel for their general idolatry shall be carried into captivity by the Assyrians v. 9 & 4. Reg. 17.  Israel have known thee. † Israel hath cast away the good thing, the enemy shall persecute him. † They have reigned, and not of me: they havebene princes, and I knew not: their silver, and their gold they made idols to themselves, that they might perish. † Thy calf is cast of o Samaria, my fury is wrath against them. How long can they not be cleansed? † Because itself also is of Israel: the workman made it, and it is not God: because the calf of Samaria shall be as spider's webs. † Because they shall sow wind, and reap a whirl wind: there is no standing stalk in it, the bud shall not yield meal: and if it do yield, strangers shall eat it. † Israel is devoured: Now is he become in nations as an unclean vessel. † Because they went up to Assur, a wild ass solitary to himself: Ephraim have given gifts to lovers. † Yea and when they shall hire the nations with reward, now will I gather them together: and they shall rest a while from the burden of the king, and the princes. † Because Ephraim hath multiplied altars to sin: altars are made to him unto sin. † I will write to him my manifold laws, which have been accounted as strange. † They shall offer hosts, they shall immolate flesh, and shall eat, and the Lord will not receive them: now will he remember their iniquity, and will visit their sins: they shall return into Egypt. † And Israel hath forgotten his maker, and hath built temples: and 
:: The two tribes seeing the miseries of the other ten, will not prevent the like by penance, but think to escape by fortifying their cities.  Judas hath multiplied fenced cities: and I will cast fire on his cities, and it shall devour the houses thereof.   

CHAP. IX. The ten tribes shall suffer famine: 12. be deprived of their children: and made captive.  
BE not glad Israel, rejoice not as the people's: because thou hast fornicated from thy God, thou hast loved reward above all the flores of wheat. † The floor and the winepress shall not feed them, and the wine shall lie to them. † They shall not dwell in the land of our Lord: 
:: many of the kingdom of Israel by reason of famine and other distresses, will flee into Egypt, as both this place, and the same words. ch. 8. v. 13. do foreshow. 8 jerom. & Theodoret. v. 6.  Ephraim is returned into Egypt, and among the Assyrians he hath eaten the thing polluted. † They shall not offer wine to our Lord, and they shall not please him: their sacrfices as the bread of mourners: all that shall eat it, shall be contaminated: because their bread for their soul, shall not enter into the house of our Lord. † what will you do in the solemn day, in the day of the festivity of our Lord? † For behold they are gone forth from destruction: Egypt shall gather them together, Memphis shall bury them: their silver to be desired the nettle shall inherit, the burr in their tabernacles. † The days of visitation are come, the days are come of retributions: know 
:: Israel did foolishly prophecy all prosperity to themselves,  o Israel the foolish prophet, 
:: not inspired by God, but replenished with fury of madness.  the mad spiritual man, for the multitude of thine iniquity, the multitude also madness. † The watchman of Ephraim with my God: the prophet is made a snare of ruin upon all his ways, madness in the house of his God. † They have sinned deeply, as in the days of Gabaa: he will 
judic. 19 1. Reg. 8. 4. Reg. 9  remember their iniquity, and will visit their sin. † As grapes in the desert I found Israel: as the first fruits of the figtree in the top thereof I saw their fathers: but they have entered into Beelphegor, and are alienated into confusion, and are become abominable, as those things, which they loved. † Ephraim as a bird hath flown away, their glory from birth, and from the womb, and from conception. † But if they shall nourish up their children, I will make them without children among men: yea & woe to them, when I shall departed from them. † Ephraim, as I saw, 
:: The kingdom of Israel was as proud and insolent as tire. Isai. 23. Ezech. 26. 27. & 28.  was tire founded in beauty: and Ephraim shall lead out his children to the murderer. † give them o Lord, what wilt thou give to them? give them a womb without children, and dire breasts. † all their wicked in Galgal, because there I hated them: for the malice of their inentions I will cast forth out of my house: I will not add to love them, all their princes revolters. † Ephraim is strooken, their root is dried up, they shall yield no fruit. But and if they shall have issue, I will kill the best beloved things of their womb. † My God will cast them away, because they hear him not: and they shall be vagabunds in the nations.   

CHAP. X. After many benefits, and advancement, much affliction shall fall upon the ten tribes, for their ingratitude towards God.  
ISRAEL a vine a thick of branches, the fruit is made equal 
:: By how much more & greater benefits Israel received of God: so much were they more ungratful.  to it: according to the multitude of his fruit he hath multiplied altars, according to the plenty of his land he hath abunded in idols. † Their hart is divided, now they shall perish: he shall break their idols, he shall destroy their altars. † Because they will now say: We have no king: for we fear not our Lord: and what shall a king do to us? † You speak words of unprofitable vision, and you shall make a covenant: & judgement shall spring as bitterness upon the furrows of the filled. † The kine of 
:: The house of one of their calves which jeroboam set up for their God, otherwise called. Bethel.  Bethaven have the inhabitans of Samaria worshipped: Because his people mourned upon him, & his temple wardens rejoiced upon him in his glory, because it departed from him. † For he also was carried unto Assur, a gift to the king revenger: confusion shall take Ephraim, & Israel shall be confounded in his own wil † Samaria hath made her king to pass as froth upon the face of water. † And the excelses of the idol the sin of Israel shall be destroyed: the burr and the thistle shall grow up over their altars: and they shall say to the mountains: cover us; and 
Isa. 2. Apoc. 6.  to the little hills: fall upon us. † From the days 
:: From the time that the tribe of Dan, adored an idol which they took from Micheas (lud. 18. v. 14. which the other Isra▪ clites revenged not) they have very often either committed or suffered idolatry, which they ought to have hindered and therefore shall at last be punished.  of Gabaa, Israel hath sinned, there they stood: the battle in Gabaa upon the children of iniquity shall not apprehend them. † According to my desire I will chastise them: and the peoples shall be gathered together upon them, when they shall be chastised for their two iniquities. † Ephraim an heifer taught to love threshing, and I have passed over the beauty of her neck: I will ascend upon Ephraim, Judas shall plough, Jacob shall break the furrows to himself. † Sow to yourselves in justice, 
jere. 4.  and reap in the mouth of mercy, fallow ground: but the time to seek our Lord, when he shall come that shall teach you justice. † you have ploughed impiety, you have reaped iniquity, you have eaten the fruit of lying: because thou hast trusted in thy ways, in the multitude of thy strong ones. † A tumult shall arise in thy people: & all thy munitions shall be destroyed as Salmana was destroyed by his house that took vengeance 
judic. 2.  on Baal in the day of battle, the mother being dashed in pieces upon the children. † So hath Bethel done to you, because of the malice of your iniquities.   

CHAP. XI. The kingdom of Israel is further admonished, and threatened, 10. of which tribes many shall believe in Christ.  
AS the morning passed, hath the king of Israel passed away. Because Israel was a child, and I loved him: and 
a Literally this is spoken of the people of Israel called God's son (Exo. 4 v. 23.) whom he delivered out of Egypt but mystically is verified of Christ called out of Egypt. Mat▪ 2▪ and is no less certain the true mystical sense, the evangelist endued with the holy Ghost, so interpreting then is the literal sense of this or any other place.  out of Egypt I called my son. † They called them, so they departed 
Mat. 2.  from their face: they immolated to Baalim, & sacrificed to idols. † And I as it were the nurse of Ephraim, carried them in mine arms: and they knew not that I cured them. † In the cords b of Adam I will draw them, in the bands of charity: and I will be to them as lifting up the yoke upon their cheeks: and I declined to him that he might●ate. † He shall not return into the Land of Egypt, and Assur he his king: because they would not convert. † The sword hath begun in his cities, and it shall consume his elect, and shall eat their heads. † And my people shall hang upon my return: but a yoke shall be put upon them together, which shall not be taken away. † how 
Gen. 19  shall I give thee Ephraim, protect thee Israel? how shall I give thee as Adama, lay thee as Seboim? My hart is turned within, my repentance is disturbed together. † I will not do the fury of my wrath: I will not return to destroy Ephraim: because I am 
c God's property is to have mercy and to pardon.  God, and not 
d Man is prone to revenge and punish.  man: in the mids of thee the holy one, and I will not enter into the city. † They shall walk after our Lord, as a lion will he roar: because he will roar, and the children of the sea shall fear. † And they shall fly away as a 
b God draweth men by sweet invitations by great & many benefits a. agreeable to man's nature and free-will by his love and charity: not as beasts are drawn by fear & force.  bird out of Egypt, and as a dove out of the Land of the Assyrians: and I will place them in their houses, saith our Lord. † Ephraim hath compassed me in denying, and the house of Israel in deceit: but Judas a witness is descended with God, and with the saints, faithful.   

CHAP. XII. The people by their sins procure their own miseries, 3. not regarding jacob's virtues.  
EPHRAIM 
:: To make show of turning to God; and to trust more in men is as vain as to think to feed or to govern the wind.  feedeth the wind, and followeth the heat: all the day he multiplieth lying and waste: and he hath made a league with the Assyrians, and he carried oil into Egypt. † The judgement therefore of our Lord with Juda, and visitation upon Jacob: according to his ways, and according to his inventions he will render to him. † In the womb he 
Gen. 25. & 32.  supplanted his brother: and in his strength he was directed with the Angel. † And he prevailed against the Angel, and was strengthened: and he wept, and besought him: in Bethel he found him, an there he spoke with us. † And our Lord the God of hosts, the Lord is his memorial. † And thou shalt convert to thy God: keep mercy and judgement, and hope in thy God always. † Chanaan in his hand a deceitful balance, he hath loved calumny. † And Ephraim said: But yet I am made rich, I have found an idol to myself: all my labours shall not find me the iniquity, which I have sinned. † And I the Lord thy God out of the Land of Egypt, I will yet make thee sit in tabernacles, as in the days of festivity. † And I have spoken upon the prophets, and I have multiplied vision, and in the hand of the prophets I have been resembled. † If an idol in Galaad, then in vain were they in Galgal immolating with oxen: for their altars also as heaps upon the furrows of the filled. † 
:: The history of Jacob and his children written in Genesis and Exodus which the prophet here toucheth, showeth the singular benefits of God towards this people.  Jacob fled into the country of Syria, and Israel served 
Gen. 28. Exo. 14.  for a wife, and for a wife he kept her. † But by a prophet our Lord brought Israel out of Egypt: and by a prophet he was preserved. † Ephraim hath provoked me to wrath in his bitterness, and his blood shall come upon him, and his reproach his Lord will restore to him.   

CHAP. XIII. For their obstinacy in idolatry, 7. greatest plagues are threatened: 10. from which none shall be able to deliver them. 14. But at last Christ coming will redeem all by his death.  
EPHRAIM 
a When Jero boam first set up the calves to be adored the people had horror thereof yet consented thereto.  speaking, horror invaded Israel: and he sinned 
b and shortly after some added the idol of Baal. 3 Reg. 16.  in Baal, and died. † And now they have added to sin: and they have made to themselves 
c and of other idols: as this place testifieth  a molten of their silver as it were the similitude of idols, the whole is the work of craftsmen: the these they say: Immolate men adoring calves. † therefore they shall be as a morning cloud, and as a morning dew passing away, as dust caught with a whirlwind out of the floor, and as smoke out of the chimney. † But I 
Isa. 43.  the Lord thy God out of the Land of Egypt: and God beside me thou shalt not know, and there is no saviour beside me. † I knew thee in the desert, in the land of wilderness. † According to their pustures they were filled, and were made full: they have lifted up their harr, and have forgotten me. † And I will be unto them as a lioness, as a leopard in the way of the Assyrians. † I will meet them as a bear her young being violently taken away, and I will break in sunder the inner parts of their liver: and will consume them there as a lion, the beast of the filled shall tear them. † 
d evils that happen are all of man's own procurement by his sins: whereof God is no way the auctor or cause:  Perdition is thine o Israel: 
e who of his part doth all for the help of man: for whether he punish or pardon, all is to save men: so God is only cause of help and of all good but not of evil as it is evil he is in deed the cause of punishment, which is called malum paenae, the evil of pain. Amos. 3. v. 6. but this for amendment during this life, and of justice after death.  only in me thy help. † Where is thy king? Now especially let him save thee in all thy cities: & thy judges, of whom thou saidst: give me Kings, and princes. † I will give thee a king 
1. Reg. ●.  in my fury, and will take him away in mine indignation. † The iniquity of Ephraim is bound together, his sin is hidden. † The sorrows of a woman in travel shall come to him, he a son not wise: for now he shall not stand the confraction of the children. † 
f This can not be understood of temporal death, from which God will no● delivermen, nor of violent death, from which he would not deliver those that were slain by the Assyrians, but necessarily of eternal death, from which the just shall be delivered.  Out of the hand of death I will deliver them, 
1. Cor. 15.  from death I will redeem them: I will be thy death o death, thy bit will I be o hell, consolation is hidden from mine eyes. † Because 
Heb. 2. Ezec. 19  he shall divide between brethren: our Lord will bring a burning wind rising from the desert: and it shall dry up his veins, and shall make his fountain desolate, and he shall spoil the treasure of every vessel that is to be desired.   

CHAP. XIIII. The prophet forewarning the people of their future afflictions, 2. exhorteth them to repentance, and confession of their sins: 5. foreshowing that God will give much grace to the penitent. 10. All which mysteries only the godly wise shall understand.  
LET Samaria 
a Such imprecations in holy scriptures are sometimes only predictions. as Psal. 68 v. 23. & so here is prophesied what shall happen to the Israelites in Assyria. S. jerom. sometimes are the zealous desires of saints conformable to God's justice. as Psal. 149. v. 6. 7. 8. 9  perish, because she hath stirred up her God to bitterness: let them perish by the sword, let their little ones be dashed, and let the women with child be cut in sunder. † convert o Israel to our Lord thy God: because thou art fallen 
I●el. 2. Zach. 1.  in thine iniquity. † Take words with you, and convert to our Lord, and say to him: Take away all iniquity, and receive good: and we will render the calves of our lips. † Assur shall not save us, we will not mount upon horse: neither will we say any more: Our gods the work of our hands: because thou wilt have mercy on that pupil, which is in thee. † I 
b When the Israelites shall convert to God, as some did when Christ came, and many will near the end of the world, than Christ will heal them.  will heal their confractions, I will love them voluntarily: because my fury is averted from them. † I will be as dew, Israel shall spring as the lily, and his root shall break forth as that of Libanus. † His boughs shall go, and his glory shall be as the olivetree: and his smell as of Libanus. † They shall be converted that sit under his shadow: they shall live with wheat, and they shall spring as a vine: his memorial as the wine of Libanus. † Ephraim what have I to do any more with idols? I will hear, and I will direct him as a verdant firretree: out of me thy fruit is found. † 
c No human wit is able to understand this (and other prophets) yet the just shall know so much as is necessary. S. jerom. in proem▪ S. Aug. li. 18. c. 28. civit.  Who is wise, and shall understand these things? of understanding, and shall know these things? because the ways of our Lord be right, and the just shall walk in them: but prevaricatours shall fall in them.     

THE prophecy OF Joel.  
JOEL the son of Phatuel borne in Bethoron, of the tribe of Issachar; 
S. Epiph. de vita Patriar●.  prophesied the same time, or part thereof; with Osee, according 
joel prophesied the same time with Osee.  to S. Jerome's rule, approved by most expositors, that when any of these twelve prophets expresseth not what time he writ, the same time is understood which the precedent prophet noteth. He prophesied to the kingdom of Juda, as appeareth by express mention of Sacrifice, priests, house of God, 
Especially to the two tribes.  Jerusalem, and Zion; but describeth also the whole land of twelve tribes, consumed by the Eruke, Locust, Bruke, and Blast. And 
S. jero. Epist add Paulin.  after the eversion of the former people, the coming of the holy Ghost upon the servants of God men and women: the 120. faithful 
The contents.  gathered in the chamber in Zion. Finally foreshowing the general judgement, and future eternal world.  

CHAP. I. The Chaldees shall miserably waste the kingdom of Juda: 9 take away sacrifice by destroying the temple: 10. and so make the land barren spiritually, and temporally.  
THE word of our Lord, that was made to Joel the son of Phatuel. † hear this ye ancients, and hearken with your ears all ye inhabitants of the land: if this hath been done in your days, or in the days of your fathers? † upon this 
:: Prophecies pertain not only to those that then live, when they are uttered, but also to all post ritie, even to the end of the world, that it may appear what is fulfilled, and what yet resteth to come in due time.  tell you to your children, and your children to their children, and their childred to an other generation. † “ The residue of the eruke hath the locust eaten, & the residue of the locust hath the bruke eaten, and the residue of the bruke hath the blast eaten. † Awake you that be drunk, and weep, and howl all ye, that drink wine in sweetness: because it is perished from your mouth. † For a nation is ascended upon my land, strong & innumerable: his teeth as the teeth of a lion: and his checkteeths as of a lion's whelp. † He hath laid my vineyard into a desert, and hath peeled of the bark of my figtree: stripping he hath spoiled it, and cast it forth: the boughs thereof are made white. † mourn as a virgin girded with sackcloth upon the husband of her youth. † 
:: When Jerusalem was taken and the Temple destroyed by the Babylonians, the sacrifice necessarily ceased according to this and other prophecies.  Sacrifice and libation is perished out of the house of our Lord: the priests our Lords ministers mourned. † The region is destroyed, the ground hath mourned: because the wheat is wasted, the wine is confounded, the oil hath languished. † The husbandmen are confounded, the dressers of vines have howled upon the wheat, and the barley, because the harvest of the filled is perished. † The vineyard is confounded, and the figtree hath languished: the pomegranet, & the palmtree, and the appletree, and all the trees of the filled are withered: because joy is confounded from the children of men. † Gird yourselves, and mourn ye priests, howl ye ministers of the altar: go in, lie in sack cloth ye ministers of my God: because sacrifice & libation is perished out of the house of your God. † 
:: Fasting, praying and other good works of many assembling together▪ are an especial means to appease God's wrath, provoked by former sins.  sanctify ye a fast, call an assembly, gather together the ancients, all the inhabitants of the land into the house of your God: and cry ye to our Lord: † A a a, for the day: because the day of our Lord is at hand, and as destruction from the mighty it shall come. † Why, are not the victuals perished before your eyes, joy and exultation out of the house of our God? † The beasts are rotten in their dung, the barns are destroyed, the storehouses are dissipated: because the wheat is confounded. † Why groaned the beast, why lowed the flocks of the heard? because there is no pasture for them: yea and the flocks of the cattle are perished. † To thee o Lord will I cry: because fire hath eaten the beautiful things of the desert, and the flame hath burnt all the trees of the region.  
† Yea and the beasts of the filled, as a garden bed thirsting for a shower, have looked up to thee, because the fountains of waters are dried up, & fire hath devoured the beautiful things of the desert.  

ANNOTATIONS. CHAP. I.  
4. The residue of the eruke, loeust, bruke, blast.] Eruca a worm that destroyeth 
The captivity described by the harm of most noisome things. Jerusalem four times spoiled by the Babylonians.  herbs and fruits, Locusta, a fleeing beast with long hinder legs, destroying corn, and fruit; Bruchus, an other fleeing little beast, that devoureth not only fruit, but also the leaves of trees; and Rubigo, the blast, or burning mist, that consumeth the ears of corn even to dust; do metaphorically signify the Chaldees, and other soldiers of sundry nations, in the army of Nabuchodonosor, invading & wasting the kingdom of Juda. And that at four several times ever worse & worse. First when Nabuchodonosor besieging jerusalem subdued king Joakim and his kingdom, taking hostages for assurance of subjection (amongst 
Dan. I.  which were Daniel, and the other three children) and carried away part of the 
1.  holy vessel of the Temple. 4. Reg 24 v. 1. The second, when eight years after 
2.  Nabuchodonosor returned, and killed king Joakim for rebelling, and carried his son king Joachin (otherwise called Jechonias) into Babylon, with his mother, and jeremy the Prophet, also many other principal persons, and much riches (ibidem. v. 10.) The third when eleven years after he took and spoiled 
3.  Jerusalem, destroyed the Temple, killed all king Sedecias sons in his sight, than put out his eyes, and carried him blind into Babylon, with much more people and spoil. 4. Reg 25. Fourthly when shortly after he sent Nabuzardan general 
4.  of his army, and carried away more men and wealth, leaving only the basest people to till the land. ibidem v. 8. All which showeth clearly the fulfilling of this prophecy according to the historical letter, In like sort we might explicate 
Why we make not more Annotations.  the rest of this, and other prophets, but it is not our purpose to be so large. Much less to prosecute the Mystical sense which is manifold, as appeareth in the works of the ancient Fathers. Whereof see F. Francis Ribera.    

CHAP. II. The Chaldees will assault & afflict the Jews with great violence. 12. After humble repentance in captivity, 18. God's benignity will comfort them. 23. with abundance of spiritual grace by Christ: 28. sending also the holy Ghost. 30. And terrible signs before the day of judgement.  
SOUND ye 
a prophet's do often speak in such phrase as if they admonished the people what to do, when in deed they foreshow what they will do in their distresses:  with the trumpet in Zion, howl in my holy mount, let all the inhabitants of the land be troubled: Because 
b In the time when God will suffer affliction to fall upon them for their sins.  the day of our Lord cometh, † because the day of darkness, and of mist is near, the day of cloud, and whirlwind: as the morning spread upon the montaines much people & strong: the like to it hath not been from the beginning, and after it shall not be even unto the years of generation & generation. † Before the face thereof a devouring fire, and after it a burning flame: the land before it as it were a garden of pleasure, and after it the wilderness of a desert, neither is there that can escape it. † As the appearance of horses, their appearance. & as horsemen so shall they run. † As the sound of chariots upon the tops of mountains shall they leap, as the sound of a flame of fire devouring stubble, as a strong people prepared to battle. † At his presence the people shall be vexed: all visages shall be made like a pot. † They shall run as valients: as men of war they shall scale the wall: the men shall march in their ways, & shall not decline from their paths. † None shall press his brother; they shall walk every one in his own path: yea & through the windows they shall fall, & shall 
* take no harm.  not demolish. † They shall enter the city: they shall run on the wall, they shall climb the houses, by the windows they shall enter as a thief. 
Isa. 13. Ezec. 32. Mat. 24. jere. 30. Amos. 5. Sopho. 1.  † At his presence the earth hath trembled, the heavens are moved: the sun and moon are darkened, and the stars have withdrawn their shining. † And our Lord hath given his voice before the face of his host: because his camps are exceeding many, because strong & doing his word: for great is the day of our Lord, & terrible exceedingly: and who shall sustain it? † Now therefore saith our Lord: 
c For better moving the hart to true repentance:  convert to me in all your hart, God 
d requireth these external works of penance. And where the same are wanting, at least in will, it is a manifest sign that the hart is not truly penitent. S. jerom.  in fasting, and in weeping, and in mourning. † And rend your hearts, and not your garments, and turn to the Lord your God: because he is benign and merciful, patiented and of 
●. Psal. 85.  much mercy, & ready to be gracious upon the malice. † Who knoweth if he will convert, and forgive, and leave after him benediction, sacrifice and libament to the Lord your God? † Sound ye with the trumpet in Zion, sanctify a fast, call an assembly, † gather together the people, sanctify the Church, assemble the ancients, gather together the little ones, and them that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her bride chamber. † between the porch and the altar the priests our Lords ministers shall weep, and shall say: Spare o Lord, spare thy people: and give not thine inheritance into reproach, that the nations have dominion over them. Why say they in the people's: Where is their God? † Our Lord hath been 
e Zele is an indignation rising of love: when one seethe any person, or thing, which he loveth contemned, or wronged. So God hath zeal for his people; when they are unjustly afflicted, more of the malice of their afflicters then for justice. Yet God suffereth often times his people to be punished for their full correction and for their more merit.  zealous to his land, and hath spared his people. † And our Lord answered, and said to his people: Behold 
f So that which God here promiseth by his prophet, touching his protection and delivery of his people, was not fulfilled till after the seventy years of their captivity, nor then fully, but is verified in those that believe in Christ. And especially after this life, when his glorious saints shall live in eternal joy.  I will send you corn, and wine, and oil, and you shall be replenished with them: and I will give you no more to be a reproach in the gentiles. † And him that is from the North, I will make far from you: and I will expel him into a land unpassable, & desert, his face against the east sea, and his extreme part to the last sea: & his stink shall ascend, & his rotennes shall ascend, because he hath done proudly. † fear not o land, rejoice & be glad: because our Lord hath magnified to do. † fear not ye beasts of the region: because the beautiful things of the desert are sprung, because the tree hath brought his fruit, the figtree, and the vine have given their vigour. † And ye children of Zion rejoice, and be joyful in the Lord your God: because he hath given you a doctor of justice, and he will make the early and the late shower to descend to you as in the beginning. † And the floors shall be filled with where, and the presses shall overflow with wine, and oil. † And I will render you the years, which the locust, the bruke, and the blast, and the eruke hath eaten: my great strength, which I have sent upon you. † And you shall eat eating, and shall be filled: and you shall praise the name of the Lord your God, that hath done marvels with you, and my people shall not be confounded for ever. † And you shall know that I am in the mids of Israel: & I the Lord your God, and there is none besides: and my people shall not be confounded for ever. † And it shall be after this: That 
g this is a plain prophecy of the mission of the holy Ghost performed on Whitsunday, the fiftieth day after Christ's Resurrection, and the tenth after his Ascension, S. Peter teacheth. Act. 2.  I will power out my spirit upon all 
Isa. 44. Act. 2.  flesh: and your sons, & your daughters shall prophecy: your ancients shall dream dreams, and your young men shall see visions. † Yea and upon my servants, and handmaids in those days I will power out my spirit. † And I will give wonders in heaven, and in earth, blood, and fire, and vapour of smoke. † The sun shall be turned into darkness, and the moon into blood: before the great and horrible day of the Lord doth come. † And it shall be, every one that shall invocate the name 
Rom. 1●.  of the Lord, shall be saved: because in mount Zion, and in Jerusalem shall be salvation, as our Lord hath said, and in the residue whom our Lord shall call.   

CHAP. III. After the conversion of the Jews to Christ, 2. shortly followeth the general judgement. 3. where every one according to their deserts, shall receive (expressed here in parabolical speech) 7. & 19 the wicked everlasting pain: 18. & 20. and the blessed eternal joy.  
BECAUSE lo 
a S Jerom and most other expositors under stand this chapter of the general judgement, though some expound it of the relaxation of the jew from captivity, and of the punishment of their enemies.  in those days, and in that time when I shall convert the captivity of Juda, and Jerusalem. † I will gather together all Nations, & will lead them into the valley of 
b And so Josaphat is literally understood the place on the east side of Jerusalem between the Temple and mount Olivet whence our saviour ascended into heaven. Neither is there any reason why the judgement should rather be in an other place seeing this is expressed by name, signifying: The judgement of our Lord.  Josaphat: and I will plead with them there upon my people, and mine inheritance Israel, whom they have dispersed in the nations, and have divided my land. † And upon my people they have cast lot: and boy they have given to be a strumpet, and wench they have sold for wine that they might drink. † But what is to me and to you o tire, and Sidon, and all the border of the Palesthines? what, will you render me revenge? and if you do revenge against me, I will soon render you quickly recompense upon your head. † For my silver, and my gold you have taken: and my desiderable things, and most beautiful you have carried into your temples. † And the children of Jerusalem you have sold to the children of the Greeks that you might make them far of from their coasts. † Behold I will raise them up out of the place, wherein you have sold them: and I will turn your retribution upon your own head. † And I will sell your sons, & your daughters into the hands of the children of Juda, and they shall sell them to the Sabaeans, a nation far of, because our Lord hath spoken, † proclaim ye this in the gentiles: sanctify battle, raise up the strong: let them come, let all the men of war come up. † Cut your ploughs into sword, and your spades into spears. Let the weak say: That I am strong. † break out, and come all ye nations from round about, and be gathered together: there will our Lord make all thy strong ones to be slain. † Let them arise, and let the gentiles ascend into the valley of Josaphat: because there I will sit, to judge all nations round about. † Put in the scythes, because the harvest is ripe: come, and descend, 
Apoc. 14.  because the press is full, the presses run over: because their malice is multiplied. † 
c This duplication of the word peoples importeth an innumerable multitude in that valley of concision (also repeated) to signify, that there all god's enemies shall be utterly damned to eternal destruction, as it were cut in pieces, as fuel to the fire of hell▪ Psal. 128. v. 4. Our just Lord will cut the necks of sinners.  people's peoples in the valley of d concision, because the day of our Lord is nigh in the valley of concision. † The sun and the moon are darkened, and the stars have withdrawn their shining. † And our Lord will 
jere. 21. Amos. 1.  roar out of Zion, and out of Jerusalem he will give his voice: and the heavens, & the earth shall be moved, and our Lord the hope of his people, and the strength of the children of Israel. † And you shall know that I am the Lord your God dwelling in Zion my holy mount: and Jerusalem shall be holy, & strangers shall pass through it no more. † And it shall be in that day: 
Amos. 9  the mountains shall distill sweetness, and the hills shall flow with milk: and through all the rivers of Juda shall run waters: & a fountain shall issue out of the house of the Lord, and shall water the torrent of thorns. † Egypt shall be into desolation, & Idumea into a desert of perdition, for that they have done unjustly against the children of Juda, and have shed innocent blood in their land. † And Jewrie shall be inhabited for ever, and Jerusalem unto generation and generation. † And I will cleanse their blood, which I had not cleansed: and the Lord will dwell in Zion.    

THE prophecy OF AMOS.  
AMOS a heardesman of Thecua in the tribe of Zabulon, was 
Amos prophesied the same time with (). see, and Io●l.  endued with the spirit of prophecy about the same time with Osee, and Joel, in the reign of Ozias king of Juda, and of jeroboam son of Joas king of Israel; in metaphors, and other obscure speeches agreeable to 
S. Jerom▪ ●●●●● add ●●●●●.  his pastoral education, but profound in sense, prophesieth especially against 
Especially, Against the ten tribes.  the kingdom of Israel, and divers Gentiles; partly also against Juda, foreshowing their afflictions for their sins: but at last the vocation of all Nations to Christ, with abundance of spiritual graces in his Church.  

CHAP. I. In the reign of Jozias in Juda, and of jeroboam in Israel, this prophet Amos, 3. threateneth Damascus, 6. Gaza, 8. Azotus, and other Philistians. 9 tire, 11. Idumea, 13. and Ammon, for their obstinacy in sin, abusing his long patience.  
THE words of Amos, who was among 
a As David was called from keeping sheep, made a king, & a Prophet: so Amos being a shepherd o● heard man was also made a Prophet.  the pastors of Thecua: Which he saw upon Israel in the days of Ozias the king of Juda, and in the days of Jereboam the son of Joas the king of Israel two years before 
b Josephus. li. 9 c. 1. Antiq. sayeth this earthquake happened when king Onias presumed to offer incense, but it must needs be understood of a former, in the days of jeroboam, v. 1. who died in the 38. year of O●ias ● Par. 26. at least 14. years before his deposition: for he reigned in al. 52.  the earthquake. † And he said: Our 
I●el. 3. Zach. ●4.  Lord will roar out of Zion, and out of Jerusalem he will give his voice: & the beautiful places of the pastors have mourned and the top of Carmel is withered. † Thus saith our Lord: upon 
c Three signify the multitude of their sins: for three is the first number that is called many or may be called al.  three wickednesses of Damascus, and 
d and four signify excess in multitude, so that, albeit God doth forgive a multitude of sins, yet at last for so great excess he hasteneth their punishment.  upon four I will not convert it: because they have threshed Galaad with iron wanes. † And I will send fire into the house of Azael, and it shall devour the houses of Benadad. † And I will break the bar of Damascus: and I will destroy the inhabitant out of the idol, and him that holdeth the sceptre out of the house of pleasure: and the people of Syria shall be transported to Cyrene, saith our Lord. † Thus saith our Lord: upon three wickednesses of Gaza, & upon four I will not convert it, because they have transported a perfect captivity, to shut it up in Idumea. † And I will send ●yre on the wall of Gaza, and it shall devour the houses thereof. † And I will destroy the inhabitant out of Azotus, and him that holdeth the sceptre out of Ascalon: and I will turn my hand upon Accaron, and the rest of the Philisthims shall perish, saith our Lord God. † Thus saith our Lord: upon the three wickednesses of tire, and upon four I will not convert it: because they have shut up a perfect captivity in Idumea, and have not remembered the league of brethren. † And I will send fire upon the wall of tire, it shall devour the houses thereof. † Thus saith our Lord: upon three wickednesses of Edom, and upon four I will not convert him: because he hath persecuted his brother with the sword, and hath violated his mercy, and hath held his fury longer, and hath kept his indignation even to the end. † I will send fire into The man: and it shall devour the houses of Bosra. † Thus saith our Lord: upon three wickednesses of the children of Ammon, and upon four I will not convert him: because he hath cut in sunder the women with child of Galaad to dilate his limit. † And I will kindle a fire in the wall of Rabath: & it shall devour the houses thereof with howling in the day of battle, and with a whirlwind in the day of commotion. † And 
* The god of the Ammonites.  Melchom shall go into captivity, himself, and his princes together, saith our Lord.   

CHAP. II. God also threateneth Moab, 4. Juda, 6. and Israel, 9 that for ingratitude, 12. and other sins, they shall be brought into captivity.  
THUS saith our Lord: upon three wickednesses of Moab and upon 
a Besides other sins of the Moabites, their cruelty, in drawing the bones of the king of Idumea out of the grave, as S. Jerom testifieth by tradition; and their king immolating his own son, 4. Reg. 3. exceeded the rest, and therefore were at last more severely punished.  four I will not convert him: because he hath burnt the bones of Idumea even to ashes. † And I will send fire into Moab, and it shall devour the houses of Carioth: and Moab shall die in the sound, in the noise of the trumpet: † and I will destroy the judge out of the mids of him, and all his princes I will kill with him, saith our Lord. † Thus saith our Lord: upon three wickednesses 
b The most heinous sin in Juda, was that having the la to instruct them, they contemned, and transgressed it.  of Juda, & upon four I will not convert him: because he hath cast away the law of our Lord, and not kept his commandments: for their idols have deceived them, after which their father's went. † And I will send fire into Juda, and it shall devour the houses of Jerusalem. † Thus saith our Lord: upon three wickednesses of Israel, and upon 
c Israel much more contemned the same la of God, & committed the sins of all nations.  four I will not convert him: because he hath sold the just for silver, and the poor for shoes. † Which bruise the heads of the poor upon the dust of the earth, and decline the way of the humble: and 
d sons committed incest with their father's wives; & the fathers with their daughters in la, which most detestable sins must needs be severely punished.  the son and his father have gone to 
* puellam.  a young woman, that they might violate my holy name. † And upon garments laid to pledge they did lie beside every altar: & the wine of the condemned they drank in the house of their God. † But I did cast out the Ammorrheit before their face: whose height the height of Cedars, & he strong as 
Num. 21. Deut. 2.  an oak: and I destroyed his fruit from above, & his roots beneath. † It is I that made you come up out of the Land of Egypt, & I led you in the desert forty years, that you might possess the Land of the Amorrheite. † And I raised up of your sons to be prophets & of your youngmen Nazareites, is it not so o children of Israel, saith our Lord? † And you drank wine to the Nazareites: and the prophets you commanded, saying: prophecy not. † Behold I will screake under you, as a wain screaketh laden with hay. † And flight shall perish from the swift, and the valiant shall not obtain his strength, and the strong shall not save his life. † And he that holdeth the bow shall not stand, and the swift of his feet shall not be saved, and the rider of the horse shall not save his life. † and the stout of hart among the valients shall flee naked in that day, saith our Lord.   

CHAP. III. For their manifold sins, all the twelve tribes shall be sore plagued. 11. and made captives.  
HEAR the word, that our Lord hath spoken upon you, ye children of Israel: upon all 
a By Israel is here understood the whole people all the kindred or offspring of Jacob, delivered from Egypt.  the kindred that I brought forth out of the Land of Egypt, saying: † only you have I known of all the kindreds of the earth: therefore will I visit upon you all your iniquities. † 
b As two men do not well travel together except they agree: so man can not walk with God, unless he agree with God, keeping his commandments.  Why shall two walk together, unless they be agreed? † will the lion roar in the forest, unless he have a pray? Will the lion's whelp give voice out of his den, unless he hath caught somewhat? † will the bird fall into the snare of the earth, without the sowler? Shall the snare be taken away from the earth, before it hath taken somewhat? † shall the trumpet sound in the city, and will not the people be afraid? Shall there be 
c All evil of pain that is, punishment for sin is by God's permission, and ordinance, either to bring sinners to repentance, or (if they die in mortal sin) the beginning of eternal punishment.  evil in the city, which our Lord hath not done? † Because our Lord God will not do a word, unless he have revealed his secret to his servants the prophets. † The lion shall roar, who will not fear? Our Lord God hath spoken, who shall not prophecy? † Make it heard in the houses of Azotus, and in the houses of the Land of Egypt: and say: Gather ye together upon the mountains of Samaria, and see the many madnesses in the midddes thereof, and them that suffer calumny in the inner parts thereof. † And they have not known to do right, saith our Lord, treasuring up iniquity, and robberies in their houses. † therefore thus saith our Lord God: The land shall be in tribulation, & compassed about: and thy strength shall be plucked away from thee, and thy houses shall be spoiled. † Thus saith our Lord: As if a pastor should get out of the lion's mouth two legs, or the tip of the ear: so shall the children of Israel, that dwell in Samaria, be delivered, in the plague of the bed, and in the couch of Damascus. † hear ye, and contest in the house of Jacob, saith our Lord the God of hosts: † That in the day when I shall begin to visit the prevarications of Israel, I will visit upon him, and upon the altars of Bethel: and The 
d fairest and strongest things that wicked men have shall at last be destroyed.  the horns of the altar shall be cut of, and shall fall to the ground. † And I will strike the winter house with the summer house: and the houses of ivory shall perish, and many houses shall be dissipated, saith our Lord.   

CHAP. four The ten tribes are particularly charged for oppressing the poor, 2. therefore threatened with calamities: 6. blamed for their obstinacy: 12. nevertheless all are admonished to expect Christ.  
HEAR this word ye 
:: Rich hard-hearted people, who being wealthy have no compassion of the poor.  fat kine, which are in the mountains of Samaria: which do calumny to the needy, and break the poor: which say to your lords: Bring, and we will drink. † Our Lord God hath sworn by his holy, that lo the days shall come upon you, and they shall lift you up on poles, and your remnant in pots boiling hot. † And by the breaches you shall go out one against an other, & you shall be cast forth into 
* places of Armenia.  Armon, saith our Lord. † 
:: After many admonitions given in vain God suffereth the idolaters to do all the wickedness they list.  Come ye to Bethel, and do impiousely: to Galgal, and multiply prevarication: and offer in the morning your victims, three days your tithes. † And sacrifice ye praise of the leavened: and call voluntary oblations, and proclaim it: for so would you o children of Israel, saith our Lord God. † whereupon I also 
:: all these afflictions God sent to the children of Israel for their good, but they murmured & were still obstinate.  have given you dullness of the teeth in all your cities, and lack of bread in all your places: and you have nor returned to me, saith our Lord. † I also have stayed the rain from you, when there remained yet three months unto harvest: and I rained upon one city, and upon an other city I rained not: one part was rained upon; and the part whereupon I rained not, withered. † And two and three cities came to one city to drink water, & were not filled: & you returned not to me, saith our Lord. † I struck you with a burning wind, & with 
Agge. 2.  blasting, the multitude of your gardens, and all your vineyards: your olive groves, & figgroves the eruke hath eaten: and you returned not to me, saith our Lord. † I sent death upon you in the way of Egypt, I struck your youngmen with the sword, even to the captivity of your horses: and I made the putrefaction of your camp to come up into your nostherels: and you returned not to me, saith our Lord. † I subverted you, as God subverted Sodom and Gomorth, and you were made as a firebrand hastily caught from the burning: and you returned not to me, saith our Lord. † wherefore these things will I do to thee Israel: but after I shall do these things to thee, 
:: After long captivity Christ will offer himself to the Jews, and such as receive him, he will save.  be prepared to meet thy God o Israel. † Because lo he that formeth the mountains and createth the wind, and declareth his word to man, maketh the morning mist, and walketh upon the high places of the earth: our Lord the God of host is his name.   

CHAP. v Notwithstanding great miseries threatened against the ten tribes: 4. yet if they will repent they shall escape: 7. otherwise they shall fall into captivity: 14. and therefore they are admonished to return to God: 16. but being obstinate, 21. no sacrifice can appease God's wrath.  
HEAR ye this word, that I lift upon you 
:: When the people neither feel nor fear evil, God forseing their calamities, lamenteth the same in their behalf, thereby admonishing them to know their own danger, and by repentance to prevent it.  a lamentation. The house of Israel is fallen, and it shall not add to rise again. † The virgin of Israel is cast forth upon her land, there is none to raise her up. † Because thus saith our Lord God: The city, out of which came forth a thousand, there shall be left in it an hundred: and out of which there came an hundred, there shall be left in it ten, in the house of Israel. † Because thus saith our Lord to the house of Israel: seek ye me, and you shall live. † And seek not Bethel, and into Galgal enter not, and into Bersabee you shall not pass: because Galgal shall be led captive, and Bethel shall be unprofitable. † seek ye our Lord: and live: lest perhaps the house of Joseph be burnt as fire, and it shall devour, and there shall be none to quench Bethel. † You that turn judgement into wormewod, and leave of justice in the land. † Him that maketh Arcturus, and Orion, and that turneth darkness into morning, and that changeth day into night: that calleth the waters of the sea, and poureth them out upon the face of the earth: The Lord is his name. † He that seeketh destruction upon the strong, and bringeth depopulation upon the mighty. † They have hated him that rebuketh in the gate: and him that speaketh perfectly they have abhorred. † therefore because you spoilt the 
Soph. 1.  poor, and took the chosen pray from him: you shall build houses with square stone, and shall not dwell in them: you shall plant most amiable vineyards, and shall not drink the wine of them. † Because I have known many your wickednesses, and your strong sins: enemies of the just, taking bribe, and oppressing the poor in the gate. † therefore shall the wise at that time hold his peace, because it is an evil time. † seek ye good, and not evil, that you may live: and our Lord the God of hosts will be with you, as you have said. † Hate ye evil, and love 
Rom. 12. Psal. 96.  good, and establish judgement in the gate: 
:: If men seek good & not evil God will assist them, as in the former very, and in innumerable holy scriptures: but it is here said: perhaps God will have mercy by reason of the difficulty of man's part who converteth not always perfectly, as he hath free-will to do by God's grace assisting▪ him.  if perhaps our Lord the God of hosts may have mercy on the remnant of Joseph. † therefore thus saith our Lord the God of hosts the Dominatour, in all streets lamentation▪ and in all places that are without, shall be said woe woe: and they shall call the husbandman to mourning, and to lamentation them that know to lament. † And in all vineyards there shall be lamentation: because I will pass through in the mids of thee, saith our Lord. † woe unto them that desire the day of our Lord: to what purpose 
Isa. 13. jere. 30. joel. 1. Soph. 1.  the same unto you? This day of our Lord, darkness, and not light. † As if a man should flee from the face of a lion, & a bear should meet him: & enter into the house, & lean with his hand upon the wall, and a serpent should bite him. † Why, is not the day of our Lord darkness, and not light: and mist, and no shining therein? † I have hated, and have rejected your 
Isa. 1. Jer. 6. Mat. 2.  festivities: and I will not take the odour of your assemblies. † And if you shall offer unto me holocausts, and your gifts, I will not receive them: and the vows of your far things I will not respect. † Take away from me the tumult of thy songs: and the canticles of thy harp I will not hear. † And judgement shall be revealed as water, and justice, as a mighty torrent. † Why, 
:: In the first year of the 40 and beginning of the second they offered sacrifices to God. Leuit. 8. & 9 Num. 7. But not afterwards. S. Aug. q. 47. in Exod.  did you offer hosts and sacrifice to me in the desert 
Act. 7. Psal.. ●4.  forty years, o house of Israel? † And you carried a tabernacle for your Moloch, and the image of your idols, the star of your God, which you made to yourselves. † And I will make you remove beyond Damascus, saith our Lord, the God of hosts is his name.   

CHAP. vi For the avarice, and luxury of both kingdoms, 7. they shall be carried into captivity.  
WO TO you that are rich 
:: It is a fowl & odious fault when rich men neglect the poor, but most detestable when the rich in S●●n, wealthy clergy men, have not compassion on them that want, either spiritual or temporal help.  in Zion, and have confidence 
jac 5.  in the mountain of Samaria: ye great men, heads of the peoples, going stately into the house of Israel. † pass ye into Chalane, and see, & go ye thence into Emath the great: and descend into Geth of the Palestines, and to all the best kingdoms of these: if their border be larger than your border. † You that are separated unto the evil day: and approach to the throne of iniquity. † You that sleep in beds of ivory, and play the wantoness in your couches: that eat the lamb out of the flock, and calves out of the mids of the heard. † You that sing to the voice of the psalter: as David they have thought themselves to have the instruments of song. † That drink wine in phials, and are anointed with the best ointment: and they suffered nothing upon the contrition of Joseph. † wherefore now they shall go in the head of them, that go in transmigration: and the faction of the wantoness shall be taken away. † The Lord God hath sworn by his soul, 
jere. ●●.  saith our Lord the God of hosts: I detest the pride 
:: whereas Jacob by humility, patience, & many other virtues, became great in God's ●auour: now his progeny by pride and delicacy become hateful to God in respect of these sins, & are therefore afflicted, and miserably slain, and carried captives.  of Jacob, and I hate his houses, and I will deliver up the city with the inhabitants thereof. † And if there shall be left ten men in one house, they also shall die. † And his kinsman shall take him up, and shall burn him, that he may carry the bones out of the house: and he shall say to him, that is in the inner parts of the house: Is there yet with thee? † And he shall answer: There is an end. And he shall say to him: Hold thy peace, & remember not the name of our Lord. † Because lo our Lord hath commanded, and he will strike the greater house with ruins, and the lesser house with clefts. † Why 
:: To turn the works of judgement and justice, into sins, which are bitter and ungratful, is as contrary to order, as it is contrary to the course of nature, that horses should ●unne upon craggierockes or wild builes be brought to draw the plough.  can horses run upon rocks, or can there be ploughing with buffles? because you have turned judgement into bitterness, and the fruit of justice into worm wood? † Which rejoice in things of nought: which say: Why have not we taken unto us horns in our own strength? † For behold I will raise up from you o house of Israel, saith our Lord the God of hosts, a nation: and they shall destroy you from the entrance of Emath, even to the torrent of the desert.   

CHAP. VII. In three visions many miseries are revealed, which shall come upon both the kingdoms. 10. A false priest of Bethel accusing the prophet of sedition, and endeavouring to chase him away, 14. is by him forewarned of miseries to his family, and death to himself.  
THESE things hath our Lord God showed to me: and lo the former 
a locusts swarming in multitude signified the Assyrian ●●●ld●ars invading the ten tribes, as is recorded 4. Reg. 18.  of the locust in the beginning of things that spring of the later rain, and behold the later rain after the kings mowing. † And it came to pass: after it had finished to eat the grass of the land, I said: O Lord God be propicious I beseech thee: who shall raise up Jacob, because he is a little one? † Our Lord hath had pity upon this: 
b Sa●manasar king of Assyrians having subdued the ten tribes, invaded the kingdom of Juda, & besieged Jerusalem but his army was miraculously destroyed▪ 4. Reg. 19  It shall not be, saith our Lord. † These things hath our Lord God called judgement unto c fire, and it devoured the great depth and it did eat a part together. † And I said: Lord God be quiet I beseech thee: who shall raise up Jacob, because he is a little one? † Our Lord had pity upon this: Yea this also shall not be, saith our Lord God. † These things hath our Lord showed to me: and lo our Lord standing upon a wall plastered, and in his hand 
d This third vision signified the calamities which the ten tribes suffered shortly after in the reign of Manahem. 4. Reg. 15 v. 20.  a masons trowel. † And our Lord said to me:? What seest thou Amos? And I said: A masons trowel. And our Lord said: Behold I will lay down the truel in the mids of my people Israel: I will add no more to plaster it over. † And the 
c This second vision of sire signified the captivity of the two tribes carried into Babylon. 4. Reg. 24. & 25.  excelses of the idol shall be thrown dowen, and the sancrifications of Israel shall be made desolate: and I will rise upon the house of jeroboam with the sword. † And Amasias the priest of Bethel sent to jeroboam the king of Israel, saying: Amos 
e False prophets not enduring the whole some preaching of true pastors falsely accuse them of rebellion, treason, and sedition.  hath rebelled against thee in the mids of the house of Israel: the land will not be able to sustain all his words. † For thus saith Amos: 
f In this also the false prophetlyed, for Amos said not: jeroboam shall die by the sword: but that God would rise upon the house of jeroboam with the sword. v. 9 fulfilled when Zacharias the son of jeroboam was slain by Sellum. 4. Reg. 15 v 10.  jeroboam shall die by the sword, and Israel shall departed captive out of their land. † And Amasias said to Amos: Thou that seest, go, flee into the land of Juda: & eat bread there, and thou shalt prophecy there. † And in Bethel thou shalt add no more to prophecy: because it is the sanctification of the king, and it is the house of the kingdom. † And Amos answered, and said to Amasias: I am not a prophet 
* ●yedu●●tion. , and I am not the son of a prophet: but an herdsman am I plucking sycomores. † And our Lord took me when I followed the flock, and our Lord said to me: go, prophecy to my people Israel. † And now hear the word of our Lord: Thou sayest: Thou shalt not prophecy upon Israel, and thou shalt not distill upon the house of the idol. † therefore thus saith our Lord: Thy wife shall fornicate in the city, and thy sons, and thy daughters shall fall by the sword, & thy ground shall be measured with a cord: and thou shalt die in a polluted land, and Israel shall departed captive out of their land.   

CHAP. VIII. In a vision of an apple hook the captivity of the ten tribes is again foreshowed, 4. with reprehension of their avarice, and oppression of the poor: 7. for which they shall fall into great miseries.  
THESE things hath our Lord showed to me: and 
a By this vision of a hook is signified that not only the nearer parts of the ten tribes should be brought into captivity which is written. 4. Reg. 15. v. 29. but also the rest which were further of: as fruit of trees, which can not be gathered with the hand, is drawn with a hook: & so all were carried away. 4. Reg. 17. v. 6.  behold an apple hook. † And he said: What seest thou Amos? And I said: An apple hook. And our Lord said to me: The end cometh upon my people Israel: I will add no more to pass them. † And the henges of the temple shall creak in that day, saith our Lord God: many shall die: in every place shall silence be cast. † hear this you that tread down the poor, & make the needy of the land to fail, † saying: When will the month pass, and we shall sell wares: and the Sabbath, and we open the corn: that we may diminish the measure, and increase the sickle, and convey in deceitful balances, † that we may for silver possess the needy, and the poor for shoes, and may sell the refuse of the corn? † Our Lord hath sworn against the pride of Jacob: If I shall forget even to the end all their works. † Why, shall not the land be moved upon this, and every inhabitant thereof mourn: and rise up as a river altogether, and be cast out, and run down to the river of Egypt? † And it shall be in that day, saith our Lord God: 
b In their great prosperity, when they least suspect, calamities shall fall upon them.  The sun 
Deut. ●. Jere 15.  shall go down at midday, & I will make the earth to be dark in the day of light. † And I will turn your festivities into mourning, 
Tob. 2. Mar. 1.  and all your songs into lamentation: and I will bring in upon every back of yours sack cloth, and upon every head baldness: and I will lay it as the mourning of an only begotten son, and the later end thereof as a bitter day. † Behold the days come, saith our Lord, and I will send forth famine into the land: 
c It can not be doubted but in the siege there was want of bread drink and of other victuals: but greater want of spiritual food.  not the famine of bread, nor thirst of water, but of hearing the word of the Lord. † And they shall be moved from the sea even to sea, and from the North even to the East: they shall go about seeking the word of our Lord, and shall not find. † In that day the fair virgins shall fail, & the youngmen in thirst. † They that swear by the sin of Samaria, and say: Thy God o Dan liveth: and the way of Bersebee liveth: and they shall fall, and shall rise no more.   

CHAP. IX. The great destruction of Jerusalem, 8. and dispersion of all the Jews are again prophesied: 11. with the conversion of gentiles, and the Church of Christ shall greatly prosper.  
I SAW our Lord standing upon 
a Destruction of the Altar,  the altar, and he said: † Strike 
b and the Temple, import the abolishing of sacrifice, when the two tribes were carried into Babylon.  the henges, & let the lintels be moved: for there is avarice in the head of all, and the last of them will I kill by the sword: there shall be no flight for them: they shall flee, and he 
Psal.. ●●.  shall not be saved that shall flee of them. † If they shall descend even to hell, thence shall my hand bring them out: and if they shall ascend enen to heaven, thence will I pluck them down. † And if they shall be hid in the top of Carmel, thence searching will I take them away: and if they shall hide themselves from mine eyes in the depth of the sea, there will I command the serpent & he shall bite them. † And if they shall go into captivity before their enemies, there will I command the sword, and it shall kill them. And I will set mine eyes upon them to 
jere. 44.  evil, and not to good. † And our Lord the God of hosts, which toucheth the earth, and it shall melt away: and all that dwell therein shall mourn: and it shall all rise as a river, and shall run down as the flood of Egypt. † He that buildeth in heaven his ascension, and hath founded 
c God who defendeth his Church as a strong bundle fast bond together, will punish the wicked with just afflictions.  his bundle upon the earth: who calleth the waters of the sea, and poureth them out upon the face of the earth, the Lord is his name. † Why, are not you as the children of the Aethiopians unto me, o children of Israel, saith our Lord? Did not I make Israel to ascend out of the Land of Egypt: and the Palesthins out of Cappadocia, and the Syrians out of Cyrenee? † Behold the eyes of our Lord God upon the sinning kingdom, & I will destroy it from the face of the earth: but yet destroying I will not destroy 
d Notwithstanding the great ruin of the jew, slain & led captives, yet God in them conserved the Church that it was not destroyed.  the house of Jacob, saith our Lord. † For behold I will command, and will shake the house of Israel in all nations, as wheat is shaken in a sieve: and there shall not a little stone fall upon the earth. † all the sinners of my people shall fall by the sword: which say: The evil shall not approach, & shall not come upon us. † 
e S. James conformable to S. Peter's doctrine, interpreteth this place of the conversion of the Gentiles to Christ Act. 15. v. 15. etc.  In that day I will raise up the tabernacle of David, that 
Act. 15.  was fallen: & I will re-edify the breaches of the walls thereof, and those things, that were fallen I will repair: and I will re-edify him as in the days of old. † That they may possess the remnant of Idumea, and all nations, because that my name is invocated upon them: saith our Lord that doth these things. † Behold the days come, saith our Lord: and the plougher shall overtake the reaper, & the treader of the grape him that soweth seed: and the mountains shall drop sweetness, and 
joel. 3.  all hills shall be tilled. † And I will convert the captivity of my people Israel: and they shall build the desert cities, & inhabit: and shall plant vineyards, and drink the wine of them: & shall make gardens, and eat the fruits of them. And I will plant them upon their own ground: & I will no more pluck them out of their land, which I have given them, saith our Lord thy God.    

THE prophecy OF ABDIAS. ABDIAS borne in Sichem, of the tribe of Ephraim, prophesied the 
S Epiph.  same time with Amos; so briefly that his prophecy is not parted into chapters: I. against the Idumeans; foreshowing their destruction; 10. for their perpetual enmity against the Jews, and confederacy with the Chaldees. 17. The captivity and relaxation of the Jews. 19 And redemption of the whole world by Christ.  
THE vision of Abdias. Thus saith our Lord God 
jere. 49.  to Edom: We have heard a bruit from our Lord, and he 
:: God directed the cogitations of divers other Gentiles,  hath sent a legate to the gentiles: Rise ye, and let us arise against him into battle. † Behold I have given thee a little one in the gentiles: thou art contemptible exceedingly. † The pride of thy hart hath extolled thee, dwelling in the clefts of rocks, exalting thy throne: which sayest in 
:: to join their forces against the Idumeans.  thy hart: Who shall pluck me down to the earth? † If thou shalt be exalted as an eagle, and if thou shalt set thy nest among the stars: thence will I pluck thee down, saith our Lord. † If thieves had gone in to thee, if robbers by night, how hadst thou held thy peace? would not they have stolen things sufficient for themselves? if the grape gatherers had entered in to thee, would they not have left thee at the least a cluster? † How have they searched Esau, have they sought out his hidden things? † even to the border have they cast thee out: all the men of thy league have mocked thee: the men of thy peace have prevailed against thee: they that eat with thee, shall lay embushments under thee: there is no wisdom in him. † Why, shall not I in that day, saith our Lord, destroy the 
Isa. 29.  wise out of Idumea, and prudence from the mount of Esau, † And thy valients of the South shall fear, that man may perish from the mount of Esau. † For the slaughter, and for the 
Gen. 2●.  iniquity against thy brother Jacob, confusion shall cover thee, and thou shalt perish for ever. † In the day when thou stoodst against him, when strangers took his army, and foreigners entered his gates, and upon Jerusalem cast lot: thou also wast as one of them. † And 
:: God admonisheth them what they ought not to do, but withal foreshoweth that they will despise the Iewes heir brethren: & will rejoice in their miseries.  thou shalt not despise in the day of thy brother, in the day of his peregrination: and thou shalt not rejoice over the children of Juda, in the day of their perdition: & thou shalt not magnify thy mouth in the day of distress. † Neither shalt thou enter the gate of my people in the day of their ruin: neither shalt thou also despise in his evils in the day of his destruction: and thou shalt not be sent out against his army in the day of his destruction. † Neither shalt thou stand in the outgoings to kill them that flee: and thou shalt not shut up his remnant in the day of tribulation. † Because the day of our Lord is at hand upon all nations: as thou hast done, so shall it be done to thee: thy retribution he will return upon thine own head. † For as you have drunk upon my holy mount, shall all gentiles drink continually: & they shall drink, and swallow up, and they shall be as though they were not. † And in 
:: Historically all this prosperity was promised to the Iewes after their delivery from Babylon and so much thereof performed as their new sins hindered not, the rest is fulfilled in Christians. S jerom. ep add Dardam.  mount Zion shall be salvation, and it shall be holy: and the house of Jacob shall possess those that had possessed them. † And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau stubble: and they shall be kindled in them, and shall devour them: and there shall be no remains of the house of Esau, because our Lord hath spoken. † And 
:: The rest of this prophecy is only of Christ possessingal nations. To whom all the prophets give testimony that all receive remission of sins by his name believing in him. Act. 10. v. 43. see. S. Augustin li. 18. c 31. decivit.  they that are toward the South, shall inherit the mount of Esau, and they in the champain countries, Philisthiims: and they shall possess the region of Ephraim, and the region of Samaria: and Benjamin shall possess Galaad. † And the transmigration of this host of the children of Israel, all places of the Chananeits even to Sarepta: and the transmigration of Jerusalem, that is in Bosphorus, shall possess the cities of the South. † And saviours shall ascend into mount Zion to judge the mount of Esau: and the kingdom shall be to our 
luc. 1. v. 3.  Lord.   

THE prophecy OF jonas.  
jonas the son of Amathi in Geth, of the tribe of Zabulon, in the 
Mat. 12. Luc. 11.  
jonas a figure of Christ prophesied salvation to all nations.  reign of jeroboam son of Joas king of Israel, not only in words, but also in his person prophesied, and prefigured Christ; as our saviour 
S. jerom. Epost ad Paulin.  himself testisieth. And under the name of Ninive announceth salvation to all Gentiles, that repent, and return to God, as Ninive did.  

CHAP. 1. Jonas being sent to preach in Ninive fleeth by sea, 4. atempest riseth, 8. whereof he being found by lot, to be the cause; 12. is cast into the sea, 15. and it is calm.  
AND the word of our Lord was made to Jonas the son of Amathi, saying: † Arise, and go into 
a God creator and Lord of all the world, hath also care of al. Rom. 3. v. 29 & therefore sent this prophet to the great city Ninive, as likewise others prophesied to the Babylonians Egyptians, Moabites, Ammonites, Idumeans, etc.  Ninive the great city, and preach in it: because the malice thereof is ascended before me. † And Jonas arose, 
b Jonas showeth the cause why he fled, ch. 4. v. 2. fearing to be counted a fals. prophet.  to flee into Tharsis from the face of our Lord, and he went down into joppes, and found a ship going into Tharsis: and he gave the fare thereof, & went down into it, that he might go with them into Tharsis from the face of our Lord. † But our Lord sent a great wind into the sea: and a great tempest was made in the sea, & the ship was in danger to be broken. † And the mariners were afraid, and the men cried to their god: & they threw the vessels, that were in the ship, into the sea, that it might be lightened of them: and Jonas went down into the inner part of the ship, and slept a deep sleep. † And the governor came to him, & said to him: Why art thou oppressed with sleep? Rise, invocate thy God, if perhaps God will think of us, and we perish not. † And every one said to his fellow: Come, and 
c The mariners seeing no natural cause of so sudden & great a tempest, sought to know the reason thereof by lot, whereto the prophet agreed, by God's inspiration, & so was discovered.  let us cast lots, and know why this evil is to us. And they cast lots, and the lot fell upon Jonas. † And they said to him: tell us for whose cause this evil is to us, what is thy work? what is thy country? and whither goest thou? or of what people art thou? † And he said to them: I am an Hebrew & the Lord God of heaven I fear, which made the sea and the dry land. † And the men feared with great fear, and they said to him: Why hast thou done this? (For the men knew that he fled from the face of our Lord: because he had told them.) † And they said to him: What shall we do to thee, and the sea shall cease from us? because the sea went, and swelled. † And he said to them: Take me up, and cast me into the sea, and the sea shall cease from you: for I know that for me this great tempest is upon you. † And the men rowed, to return to the land, and they were not able: because the sea went and swelled upon them. † And they cried to our Lord, and said: We beseech thee o Lord, let us not perish in the life of this man, and give not upon us innocent blood: because thou o Lord, hast done as thou wouldst. † And they took Jonas, and cast him into the sea: and the sea ceased from his rage. † And the men feared our Lord with great fear, & 
d Sacrifice and vows are known to all men by the light of nature to be gratful to God.  immolated hosts to our Lord, and vowed vows.   

CHAP. II. Jonas is swallowed by a great fish; 3. prayeth with confidence in God; 11. and the fish casteth him on the dry land.  
AND our Lord prepared 
a That this great fish was a whale, our saviour plainly expresseth. Mat. 12 v. 40.  a great fish to swallow done 
Mat. 12. Luc. 11.  Jonas: and Jonas was in the belly of the fish three days and three nights. † And Jonas 
b The prophet doubtless prayed before & when they cast him out of the ship, and continued the same prayer being in the whale's belly, with more confidence, that he should be safely cast on the brie land v. 5 And therefore rendereth thanks, vowing sacrifice of thanks giving. v 10.  prayed to our Lord his God out of the belly of the fish. † And he said:  
I cried out of my tribulation to our Lord, & he hath heard me: 
Psal. 119. & 129.  out of the belly of hell cried I, and thou hast heard my voice.  
† And thou hast cast me forth into the depth in the hart of the sea, and a flood hath compassed me: all thy surges, & thy waves have passed over me.  
† And I said: I am cast away from the sight of thine eyes: but yet I shall see thy holy temple again.  
† The waters have compassed me even to the soul: the depth hath enclosed me, the sea hath covered my head.  
† I am descended to the 
c furthest that can be from mountains, even into the depth of the sea, which is lower than any other valleys.  extreme parts of the mountains: the bars of the earth have shut me up for ever▪ and thou wilt lift up my life from corruption, o Lord my God.  
† When my soul was in distress within me, I remembered our Lord: that my prayer may come to thee unto thy holy temple.  
† They that keep vanities in vain, forsake their mercy.  
† But I in the voice of praise will immolate to thee: what things soever I have vowed I will render for salvation to our Lord.  
† And our Lord 
d god's will is his word by which all creatures were made, and to which, as well living, as senseless things obey.  spoke to the fish: and it vomited up Jonas upon the dry land.   

CHAP. III. again Jonas is commanded to preach in Ninive, that within forty days it shall be destroyed: 5. They all fast, and repent: 10. and God recalleth his sentence.  
AND the word of our Lord was made to Jonas the second time, saying: † Arise, & go into Ninive 
a Diodorus Siculus, li. 3. c 1. Writeth that Ninive was in length, 150. stadia or forlongs, in breadth. 90. so it was in citcuite of the walls. 480. And every forlong having 125. paces of five foot the pace, the compass was 60. Italian miles, about 50. or 48. English miles; a sufficient travel of three days, to pass through the principal streets, and more public places thereof.  the great city: and preach in it the preaching which I speak to thee. † And Jonas arose, & went into Ninive according to the word of our Lord: & Ninive was a great city of three days journey. † And Jonas began to enter into the city on days journey: & he cried, and said: As yet forty days, and Ninive 
b As well this, as many other like prophecies, show that god's threats are conditional, if sinners will repent: for then God changeth his sentence. S. Chrys. ho. 5. ad popul. S. Jero, in him:. ●ocum. S. Greg. li. 16 c. 18 Moral. The same is also clear. Jere 18. v. 8.  shall be subverted. † And the men of Ninive believed in God: and they proclaimed a fast, and were clothed with sackcloths from the greater to the lesser. † And the word came to the king of Ninive: and he rose up out of his throne, and cast away his garment from him, and was clothed with sackcloth, and sat in ashes. † And he cried, and said in Ninive from the mouth of the king & of his princes, saying: Men, 
c Great remorse & detestation of sin maketh penitents to exceed in austere works, which being well meant is accepted at God's hands, so it be not indiscreet.  and beasts, and oxen, and cattle let them not taste any thing: nor feed, and let them not drink water. † And let men, and beasts be covered with sackcloths, 
jere. 18.  and cry to our Lord in strength, and let every man convert from his evil way & from the iniquity, that is in their hands. † Who knoweth if God will convert, and forgive: and will 
joel. ●.  return from the fury of his wrath, and we shall not perish? † And God saw their works, that they were converted from their evil way: and God had mercy on the evil which he had spoken, that he would do to them, and he did it not.   

CHAP. four The prophet lamenteth for that he was commanded to preach otherwise then it came to pass. 5. Going forth he stayeth near the city to see the end; 6. an ivy growing covereth his head from the sun; 7. but withereth the next day; 8. & he lamenting desireth to die; 10. and God showeth that it is more meet to save Ninive then the ivy.  
AND Jonas 
a Jonas conjectured by their penance that God would for this time spare Ninive, and so was afflicted fearing that both this, and other prophecies should be reputed un certain. But this doubt is solved, understanding God's threats to be conditional as before. ch 3 v. 4. and so it proved. For they falling again into former sins were afterwards destroyed Nahum. 1. 2, & 3.  was afflicted with great affliction, and was * angry: † and he prayed to our Lord, and said: I beseech 
Psal. 58. joel. 2.  thee o Lord, Why, is not this my word, when I was yet in my country? for this did I prevent to flee into Tharsis. For I know that thou art a clement, and merciful God, patiented, and of much compassion, and forgiving upon the evil. † And now Lord take I beseech thee my soul from me: because better is death to me then life. † And our Lord said: Art thou angry well thinkest thou? † And Jonas went out of the city, and sat against the East part of the city: and he made himself a bower there, and he sat under it in the shadow, till he might see what would befall to the city. † And our Lord God prepared an ivy tree, & it came up over the head of Jonas, to be a shadow over his head, and to cover him: for he had laboured: and Jonas rejoiced upon the ivy with great joy. † And God prepared a worm in the rising of the morning against the morrow: and it struck the ivy, and it withered. † And when the sun was risen, our Lord commanded an hot, and burning wind: and the sun beat upon the head of Jonas, and he broiled for heat: and he desired for his soul to die, and said: It is better for me to die then to live. † And our Lord said to Jonas: Art thou angry well, thinkest thou, for the ivy? And he said: 
b Jonas had just cause to be grieved; & so God had just cause of compassion, that the city should not perish. In this prophecy, which is also an history, who could have thought that Jonas had been a figure of our saviours death, and resurrection, unless himself had so expounded it? Mat. 12.  I am 
* grieved.  angry well even unto death. † And our Lord said: Thou art sorry for the ivy, wherein thou hast not laboured, nor made it to grow, which in one night came forth, and in one night is perished. † And shall not I spare Ninive the great city, wherein are more than a hundred twenty thousand men, that know not what is between their right hand and their left, and many beasts?    

THE prophecy OF MICHEAS.  
MICHEAS a Morasthite of the tribe of Ephraim, prophesied 
S. Epiph. devita prophet.  
Micheas prophesied the same time with Isai. etc.  part of the time with Isai, & the former five less Prophets: against both the kingdoms of Israel and Juda: foreshowing their captivities, and relaxation of Juda from Babylon: their conversion to Christ near the end of the world: and that in the mean time all other nations shall believe in Christ.  

CHAP. I. Samaria and all the ten tribes shall be brought into captivity by the Assyrians. 9 The two tribes shall also be invaded and spoiled, even near to Jerusalem.  
THE word of our Lord that was made to Michaeas the Morasthite, in the days of Joathan, Achaz, and Ezechias Kings of Juda: which he saw upon Samaria and Jerusalem. † hear all ye peoples: and let the earth attend, and the fullness thereof: and 
a If the prophet should not admonish the people, both he and they should die in their sin; jere. 3. v. 18 19 but he dischargin his office (as ●od is witness) they not repenting shall perish in their iniquity.  let our 
Deut. 32. Isa. 1. Isa. 26.  Lord God be unto you for a witness, our Lord out of his holy temple. † Because lo our Lord will go forth out of his place: and he will descend, & will tread upon the highest of the earth. † And the mountains shall be consumed under him: and the valleys shall be cloven, as wax at the presence of fire, & as waters that run down headlong. † For the wickedness of Jacob all this, and for the sins of the house of Israel. what is the wickedness of Jacob? is it not Sammaria? and what the excelses of Juda? is it not Jerusalem? † And I will lay Samaria as a heap of stones in the filled when a vineyard is planted: and I will pluck down her stones into the valley, & will discover her foundations. † And all her sculptils shall be cut in sunder, and all her wages shall be burnt with fire, and I will lay all her idols into perdition: because they are gathered together of the wages of an harlot, & 
b Samaria gathering riches by traffic with idolaters communicated also with them in idolatry & therefore their riches shall be carried into Ninive, & other places of Assyria.  unto the hire of an harlot they shall return. † upon this will I lament, and howl: I will go spoiled, and naked: I will make lamentation as of dragons, and mourning as it were of striches. † Because her plague is desperate, because it is come even to Juda it hath touched the gate of my people even to Jerusalem. † 
c tell not these calamities which I foreshow amongst your enemies, lest they rejoice thereat.  In Geth declare it not, weep not with tears: 
d But lament in your own houses which shall be ruined, & replenished with dust. S. Jerome here testifieth the hardness of this place praying for the assistance of the holy Ghost to understand it.  in the house of dust sprinkle yourself with dust. † And pass ye to yourselves o fair habitation, confounded with ignominy: she went not out that dwelleth in the going out: the house adjoining shall receive lamentation of you, which stood to herself. † Because she is weakened to good which dwelleth in bitternesses: because evil is descended from our Lord into the gate of Jerusalem. † Tumult of the chariot of astonishment to the inhabitant of Lachis: it is the beginning of sin to the daughter of Zion, because in thee are found the wickednesses of Israel. † therefore shall he give spoilers upon the inheritance of Geth: the houses of lying into deception to the Kings of Israel. † As yet will I bring an heir to thee which dwellest in Maresa: even to 
e Ironiously he saith the glory, that is, the misery of Israel shall be extended to Odolla the uttermost city of Juda.  Odolla shall the glory of Israel come. † Be bald, and be pouled for the children of thy delicacies: enlarge thy baldness as an eagle: because they are led captives out of thee.   

CHAP. II. By their great injustice, 7. notwithstanding their vain presumption of God's mercy; whereto he is in deed most prone, 8. the Israelites through their excessive rapine, provoke God to punish them. 12. yet when Christ shall come some Jews will serve him; and many more in the end of the world.  
WO TO you which think that is 
a By the figure Liptote, that is here called unprofitable, which is indeed extreme hurtful, & hath nothing profitable in it.  unpofitable, and work evil in your beds: in the morning light they do it, because their hand is against God. † And they have covered fildes, and violently taken, and houses forcibly taken away: and oppressed the man and his house, the man and his inheritance. † therefore thus saith our Lord: Behold I purpose evil upon this family: whence you shall not take away your necks, and you shall not walk proud, because it is a very evil time. † In that day a parable shall be taken up upon you, and a song shall be sung with sweetness, of them that say: With depopulation we are wasted: part of my people is changed: how shall he departed from me, whereas he returneth, that will divide our regions? † For this cause thou shalt have none casting the cord of lot in the assembly of our Lord. † speak ye not 
b The princes of the people command the prophets not to speak and inculcate so much of future afflictions.  speaking: It shall not drop upon these, confusion shall not apprehend them. † The house of Jacob saith: Way is the spirit of our Lord abridged, or are his cogitations such? 
c God answereth, that his threats proceed from his mercy. For he would save all and those that either walk rightly, or repent shall feel the effect of his mercy, but except they be admonished, neither the good will persevere in goodness, nor the evil return into the right way.  Are not my words good with him that walketh rightly? † And on the contrary my people is risen up as an adversary: from above the cote you have taken away the cloak: & them that passed simply, you turned into battle. † The women of my people you have cast out of the house of their delicacies: from their little ones you have taken my praise for ever. † Arise, and go, because you have no rest here. For the uncleanness thereof it shall be corrupted with a sore putrefaction. † Would God I were not a man having the spirit, and that I did rather speak a lie: I will distill to thee into wine, and into drunkenness: and it shall be this people upon whom it is distilled. † 
d In further proof of God's mercy he promiseth to gather his Church of all nations by Christ.  Gathering I will gather thee wholly together o Jacob: I will bring together the remnant of Israel into one, I will put them together as a flock in the fold, as cattle in the mids of sheepcotes, they shall make a tumult by reason of the multitude of men. † For he shall ascend opening the way before them: they shall divide, and pass through the gate, and shall enter by it: and their king shall pass before them, and our Lord in the head of them.   

CHAP. III. For the sins of the rich oppressing the poor, 5. of false prophet's flattering for lucre, 9 and of judges perverting justice, 12. Jerusalem, and the temple shall be destroyed.  
AND I said: hear ye princes 
a The chief of both the kingdoms (the two tribes, & the ten) were great extortioners, and the poor murmuring against the rich also extorted each from other: imitating the greater sort in evil.  of Jacob, & ye dukes of the house of Israel: Why, is it not your part to know judgement, † which hate good, and love evil: which violently take away their skins from them, and their flesh from their bones? † Which have eaten the flesh of my people, and have stead their skin from them: and have broken, and cut their bones as in a kettle & as it were flesh in the mids of a pot. Shall they cry to our Lord, and he will not hear them: and he will hide his face from them at that time, as they have done wickedly in their inventions. † Thus saith our Lord upon 
b False prophets sought also their private gain.  the prophets, that seduce my people: that bite with their teeth, and preach peace: and if a man give not something in their mouth, they sanctify battle upon him. † therefore there shall be night to you for vision, and darkness to you for divination: and the sun shall go down upon the prophets, & the day shall be darkened over them. † And they shall be confounded that see visions, and the diviners shall be confounded: and all shall cover their faces, because there is no answer of God. † But yet I am replenished with the strength of the spirit of our Lord, with judgement, and power: to declare unto Jacob his wickedness, and to Israel his sin. † hear this ye princes of the house of Jacob, and ye 
c Likewise the judge perverted judgement scraping their tempo all profit of other men's quarrels.  judges of the house of Israel: which abhor judgement, & pervert all right things. † Which build Zion in blood, and Jerusalem in iniquity. † Her princes 
Ezec. 22. Soph. 3.  judged for gifts, and her priests taught for wages, and her prophets divined for money: & they rested upon our Lord, saying: Why, is not our Lord in the mids of us? Evils shall not come upon us. † 
d And therefore all sorts grievously offending shall all worthily perish.  For this, because of you, Zion shall be ploughed 
jere. 26.  as a filled, and Jerusalem shall be as an heap of stones, and the mount of the temple as the high places of forests.   

CHAP. four many Gentiles shall believe in Christ: 6. and lastly the multitude of Jews. 8. In the mean time the two tribes shall be carried into captivity, and be delivered again.  
AND it shall be: In 
a The jew confess this prophecy to be of Christ the promised Messias: but deny it to be of our saviour Jesus of Nazareth, framing for their purpose divers arguments, which the learned may see very well confuted by Doct. Franc. Ribera, in this place. The later days are this whole time from Christ to the end of the world, which is the last time or state, after which shall be no other stat● of time, but eternity. Though in some places, the later days, or last days, signify the time that followeth after the thing then mentioned. as. Isa. 9 v. 1. 2 Tim. 3. v. 1.  the later end of days there shall be the 
Isa. 2.  mount of the house of our Lord prepared in the top of mountains, and high about the hills: and peoples shall flow to it. † And many nations shall hasten, & shall say: Come, let us go up to the mountain of our Lord, & to the house of the God of Jacob: & he will teach us of his ways, and we shall go in this paths: because out of Zion shall the law go forth, and the word of our Lord out of Jerusalem. † And he shall judge between many people's, and he shall rebuke strong nations unto a far of: and they 
b True and sincere christians love & keep, peace, yea rather sustain injuries with meekness then contend one against an other. 1 Cor. 6.  shall cut their sword into culters, and their spears into spades: nation shall not take sword against nation: and they shall no more learn to make battle. † And every man shall sit under his vine, & under his figtree, and there shall be none to make them afraid: because the mouth of the Lord of hosts hath spoken it. † Because 
c all such quiet patiented people as walk in the name of God our Lord, will keep this peace, yea even with them that hate peace. P● 119. suffering persecution with alacrity of mind. Heb. 10. v. 34. S. Iren l. 4. c 67. adverse haeres. S Justin. Apolog. 2. pro Christian. S. Cyril in hunc. locum.  all people's will walk every one in the name of his God: but we shall walk in the name of the Lord our God for ever and ever. † In that day, saith our Lord; 
d The Jews shall be at last converted to Christ.  I will gather her that halteth: and her that I had cast out, I will gather up, & her whom I had afflicted. † And I will make her that halted into a remnant: 
Soph. 3. Luc. 1. Dau. 7.  and her that had laboured into a mighty nation: and our Lord will reign over them in mount Zion, from this time now and for ever. † And thou 
e captivity of the two tribes.  the tower of flock, cloudy of the daughter of Zion shall come to thee: and the first power shall come the kingdom to the daughter of Jerusalem. † Now why art thou drawn together with pensiveness? why, is there not a king to thee, or is thy counsellor perished, because sorrow hath apprehended thee as a woman in travel? † sorrow thou & labour o daughter of Zion as a woman in travel: because now shalt thou go out of the city, and shalt dwell in the country, and shalt come even to Babylon, there thou shalt be delivered: there our Lord will redeem thee out of the hand of thine enemies. † And now many nations are gathered together upon thee, which say: Let her be stoned: and let our eye look upon Zion. † 
f The relaxation from captivity.  But they have not known the cogitations of our Lord, and have not understood his counsel: because he hath gathered them together as the hay of the floor. † Arise, and thrash o daughter of Zion: because I will make thy horn of iron, and thy hooves I will make of brass: & thou shalt break in pieces many peoples, and shalt kill the spoils of them to our Lord, and their strength to the Lord of the whole earth.   

CHAP. v Jerusalem shall be besieged and taken (2. Christ shall be borne in Bethlehem) 3. the Jews shall not be wholly rejected, until the Gentiles begin to embrace the true faith. 4. Which shall be spread in the whole world, 8. pure from idolatry, 14. and the incredulous punished.  
NOW shalt thou be spoiled Jerusalem 
a is called daughter of the spoiler, that is, addicted to spoiling & oppressing the poor as ch.. ●. and therefore shall be spoiled; yet shall be restored, & conserved, till Bethlehem bring forth the Dominatour, Christ our Lord.  daughter of the spoiler: they have laid si●ge upon us, with a rod shall they strike the cheek of the judge of Israel. † AND thou BETHLEHEM, 
Mat. 2. Joan. ●.  Ephrata, art 
b Bethlehem a small city, of least account amongst many yet by Christ borne there, it became not a little one, but more excellent than many others. Mat. ●. v. 6.  a little one in the thousands of Juda: out of thee shall come forth unto me he that shall be the dominatour in Israel: and his coming forth “ from the beginning, from the days of eternity. † therefore shall he give them even till the time, wherein she that traveleth shall bring forth: and the remnant of his brethren shall be converted to the children of Israel. † And he shall stand, and feed in the strength of our Lord, in the height of the name of our Lord his God: and they shall be converted, because now shall he be magnified even to the ends of the earth. † And this man shall be peace: when the Assyrian shall come into our land, and when he shall tread in our houses: and we will raise upon him “ seven pastors, and “ eight principal men. † And they shall feed the land of Assur in the sword, and the land of Nemrod in the spears thereof: and he shall deliver from Assur, when he shall come into our Land, and when he shall tread in our coasts. † And the remnant of Jacob shall be in the mids of many peoples as dew from our Lord, and as drops upon the grass, which expecteth not man, and tarrieth not for the children of men. † And the remnant of Jacob shall be in the Gentiles in the mids of many peoples, as a lion among the beasts of the forests, and as a lion's whelp among the flocks of cattle: who when he hath passed, and trodden down, and taken, there is none to deliver. † Thy hand shall be exalted over thine enemies, and all thine enemies shall perish. † And it shall be in that day, saith our Lord: I will take away thy horses out of the mids of thee, and will destroy thy chariots. † And I will destroy the cities of thy land, and will destroy all thy munitions, and I will take away sorceries out of thy hand, & there shall be no divinations in thee. † And I will make thy sculptils to perish, and thy statuees out of the mids of thee: and thou shalt no more adore the works of thy hands. † And I will pluck up thy groves out of the mids of thee: and will destroy thy cities. † And I will do vengeance in fury and in indignation among all the nations, that have not heard.  

ANNOTATIONS. CHAP. V.  
2. From the beginning, from the days of eternity] To signify that Christ taking 
Christ man and God.  man's nature, was nevertheless eternal God with the Father and holy Ghost, the prophet addeth that he was from the beginning, and from the days of eternity. which manner of speech, by iterating the same terms, as also seculum seculi, secu●a saeculo●um. & the like, signify absolute eternity Though the same words put single▪ in some places do only import long time, or du●ing such a state▪ as Exo. 21. v. 6. Psal. 23. v. 7. &▪ 9  
5. Seven pastors, eight principal men] Christ raiseth up, and always conserveth many, or a great number (signified by the two mystical numbers, seven 
The Church hath always true pastors.  and eight) to defend the faithful people of the Church, against Assur, & Nemrod, that is, against all persecutors and adversaries. These defenders are the Fathers and Doctors of the Church, especially Bishops, who are here called Pastors, to admonish them, that their office is to seed● the people with spiritual food, doctrine and Sacraments: and are called also princes, or principal men, to admonish the people to obey, and follow their ordinance▪ As S. Paul also admonisheth: Obey your Prelates, and be subject to them. For they watch as being to render account for your souls. Heb. 13.    

CHAP. vi God expostulateth with the chief of the Jews, 3. and with the whole people, their ingratitude, for his singular benefits: 6. who is not pacified with sacrifices, 8. but by doing justice. 9 which they not doing, 13. shall be afflicted by their enemies.  
HEAR ye what our Lord speaketh: Arise, contend in judgement against the mountains, & let the hills hear thy voice. † Let the mountains hear the judgement of our Lord, & the strong foundations of the earth: because the judgement of our Lord is with his people, and with Israel he will be judged. † 
a whereas God showed most singular great benefits the ungratful malignant people required him with most wicked & reproachful cruelty. As is excellently set forth, in the church's service on good fri●day.  My people what have I done to thee, or what have I molested thee? answer me. † Because I brought thee out of 
jere. 2. Exo 14. Num. 22.  the Land of Egypt, & delivered thee out of the house of them that served: and sent before thy face Moses, and Aaron, and 
b Both Moses & Aaron were figures of our saviour, and their sister Marie a figure of B Marie the mother of Christ.  Marie? † My people remember I pray thee, what Balach the king of Moab purposed: and what Balaam the son of Beor answered him: from Setim even to Galgal, that thou mightst know the justices of our Lord. † What worthy thing shall I offer to our Lord? Shall I bow the knee to the high God? What shall I offer unto him holocausts, & calves of a year old? † Why, can our Lord be pacified with thousands of rams, or with many thousands of fat buckgoates? Why, shall I give my first borne for my wickedness, the fruit of my womb for the sin of my soul? † I will show thee o man what is good, and what our Lord requireth of thee: verily 
c works of justice, & mercy do far excel external sacrifice of the old la.  to do judgement, and to love mercy, and to walk solicitous with thy God. † The voice of our Lord crieth to the city, and salvation shall be to them that fear thy name: hear ye o tribes, and who shall approve it? † As yet there is fire in the house of the impious, treasures of iniquity, and a lesser measure full of wrath. † Why, shall I justify an impious balance, and the deceitful weights of the bag? † By which her rich-men were replenished with iniquity, and the inhabitants therein spoke lies, and their tongue was fraudulent in their mouth. † And I therefore began to strike thee with perdition for thy sins. † Thou shalt eat, & shalt not be filled: and thy humiliation in the mids 
levit. 26. Deut. 28. Agge. 1.  of thee: and thou shalt apprehend, and shalt not save: and whom thou shalt save, I will give unto the sword. † Thou shalt sow, and shalt not reap: thou shalt tread the olive, and shalt not be anointed with the oil: and press must, & shalt not drink the wine. † And thou hast kept the precepts 
d Thou Jerusalem art so wicked & foolish, as to imitate the most wicked kings and people of the ten tribes Amri, & Achab. 3. Reg 16. v. 25. & 30.  of Amri, and all the work of the house of Achab: and thou hast walked in their wills, that I might give thee into perdition, and the inhabitants therein into hissing, and the reproach of my people you shall bear.   

CHAP. VII. The prophet lamenteth, that for all his preaching few are good, and many corrupt in manners: 5. therefore their miseries approach: 7. from which they shall be again delivered, 14. and prosper, 20. and all mankind shall be redeemed by Christ.  
WOE is me, because I am become as he that gathereth in autumn the clusters of vintage: there is no cluster to eat, timely ripe figs my soul hath desired. † The holy is perished out of the earth, & there is 
a Such general speech doth not import absolutely all without exception, but that very many or the far greater part of the wicked remaned so still notwithstanding the prophets diligence in preaching, by the which few were converted  none righteous among men: all lie in wait for blood, every one hunteth his brother to death. † The evil of their hands they call good the prince requireth, and the judge is in rendering: and the great man hath spoken the desire of his soul, and they have troubled it. † He that is left among them, is as a brier: and he that is righteous, as the thorn of the hedge. The day of thy speculation, thy visitation cometh: now shall be the destruction of them. † 
b In time of great & general distress ne rest friends even domestical may not be trusted, because every one in such case hath care of himself, though it be with prejudice of others.  believe not a friend, and trust not in prince: from her that fleepeth in thy bosom, keep the closures of thy mouth. † Because the son doth contumely to the father, & the daughter 
Mat. 10. v. 21. ●5.  riseth against her mother, the daughter in law against her mother in law: & a man's enemies they of his own household. † But I will look towards our Lord, I will expect God my saviour: my God will hear me. † rejoice not thou mine enemy over me, because I am fallen: I shall arise, when I have sit in darkness, our Lord is my light. † I will bear the wrath of our Lord, because I have sinned to him: until he judge my judgement: he will bring me forth into the light, I shall see his justice. † And mine enemy shall behold, and 
c Babylon shall be taken and spoiled by the Medes & Persians, by them the Jews shall be delivered: whereat the Chaldees will much repine.  she shall be covered with confusion, which saith to me, where is the Lord thy God? Mine eyes shall look on her: now shall she be into conculcation as the mire of the streets. † The day that thy walls may be builded up: in that day shall the law be made far of. † In that day and Assur shall come even to thee, & even to the fenced cities, and from the fenced cities even to the river, and to sea from sea, and to mountain from mountain. † And the land shall be into desolation for the inhabitants thereof, and for the fruit of their cogitations. † 
d pastor's office is to feed and rule,  feed thy people with thy e rod, the flock of thine inheritance, them that dwell alone in in the forest, in the mids of Carmel: they shall feed upon Basan and Galaad according to the days of old. † According to the days of thy coming forth out of the Land of Egypt I will show him marvels. † The nations shall see, and shall be confounded upon all their strength: they shall put the hand upon 
:: with meat, and rod; with doctrine and discipline.  the mouth, their ears shall be deaf. † They shall lieke dust as serpents, as the creeping beasts of the earth, they shall be troubled in their houses: the Lord our God they shall dread, and 
jere. 10. Act. 10. Collos. 2.  shall fear thee. † What God is like to thee, which takest away iniquity, and passest over the sin of the remnant of thine inheritance? he will send his fury in no more, because he is willing mercy. † He will return, and will have mercy on us: he will lay away our iniquities: and he will cast all our sins into 
Iuc. 1. v. 55. 73. Gen. 22. v. 17.  the bottom of the sea. † Thou wilt give 
f God gave truth to Jacob performing that which was promised,  truth to Jacob, 
g of his mere mercy to Abraham.  mercy to Abraham: which thou hast sworn to our fathers from the days of old.    

THE prophecy OF Nahum.  
NAHUM borne in Elcese a town in Galiley, prophesied shortly 
S. jerom. Epist add Paulin.  
Nahum prophesied about 50. years after Jonas, ●ere 135. before the destruction of Ninive.  after the captivity of the ten tribes, against Ninive, about fifty years after Jonas preaching, and their repentance; when they became more wicked than before: foreshowing their utter ruin, and ignominy. In figure of the destruction of idolatry in all nations, by Christ evangelizing and announcing peace, to all that will believe in him.  

CHAP. 1. Ninive shall be destroyed not able to escape Gods powerful wrath. 9 The Asstrians shall not prevail against Jerusalem: 13. but themselves shall be slain.  
THE 
a Burden signifieth comminatory & pen siue prophecy of ruin and punishment. Allegorically Nahum according to his name, comforteth the just, showing that God will revenge them by destroying Ninive the beautiful great city, that is, the terrestrial world called cosmos beautful, and then reward his saints in eternal glory.  burden of Niniveh. The book of the vision of Nahum the Elce●e●te. † God is jealous, & our Lord revenging, our Lord revenging, and having fury: our Lord revenging on his adverseries, and he is angry with his enemies. † Our Lord is patiented, and great of strength and cleansing, he will not make innocent. Our Lords ways in tempest, and whirl wind, and clouds the dust of his feet. † Rebuking the sea, and driing it up: and bringing all rivers to a desert. Basan is weakened and Carmel: & the flower of Libanus is faided. † The mountains were moved at him, and the hills were desolate: and the earth hath trembled at his presence, and the world, and all that dwell therein. † Befote the face of his indignation who shall stand? and who shall resist in the wrath of his fury? his indignation is powered out as fire: and the rocks are dissolved by him. † Our Lord is good, and strengthening in the day of tribulation: and knowing them that hope in him. † And in a flood passing by, he will make a consummation of the place thereof: & darkness shall pursue his enemies. † What think ye against our Lord? Consummation he will make: there shall not rise double tribulation. † Because as thorns clasp one an other: so 
b The Assyrians accounting themselves assured to take and spoil Jerusalem, and thereupon banqueting and drinking were defeated all in one night.  the feast of them that drink together: they shall be consumed as stubble full of dryness. † Out of thee shall come forth one that thinketh malice against our Lord in the mind devising prevarication. † Thus saith our Lord: If they shall be perfect: and so a great many, so also shall they be shorn, and he shall pass by: I have afflicted thee, and I will afflict thee no more. And now I will break his rod from of thy back, and I will burst thy bonds in sunder. † And Our Lord will command upon thee, there 
c To Senacherib succeeded his sorne Asar haddon, but presently after the whole lineage was destroyed ●●g ●●.  shall not be sown of thy name any more: out of the house of thy God I will destroy sculptil, & molten, I will put thy grave, because thou art dishonoured. † Behold upon the mountains the feet of him that 
Isa. 52▪ Rom. 10.  Euangalizeth, and preacheth peace: celebrate o Juda thy festivities, & render thy vows: because Belial shall no more add to pass through thee, he is wholly perished.   

CHAP. II. The Chaldees shall mightily invade the Assyrians, 5. take and ransack Ninive.  
HE is come up that 
a Nabuchodo nosor muading the territory of Ninive wasted all things, and then assaulted and took the city.  shall scatter before thee, that shall keep the siege: behold the way, fortify the loins, strengthen force exceedingly. † Because our Lord hath rendered 
b The Assyrians became more proud and insolent after they had spoiled the two tribes & carried the ten into captivity and therefore God will now revenge this pride.  the pride of Jacob, as the pride of Israel: because the waters have dissipated them, and have marred their branches. † The buckler of his valiants fiery, the men of the army in scarlets, the reins of the chariot fiery in the day of his preparation, and the drivers are brought asleep. † In the ways they are troubled, the chariots struck one agaynstan other in the streets: their appearance are as it were lamps, as it were lightning running to and fro. † He will remember his valiants, they shall fall in their ways: they shall quickly scale the walls thereof, and a bower shall be prepared. † The gates of the rivers are opened, and the temple thrown down to the ground. † And the soldier is led away captive: and her handmaids were led away mourning as doves, murmuring in their hearts. † And Ninive 
c The people of Ninive, when the wall of the city shall once be broken by the enemies, will flee away as water runneth out of a pond, or fish-poole, when the bank is broken  her waters as it were a fishpoole of waters: but themselves are fled 
d Although some of more corege will exhorteth fugitives to stay, and sight for their city, it will not avail, because the most part will seek to escape by running away.  Stand stand, & there is none that will return. † spoil the silver, spoil the gold: and there is no end 
Isa. 2.  of the riches of all vessels that are to be desired. † She is dissipated, and rend, and torn: and pining hart, and dissolution of the knees, and defect in all reins: and the faces of them all as the blackness of a pot. † 
e The king of Assyrians like a furious lion gathered pray out of all countries, and brought it into Ninive as into his den, but at last shall be spoiled of al.  Where is the habitation of lions, & the pasture of lion's welps, to which the lion went, to go in thither, the lion's whelp, and is there none to make them afraid? † The lion hath caught sufficiently for his welpes, and hath killed for his lionesses: and he hath filled his dens with pray, and his couch with ravening. † Behold I to thee, saith the Lord of hosts, and I will burn thy chariots even to smoke, and the sword shall eat thy little lions: and I will destroy thy pray out of the land, and the voice of thy messengers shall be heard no more.   

CHAP. III. A description of ninives' ruin, 5. made ignominious to all nations: 17. foreign soldiers fleeing away, and all their own terrified.  
WO to thee o city Nemrod 
a began with sheeding blood to make himself great. Gen 10. so Ninus who built Ninive, and their successors were still very bloody, and otherwise wicked, but at last after 1200 years, under Sardanapalus their monarchy decayed much, as most writers both Greek & Latin testify, but yet continued longer & flourished again as Doctor Ribera showeth by the holy Scriptures, & continued in all from Ninus time till it was destroyed by the Chaldees, about 1440. years, yea & was repaired again & was great after the relaxation of the jew from captivity. As Eusebius. S. Augustin. S. Beda and others write.  of bloods, all of lying full of tearing: 
Bzee. 14. Habac. 2.  spoil shall not departed from thee. † The voice of the whip, and the voice of the violence of the wheel, & of the neighing horse, and of the fervent chariot, and of the horseman mounting. † And of the glistering sword, and of the glittering spear, and of a multitude slain, and of a grievous ruin: neither is there an end of corpses, and they shall fall on their bodies. † Because of the multitude of the fornications, of the harlot beautiful & grateful, and having sorceries, which hath sold nations in her fornications, & families in her sorceries. † Behold I to thee, saith the Lord of hosts: and I 
Isa. 47.  will discover thy privy parts in thy face, and will show to the gentiles thy nakedness, & to kingdoms thine ignominy. † And I will throw upon thee abominations, and will use thee contumeliously, and will put thee for an example. † And it shall be, every one that shall see thee, shall leap back from thee, and shall say: Ninive is wasted: who shall shake the head upon thee? whence shall I seek a comforter for thee? † Why, art thou better than 
b This city was first called No, but being destroyed by the Chaldees, and re-edified by K. Alexander was then called by his name. S. jerom.  Alexandria full of peoples, which dwelleth in the rivers? waters round about it: whose riches, the sea: waters the walls thereof. † Aethiopia the strength of it, and Egypt, & there is no end: Africa, and the Libyans have been in thine aid. † But she also in transmigration was led into captivity: her little ones were dashed in the head of all ways, and upon her noble ones, they have cast lot, and all her great men were made fast in fetters. † Thou also therefore shalt be made drunk, and shall be despised: and thou shalt seek help of the enemy. † all thy munitions as figtrees with their green figs: if they be shaken, they will fall into the mouth of the eater. † Behold thy people women in the mids of thee: to thine enemies the gates of thy land with opening shall be opened, fire shall devour thy bars. † Draw thee water for the siege, build thy munitions: enter into the clay, and tread, making mortar hold the brick. † There the fire shall eat thee: thou shalt perish by the sword, as a bruke it shall devour thee: be gathered together as the bruke, be multiplied as the locust. † Thou hast made thy merchandises more than are the stars of heaven: the bruke was spread, & flew away. † Thy keepers as the locusts: & thy little ones as it were the locusts of locusts, which swarm on the hedges in the day of could: the sun arose, & they flew away, and their place was not known where they were. † Thy pastors slumbered, o King of Assur, thy princes shall be buried thy people lay hid in the mountains, and there is none to gather them together. † Thy destruction is not obscure, thy plague is very sore: all that have heard the fame of thee, have clapped the hand upon thee: for upon whom hath not thy malice passed always?    

THE prophecy OF Habacuc.  
HABACUC borne in Bezochar prophesied the same time with Nahum 
Habacuc prophesied of the two tribes: of the Chaldees: and of Christ.  foreshowing the victories of the Chaldees subduing many nations, namely the kingdom of Juda, destroying Jerusalem and the temple, and carrying the people captive into Babylon; and afterwards the ruin of the same Chaldees, and relaxation of the Jews: at last the coming of Christ, with divers particular Mysteries described in a Canticle from his Incarnation to the general judgement, and eternity of the next world.  

CHAP. I. The prophet lamenteth the imminent ruin of the people, by the insolent cruelty of the Chaldees: 12. especially for that the holy city shall be ransacked by idolaters, and most wicked men.  
THE 
a This prophet expresseth not against what kingdom city or person this burden is the reason whereof seemeth to be, because it is against very many and divers, yea against all persecutors of God's servants.  burden that Habacuc the prophet saw. † How long o Lord shall I cry, and thou wilt not hear? Shall I cry out to thee suffering violence, and thou wilt not save? † Why hast thou showed me iniquity and labour, to see pray and injustice against me? and judgement is made, & contradiction more mighty. † For this cause is the law torn, & judgement came not to the end: because the impious prevaileth against the just, therefore doth there come forth perverse judgement. † Behold ye in the nations, 
Act 13. v. 41.  and see: marvel, and be astonished: because 
b S. Paul allegeth this place in the mystical sense Act 13 in the literal the coherence is very obscure.  a work is done in your days, which no man will believe when it shall be told. † Because lo I 
c The Chaldees were not yet comen to their greatness; and therefore this could not be the same Habacucmentioned. Daniel. 14. v. 32.  will raise up the Chaldees, a bitter & swift nation, walking upon the latitude of the earth, to possess tabernacles not their own. † It is horrible, and terrible: out of itself shall the judgement, and the burden thereof proceed. † His horses lighter than leopards, and swifter than evening wolves; and his horsemen shall be spread abroad, for his horsemen shall come from a far, they shall fly as an eagle hastening to eat. † all shall come to the pray, their faces a burning wind: & he shall gather together as the sand, captivity. † And he shall triumph over Kings, & tyrants shall be his laughing flock, and he shall laugh upon every munition, and shall cast up a mount, and shall take it. † 
d After that the Chaldees shall have subdued the Assyrians, they shall also be overthrown by others, to wit, by the Medes and Persians.  Then shall the spirit be changed, and he shall pass, & fall: this is his strength of his God. † Why wast thou not from the beginning o Lord my God, my holy one, & we shall not die? Lord thou hast appointed him for judgement: and strong to chastise, thou hast founded him. † Thine eyes are clean, from seeing evil, & thou canst not look toward iniquity. Why lookest thou not upon them that do unjust things, & holdest thy peace when the impious devoureth him that is more just than himself? † And thou wilt make men as the fishes of the sea, & as the creeping beast not having a prince. † 
e The Chaldees and other victorious nations conquering other country's attribute all to their own industry, & forces, honouring themselves, and not God.  He lifted up all in the hook, he drew it in his train, and gathered it into his net: upon this he will be glad and rejoice. † therefore will he immolate to his train, and he will sacrifice do his net: because by them his portion is fat, and his meat chosen. † For this cause therefore spreadeth he his train, and always to kill 
f Men of all nations.  the nations he will not spare.   

CHAP. II. The captivity of the two tribes, their relaxation, Christ will assuredly come though not quickly. 5. Their afflicters (the Chaldees) shall be destroyed; 18. and all other idolaters.  
I 
a The words of the prophet expecting what God will further reveal unto him.  Will stand upon my watch, and fix my step upon the munition: and I will behold, to see what may be said to me, 
Isa. 2●.  and what I may answer to him that rebuketh me. † And our Lord answered me, & said: writ the vision, & make it plain upon tables: that he which runneth may read it over. † Because as yet the vision is far, and it shall appear at the end, and shall not lie: if he shall make tarriance, expect him: because coming he will come, & he 
b He that cometh at the time appointed though it belong, is not slack.  will not slack. † Behold he that is incredulous, his soul shall not be right in himself: but 
c The principal comfort of the just consisteth in their faith an I confidence of the world to come. Whereby they live with consolation, whereas otherwise this miserable life were rather ● death Heb. 10. v. 38 Sec also S. Aug. li. 3. c. 5. cont. duas epist Pe'ag. li. 14. de ●rinit. c. 12. & de spiritu & lit c. 9 & 11. explicating with the Apostle that faith is the beginning of spiritual life by grace to which works of the la without faith in Christ sufficed not. Rom. 1. Gal. ●.  the just shall 
joan. ●. Rom. 1. Gal. 3. Heb. 10.  live in his faith. † And as wine deceiveth him that drinketh: so shall the proud man be, and he shall not be beautified: who as it were hell, hath dilated his soul: and himself as death, and he is not filled: and he hath gathered together unto him all nations, and hath heaped together unto him all people's. † Why, shall not all these take up a parable upon him, and a speech of obscure sayings of him: and it be said: woe to him, that multiplieth things not his own? how long also doth he agravat against himself thick clay? † Why, shall they not rise suddenly, that shall bite thee: and they that tear thee, be raised up, and thou be for a spoil to them? † Because thou hast spoiled many nations, all that shall be left of the peoples shall spoil thee: for the blood 
d For much bloodshed by the Chaldees for avarice, in justice & other wickedness they shall at last be ruined.  of man, and the iniquity of the land, of the city, and of all that dwell therein. † woe to him that gathereth together naughty avarice to his house, that his nest may be on high, and thinketh he is delivered out of the hand of evil. † Thou 
e while thou thoughest by rapine & avarice to eter naze thy family & kingdom thou hast merited the ruin thereof.  hast thought confusion to thy house, thou hast cut in sunder many peoples, and thy soul hath sinned. † Because the stone out of the wall shall cry: and the timber, that is between the iunctures of the buildings, shall answer. † woe to him that buildeth a city in bloods, and prepareth a 
Ezec. 24. Nah●. 3.  city in iniquity. † Why, are not these things from the Lord of hosts? For the peoples shall labour in much fire: and the nations in vain, and they shall faint. † Because the earth shall be replenished, that they may know the glory of our Lord, as waters covering the sea. † woe to him that giveth drink to his friend, putting in his gall, and making drunk, that he may behold his nakedness. † Thou art filled with ignominy for glory, drink thou also, and be fast a sleep: the cup of the right hand of our Lord shall compass thee, and the vomit of ignominte upon thy glory. † Because the iniquity of Libanus shall cover thee, and the wasting of the beasts shall terrify them for the bloods of men, and the iniquity of the land, and of the city, and of all that dwell therein. † What profiteth the thing engraven, that the forger thereof hath graven it a molten, and a false image? because the forger thereof hath hoped in his forgery, to make dumb idols. † woe unto him that saith to wood: Awake: Arise, to the dumb stone. Why, can it teach? 
Psal. 10.  Behold, this same is covered with gold, and silver: and there is no spirit in the bowels thereof. † But our Lord is in his holy temple: let all the earth be silent at his presence.   

CHAP. III. 1. The prayer of Habacuc the prophet for 
* all sins in some sort proceed of ignorance: for remission whereof the prophet prayeth in this Canticle, & that for the same Christ's coming may not be differred: 2. So prophesieth his Incarnation, 3. Nativity, 4. Miracles and Doctrine, 5. Passion, Resurrection, and conversion of Gentiles: 16. The general judgement, glory of the blessed, & damnation of the reprobate.  ignorances.  
LORD I heard thy hearing, and For 
a the great excellent, and admirable mercy of God I was astonished as one afraid, seeing God himself will take man's nature, and therein pay ransom & redeem mankind.  was afraid. Lord thy work in 
b in the time disigned for this purpose. The 70. Interpreters read, between two living creatures thou shalt be found and so the Church hath in the office of Christ's nativity and Circumcision between an ox and an ass in the shall.  the mids of years, quicken it: In the mids of years shalt thou make it known: when thou art angry, thou wilt remember mercy.  
† God will come from 
c From Bethlem which is southward from jerusalem.  the South, and the holy one from mount Pharan: 
* Sela. See A●not. Psal ●.   
His glory shall cover the heavens, and the earth is full of his praise.  
† His brightness shall be as the light, horns in his hands: There is his strength hid.  
† Before his face shall death go. and the devil shall go forth before his feet.  
† He stood and measured the earth. he beheld, and dissolved the gentiles: and the mountains of the world were broken. The hills of the world were bowed, by the ways of his eternity.  
† For iniquity I saw the tents of Aethiopia, 
d In Madian a part of Aethiopia the people lived most in tents, not in houses so here is signified that in the tumult of wars will be much removing of skins that is, of their tents made of skins.  the skins of the land of Madian shall be troubled.  
† Why, wast thou angry with the rivers o Lord? or was thy fury in the rivers? or thine indignation in the sea?  
Who wilt mount upon thy horses, and thy chariots salvation.  
† raising thou wilt raise up thy bow: the oath to the tribes which thou hast spoken. 
* Sela.   
Thou wilt curte the rivers of the earth.  
† The mountains saw thee, and were sorry, the gulf of water passed. The depth gave his voice: the height lifted up his hands.  
† The sun, and the moon stood in their habitation, in the light of thine arrows, they shall go in the brightness of thy glittering spear.  
† In fretting thou wilt tread down the earth: in fury thou wilt astonish the gentiles.  
† Thou went'st forth the salvation of thy people: salvation with thy Christ. Thou strokest 
e Antichrist the head of the malignant house, or conventicle, shall be destroyed by Christ. Isa. 11 v. 4 2▪ Thes 2.  the head out of the house of the impious, thou hast discovered the foundation even to the neck. 
* Sela.   
† Thou hast cursed his sceptres, the head of his warriors, them that come as a whirlwind to disperse me.  
Their exultation, as his that devoureth the poor in secret.  
† Thou madest a way in the sea for thy horses, in the mids of many waters.  
† I heard, and my belly was troubled: at the voice my lips trembled. let rottenness enter in my bones, & swarm under me. That I may rest in all 
f afflictions are to be patiently sustained, that we may have rest in the day of judgement.  the day of tribulation: that I may ascend to our girded people.  
† For the figtree shall not flourish: and there shall be no spring in the vines. The work of the olivetree shall deceive: and the fields shall not yield meat: the cattle shall be cut of from the fold, and there shall be no heard in the stalls.  
† But I will joy in our Lord: and will rejoice in God my Jesus.  
God our Lord is my strength: and he will make my feet as of the hearts. and upon my high places he the conqueror will lead me singing in psalms.    

THE prophecy OF SOPHONIAS.  
SOPHONIAS the son of Chusi borne in Sarabatha of the tribe of 
Sophonias prophesied the captivity of the two tribes: their relaxation. And Mysteries of Christ.  Simeon, in the reign of Josias king of Juda, somewhat before jeremy (who began in the 13. year of the same Josias. After whom followed Ezechiel, in the fift year of the transmigration of king Joachin, and Baruch in the fift year after the destruction of Jerusalem: then Daniel three years after him) prophesied the captivity of the two tribes, and their relaxation; likewise the ruin of divers Gentiles, the coming of Christ; conversion of Gentiles, excecation of the Jews, with their general conversion towards the end of the world.  

CHAP. I. For certain enormous sins, the captivity of the two tribes, is threatened, with admonition to repent, otherwise it shall be most terrible.  
THE word 
a In saying the word of our Lord, the prophets signify that they are not the principal authors of that which they preach or write, but the ministers by whom God speaketh.  of our Lord that was made to Sophonie the son of Chusi, the son of Godolias, the son of Amarias', the son of Ezechias, in the days of Josias the son of Amon king of Juda. † 
b Gathering more commonly signifieth a benefit, but by that which followeth, from the face of the earth, it is manifest, that God here threateneth to destroy sinners, the kingdom of Juda.  Gathering I will gather together all things from the face of the earth, saith our Lord: † gathering man, and beast, gathering the fowls of the heaven, and fishes of the sea: and there shall be ruins of the impious: and I will destroy men from the face of the earth, saith our Lord. † And I will stretch forth my hand upon Juda, and upon all the inhabitants of Jerusalem: and I will destroy out of this place the remnant of Baal, and the names of the templewardens with the priests: † and them that adore upon the tops of houses the host of heaven, and adore, and swear c by our Lord, and swear by Melchom. † And them that turn away from after the back of our Lord, and that have not sought our Lord, nor searched after him. † Be silent before the face of our Lord God: because 
d The day of punishment is commonly called the day of our Lord. Isa. 2. joel. 2. 1. Cor. 3. 2. Thess. 2.  the day of our Lord is near, because our Lord hath prepared an host, he hath sanctified his called. † And it shall be: in the day of the host of our Lord I will visit upon the princes, and upon 
e Joachaz was deprived of his kingdom and died in Egypt. 4. Reg. 23 Joakim was continually vexed by the Babylonians & other nations, 4. Reg. 24. at last slain and his body cast out of the city jere. 22. Sedecias taken, his eyes put out, so ca●●ed into Babylon▪ and all his sons slain, Jechonias otherwise called Joachin was kept long prisoner in Babylon, & all the issue of Josias afflicted.  the kings sons, and upon all that are clothed with 
c whosoever joineth false gods with God almighty, in deed serveth not God.  strange clothing: † and I will visit upon every one, that arrogantly entereth upon the threshold in that day, them that fill the house of our Lord their God with iniquity, & guile. † And it shall be in that day, saith our Lord, the voice of clamour from the gate of fishes, and howling from the second, and great destruction from the hills. † howl ye inhabitants of the 
* the valley ner● Jerusalem  mortar. All the people of Chanaan is hush, all are perished that were wrapped in silver. † & it shall be in that time: I will search Jerusalem with lamps, and will visit upon the men that are fixed in their dregs: that say in their hearts: The Lord will not do good, and he will not do evil. † And their strength shall be into spoil, and their houses as a desert: and they shall build houses, and shall not inhabit them: and shall plant vineyards, 
Amos ●.  & shall not drink the wine of them. † 
f all these afflictions are near. g repeating and inculcating the same terms, doth elegantly describe the greatness of the future calamities.  The great day of our Lord is near, it is near and exceeding swift: the voice of the day of our Lord is bitter, the strong shall there have tribulation. † That day g a day of wrath, a day of tribulation 
jere. 3●. joel. 2. Amos. ●.  and distress, a day of calamity and misery, a day of darkness and mist, a day of cloud & whirlwind: † a day of the trumpet and sound upon the fenced cities, & upon the high corners. † And I will afflict men, and they shall walk as blindmen, because they have sinned to our Lord: and their blood shall be powered out as dust, and their bodies as dung. † Yea and their 
Ezech ●.  silver, and their gold shall not be able to deliver them in the day of the wrath of our Lord: in the fire of his jealousy shall all the earth be devoured, because he will make consummation with speed to all that inhabit the earth.   

CHAP. II. ●● exhortation to repent: 4 with prophecy of the destruction of the Philistims▪ 8. Moabites and Ammonites; 12. Aethiopians: 12. Assyrians: 15. with their chief city Ninive.  
COME together, be Ye 
a that deserve not God's love but rather to be re●ected, yet by repentance return to him and he will receive you.  ye gathered together o nation not to be beloved: † before that the commandment bring forth the day as dust passing away, before the wrath of the fury of our Lord come upon you, before the day of the indignation of our Lord come upon you. † seek our Lord all ye meek of the earth, which have wrought his judgement: seek the just, seek the meek: if by any means you may be hid in the day of the fury of our Lord. † Because Gaza 
b It is very frequent in the prophets ●o speak of things to come as if they were done already for the certainty thereof. And these prophecies of the destructions of other nations by the Chaldees, do confirm that which is threatened to the jew, for all sinning, all must be punished. And God who is Lord of all will sowner or later give to all as they deserve.  is destroyed, and Ascalon as a desert, Azotus at noon they shall cast out, and Accaron shall be rooted out. † woe to you that inhabit the cord of the sea, o nation of castaways: the word of our Lord upon you o Chanaan land of the Philisthims, and I will destroy thee, so that there shall not be an inhabiter. † And the cord of the sea shall be the rest of pastors, and soldes of cattle. † and it shall be the cord of him, that shall remain of the house of Juda, there they shall feed: in the houses of Ascalon at even they shall rest: because our Lord their God will visit them, and turn away their captivity. † I have heard the reproach of Moab, and the blasphemies of the children of Ammon, with which they have upbraided my people, and were magnified upon their borders. † therefore live I, saith the Lord of hosts the God of Israel, that Moab shall be as Sodom, and the children of Ammon as Gomorrha, dryness of thorns, and heaps of salt, and a desert even for ever: the remnant of my people shall spoil them, and the residue of my nation shall possess them. † This shall be fall them for their pride: because they have blasphemed, and have been magnified upon the people of the Lord of hosts. † Our Lord shall be dreadful upon them, and shall attenuate all the gods of the earth: and they shall adore him every man out of his own place, all the islands of the gentiles. † Yea and you Aethiopians shall be slain with my sword. † And he will stretch forth his hand upon the North, and will destroy Assur: and he will lay the Beautiful as a wilderness, and as a place not passable, and as a desert. † And flocks shall lie in the mids thereof, all the beasts of the gentiles: and 
Isa. 34.  on ocratulus, and the Irchin shall abide in the thresholds thereof: the voice of one singing in the window, the raven on the upper post, because I will attenuate her strength. † This is 
c Ninive exceeding glorious for antiquity, greatness, riches, warlike prowese, & most large dominion was at last destroyed.  the glorious city dwelling in confidence: that said in her hart: I am, and beside me there is none other else: how is she become as a desert the couch for beasts? Every one that passeth by her, shall hiss, and wag his hand.   

CHAP. III. Jerusalem for rejecting Gods admonitions shall be destroyed, 7. Christ being risen from death; the Jews persecuting the faithful shall be rejected, miserably destroyed, 9 and the gentiles called. 11. So his Church shall flourish. 13. and at last the Jews shall be converted.  
WO TO thee thou 
a Jerusalem without proper merits preferred by God's special grace before all other places sanctified, adorned, protected most singularly, yet still provoked him to wrath contemning his admonitions, and persisting and multiplying sins, can not but at last be severely punished.  provoking, and redeemed city, the dove. † She hath not heard the voice, and she hath not received discipline: she hath not trusted in our Lord, to her God she hath not approached. † Her princes in the mids 
Ezec ●●▪ Mich. ●.  of her as lions roarnig: her judges wolves in the evening, left nothing for the morning. † Her prophet's mad, men unfaithful: her priests have polluted the holy, they have done unjustly against the law. † Our just Lord in the mids thereof will not do iniquity: in the morning in the morning he will 
* bring.  give his judgement into light, and it shall not be hid: but the wicked man hath not known the confusion. † I have destroyed the gentiles, & their corners are dissipated: I have made their ways desert, whiles there is none that passeth by: their cities are desolate, not a man remaining, nor any inhabiter. † I said: nevertheless thou shalt fear me, thou shalt receive discipline: and her habitation shall not perish for all things, wherein I have visited her: but yet rising early they corrupted all their cagitations. ●. Wherefore 
b About 40. years after Christ's resurrection the most part of the Jews persisting obstinate were brought to marvelous distress and miseries when Titus took & destroyed Jerusalem which is also a figure of the destruction of this world, and of eternal punishment of the wicked.  expect me, saith our Lord, in the day of my resurrection till hereafter, because my judgement to assemble the gentiles, and to gather kingdoms: & to power upon them mine indignation, all the wrath of my fury: for in the fire of my jealousy shall all the earth be devoured. † Because c than will I restore to the peoples, a chosen lip, that all may invocate in the name of the Lord, & may serve him with one shoulder. † Beyond the rivers of Aethiopia, thence shall my suppliants the children of my dispersed bring me a gift. † In that day thou shalt not be confounded upon all thine inventions, wherein thou hast prevaricated against me: because then will I take away out of the mids of thee the lofty speakers of thy pride, & thou shalt add no more to be exalted in my holy mount. † And I will leave in the mids of thee a people poor and needy: & they shall hope in the name of our Lord. † The remnant of Israel shall not do iniquity, neither shall they speak leasing, and deceitful tongue shall not be found in their mouth: because they shall feed, and shall lie down, and there shall be none to make them afraid. 
d all nation▪ shall invocate one God in a chosen lip or tongue, in unity of faith and with one shoulder of fortitude bear the yoke and burden of Christian life▪ made sweet and light by Christ's grace.  † praise o daughter of Zion: make jubilation Israel: be glad, & rejoice in all thy hart o daughter of Jerusalem. † Our Lord hath taken away thy judgement, he hath turned away thine enemies: the king of Israel our Lord in the mids of thee, thou shalt fear evil no more. † In that day it shall be said to Jerusalem: fear not: to Zion, let not thy hands be dissolved. † Our Lord thy God in the mids of thee strong, he will save: he will rejoice upon thee in gladness, he will be silent in his love he will be joyful upon thee in praise. † The 
e Men of light conversation, & contemners of Christ shall also be converted, become grave & greatly honour him.  triflers that were departed from thee, I will gather together, because they were of thee: that thou mayst no more have reproach for them. † Behold I will kill all that have afflicted thee at that time: and I will save the halt, & her that was cast out I will gather: and I will make them into praise, and into name, in all the land of their confusion. † In that time, when I will bring you: and in the time, that I will gather you: for I will give you into a name, and into praise to all the people of the earth, when I shall convert your captivity before your eyes, saith our Lord.    

THE prophecy OF Aggeus.  
AGGEUS prophesying in the second year of Darius Histaspis king 
Aggeus prophesied after the captivity▪ of Christ and his Church.  of Persians, that is, in the 18. year after the relaxation from captivity of Babylon, exhorteth to re-edify the Temple, which had been begun and intermitted; promising much prosperity after the building thereof, and finally the coming of Christ desired of all nations; who by his presence 
S jerom. Epist. ad Paulin.  will glorify this new temple, more than the former built by Solomon; and especially prophesieth the glory of his Catholic Church, which shall much excel the Church of the old Testament.  

CHAP. I. The Jews building to themselves excellent houses, are justly reprehended for not building the Temple of God. 10. Which is the cause of the barrenness▪ sickness, and other evils. 12. Whereupon they undertake the holy work▪  
IN THE second year of Darius the king, the sixth month, in the first day of the month: the word of our Lord was made in the hand of Aggeus the prophet, to 
a Zorobabel descending directly from the Kings of Juda was now duke, & chief temporal governor of the Jews, by permission of Darius' king of Persians.  Zorobabel the son of Salathiel, duke of Juda, & to b Jesus the son of Josedec the grandpriest saying † Thus saith the Lord of hosts, saying: This people saith: 
c It behoveth without delay to set forward restoration of God's service, reduction of souls from sin, & amending of ill manners: because by foreshowing thereof God's honour is hindered, and many souls, do eternally perish.  The time is not yet come of building the house of our Lord. † And the word of our Lord was made in the hand of Aggeus the prophet, saying: † Why is it time for you to dwell in embowed houses, and this house desert? † And now thus saith 
b In like sort Jesus secceded in the office of high priest to Josedec, who was carried with others captive into Babylon 1 Par. 6. v. 15.  the Lord of hosts? Set your hearts upon your ways. † You 
Deut. 28. Mich. ●.  have sowed much, and brought in little: you have eaten, and have not been filled: you have drunk, and have not been inebriated: you have covered yourselves, & have not been warmed: and he that hath gathered the wages, put them into a broken bag. † Thus saith the Lord of hosts: Set your hearts upon your ways: † go up into the mountain, carry timber, and build the house: and it shall be acceptable to me, and I shall be glorified, saith our Lord. † You have looked for more, and behold it became less, and you brought it into the house, and I puffed at it: for what cause saith the Lord of hosts? because my house is desert, and you hasten every man into his own house. † For this cause were the heavens stayed over you that they gave no dew, and the earth was prohibited that it yielded not her spring: † and I called a drought upon the earth, & upon the mountains, and upon the wheat, and upon the wine, and upon the oil, and what things soever the ground brought forth, & upon men, & upon beasts, & upon all the labour of the hands. † And Zorobabel the son of Salathiel, and Jesus the son of Josedec the high priest, & all the remnant of the people heard the voice of their God, & the words of Aggeus the prophet, as our Lord their God sent him to them: & the people feared at the face of our Lord. † And Aggeus the messenger of our Lord, 
d To incite the people to just estimation of his preaching, the prophet avoucheth that he is a messenger, not coming of himself but sent by God.  of the messengers of our Lord spoke, saying to the people: I am with you, saith our Lord. † And our Lord raised up the spirit of Zorobabel the son of Salathiel duke of Juda, and the spirit of Jesus the son of Josedec the grandpriest, and the spirit of the rest of all the people: and they went in, and did the work in the house of the Lord of hosts their God.   

CHAP. II. They are encoreged to proceed in building the temple: 6. with promise that Christ by his personal presence will bring more glory to this, than was in the former temple. 11. Their former slackness in this work was the cause of their wants: 19 and now they shall have abundance.  
IN the four and twentieth day of the month, in 
a They began the new work the 24. day of the sixth month:  the sixth month, in the second year of Darius the king. † In the 
b and the 21 of the 7▪ month the prophet had an other revelation  seventh month, the one and twentieth of the month, the word of our Lord was made in the hand of Aggeus the prophet, saying: † speak to Zorobabel the son of Salathiel the duke of Juda, & to Jesus the son of Josedec the grand priest, and to the rest of the people, saying: † Who among you is left, that saw this house in the first glory thereof? & what do you see this same now? Why, is it not so, as if it were not in your eyes? † And now take courege Zorobabel, saith our Lord, and take courege Jesus the son of Josedec grand priest, and take courege all ye people of the land, saith the Lord of hosts: and do (because I am with you, saith the Lord of hosts) † the word that I did covenant with you when you came out of the Land of Egypt: and my spirit shall be in the mids of you: fear not. † Because thus saith the Lord of hosts: As yet there 
Heb. 12.  is one little while, and I will move the heaven, & the earth, and the sea, and the dry land. † And I will move all nations: AND 
c Jacob the Patriarch. Gen. 49. prophesied that Christ should be the expectation of the Gentiles. Who is called the desired of all Nations, because he was heretofore wanting and always necessary to all nations.  THE DESIRED OF all NATIONS shall COME: and I will fill this house with glory, saith the Lord of hosts. † Mine is the silver, and mine is the gold, saith the Lord of hosts. † “ Great shall be the glory of this last house more than of the first, saith the Lord of hosts: and in this place will I give peace, saith the Lord of hosts. † In the four and twentieth of the ninth month, in the second year of Darius the king, the word of our Lord was made to Aggeus the prophet, saying: † Thus saith the Lord of hosts: ask the priests the law, saying: † If a man take sanctified flesh in the skirt of his garment, and touch with the skirt thereof bread, or broth, or wine, or oil, or any meat: 
d That which touched a holy thing was sanctified. Levi. 6. v 18 but the thing so touched did not sanctify other things: so the people by touching the sacrifices were legally sanctified but not really: and therefore their sacrifices were not gratful to God, so long as they did not endeavour to build the temple, as they ought to have done.  shall it be sanctified? And the priests answering, said: No. † And Aggeus said: If one polluted on a soul touch any of all these, shall he be contaminated? And the priests answered, and said, he shall be contaminated. † And Aggeus answered, and said: So this people, and so this nation before my face, saith our Lord, and so all the work of their hands: & all that they have offered there, shall be contaminated. † And now set your hearts, from this day and upward, before there was stone laid upon stone in the temple of our Lord. † When you went to an heap of twenty bushels, & they became ten: and entered into the press, to press out fifty flagons, & they became twenty. † I struck you with the burning wind, and with the blast, and with hail, all the works of your hands: 
Amos. 4.  and there was none among you, that returned to me, saith our Lord. † Set your hearts from this day, and hence forward, from the four and twentieth day of the ninth month: from the day that the foundations of the temple of our Lord were laid, lay it upon your hearts. † Is there the seed now 
* spr●ng up.  abreward? and as yet the wine, and the figtree, and the pomegranate, and the olive tree hath not flourished? from this day I will bless. † And the word of our Lord was made the second time to Aggeus in the four and twentieth of the month, saying: † speak to Zorobabel the duke of Juda, saying: I will move the heaven and also the earth. † And I 
All other kingdoms perishing the kingdom of Christ, which is his Church, is never destroyed.  will overthrow the throne of kingdoms, & will destroy the strength of the kingdom of the gentiles: and I will overthrow the chariot, and the rider thereof: and the horses shall come down, and the riders of them, every one by the sword of his brother. † In that day, saith the Lord of hosts, I will take thee o Zorobabel son of Salathiel my servant, 
Eccli▪ ●●.  saith our Lord, and will put thee as a signet, because thee have I chosen, saith the Lord of hosts.  

ANNOTATIONS. CHAP. II.  
10. Great shall be the glory] When according to the prophet's exhortation 
The temple restored after the captivity was not so glorious as that which Solomon built.  the temple was built again, Esdras ch. 3. v 12 writeth, that such ancient men as had seen the former, lamented, because this new one was not so excellent as the former had been, which is also clear by other places of holy scripture. For amongst other differences, salomon's temple had in height, and in breadth, an hundred and twenty cubits 2 Paral. 3. v. 4. this new temple had but sixty cubits. 1 Esd. 6. v. 3. Likewise balomons temple was built of stones hewed and perfectly polished, 3. Reg 6. v. 7. which were also covered on the innerside with ceiling work of cedar wood. v. 18. This new temple was built of rugh 
But Christ's Church of the new Testament in which he dwelleth spiritually far excelleth the material temple.  and unpolished stones. 1. Esd. 5. v. 8 As for the same temple long after enlarged and adorned by Herod, it continued not long in that state, & the chiefest glory thereof was by our saviours presence therein, when he was presented by his mother, and joyfully received into the arms of Simeon, and often preached there. And therefore S. Augustin proveth li. 18. c. 45. civit▪ that the prophet here foreshoweth the glory of Christ's mystical temple, faithful Christian souls of all nations, in whom God dwelleth by grace of the new Testament, far more glorious in living stones, than that temple which king Solomon built, or that which was restored after the captivity.     

THE prophecy OF ZACHARIAS.  
ZACHARIAS the son of Barachias, and nephew of Addo, beginning 
Zacharie began to prophecy but two months after Aggeus.  two months after Aggeus, exhorteth also to re-edify the Temple: and showeth by divers visions, that the Church shall flourish, partly in that time of the old synagogue, but much more after Christ's coming: whose first and chief promulgators of his Gospel, shall be of the Jewish nation: but the 
S. jerom. Epist add Paulin.  far greater number shall be of the Gentiles, the Jews for their obstinacy rejected. Yet they also in the end shall return to Christ.  

CHAP. I. The prophet exhorteth the people to convert to God, and not to imitate the evil examples of their fathers. 7. by a vision of an horseman, and divers coloured horses, he prophesieth bitter times: 18. confirming the same by an other vision of four horns.  
IN THE eight month in the second year of king Darius the word of our Lord was made to Zacharie the son of Barachias, the son of Addo, the prophet, saying: Our Lord hath been wrath upon your fathers with wrath. † And thou shalt say to them: Thus saith 
Mal. 3. Isa. 21. jere. 3. Ezec. 18. & 20. Ose. 14. Joel▪ 2.  the Lord of hosts: 
a When God in the holy Scriptures saith: Convert to me, and I will convert to you. We are admonished that we have free-will. And when we answer: Convert us o Lord to thee, and we shall be converted, we confess that god's grace preventeth us. Conc. Trid. sess. 6. c. 5.  convert to me, saith the Lord of hosts: and I will convert to you, saith the Lord of hosts. † Be not as your fathers, to whom the former prophets cried, saying: Thus saith the Lord of hosts: convert from your evil ways, & from your most wicked thoughts: and they heard not, neither attended to me, saith our Lord. † Your father's where are they? and the prophets shall they live for ever? † But yet my words, & mine ordinances, which I gave in commandment to my servants the prophets, did they not take hold of your fathers, and they converted, & said: As the Lord of hosts thought to do to us according to our ways, & according to our inventions, he hath done to us. † In the four & twentieth day of the eleventh month Sabath: in the second year of Darius, the word of our Lord was made to Zacharie the son of Barachias, the son of Addo, the prophet, saying: † I saw by night, and behold 
b That this was an Angel in the shape of a man is manifest. v 11.  a man mounting upon a red horse, & he stood among 
c seventy years from the transmigration of Joachin were complete in the first of Cytus. Dan 9 seventy years were also complete from the destruction of the temple in the second of Darius Histaspis and therefore the prophet now prayeth God to inspire such as were able, that they would build the temple again.  the myrtletrees, that were in the bottom: and after him horses red, speckled, and white. † And I said: What are these, my Lord? and the Angel that spoke in me, said to me: I will show thee what these things are. † And the man, that stood among the myrtle trees answered, & said: These are they, whom our Lord sent to walk through the earth. † And they answered to the Angel of our Lord, which stood among the myrtle trees, & said: We have walked through the earth, and lo all the earth is inhabited, and at rest. † And the Angel of our Lord answered, and said: o Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Juda, with which thou hast been angry? this now is c the seventith year. † And our Lord answered the Angel, that spoke in me, good words, comfortable words. † And the Angel that spoke in me, said 
Zach. 8.  to me: cry, saying: Thus saith the Lord of hosts: I have been zealous for Jerusalem, and Zion with great zeal. † And with great anger am I angry upon the wealthy nations: because I was angry a little, but they helped toward the evil. † therefore thus saith our Lord: I will return to Jerusalem in mercies: my house shall be built in it, saith the Lord of hosts: & the plum line shall be stretched forth upon Jerusalem. † As yet cry thou saying: Thus saith the Lord of hosts: As yet shall my cities flow with good things: and the Lord will yet comfort Zion, and he will yet choose Jerusalem. † And I lifted up mine eyes, and saw: and behold 
d From four parts of the world, to wit, the Moabites & Ammonites on the east of jury; The Idumeans and Egyptians on the south; the Philisthims on the West▪ & the Assyrians & Chaldees on the North side had much molested the jew; all which were therefore plagued & punished for the same.  four horns. † And I said to the Angel, that spoke in me: What are these: And he said to me: These are the horns that have scattered Juda, and Israel, and Jerusalem. † And our Lord showed me four 
* fabros.  artificers. † And I said: What come these to do? Who spoke saying: These are the horns, that scattered Juda every man a part, & none of them lifted his head: and these are come to fray them, to cast down the horns of the nations, that have lifted the horn upon the land of Juda to scatter it.   

CHAP. II. under the name of Jerusalem, he prophesieth the progress of the Church of Christ: 6. by the conversion of some Jews, 8. and many Gentiles.  
AND I lifted up mine eyes, and saw: and lo a man, and in his hand a cord of measurers. † And I said: Whither goest thou? And he said to me: To measure 
a According to S Augustins rule in Psal. 71. when greater things are said then can be verified as the letter soundeth, the same is literally to be understood of the thing presigured. And so this prophecy pertaineth to the Church of Christ rather than to the city of Jerusalem.  Jerusalem, and to see how great the breadth thereof is, and how great the length thereof. † And behold the Angel that spoke in me, came forth, and an other Angel went out to meet him. † And he said to him: run, speak to this youngman saying: Without wall shall Jerusalem be inhabited for the multitude of men, and of beasts in the mids thereof. † And I will be to it, saith our Lord, a wall of fire round about: and I will be in glory in the mids thereof. † O b flee ye out of the land of the North, saith our Lord, because into the four winds of heaven have I dispersed you, saith our Lord. † O c Zion, flee thou that dwellest with the daughter of Babylon: † because thus saith the Lord of hosts: After glory he sent me to the nations, that have spoiled you: for he that shall touch you, toucheth the 
b O ye Gentiles that remain in confused Babylon of this world, flee from it into the Church.  apple of mine eye: † because lo I lift up my hand upon them, and they shall be a pray to those that served them: and you shall know that the Lord of hosts sent me. † praise, and rejoice o daughter of Zion: because lo I come, and will dwell in the mids of thee, saith our Lord. † And many nations shall 
c And ye Jews that have fellowship with Babylon, leave it, and serve God sincerely.  be joined to our Lord in that day, and they shall be my people, and I will dwell in the mids of thee: and thou shall know that the Lord of hosts hath sent me to thee. † And our Lord will possess Juda his portion in the sanctified land: and he will yet choose Jerusalem. † Let all flesh be silent at the presence of our Lord: because he is risen up out of his holy habitation.   

CHAP. III. In a vision the devil appeareth accusing the hiegh Priest. 4. He is cleansed from his sins. 8. Christ is promised, and great fruit of his passion.  
AND our Lord showed me 
a Literally this vision pertained to the hiegh priest of tha● time:  Jesus the grand priest standing before the Angel of our Lord: and Satan stood on his right hand, to be his adversary. † And our Lord said to Satan: The Lord give rebuke on thee Satan: and the Lord that chose Jerusalem give rebuke on thee: Why, is not this a firebrand, taken out of the fire? † And Jesus was clothed 
b Whose fault is here taxed, for that he admonished not the people to build the temple; and to abstain from marrying women of strange nations, as. 1. ●sd. 8 9 10.  with filthy garments: and he stood before the face of the Angel. † Who answered, and said to them that stood before him, saying: Take away the filthy garments from him. And he said to him: Behold I have taken away thine iniquity, and have clothed thee with change of garments. † And he said: Put a clean mitre upon his head: & they put a clean mitre upon his head, and clothed him with garments: and the Angel of our Lord stood. † And the Angel of our Lord contested Jesus, saying: † Thus saith the Lord of hosts: If you will walk in my ways, and keep my watch, thou also shalt judge my house, and shalt keep my courts, and I 
c Angels are promised to assist the Prelates of the Church  will give thee walkers of them that now assist here. † hear o Jesus thou grand priest, thou and thy friends that dwell before thee, because they are portending men: for behold I Will BRING 
d Christ according to his manhood is the servant of God. Of whó S Luke expoundeth this prophecy.  MY SERVANT THE ORIENT. † Because lo the stone that I laid 
Luc. 1. ●. 78.  before Jesus: upon one stone there be seven eyes, behold I will grave the graving thereof, saith the Lord of hosts: & I will take away the iniquity of that land in one day. † In that day, saith the Lord of hosts, every man shall call his friend under the vine and under the figtree.   

CHAP. four In a vision of a candlestike and candles, 3. and of two olive trees is prophesied the vocation of the gentiles, 11. and lastly of the Jews.  
AND the Angel returned that spoke in me: and he raised me up, as a man that is raised out of his sleep. † And he said to me: What seest thou? And I said: I saw, and 
a Most Hebrew Doctors & some Christian expound this vision of the temple, & the old synagogue, but most others understand it literally of Christ & his Church.  lo 
b The candlestick Metaphorically signifieth Christ's Church.  a candlestick all of gold, and 
c The lamp or light Christ.  the lamp thereof upon the head of it: and the 
d seven lights all the pastors of the Church.  seven lights thereof upon it: and seven funnels for the lights, that were upon the head thereof. † And 
e Two olives Enoch and Elias. Apoc. 11.  tow olive trees upon it: one on the right hand of the lamp, and one on the left hand thereof. † And I answered, and I said to the Angel that spoke in me, saying: What are these things, my Lord? † And the Angel that spoke in me answered, and said to me: Why, knowest thou not what these things are? And I said: No, my Lord. † And he answered, and said to me, saying: This is the word of our Lord 
f Which vision was to be declared to Zorobabel, for his consolation that he might know, that God would protest his Church.  to Zorobabel, saying: Not in an host, nor in strength: but in my spirit, saith the Lord of hosts. † Who art thou o great mountain before Zorobabel? into a plain: and he will bring forth the principal stone, and will make grace equal to the grace thereof. † And the word of our Lord was made to me, saying: † The hands of Zorobabel have founded this house, and his hands shall perfit it: and you shall know that the Lord of hosts hath sent me to you. † For who hath despised little days? and they shall rejoice, and shall see the stone of tin in the hand of Zorobabel. These are the seven eyes of our Lord, that run through out the whole earth. † And I answered, and said to him: What are these two olivetrees on the right hand of the candlestike, and on the left hand thereof? † And I answered the second time, and said to him: What are the 
g Two branches the divine and human natures of Christ.  two branches of olivetrees, that are beside the two beaks of gold, in which are the funnels of gold? † And he said to me, saying: Why, knowest thou not what these are? And I said: No, my Lord. † And he said: These are two sons of oil which assist the dominatour of the whole earth.   

CHAP. v In a vision of a flying book thieves, and swears are threatened: 5. in an other vision is foreshowed that the Jews shall be blind, and obdurate.  
AND I turned and lifted up mine eyes: and I saw, and 
a In this book or roll of papers were written the sins of the people, and designed punishment.  behold a volume 
b It appeared flying to signific that this decree of punishment came from heaven. S. Chrysost. ho. 27. ad popul.  flying. † And he said to me: What seest thou? And I said: I see a volume flying: the length thereof of twenty cubits, and the breadth thereof of ten cubits. † And he said to me: This is the malediction, that goeth forth upon the face of the earth: because every thief, as is there written, shall be judged: and every swearer, by it in like manner shall be judged. † I will bring it forth, saith the Lord of hosts: and it shall come to the house of the thief, and to the house of him that sweareth by my name falsely: & it shall abide in the mids of his house, and shall consume it, and the timber thereof, and the stones thereof. † And the Angel went out that spoke in me: and he said to me: Lift up thine eyes, and see what is this, that goeth forth. † And I said: What is it? And he said: This is an amphore going forth. And he said: This is their eye in all the earth. † And behold a talon of lead was carried, and lo one woman sitting in the mids of the amphore. † And he said: This is impiety. And he threw her in the mids of the amphore, and cast a lump of lead upon the mouth thereof. † And I lifted up mine eyes, and saw: and behold 
c Excecation & obduration fell upon the Jews for their avarice, and perjury.  two women coming forth, and spirit in the wings of them, and they had wings as the wings of a kite: and they lifted up the amphore between the earth and the heaven. † And I said to the Angel that spoke in me: Whither do these carry the amphore? † And he said to me: That a house may be built for it in the land 
d Antichrist shall begin his reign where Babylon was first built. Gen. 11.  of Sennaar, and it may be established, and set there upon the foundation thereof.   

CHAP. vi In a vision of chariots is foreshowed the succession of four monarchies. 11. In crowns set on the high priests head, the Kingdom, and Priesthood of Christ: 15. and the rewards of them that receive him.  
AND I turned, and lifted up mine eyes, and saw: and behold 
a four Monarchies of the Chaldees, the Medes and Persians, the Grecians, and the Romans. Dan. 2.  four chariots coming forth from the mids of two mountains: & the mountains, mountains of brass. † In the first chariot red horses, & in the second chariot black horses, † and in the third chariot white horses, and in the fourth chariot speckled horses, & strong. † And I answered, and said to the Angel, that spoke in me: What are these things, my Lord? † And the Angel answered, and said to me: These are the four winds of heaven, which goeforth to stand before the Dominatour of all the earth. † That, in which were the black horses went forth into the land of the North, and the white went forth after them: and the speckled went forth to the land of the South. † But they that were strongest, went out, and sought to go, and to run about through out all the earth. And he said: go walk through out the earth: and they walked through out the earth. † And he called me, and spoke to me, saying: Behold, they that go forth into the land of the North, have made my spirit to rest in the land of the North. † And the word of our Lord was made to me, saying: † Take of the transmigration of Holdai, and of Tobias, and of Idaias: and thou shalt come in that day, and shalt enter into the house of Josias, the son of Sophonias, who came out of Babylon. † And thou shalt take gold and silver: & shalt make crowns, and thou shalt set on the head of Jesus the son of Josedec the grand priest, † and thou shalt speak to him, saying: Thus saith the Lord of hosts, 
b When the prophet set the crown on the high priests head, that he might withal signify that it pertained not him, but as in figure of Christ, he explicateth, that God revealed this mystery, saying: Behold a man who is also God, called Orient, that is Raising up & establishing the kingdom which was promised to David. S. jero. is bunc locum.  saying: BEHOLD 
Luc. 1. r, 78.  A MAN ORIENT IS HIS NAME: and under him shall spring up, and shall build a temple to our Lord. † And he shall build a temple to our Lord: and shall bear glory, and shall sit, and rule upon his throne: and he shall be a priest upon his throne, and the counsel of peace shall be between them two. † And the crowns shall be to Helem, and Tobias, and Idaias, and him, the son of Sophonias, a memorial in the temple of our Lord. † And they that are far, shall come, and shall build in the temple of our Lord: and you shall know that the Lord of hosts sent me to you. But this shall be, if hearing you will hear the voice of our Lord your God.   

CHAP. VII. The fast of the fift and seventh month observed in the captivity, being good, 5. was unperfect, 8. fasting from sin is always more necessary.  
AND it came to pass in the fourth year of Darius the king, the word of our Lord was made to Zacharie, in the fourth of the ninth month, which is Casleu. † And Sarasar, and Rogommelech, and the men that were with him, sent to the house of God, to beseech the face of our Lord: that they should say to the priests of the house of the Lord of hosts, and to the prophets, saying: Must I weep in 
a Because the temple was burned in the fift month, & Godolias slain in the seventh; 4. Reg. 25. v. 8. 15 the jews fasted in those two months all the time of their captivity.  the fifth month, or must I sand ctifie myself as now I have done many years? † And the word of the Lord of hosts was made to me, saying: speak to all the people of the land, and to the priests, saying: 
Isa. 58.  when you fasted, and mourned in the fifth and the seventh for these seventy years: 
b Which fast was good, but unperfect, wan thing works of mercy, most especially required in fasts. Isa. 58 S. Greg. p. 3 past. curae admonie. 20. & ho 16. in evang.  did you fast a fast unto me? † and when you did eat and drink, did you not eat for yourselves, and drink for yourselves? † Why, are they not the words, which our Lord spoke in the hand of the former prophets, when Jerusalem as yet was inhabited, and was wealthy, itself and the cities round about it, and toward the South, and in the champine there was dwelling? † And the word of our Lord was made to Zacharie, saying: † Thus saith the Lord of hosts, saying: 
c And therfote the prophet admonisheth to fast from all sins.  judge ye true judgement, and do ye mercy, & miserations every man with his brother. † And the widow, and 
Exo. 22. Isa. 1. jere. 5.  the pupil, and the stranger, and the poor do not calumniate: and let not a man think in his hart evil to his brother. † And they would not attend, and they turned away the shoulder departing: and they aggravated their ears; not to hear. † And they made their hart as the adamant, lest they should hear the law, & the words which the Lord sent in his spirit by the hand of the former prophets: and there was great indignation made from the Lord of hosts. † And it came to pass as he spoke, and they heard not: so shall they cry, & I will not hear, saith the Lord of hosts. † And I dispersed them through out all kingdoms, which they know not: and the land was left desolate of them, for that there was none passing & returning: and the land to be desired they laid into a desert.   

CHAP. VIII. God will give abundance of spiritual benefits to all nations by Christ: 7. to whom shall be converted 13. many Jews, 20. but many more Gentiles.  
AND the word of the Lord of hosts was made, saying: † Thus saith the Lord of hosts: I have been jealous for Zion with great zeal, and with great indignation have I been jealous for it. † Thus saith the Lord of hosts: 
a These benefits here prophesied are greater than ever were bestowed upon the jew before Christ came, & therefore are rather to be understood of the graces of the new testament.  I am returned to Zion, and I will dwell in the mids of Jerusalem: and Jerusalem 
Zach. 1. v. 14.  shall be called the city of truth, & the Mount of the Lord of hosts, the sanctified mount. † Thus saith the Lord of hosts: As yet shall old men dwell, and old women in the streets of Jerusalem: and every man's stafe in his hand for multitude of years. † And the streets of the city shall be filled with infants, and girls playing in the streets thereof. † Thus saith the Lord of hosts: If it shall seem hard in the eyes of the remnant of this people in those days: Why, shall it be hard in mine eyes, saith the Lord of hosts? † Thus saith the Lord of hosts: Behold I will save my people from the land of 
b The ten tribes were carried captive into Assiria, & the two tribes into Babylon: both which are northward: not into the east nor West. And therefore this prophecy is of all nations Jews & gentiles to be called to Christ fromal parts.  the East, and from the land of the Going down of the sun. † And I will bring them, and they shall dwell in the mids of Jerusalem: and they shall be my people, and I will be their God in truth and in justice. † Thus saith the Lord of hosts: Let your hands be strengthened, you that hear in these days these words by the mouth of the prophets in the day, that the house of the Lord of hosts was founded, that the temple might be built. † For before those days there was no hire for men, neither was there hire for beasts, neither was there peace to the comer in, nor goer out for tribulation: and I did let go all men, every one against his neighbour. † But now not according to the former days will I do to the remnant of this people, saith the Lord of hosts, † but the seed of peace shall be: the vine shall give his fruit, and the earth shall give her spring, and the heavens shall give their dew: and I will make the remnant of this people to possess all these things. † And it shall be: as you were a malediction among the gentiles, o house of Juda, & house of Israel: so will I save you, and you shall be a benediction: fear not, let your hands be strengthened. † Because thus saith the Lord of hosts: As I purposed to afflict you, when your fathers had provoked me to wrath, saith our Lord, † and I had no mercy: so converting I have meant in these days to do good to the house of Juda, and Jerusalem: fear not. † These than are the words, which you shall do: speak ye truth, every one with 
Ephes 4. v. 25.  his neighbour: truth and judgement of peace judge ye in your gates. † And think ye not every man in your hart evil against his friend: & lying oath love ye not: for all these things are such as I hate, saith our Lord. † And the word of our Lord of hosts was made to me, saying: † Thus saith the Lord of hosts: The fast 
:: Not only the fast of the fift, and seventh months (whereof the question was proposed ch. 7. v. 3.) but also of the fourth & tenth, were to be left of in the times of joy and festinitie.  of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall be to the house of Juda into joy, and gladness, & into goodly solemnities: truth only, and peace love ye. † Thus saith the Lord of hosts, until peoples come, & dwell in many cities, † and the inhabitants go, one to an other, saying: Let us go, and beseech the face of our Lord, and let us seek the Lord of hosts: I also will go. † And many people's shall come, and strong nations to seek the Lord of hosts in Jerusalem, & to beseech the face of our Lord. † Thus saith the Lord of hosts: In those days, wherein ten men of all the tongue of the gentiles shall take hold, and they shall take hold of the skirt of a man that is a Jew, saying: We will go with you: for we have heard that God is with you.   

CHAP. IX. The bordering enemies of the Jews shall believe in Christ. 9 who will first come to the Jews in meekness, yet in solemnity riding on an ass: 11. deliver the godly from the lake, 12. give great things to the faithful, 17. and one most excellent thing above the rest.  
THE 
a Preaching of true doctrine is at first ungratful to some hearers, and still to the incredulous, but this burden becometh light to the faithful.  burden of the word of our Lord in the land of 
* acitie of Syria.  Hadrach, & Damascus his rest: because our Lord is the eye of man, and of all the tribes of Israel. † Emath also in the borders thereof, and tire, and Sidon: for they have taken to themselves wisdom exceedingly. † And tire hath built her munition, and heaped together silver as earth, and gold as the mire of the streets. † Behold our Lord shall possess her, and shall strike her strength in the sea, and she shall be devoured with fire. † Ascalon shall see, and shall fear, and Gaza, and shall be sorry exceedingly: & Accaron, because her hope is confounded: and the king shall perish out of Gaza, & Ascalon shall not be inhabited. † And the seperatour shall sit in Azotus, and I will destroy the pride of the Philisthims. † And I will take away his blood out of his mouth, and his abominations out of the mids of his teeth: and he also shall be left to our God, and he shall be as a duke in Juda, and Accaron as a jebuseite. † And I will environ my house of them, that serve me in warfayre going and returning, and the exactor shall no more pass over them: because now I have seen with mine eyes. † rejoice 
Isa. 62. Mat 21. v. 5. Joan. 1. v. 15.  greatly o daughter of Zion, make jubilation o daughter of Jerusalem: BEHOLD THY KING 
b Christ came often into jerusalem but this last coming excelled all the rest, when he came to die for redemption of mankind.  will come to thee, the just and saviour: himself poor, and riding upon an ass, and upon a colt the fool of an ass. † And I will destroy chariot out of Ephraim, and horse out of Jerusalem, and the bow of war shall be dissipated: and he shall speak peace to the gentiles, and his power from sea even to sea, and from the rivers even to the end of the earth. † Thou also in the blood of thy testament hast let forth thy prisoners out of 
c S. Jerom, S. Cyril & other fathers understand this lake to be Limbus patrum from whence Christ delivered the saints of the old testaments.  the lake, wherein is no water. † convert to the munition ye prisoners of hope, to day also declaring I will render thee double. † Because I have bend Juda for me as a bow, I have filled Ephraim: and I will raise up thy sons o Zion upon thy sons o Greece, & I will make thee as the sword of the strong. † And our Lord God shall be seen over them, and his dart shall go forth as lightning: & our Lord God▪ will sound with trumpet, and will go in the whirl wind of the South. † The Lord of hosts will protect them: and they shall devour, and subdue with the stones of the sling: and drinking they shall be drunk as it were of wine, & they shall be filled as phials, and as the horns of the altar. † And our Lord their God will save them in that day, as the flock of his people: because holy stones shall be elevated over his land. † For what is his good thing, and what is his beautiful thing, but 
d Christ is the grain of wheat which dying bringeth much fruit joan. 12. And of this wheat that bread is made that came from heaven joan. 6. ● Jerom in hunc locum.  the corn of the elect, and wine springing virgins?   

CHAP. X. The Jews are exhorted to ask good things of God: 4. of their nation cometh the redeemer of all men, 5. and of the same are the Apostles, spiritual masters of the whole world. 6. The whole nation shall at last be converted.  
ASK of our Lord rain in 
a Lateward time is when fruit waxeth ripe, and so is here taken for the time of grace which S. Paul calleth the acceptable time: & therefore this prophet exhorteth to ask this grace; and all spiritual benefits of God.  the lateward time, and our Lord will make snows, and will give them rain of showers, to every one grass in the filled. † Because the idols spoke that which was unprofitable, and the deviners saw a lie, & the dreamers spoke in vain: they comforted vainly: therefore are they led away as a flock: they shall be afflicted, because they have no pastor. † upon the pastors my fury is wrath, and upon the buckgoates I will visit: because the Lord of hosts hath visited his flock, the house of Juda, and hath made them as the horse of his glory in the battle, † Of him the corner, of him the pin, of him the bow of battle, of him shall come forth every exactor together. † And they shall be as valients, treading the mire of the ways in battle: and they shall fight, because our Lord is with them: and the riders of horses shall be confounded. † And I will strengthen the house 
b Not only the two tribes,  of Juda, and the house 
c but also the ten shall be converted at last to Christ.  of Joseph I will save: and I will convert them, because I will have mercy on them: and they shall be as they were when I had not cast them of, for I am the Lord their God, and will hear them. † And they shall be as the valients of Ephraim, & their hart shall rejoice as it were of wine: and their children shall see, and shall rejoice, & their hart shall be joyful in our Lord. † I 
d Christians are sweetly drawn by internal inspiration without clamorus, and violent persuasion of words. S. Cyril.  will hiss to them, and will gather them together, because I have redeemed them: and I will multiply them as they were multiplied before. † And I will saw them among peoples, and from a far they shall remember me: and they shall live with their children, and shall return. † And I will bring them back out of the Land of Egypt, and out of the Assyrians 
Isa. 11.  I will gather them: and to the Land of Galaad, & Libanus I will bring them, and there shall not be found place for them. † And he shall pass over in the straight of the sea, and shall strike the waves in the sea, and all the depths of the river shall be confounded, and 
e When the faithful are multiplied & confirmed in religion, their enemies can not hurt them.  the pride of Assur shall be humbled, and the sceptre of Egypt shall departed. † I will strengthen them in the Lord, and in his name they shall walk: saith our Lord.   

CHAP. XI. Jerusalem shall be again most miserably destroyed, 4. the Jewish nation rejected and dispersed, 12. because Christ was sold by them to the gentiles for thirty pence. 16. They will receive Antichrist, who shall be finally destroyed.  
OPEN thy gates 
a Jerusalem is called Libanus, Isa. 10. v. 34. & in other places, for the great beauty thereof: likewise the temple, & because it was built of the trees of Libanus, as S. Jerom here, & Ezech. 17. expoundeth. And so by this metaphor the destruction of the city and temple by Titus is here prophesied. The ceders also signify the principal men of the Jews.  o Libanus, and let fire devour thy ceders. † howl thou fir tree, because the cedar is fallen, because the magnifical are wasted: howl ye oaks of Basan, because the fenced forest is cut down. † The voice of the howling of pastors, because their magnificence is wasted: the voice of the roaring of lions, because the pride of Jordan is wasted. † Thus saith our Lord my God: feed thou the cattle of slaughter, † which they that possessed, slew, and were not sorry, and they sold them, saying: Blessed be our Lord, we are become rich: and their pastors spared them not. † And I will spare no more upon the inhabitants of the earth, saith our Lord: behold I will deliver men, every one in his neighbour's hand, and in the hand of his king: and they shall cut the land in pieces, and I will not deliver it out of their hand. † And I will feed the cattle of slaughter for this, o ye poor of the flock: and I took unto me two rods, one I called 
b God the cretor and governor of all men, calleth his general government beauty: because it is most seemly that all be under his rod. And his peculiar government of the jews he calleth a Cord, because it is limited to one people.  beauty, and the other I called c cord: and I fed the flock. † And I cut of three pastors in one month, and my soul shrunk together at them: for their soul also varied on me. † And I said: I will 
jere. 15. v. 2.  not feed you: that which dieth, let it die: and that which is cut of, be it cut of: and let the rest devour every one his neighbour's flesh. † & I took my rod that was called beauty, and I cut it of to make void my covenant, which I made with all people's. † And it was made void in that day: and so the poor of the flock that keep for me, understood, that it is the word of the Lord † And I said to them: If it be good in your eyes, bring hither my hire: and if not, be quiet. And they weighed my hire thirty pieces of silver. † And our Lord said to me, cast it forth to the statuary, a goodly price, that I was priced at by them. And I took Christ 
d bought and sold for 30. pence.  the thirty pieces of silver: & I threw them into the house of our Lord to the statuary. † And 
Mat. 2●.  I 
e The Jews are rejected:  cut of my second rod, that was called cord, that I might dissolve the brotherhood between Juda and Israel. † And our Lord said to me: As yet take to thee the 
* unapt instruments.  vessels of a foolish pastor. † Because lo 
f Antichrist a destroyer,  I will raise up a pastor in the land, which shall not visit things forsaken, the thing dispersed he shall not seek, and the broken he shall not heal, & that which standeth he shall not nourish, and he shall eat the flesh of the fat ones, and their hooves he shall dissolve. † O pastor, and idol, leaving the flock: 
g shall be destroyed.  the sword upon his arm, & upon his right eye: his arm shall be dried with withering, and his right eye waxing dark shall be obscured.   

CHAP. XII. The Jews persecuting Christ and his Church, shall be sore afflicted. 6. The Church still prospering: 11. the incredulous shall be condemned.  
THE burden of the word of our Lord upon 
a When the Church of Christ began in Jerusalem, proceeding to all jury, and Samaria, and to other nations, the other jews most earnestly persecuted Christians. Act. 4. 5. etc.  Israel. Saith our Lord extending the heaven, & founding the earth, & forming the spirit of man in him: † Behold I will make Jerusalem a lintel of surfeit to all people's round about: yea & 
b juda besieged Jerusalem when jews remaining in Judaisme persecuted other jew believing in Christ, for then brother delivered brother to death, the father the son etc. Mat. 10. v 21.  Juda shall be in the siege against Jerusalem. † And it shall be: In that day I will make Jerusalem a stone of burden to all people's: all that shall lift it, shall be torn with tearing: and all the kingdoms of the earth shall be gathered against her. † In that day, saith our Lord, I will strike every horse into astonishment, and his rider into madness: and upon the house of Juda I will open mine eyes, and every horse of the people's I will strike with blindness. † And the dukes of Juda shall say in their hart: Let the inhabitants of Jerusalem be strengthened for me in the Lord of hosts their God. † In that day I will make the dukes of Juda as a furnace of fire amongst sticks, and as a brand of fire in hay: and they shall devour to the right hand, & to the left all people round about: and Jerusalem shall be inhabited again in her place in Jerusalem. † And our Lord shall save the tabernacles of Juda, as in the beginning: that the house of David glory not magnifically, and the glory of them that inhabit Jerusalem against Juda. † In that day shall our Lord protect the inhabitants of Jerusalem, and he that offended of them in that day shall be as David: and the house of David, as of God, as an Angel of our Lord in their sight. † And it shall be in that day: I will seek to destroy all Nations, that come against Jerusalem. † And I will power out upon the house of David, & upon the inhabitants of Jerusalem the spirit of grace, and of prayers: and they shall look toward me, whom they pierced: and they shall lament 
joan. 19 v. 3.  him with lamentation as it were upon an only begotten, and they shall sorrow upon him, as the manner is to be sorrowful in the death of the first begotten. † In that day shall be great lamentation in Jerusalem, as the lamentation of 
c A town near to Jezrahel in the country of Mageddon, where Josas was slain. 2. Baral. 35. and great lamentation was made for him, which was a figure of the miserable calamity of the obstinate in the day of judgement, S. Iero●.  Adadremmon 
2. Par. 35.  in the filled of Mageddon. † And the land shall lament: families and families apart: the families of the house of David apart, and their women apart: † the families of the house of Nathan apart, and their women apart: the families of the house of Levi apart, and their women apart: the families of Semei apart, and their women apart. † all the rest of the families, families and families apart, and their women apart.   

CHAP. XIII. In the Church of Christ all idolatry shall be abolished. 6. In his passion his Apostles shall be dispersed, and they and others shall be proved by tribulations.  
IN 
a In the time of the new testament Christ is made an open fountain of grace by his Incarnation. Joa. 4. v. 13. S. Greg h●. 20. in Ezec & li. 6. epist. 186.  that day shall be a fountain lying open to the house of David, and to the inhabitants of Jerusalem: for the ablution of the sinner, and of the menstruous woman. † And it shall 
Ezec. 3●.  be in that day, saith the Lord of hosts: I will destroy the names of idols our of the earth, & they shall be remembered no more: and the false prophets, and the unclean spirit I will take away out of the earth. † And it shall be when any man shall prophecy any more, his father & his mother that begot him, shall say to him: Thou 
b False doctrine as idolatry and heresy, are punishable by death in the law of Christ.  shalt not live: because thou hast spoken a lie in the name of our Lord. And his father, & his mother his parents shall strike him, when he shall prophecy. † And it shall be: in that day, the prophets shall be confounded every one by his own vision, when he shall prophecy, neither shall they be covered with cloak of sackcloth, to lie: † But he shall say: I am no prophet, an husbandman am I: because Adam my example from my youth. † And it shall be said to him: What are these wounds in the mids of thy hands? And he shall say: With these was I wounded in the house of them, that loved me. † 
c By sword is understood all sorts of persecution that fell upon our saviour.  Sword be thou raised up upon my pastor, and upon the man that cleaveth to me, saith the Lord of hosts: Strike the 
Mat. 26. Mar. 14.  pastor, and the sheep shall be dispersed: and I 
d The Apostles fleeing God recalled them, and streingthned them with fortitude.  will turn my hand to the little ones. † And there shall be in all the earth, saith our Lord: two parts in it shall be destroyed, and shall fail: and 
e Neither jew nor Gentiles, remaining in their proper professions can be saved, but Christian Catholics living justly, which are Gods proper people distinct from the rest by his grace.  the third part shall be left in it. † And I will bring the third part through fire, and will burn them as silver is burnt: and I will try them as gold is tried. They shall call my name, and I will hear them. I will say: Thou art my people; and they shall say: Our Lord my God.   

CHAP. XIIII. Jerusalem shall be destroyed, many Jews slain, the rest made captives: 3. Christ's Church shall flourish, 8. especially in the gentiles. 12. persecutors shall be finally punished: 20. and the godly proceed in grace.  
BEHOLD the days of our Lord shall come, and thy spoils shall be divided in the mids of thee. † And I 
a In the army of the Romans' were soldiers of many nations at the last destruction of Jerusalem.  will gather together all nations to Jerusalem into battle, and the city shall be taken, and the houses shall be wasted, and the women shall be defiled: and the half part of the city shall go forth into captivity, and the rest of the people shall not be taken away out of the city. † And our Lord will go forth, and will fight against those nations, as he fought in the day of conflict. 
E●●. 14.  † And his feet shall stand in that day upon the mount of olives, which is against Jerusalem toward the East: and the mount of olives shall be cloven by the half part thereof to the East, & to the West with a steep rapture exceeding great, and half of the mountain shall be separated to the North, & half thereof to the South. † And you shall fly to the valley of those mountains, because the valley of the mountains shall be joined even to the next, and you shall flee as you fled from the face 
b Amos. ch. 1. maketh also mention of this earthquake, and Josephus li. 9 c. 11 Antiq. though it be not in the books of the Kings nor Paralipomenon.  of the earthquake in the days of Ozias king of Juda: and 
Amos. ●. v. 1.  our Lord my God shall come, and all the saints with him. † And it shall be in that day: there shall be no light, but cold and frost. † And there shall be one day, which is known to our Lord, not day nor night: & in the time of the evening there shall be light. † And it shall be in that day: 
c Christian doctrine of the Catholic Church universal in all  living waters shall issue forth out of Jerusalem: half of them to 
d places and  the East sea, and half of them to the last sea: in 
e all times.  summer & in winter shall they be. † And our Lord shall be king over all the earth: in that day there shall be one Lord, & his name shall be one. † And all the land shall return even to the desert, from the hill of Remmon to the South of Jerusalem: and it shall be exalted, and shall dwell in her place, from the gate of Benjamin even to the place of the former gate, and even to the gate of the corners: & from the tower of Hananeel even to the King's presses. † And they shall dwell in it, and there shall be anathema no more: but Jerusalem shall sit secure. † And this shall be the plague, wherewith our Lord shall strike all nations, that have fought against Jerusalem: 
f It partly appeared already (as. S. Jerom noteth) in the persecuting Emperors, & since in other examples, but specially these calamities will fall upon the wicked near the day of judgement. as Luc. 21 v. 26.  the flesh shall pine away of every one standing upon his feet, and his eyes shall wear away in their holes, & their tongue shall consume away in their mouth. † In that day there shall be a great tumult of our Lord among them: and a man shall take the hand of his neighbour, and his hand shall be clasped upon his neighbour's hand. † Yea and Judas shall fight against Jerusalem: and the riches of all nations round about shall be gathered together, gold, and silver, and garments exceeding many. † And so shall there be ruin of horse, and mule, and camel, and ass, and of all the beasts, that shall be in those tents, as is this ruin. † And all 
g In the mean time such as before persecuted the Church shall be converted, & with great devotion will celebrate the festivities, and exercise religious rites to God's honour: and shall merit great rewards.  that shall be left of all Nations, that came against Jerusalem, shall go up from year to year, to adore the King, the Lord of hosts, and to celebrate the festivity of tabernacles. † And it shall be: he 
h And the obstinate incredulous shall remain barren without grace, and void of eternal glory.  that shall not ascend of the families of the land to Jerusalem, to adore the King, the Lord of hosts, there shall be no shower upon them. † Yea and if the family of Egypt shall not ascend, and shall not come: neither upon them shall it be, but ruin shall be, wherewith our Lord will strike all Nations that will not ascend to celebrate the festivity of tabernacles. † This shall be the sin of Egypt, and this the sin of all Nations, that will not ascend to celebrate the festivity of tabernacles. † In that day shall that which is upon the bridle of the horse be holy to our Lord: and the caudrons in the house of our Lord shall be as the phials before the altar. † And every cauldron in Jerusalem, and Juda shall be sanctified to the Lord of hosts: and all that immolate, shall come, and take of them, and shall seethe in them: & there shall be merchant no more in the house of the Lord of hosts in that day.    

THE prophecy OF Malachi.  
MALACHI (whom S. Jerom, and some others think to be Esdras) 
In ca 2. v. 7. & ●. 3. v. 7.  
Much is contained in this brief prophecy.  prophesied last of the twelve, after that the Temple was re-edified. He reprehendeth both priests, and people, for that they did not offer their sacrifices with sincerity; foreshoweth the rejection of the Jews, and calling of the gentiles by Christ. Before whose first coming shall be one Precursor: and an other before his last coming to judge.  

CHAP. I. God showed his especial love towards the Jews, in that he choice their progenitor Jacob, rather than Esau. 7. priests are reprehended, for not offering the best things in sacrifice. 10. The old sacrifices shall be rejected, and new far more excellent shall be offered in all nations.  
THE burden of the word of our Lord to Israel in the hand of Malachi. † I have loved you, saith our Lord: & you have said: wherein hast thou loved us? 
a God's peculiar love was first showed to the Israelits in preferring their progenitor Jacob and them his issue before Esau & his of spring, though in them there was no difference at all, the one neither deserving more, nor less than the other, but of his mere mercy electing the one and justly rejecting the other. Whereof see the Annot. Rom. 9  Was not Esau brother to Jacob, saith our Lord, and I loved Jacob, † but hated Esau? and I laid his mountains 
Rom. 9 v. 1●.  into a wilderness, & his inheritance unto the dragons of the desert. † But if Idumea shall say: We are destroyed, but returning we will build the things that are destroyed: thus saith the Lord of hosts: These shall build, and I will destroy: and they shall be called the borders of impiety, and the people with whom our Lord is angry 
b again lastly the same special undeserved love was showed▪ in that the Idumeans subdued by the Chaldees remained in captivity, but the Israelites were now reduced into their country.  for ever. † And your eyes shall see: and you shall say: Our Lord be magnified upon the border of Israel. † The son honoureth the father, and the servant his lord: if then I be the father, where is my honour? and if I be the Lord, where is my fear: saith the Lord of hosts? † To you o priests, that despise my name, & have said: wherein have we despised thy name? 
c Those that offer ba●● and contemptible things to God show that they esteem little of God▪ and so by their ●ct despise and contemn him. d If you dare not offer your worse things to your temporal prince, how dare you offer them to God?  You offer upon mine altar polluted bread: and you say: wherein have we polluted thee? In that you say: The table of our Lord is contemptible. † If you offer the blind to be immolated, is it not evil? and if you offer the ●ame and the ●eble is it not evil? offer it d to thy prince if it shall please him, or if he will receive thy face, saith the Lord of hosts. † And now beseech ye the face of God, that he may have mercy on you (for by your hand hath this been done) if by any means he will receive your faces, saith the Lord of hosts. † Who is there among you, that will shut the doors, & will kindle fire on my altar for nought? “ I have no will in you, saith the Lord of hosts: and gift I will not receive of your hand. † For from the rising of the sun even to the going down, great is my name 
Psal. 11●.  among the gentiles, & “ in every place there is sacrificing, and there is offered to my name a clean oblation: because my name is great among the gentiles, saith the Lord of hosts. † And you have polluted it in that you say: The table of our Lord is contaminated: and that which is laid thereupon, is contemptible with the fire, that devoureth it. † And you have said: lo of labour, and you puffed at it, saith the Lord of hosts, and you brought in 
e Two defects were in their sacrifices: they offered that which they got by robbery, or extorsion:  of robberies 
f and not the best, but worse part thereof.  the lame & the sick, and brought in a gift: Why, shall I receive it of your hand, saith our Lord? † Cursed is the deceitful, that hath in his flock a male, and making a vow immolateth the feeble to our Lord: because I am a great King, saith the Lord of hosts, and my name is dreadful among the gentiles.  

ANNOTATIONS. CHAP. I.  
10. I have no will in you.] Many Prophets (as we have often noted) did foreshow the rejection of the jew, and vocation of the gentiles: but none 
Rejection of the jew and vocation of the gentiles.  more plainly than this here; by whom God expressly saith▪ I have no will in you: and I will not receive gift of your hand. The reason is also explicated in this chapter, because God most peculiarly loving them, they were still ungratful, and disspised him, committing sins upon sins And therefore in their place, he would bring in the gentiles: and that not any one, or few nations, but all from the rising of the sun, to the going down thereof, should sowner or later come into his Church.  
11. In every place there is sacrificing.] God not only changed, and multiplied 
All old sacrifices abolished, and the sacrifice of Christ's body & blood prophesied.  his people, but also changed, and bettered his Sacrifice. For in place of sacrificing cattle, birds, and other weak and poor creatures, which were not able 
Gal. 4▪ v. 9  to purge sins, and were also polluted oftentimes by the sins of them that offered the same, God here promiseth a most effectual, pure, & excellent daily Sacrifice, to continue perpetually in all places of his Church, that can not be polluted. Which accordingly our Blessed redeemer and saviour instituted, of his own body and blood, in the forms of bread and wine. As all ancient Fathers prove, by this place amongst others. So S. Justinus Martyr teacheth, in dialogo cum Triphone. S Cyprian. li. 4. ● 18. adversus judaeos: S. Damascen. li 4. 
Proved by the fathers.  c. 14 de ●ide Orthodoxa. S. Jerom, S. Theodoret, and S. Cyril in their commentaries upon this place. S. Augustin li 18 c. 35. the civit. S. Chrysostom in Ps. 95. and Orat. 2. contra judaeos▪ showing plainly, and urging the jew, and all oppugners of 
And reasons deduced from the scriptures.  this Catholic belief and doctrine, that this prophecy is no otherwise fulfilled, but in the daily Sacrifice of the Church. For that here is prophesied an other Sacrifice, distinct and different from the Jews sacrifices: neither were sacrifices offered in all the world▪ neither could be ordinarily offered out of Jerusalem. But of this most sacred mystery, and particularly that it is here prophesied, 
Deut. 16.  here is so much published by ancient and late writers, that more needeth not to be here added.    

CHAP. II. priests are further reprehended because they discharged not well their great office. 10. Both they and others offended in marrying strangers. 14. They ought to love, and not lightly dismiss their wives.  
AND now to you this commandment 
a priests coveting & scraping riches do greatly dishonour God: diminish the estimation of holy Sacraments & other rites, as though they were ●em ●●ral to be ●ought & sold for money, & so do scandalise the weak  o ye priests. † If 
Levi. 2●. Deut. 28.  you will not hear▪ and if you will not set it upon the hart, to give glory to my name, saith the Lord of hosts: I 
b Such are happy if God by suffering them to be spoiled, recall them to repentance. For otherwise they will be deprived of eternal reward as being paid their wages already in this world. These our saviour calleth. Hirelings, not true pastors. Joa. 10.  will send upon you poverty, & will curse your blessings, and I will curse them: because you have not set it upon the hart. † Behold I will cast forth to you the arm, and will spinkle upon your face the dung of your solemnities, and it shall take you with it. † And you shall know that I sent you this commandment, that my covenant might be with Levi, saith the Lord of hosts. † My covenant was with him of life and peace: & I gave him fear: and he feared me, and at the face of my name he was afraid. † The law of truth was in his mouth, and iniquity was not found in his lips in peace, and in equity he walked with me, and turned away many from iniquity. † For 
c The proper office of priests besides the administration of Sacraments is also to teach the people true doctrine:  the lips of the priest shall keep knowledge, and the law they shall require of his mouth: because he is 
d as being the Angel, that is to say, the messenger, from God.  the angel of the Lord of hosts. † But you have departed out of the way, and have scandalised many in the law: you have made void the covenant of Levi, saith the Lord of hosts. † 
e Which holy functions priests not performing are made contemptible in this world and miserable in eternal torments. Ip. ●ud. v. 11.  For which cause I also have made you contemptible, and base to all peoples, as you have not kept my ways, and have accepted face in the law. † Why, is there not 
Mat. 2●. v. 9 Eph. 4. v. 5.  one father of us all? hath not one God created us? why then doth every one of us despise his brother, violating the covenant of our fathers? † Juda hath transgressed, and abomination was done in Israel, and in Jerusalem: because Judas hath contaminated the sanctification of our Lord, which he loved, and hath had the daughter of a strange god. † Our Lord will 
Amos 5. v. 22.  destroy the man, that hath done this, the master, & the scholar out of the tabernacles of Jacob, & him that offereth gift to the Lord of hosts. † And this again have you done, you covered the altar of the Lord with tears, with weeping, and howling, so that I have respect no more to sacrifice, neither do I accept any placable thing at your hand. † And you have said: For what cause? because the Lord hath testified between thee, and the wife of thy youth, whom thou hast despised: and she thy partaker, and the wife of thy covenant. † Did not one make, and the residue of the spirit is his? And what doth one seek, but the seed of God? Keep ye then your spirit, and the wife of thy youth despise thou not. † When thou shalt hate, dismiss, saith our Lord the God of Israel: but iniquity shall cover his garment, saith the Lord of hosts, keep ye your spirit, and do not despise. † You have in your words 
Ephes. 4. v. 39  made our Lord to labour: and you said: Wherein have we made him to labour? In that you say: every one that doth evil, is good in the sight of our Lord, and such please him: or certes where is the God of judgement?   

CHAP. III. A precurser shall come before Christ. 3. The Priesthood, and Sacrifice of the new law are pure, 5. God who seethe all sinners will punish them: 10. but if they amend, they shall receive God's benefits. 13. Not evil men, but the good please God.  
BEHOLD I send 
a S. John Baptist is called an Angel, or messenger because he was to be sent with special commission from ●od: and for his purity in Angelical life.  mine Angel, and he shall prepare the 
Mat. 11. v. 20. Mar. 1. Luc. 1. & 7. Psal. 131. v. 17.  way before my face. And 
b S. John was first onceived likewise first b●rne▪ and he first preached, and shortly after him our saviour came.  forthwith shall come to his temple the Dominatour, whom you seek, and 
c Christ is the Angel of the testament, because he made the Pact of peace between God and man.  the Angel of the testament, whom you desire. Behold he cometh, saith the Lord of hosts: † and who shall be able to think the day of his advent? and who shall stand to see him? For he as it were purging fire, & as the herb of fullers: † and he shall sit purging, and cleansing the silver, and he shall purge the sons of Levi, and will strain them as gold, and as silver, and they shall be ●●fering sacrifices to our Lord in justice. † And the sacrifice of Juda and Jerusalem shall please our Lord, as the days of the world, and as the years of old. † And 
d In the mean time God threateneth to punish all even secret sins:  I will come to you in judgement, and 
e known ●o him though not to other witnesses.  will be a swift witness to sorcerers, and adulterers, and to the perjured, and them that calumniate the hire of the hired man, the widows, and pupils, and oppress the stranger, nor have feared me, saith the Lord of hosts. † For I the Lord, and I am not changed: and ye sons of Jacob are not consumed. † For from the days of your fathers you have departed from mine ordinances, and have not kept 
Zach. 1. v. 3.  them. Return to me, and I will return to you, saith the Lord of hosts. And you have said: wherein shall we return? † shall man fasten God, because you do fasten me? And you have said: Wherein do we fasten thee? In tithes, and in first fruits. † And in penury you are accursed, and you your whole nation fasten me. † Bring in 
f Paying of tithes is most strictly commanded.  all the tithe into the barn: and let there be meare in my house, and prove me upon this, saith our Lord: if I open not unto you the floodgates of heaven, and power you out blessing even to abundance, † and I will rebuke for you the devourer, and he shall not corrupt the fruit of your land: neither shall the vine in the filled be barren, saith the Lord of hosts. † And all Nations shall call you blessed: for you shall be a land worthy to be desired, saith the Lord of hosts. † Your words have been forcible upon me, saith the Lord. † And you 
job. 〈…〉 v. 14. Isa.. 5●▪ v. ●.  said: What have we spoken against thee? You have said: 
g sin of murmuring against God, is great blasphe mie and not to lerable: For when they were punished by famine, for defrauding the Levites of tithes, they blasphemously imputed it to God: as though he had not such care of his own people, as he had of other nations, which had abundance of temporal goods.  He is vain that serveth God, and what profit is it that we have kept his precepts, and that we have walked sorrowful before the Lord of host? † therefore now we call the arrogant blessed, for they that do impiety are builded, and they have tempted God and are made safe. † Then spoke they that feared our Lord, every one with his neighbour: and our Lord attended, and heard: and a book of monument was written before him for them that fear our Lord, and think on his name. † And they shall be to me, saith the Lord of hosts, in the day that I do to my peculiat and I will spare them, as a man spareth his son serving him. † And you shall convert, and shall see what is between the just, and the impious: and between him that serveth God, and serveth him not.   

CHAP. four In the terrible day of judgement, the wicked shall be condemned, and the just eternally rewarded. 5. Before which time Elias shall return, and convert the Jews to Christ.  
FOR behold 
a In the day of judgement it shall plainly appear, what difference is between the just and the wicked.  the day shall come kindled as a furnace: and all the proud, and all that do impiety shall be stubble: and the day coming shall inflame them, saith the Lord of hosts, 
Zach. 3. v 8. & 6. v. 11. Luc. 1. v. 78.  which shall not leave them root, and spring. † And there shall rise to you that fear my name the sun of justice, and health in his wings: and you shall go forth, and shall leap as calves of the heard. † And you shall tread the impious, when they shall be ashes under the sole of your feet in the day, that I do, 
Exo. 20. D●ut 4. 5. & 6. Mat 11, & 17. v 11.  saith the Lord of hosts. † Remember ye the law of Moses my servant, which I commanded him in Horeb to all Israel precepts, & judgements. † Behold I will send you 
b The Septuagint for explication add Thesbites. And S. jerom. in 17. Mat teacheth that Elias shall in deed come and restore all things  Elias the prophet, before the day of our Lord come great, and 
c Christ's first coming was in all meekness not in terror, but his coming to judge will be dreadful. And therefore the prophet here meaneth not S. John Baptist, but that Elias himself shall come before the great and dreadful day of our Lord.  dreadful. † And he shall convert the hart of the fathers to the children & the hart of the children to their fathers: lest perhaps I come, and strike the earth with 
* utter destruction's  anathema.    
The end of the Prophetical books.   

THE books OF Maccabees pertaining TO THE HISTORICAL PART OF THE OLD TESTAMENT.  

The argument of the books of Maccabees, with other prooemial Annotations.  
BEFORE we declare the contents, the reader perhaps will require to 
Prooemial questions touching these books.  know, why they are called the Books of Maccabees: how many they be; who writ them; in what language; & especially whether all, or any, or which of them are Canonical Scripture? For satisfaction of all which demands, distinguishing between certain and uncertain, we shall briefly show that which seemeth more probable in the doubtful points; and the assured certainty of that which is decided by the Catholic Church of Christ. 
They are called Maccabees of Judas Machabeus. Judas had this surname for his streingth and val●●e.  Concerning therefore the name and inscription. S. Jerom, very probably supposeth that these books have their title of judas Machabeus; the narration of whose heroical virtues, and noble acts occupieth the greatest part of this whole history. And this surname Machabeus signifying valiant of streingth (or by an usual hebrew contraction, Mobi, more explicated, Milchamach Coach bihuda, that is, Force of battle, or Streingth in Juda) was given him by his father Mathathias, when before his death disposing of his sons & exhorting them, he said to them all: You my sons take corege, and do manfully in the law, because in it you shall be 
li. 1. c. 2. v. 64, 65, & 66.  glorious. And behold Simon your brother I know that he is a man of counsel: hear ye him always, and he shall be father to you. Next headdeth: And Judas Machabeus, valiant of streingth from his youth, let him be to you the prince of warfayre, and he shall manage the battle of the people. And from him this name was also ascribed 
Others also called Maccabees.  to his brethren, and to all the rest that joined with them either in the holy wars, or otherwise showed their valour, professing God's law in spiritual combat even to death. As Nicetas writeth in Orat. 22. S. Greg. Nazian. 
li. 2. c. 6. & 7.  whereupon old Eleazarus and the seven young brethren, with their mother are also called Maccabees.  
There be in all, four books called Maccabees. The first S. Jerom 
There be four books.  found in Hebrew, the second in Greek, as he testifieth Epist. 106. The third is also extant in Greek, and Latin in Biblijs Complutensibus. The fourth 
Written by uncertain authors. The two last are not Canonical.  seemeth to be that which is mentioned in the end of the first book. And either 
v. 24.  the same, or an other under that title, is also extant in Greek, as testifieth Sixtus Senensis, li. 1. Bibliothecae. Who writ them is more uncertain: but most probable every one had a divers auctor. Neither are the two last approved for Canonical by any authentical authority.  
It resteth therefore to speak of the two first, which the Jews and Protestants 
jews & Protestants deny also these two first. Their arguments.  deny, because they are not in the Hebrew Canon. The Protestants further alleging that they are not in the former Canon of the Church, before S. jeroms time. Moreover objecting certain places of these books, which they say, are contrary to sound doctrine, & to the truth of other authentical histories; or contradictory in themselves. None of which things can proceed from the holy Ghost, the principal auctor of all divine Scriptures. All which texts we shall more conveniently explicate, according to their true sense, in 
* li. 1. c. 1. v. 1. 7. 11. & 57 ch. 4. v. 52. ch. 6. v. 16. ch. 8. v. 16. li. 2. ch. 1. v. 19 ch. 2. v. 25. ch. 12. v. 43. ch. 14 v. 41. ch. 15. v. 39 Euseb. li. 3. c. 25. hist. S. Jerom de viru illustrib.  their proper places. As for the exception, that these books are not in the Canon of 
Answers.  the Jews, it is answered already (Praef. Tobiae.) that the Canon of the Christian Catholic Church is of sovereign authority, though the Jews Canon have them not. Finally whereas these books were not canonised in the former General counsels, it sufficeth that they are since declared to be Canonical, & divine Scripture, as some other parts have likewise been, which English Protestant's do not deny. As the Epistle of S. James, the second of S. Peter, the second and third of S. John, and S. judes epistle: of all which Eusebius, and S. Jerom testify, that some learned Fathers doubled sometimes, whether they were Apostolical or no. But afterwards the same, with these two books of Maccabees, and others were expressly declared to be divine Scripture, by the third council of Carthage, can. 47. By the council of seventy 
Approved by counsels.  Bishops under Gelasius, though by the name of one book, as also Esdras and Nehemias as but one book. Last by the counsels of Florence, and Trent.  
If any further require the judgement of more ancient Fathers, divers do 
And by Ancient▪ Fathers.  allege these books as divine Scriptures. S. Dyonise, c. 2. celest. Hierar. S. Clemens Alexan. li. 1. Stromat. S. Cyprian li. 1. Epist. ep. 3. ad Cornelium. li. 4. ep. 1. & de exhort. ad Martyrium. c. 11. Isidorus li. 16. c. 1. Etym. S. Gregory Nazianzen hath a whole Oration of the seven Maccabees Martyrs, and their mother. S. Ambrose li. 1. c. 41. Offic. But to omit others, albeit S. Jerom urged not these books against the Jews, yet he much esteemed them, as appeareth in his commentaries upon Daniel. c. 1. 11. & 12. S. Augustin most clearly avoucheth li. 2. c. 8. de doct. christ. & li. 18. c. 36. de civit. that notwithstanding the Jews deny these books, the Church holdeth them Canonical. And whereas one Gaudentius an heretic alleged for defence of his heresy the example of Razias, who slew himself. 2. Mac. 14. S. Augustin denieth not the authority of the book, but discusseth the fact, and admonisheth that it is not unprofitably received by the Church; si sobrie legatur, vel audiatur: if it be read, or heard soberly. Which was a necessary admonition to those Donatists: who not understanding the holy Scriptures, depraved them (as S. Peter speaketh of like heretics, ●p. 2. c. 3.) to their own perdition.  
Now touching the contents, a great part of the same history, which is 
The same contents of both the books.  written in the former book, is repeated in the second, with such variety of some things added, some omitted, as in the books of Kings and Paralipomenon: and as the Gospel is written by the four evangelists. Joining therefore these 
Four principal parts.  two books together, the Concordance thereof containeth four principal parts. The Preface; the history: an Appendix, & the Conclusion. But the three former parts are very extraordinarily disposed. For the 
The occasion of so extraordinary disposition.  writer of the second book (who doubtless was a distinct person from him that writ the former) first of all added an Appendix to the history (written before) making mention of two Epistles, and reciting the sum of one of them, in the first chapter and part of the second, as though he meant to have writ no more of the same matter. But then, as it may seem upon new resolution, intending to abridge the historical books of Jason, maketh a preface to 
●●. 2. c. 2. v. 24.  his work, in the rest of that second chapter. And so prosecuteth his purpose: and finally maketh a brief conclusion in the three last verses of the same second book. The main history containeth two special parts. The 
The history containeth two parts.  first showeth the state of God's peculiar people, the Jewish nation, from the beginning of the Grecian monarchy, parted after the death of Alexander amongst his followers: of which some did exceedingly persecute the Jews, by divers both subtle and cruel means, to the ruin of many, and even to death and martyrdom of some most constant observers of God's laws, and true Religion, till the wars of the Maccabees, in the first chapter of the first book, and in the 3. 4 5 6. and 7. chapters of the second book. In the other fifteen chapters of the former book, and other eight of the second, are described the battles, victories, & triumphs of the valiant Maccabees. Of which holy wars Mathathias was the beginner and first captain: Judas the second: the third Jonathas: and Simon the fourth: after whose death his son John Hyrcanus succeeded Duke and Hieghpriest.  
But because these books are intermixed the one with the other, whosoever 
An order how to read these books.  please to read them in order of the history, may follow the direction of the Alphabet letters, set in the inner margin, beginning with A. at the twentieth verse of the second chapter of the second book, to the end of the same chapter. Thence proceed as the sign of a star directeth to the next letter B. which is at the beginning of the first book, the first chapter first verse. And so in the rest. And when the capital letters are ended, the smaller will direct you.   

THE FIRST book OF MACABEES.  

CHAP. I. King Alexander conquering many countries, erecteth a new monarchy. 6. who dying, his chief followers succeed in several kingdoms of the same 
Read first the preface. li. 2. ch. 2. v. 20.  monarchy. 11. King Antiochus approveth that a profane school be setup in Jerusalem, 17. subdueth Egypt; 21. invadeth Judea; entereth by force into Jerusalem; spoileth the temple, 25. and killeth many. 30. Two years after sendeth an other spoiler; who killing many, robbeth and burneth lerusalem: 
The first part of the history. The persecution of the Church by Antiochus.  35. fortisieth the tower of David; 38. profaneth all holy things: 4●. commandeth all to commit idolatry; 47. and to forsake the rites of God's law, 52. upon pain of death. 57 He setteth up an abominable idol in the Temple, 60. persecuteth, and murdereth those that conform not themselves to these innovations.  
AND it came to pass, after that Alexander Philip's 
B  son the Macedonian, that 
:: Other kings reigned before Alexander in Grece but he was the first that reigned in that great monarchy erected by himself.  first reigned in Greece, being gone out of the land of Cethim, stroke Darius' king of the Persians and the Medes: † he made many battles, and obtained the munition of all, and slew the Kings of the earth: † and he passed through even to the ends of the earth: and took the spoils of the multitude of the gentiles: and the earth was silent in his sight. † And he gathered power, and an army exceeding strong: and his hart was exalted and elevated: † and he obtained the regions of the gentiles, and the tyrants: and they were made tributaries to him. † And after these things, he fell down in his bed, and he knew that he should die. † And he called his servants the Nobles, that were brought up with him from his youth: & he 
:: By delivering his ring to Perdicca, he gave him authority to distribute his kingdoms. I●s●nu● li. 12. ●●urtius. li. 10.  divided his kingdom to them, when he yet lived. † And Alexander reigned twelve years, and he died. † And his servants possessed the kingdom, every one in his place: † and they did all put crowns on them after his death, & their sons after them many years, & evils were multiplied in the earth 
* li. 2. c. 3. v. 1. . † And there came forth of them a sinful root Antiochus 
:: Epiphanes, Noble in renown.  Illustre, 
D  the son of king Antiochus, that had been at Rome an hostage: and he reigned in This 
:: Antiochus began his reign in the year 137. from Seleuchus the first king of Syria after Alexander. otherwise this was the 156 year of the Grecian monarchy, Euseb in chroni●o.  the hundredth and seven and thirteth year of the kingdom of the Greeks. † In those days there went forth of Israel wicked children, & persuaded many, saying: Let us go, and make a covenant with the gentiles, that are about us: because since we departed from them, many evils have found us. † And the talk seemed good in their eyes. † And some of the people determined, and went to the king: and he gave them leave to do the justice of the gentiles. † And they built a school in Jerusalem, according to the laws of the Nations: † and they made to themselves prepuces, and revolted from the holy testament, and were joined to the Nations, and were sold to do evil. 
* li. 2. c. 4. v. 7.   
† And the kingdom was prepared in the sight of Antiochus, & 
F  he began to reign in the land of Egypt, 
:: Being established in the kingdom of Syria, he coveted also the kingdom of Egypt.  that he might reign over two kingdoms. † And he entered into Egypt with great multitude, with chariots and elephants, and horsemen, and a copious multitude of ships: † And he made war against Ptolomee the king of Egypt, and Ptolomee was afraid at his presence, and fled, and many fell wounded. † And he took the fenced cities in the land of Egypt: and he took the spoils of the land of Egypt. 
* li. 2. c. 4. v. 21.   
† And Antiochus turned, after he struck Egypt in the 
H  hundredth and three and fourtith year: and he went up to Israel, † and went up to Jerusalem with a great multitude. † And he entered into 
:: Josephus. li. 12. c. 6. writeth that Antiochus first killed such as would have hindered his entrance into Jerusalem and afterwards those that opened the gates unto him, but would have hindered him from spoiling the temple.  the sanctification with pride, & took the golden altar, and the candlestick of light, and all the vessels thereof, and the table of proposition, and the libatories, and the phials, and the little morrers of gold, and the vele, and the crowns, and the golden ornament, that was in the face of the temple: and he broke all into p●eces. † And he took the silver and gold, and the desiderable vessels: and he took the hidden treasures which he found: and carrying away he departed into his own land. † And he made a slaughter of men, and spoke in great pride. † And great lamentation was made in Israel, and in every, place of theirs: † and the princes, and the ancients mourned, and the young men, and the virgins were weakened, and the beautifulness of the women was changed. † every husband took lamentation: and the women that sat in the marriage bed, mourned: † and the land was moved upon the inhabitants therein, & all the house of Jacob did put on confusion. † And after two years of days the king sent a prince of tributes into the cities of Juda, & 
:: This was Apollonius, as appeareth li. 2. c. 5. v. 2●.  he came to Jerusalem with a great multitude. † And he spoke unto them peaceable words in guile: and they believed him. † And he fell upon the city suddenly, and struck it with a great plague, and destroyed much people in Israel. † And he took the spoils of the city, and burned it with fire, and destroyed the houses thereof, and the walls thereof round about: † and they led the women captive, and the children, and the cattle they possessed. † And they built 
:: The tower of Zion fortified and kept.  the city of David with a great wall, and a strong, and with firm towers, and it was made a castle for them: † and they placed there a 
:: by a garrison of Macedonians.  sinful nation, wicked men, and they waxed strong therein: And they laid armour, and victuals, and gathered together the spoils of Jerusalem: † and laid them up there: and they became a great snare. † And this was made for an embushment of the sanctification, and to be an ill devil in Israel. † And they shed innocent blood round about the sanctification, and contaminated the sanctification. † And the inhabitants of Jerusalem fled by reason of them, and it became the habitation of strangers, and she became stranger to her own seed, and her children forsook her. † Her sanctification was desolate as a wilderness, her festival days were turned into mourning, her sabbaths into reproach, her honours into nought. † According to her glory was her ignominy multiplied, and her highness was turned into mourning. † And king Antiochus 
:: It sufficed not this cruel tyrant to spoil God's people of their goods, and many of their lives, but he also perverted many in religion: because his master the devil seeketh to destroy men's souls.  wrote to all his kingdom, that all the people should be one: and every one should leave his own law. † And all Nations consented according to the word of king Antiochus. † and many of Israel consented to his service, and they sacrificed to idols, and defiled the sabbath. † And the king sent books by the hands of messengers into Jerusalem, & into all the cities of Juda: that they should follow the law of the Nations of the earth, † and should prohibit holocausts and sacrifices, & placations to be made in the temple of God, † and should prohibit the sabbath to be celebrated, and the solemn days. † And he commanded the holy places to be defiled, and the holy people of Israel. † And he commanded altars to be built, and temples, and idols, and swine's flesh to be immolated, and common beasts, † and to leave their children uncircumcised, and their souls to be contaminated in all uncleannesses, and abominations, so that they should forget the law, and should change all the justifications of God. † And whosoever had not done according to the word of king Antiochus, they should die. † According to all these words wrote he to all his kingdom: and he appointed princes over the people, that should force these things to be done. † And they commanded the cities of Juda to sacrifice. † And many of the people were gathered to them, they that had forsaken the law of our Lord: and they did evils upon the land: † and they chased forth the people of Israel in hidden corners, and in the secret places of fugitives. † The fifteenth day of the month Casleu, the hundredth five and fourtith year king Antiochus 
:: daniel's prophecy. ch. 9 was here in part fulfilled, as in a figure, and our saviour confirmeth it. ●la●. 24 of Antichrist setting up abomination of desolation in the holy place.  built the abominable idol of desolation upon the altar of God, and through out all the cities of Juda round about they builded altars: † and before the gates of houses, and in the streets they burned frankincense, & sacrificed. † and the books of the law of God they burned with fire, cutting them: † and with whomsoever were found the books of the testament of our Lord, and whosoever observed the law of our Lord, they murdered him, according to the edict of the king. † In their power did they these things to the people of Israel, that was found in every month and month in the cities: † And the five and twentieth day of the month they sacrificed upon the altar that was against the altar. † And the women that circumcided their children, were murdered according to the commandment of king Antiochus, † and they hang up the children by the necks through out all their houses, and those that had circumcided them, they murdered. † And many of the people of Israel determined with themselves, that they would not eat the unclean things: & they chose rather to die, then to be defiled with unclean meats: † & they would not break the holy law of God, & they were murdered, † and there was made great wrath upon the people exceedingly 
* li. 2. c. 5. v. 11. .   

CHAP. II. Mathathias with his five sons, lamenteth the calamities of the people, 8. and profanation of holy things, 15. resisteth the King's wicked decrees, 23. killeth an idolater, and the King's commissioner, so flieth into the mountains with others. 31. Many are slain not resisting in battle on the sabbath days. 40. Upon further consideration the rest defend themselves in the sabbath; 45. kill their enemies, and destroy idolatry. 49. Mathathias dying exhorteth his sons to be zealous in the law: 65. appointing Simon their counselor, and Judas their captain.  
IN those days arose Mathathias the son of John, the 
The 2. part. The wars of the Maccabees, begun by this Mathathias, and prosecuted by his sons, especially by Judas as in the seven chapters following and more largely in the second book from 8. chapter to the end of the last.  
K  son of Simeon, priest of the sons of Joarib from Jerusalem, and he sat in the mountain of Modin: † and he had five sons, John who was surnamed Gaddis: † and Simon, who was surnamed Thasi: † and Judas, who was called Machabeus: † and Eleazar, who was surnamed Abaron: and Jonathan, who was surnamed Apphus. † These saw the evils, that were done in the people of Juda, and in Jerusalem. † And Mathathias said: woe is me, wherefore was I borne to see the affliction of my people, and the affliction of the holy city, and to sit there, when it is given in the hands of the enemies? † The holy places are come into the hand of strangers: the temple thereof as an ignoble man. † The vessels of her glory are carried away captive: her old men are murdered in the streets, and her young men are fallen by the sword of the enemies. † What nation hath not inherited her kingdom, and hath not obtained her spoils? † all her beauty is taken away. She that was 
:: This small help of great importance, is that aid where of Daniel prophesied ch. 11. v ●4.  free, is made a servant. † And lo our holies, and out beauty, and our glory is desolate, and the Nations have defiled them. † Whereto then is it for us yet to live? † And Mathathias rend his garments, & his sons: and they covered themselves with heareclothes, and lamented exceedingly. † And there came thither they that were sent from king Antiochus, to compel them, that were fled into the city of Modin, to immolate, and to burn frankincense, and to departed from the law of God. † And many of the people of Israel consenting came to them: but Mathathias, and his sons stood constantly. † And they that were sent from Antiochus answering said to Mathathias: Thou art the prince, and most honourable, and great in this city, and adorned with sons, and brethren. † therefore come thou first, and do the King's commandment, as all Nations have done, and the men of Juda, and they that are remaining in Jerusalem: & thou shalt be, and thy sons among the King's friends, & amplified with gold, and silver, and many gifts. † And Mathathias answered, & said with a loud voice: Although all Nations obey king Antiochus, that every man revolt from the service of the law of his fathers, and consent to his commandments: † I and my sons, and my brethren will obey the law of our fathers. † God be merciful unto us: it is not profitable for us to forsake the law, and the justices of God: † we will not hear the words of king Antiochus, neither will we sacrifice, transgressing the commandments of our law, to go an other way. † And as he ceased to speak these words, there came a certain Iewe in the eyes of all to sacrifice to the idols upon the altar in the city of Modin, according to the King's commandment. † And Mathathias saw, and was sorry, and his reins trembled, and his fury was kindled 
:: Mathathias not of private spirit, but being general captain of the people, did this justice according to the la, where it is commanded to kill the authors of false pretended religion. Deut. 13. S. Cyprian. Exhort, ad Martyrium. c. 5. S. Beruar. Epist. 158. ad Innocent.  according to the judgement of the law, and flying upon him he slew him upon the altar: † yea and the man, whom king Antiochus had sent, which compelled them to immolate, he slew in that very time, and destroyed the altar, † and zeled the law, as did Phinees to Zamri the son of Salomi. 
Num. 25.  † And Mathathias cried out with a loud voice in the city, saying: every one that hath zeal of the law, establishing his testament, let him comeforth after me. † And he fled himself, and his sons into the mountains, and left all things whatsoever they had in the city. † Then came down many seeking judgement, and justice, into the desert: † and they sat there themselves, and their children, and their wives, and their cattle: because the evils overflowed upon them. † And it was reported to the King's men, and to the army that was in Jerusalem in the city of David, that certain men which dissipated the King's commandment, were departed into secret places in the desert, and many were gone after them. † And forthwith they went forwards towards them, and set battle against them in the day of the Sabbaths, † and they said to them: do you resist now also as yet? comeforth, and do accordidg to the word of king Antiochus, and you shall live. † And they said: We will not come forth, neither will we do the King's word, to pollute the day of the Sabbaths. † And they hastened battle against them. † And they answered them not, neither did they cast a stone at them, nor stopped the secret places, † saying: 
:: These are commended by S. Ambrose li. 1. Offic. c. 40. and other fathers, dying in the simplicity of doves, though they had not the prudence of serpents, which others observing are more commended, especially in respect of the whole Church so dangerously impugned, which God in deed will ever defend, and conserve from utter ruin: Yet he useth also ordinary means, by lawful wars and the like.  Let us die all in our simplicity: and heaven and earth shall be witnesses, upon us that you unjustly destroy us. † And they gave them battle on the Sabbaths: and there died they, & their wives, & their children, and their cattle even to a thousand souls of men. † And Mathathias understood it and his friends, and they had lamentation upon them exceedingly. † And every man said to his neighbour: If we shall all do as our brethren have done, and shall not fight against the heathen for our lives, and our justifications: now will they quickly destroy us from the earth. † And they thought in that day, saying: every man whosoever shall come unto us in battle on the day of the Sabbaths, let us fight against him: and we will not all die, as our brethren died in secret places. † Then was there gathered to them the synagogue of 
:: Assideans otherwise called Esseni not hypoch●y●ically as the pharisees, nor erroneously as the Sadduces, but sincerely professed a peculiar holy rule of life. josephus li. 2, c. ●2. de bello judaico.  the aside ans strong of force out of Israel, every voluntary in the law: † and all that fled from the evils, were added to them, & were made a strength to them. † And they gathered an army, and struck the sinners in their wrath, and the wicked men in their indignation: and the rest fled to the nations to escape. † And Mathathias went round about, and his friends, and they destroyed the altars: † and they circumcided the uncircumcised children, as many as they found in the costs of Israel: and in strength. † And they persecuted the children of pride, and the work prospered in their hands: † and they obtained the law out of the hands of the nations, and out of the hands of the Kings: & they gave not the horn to the sinner. † And the days of Mathathias approached to die, & he said to his sons: Now is pride strengthened, and chastisement, and the time of subversion, & the wrath of indignation: † Now therefore o my sons, be ye emulatours of the law, & give your lives for the testament of your fathers. † And remember the works of the fathers, which they have done in their generations: & you shall receive great glory, and an eternal name. † Abraham was he 
Gen. 22.  not in tentation found faithful, and it was reputed to him unto justice? † joseph in the time of his distress kept the commandment, 
Gen. 41. Num. 25.  and he was made lord of Egypt. † Phinees our father, fervent in the zeal of God, received the testament of an everlasting priesthood. † Jesus whiles he accomplished the 
joshua. 1. Num. 14. 2. Reg 2.  word, was made the duke in Israel. † Caleb whiles he testifieth in the church, received an inheritance. † David in his mercy obtained the seat of the kingdom for ever. † Elias whiles he 
4. Reg 2. Dan. 3. Dan. 6.  zeleth the zeal of the law, was received into heaven. † Ananias and Azarias and Misael believing, were delivered out of the flame. † Daniel in his simplicity was delivered out of the lion's mouth. † And so think ye through generation & generation: that all that hope in him, are not weakened. † And of the words of the sinful man be not afraid: because his glory is dung, & worm: † to day he is extolled, & to morrow he shall not be found: because he is turned into his earth, & his cogitation is perished. † You therefore my sons take courege, & do manfully in the law: because in it you shall be glorious. † 
:: In all affairs order is of singural importance that every office be designed to ●●●●est persons. As here Mathathias appointed Simon the chief for determining matters in counsel, & Judas the first for execution, and that the rest should obey these two, and each of these the other in his office.  And behold Simon your brother, I know that he is a man of counsel: hear ye him always, & he shall be a father to you. † And Judas Machabeus valiant of strength from his youth, let him be to you the prince of warfare, & he shall manage the battle of the people. † And you shall bring to you all the doers of the law: and revenge ye the revenge of your people. † Repay retribution to the Gentiles, and attend to the precept of the law. † And he blessed them, and was laid to his fathers. † And he died the hundredth and six and fourtith year and he was buried by his sons in the sepulchres of his fathers in Modin, and all Israel lamented him with great lamentation.   

CHAP. III. Judas Machabeus punisheth the wicked: 10. killeth Apollonius in battle. 13. Seron braggeth, but is also overthrown. 25. Antiochus furiously incensed, 29. gathereth money in Persis, 32. leaving Lysias viceroy; 38. who sending a great army against the Israelites, 42. Judas and his brethren commending the cause to God, by prayer and penance, 54. resolve to fight against their enemies.  
AND Judas, that was called Machabeus his son 
:: He did not arrogate to himself to be chief, but being designed by his father, was so accepted by his brethren, & the good people joined with them in defence of the la of God.  arose in his steed: † and all his brethren helped him, and all that had joined themselves to his father, and they fought the battle of Israel with joy. † And he dilated glory to his people, and put on him a brigantine as a giant, and girded about him his warlie armour in battles, and protected the camp with his sword. † He became like a lion in his acts, and as a lion's whelp roaring in hunting. † And he persecuted the wicked inquiring them out, and such as troubled his people, them he burned with fire: † and his enemies were repelled for fear of him, all the workers of iniquity were troubled: and salvation was directed in his hand. † And he exasperated many Kings, and rejoiced Jacob in his works, and for ever his memory is in benediction. † And he walked through the cities 
:: Judas had four battles, and victories, against four general captains sent by king Antiochus Epiphanes. The first against this Apollonius.  of Juda, and destroyed the impious out of them, and turned away wrath from Israel. † And he was renowned even to the uttermost part of the earth, & he gathered them that perished. 
* li. 2. c. 8. v. 1.  † And Apollonius gathered together the gentiles, and from 
M  Samaria a power much and great, to make battle against Israel. † And Judas understood it, and wentforth to meet him: and he stroke, and killed him: and there fell many wounded, and the rest fled away. † And he took the spoils of them, and the sword of Apollonius Judas took away, and he fought with it all his days. † And 
:: The second against Seron.  Seron captain of the army of Syria heard that Judas gathered a congregation of the faithful, and an assembly with him, † and he said: I will make me a name, & will be glorified in kingdom, & will overthrow Judas, and those that are with him, that despised the word of the king. † And he prepared himself: and there went up with him a camp of the impious strong helpers, to do vengeance upon the children of Israel. † And they approached even as far as Bethoron: & Judas went forth to meet him with few. † But as they saw the army coming to meet them, they said to Judas: How shall we a few be able to fight against so great a multitude and so strong, and we are wearied with fasting to day? † And Judas said: It is an easy matter for many to be enclosed in the hand of few: & 
:: The natural frailty of man feareth to encounter with a strong enemy, but true confidence in God's help, which is ever assured in a good cause, giveth corege and getteth the victory.  there is no difference in the sight of the God of heaven to deliver in many, and in few. † Because not in the multitude of the army is the victory of battle, but from heaven is the strength. † They come to us in an obstinate multitude, and in pride, to destroy us, and our wives, and our children, and to spoil us. † But we will fight for our lives, and our laws: † and our Lord himself will destroy them before our face, but you fear them not. † And as he ceased to speak, he flew upon them suddenly: and Seron was destroyed, and his host in his sight: † and he pursued him in the descent of Bethoron even to the plain, and there fell of them eight hundred men, and the rest fled into the land of the Phylisthims. † And the fear of Judas and of his brethren, and the dread f●l upon all the nations round about them. † And his name came to the king, and all nations told of the battles of Judas. † And as king Antiochus heard these words he was wrath in his mind: and he sent, and gathered the army of all his kingdom, a camp exceeding strong: † and he opened his treasury, and gave wages to the army for a year: and he commanded them, that they should be ready at all assays. † And he saw that money failed out of his treasures, and the tributes of the region small because of 
:: Not only the jew resisted Antiochus innovations in religion, but also divers other nations revolted and rebelled because he commanded all ●o leave their for merrites and gods, and to accept of his gods only. ch. 1. v. 43.  the dissension, and:: the plague, that he had made in the land, to take away the ordinances, that were from the first days: † and he feared lest he should not have as once and twice, for costs and gifts, which he had given before with a large hand: and he had abunded above the Kings, that had been before him. † And he was exceedingly astonished in mind, & purposed to go into Persis, and to take the tributes of the regions, and to gather together much silver. † And he left Lysias a noble man of the blood royal, over the King's affairs, from the river Euphrates even to the river of Egypt: † and that he should bring up Antiochus his son, till he returned. † And he delivered to him half the army, and Elephants: and he gave him in commandment concerning all things that he would, & concerning the inhabitants of jury, 
:: persecuting all that did not thereto conform themselves.  and Jerusalem: † and that he should send an army to them, to destroy and root out the power of Israel, and the remnant of Jerusalem, and to take away the memory of them out of the place: † and that he should appoint inhabitants in all their costs, children strangers, & should by lot distribute their land. † And the king took the part of the army that remained, and went forth from Antioch the city of his kingdom in the year an hundredth and seven and forty: and he passed over the river Euphrates, & walked through the higher countries. † And Lysias chose Ptolomee the son of Doryminus, and Nicanor, and Gorgias, mighty men of the King's friends. † And he sent with them forty thousand men, and seven thousand horsemen: that they should come into the land of Juda, and should destroy it according to the word of the king. † And they went forth with all their power, and came, and joined near to Enimaum in the champain country. † And the merchants of the countries heard the name of them: and they took silver and gold exceeding much, and servants: and they came into the camp, to take the children of Israel for slaves, and there were added to them the army of Syria, and of the land of the strangers. † And Judas saw, and his brethren, that the evils were multiplied, and the armies approached to their borders: and they knew the King's words, which he commanded to do to the people unto destruction and consummation: † and they said every one to his neighbour: Let us set up the abasing of our people, and let us fight for our people, and our holies. † And an assembly was gathered, that they should be ready unto battle: and that they should 
:: Praying fasting & other works of penance are the best armour in holy wars for religion.  pray and desire mercy and miserations. † And Jerusalem was not inhabited, but was as a desert: there was none that came in and went out of her children: and the holy place was conculcated: and the children of strangers were in the castle, there was the inhabitation of the gentiles, and pleasure was taken away from Jacob, and there failed their pipe, and harp. † And they gathered together, and came into Maspha against Jerusalem: because the place of prayer in Israel was in Maspha 
:: public place of prayer was, first in Silo. joshua. 18. after in Maspha. 1. Reg. 7. lastly in Jerusalem.  before. † And they fasted that day, and clothed themselves with heareclothes, and put ashes on their head: and they rend their garments: † and they laid open the books of the law, out of which the gentiles searched the similitude of their idols: † and they brought the ornaments of priests, and first fruits, and tithes, and raised up Nazareits, that had fulfilled their days: † and they cried with a loud voice to heaven, saying: What shall we do with these, & whither shall we carry them? † And thy holies are conculcated, and they are contaminated, and thy priests are brought into mourning, and into humiliation. † And behold the Nations are come together against us, to destroy us: thou knowest what things they intent against us. † How shall we be able to stand before their face, unless thou o God do help us? † And with trumpets they cried out with a loud voice. † And after these things Judas appointed captains of the people, tribunes, and centurions, and a seargents, 
a penta contarchos.  and decurions. † And he said to them, that built houses, and despoused wives, and planted vyneyards, and to the fearful, that every one should return into his house according to 
Deu. 20.  the law. † And they removed the camp, and pitched at the South of Emmaum. † And Judas said: Gird up yourselves, and be mighty sons, and be ready against the morning, that you may fight against these nations, which are assembled against us to destroy us, and our holies: † because it is better for us to die in battle, then to see the evils of our nation, and of the holies: † but 
:: This most godly resolution encoreged themselves, & procured Gods merciful protection.  as it shall be the will in heaven, so be it done.   

CHAP. four Gorgias with six thousand soldiers well appointed, intending suddenly to destroy the Israelites army of three thousand not well armed, 8. is defeated; half of his men slain, the rest running away. 16. Judas staying his men from spoiling, till the enemies were out of sight, than they take rich prays; and render thanks to God. 28. The next year, Lysias with three score thousand foot, and six thousand horsemen invading jury, Judas with ten thousand (making his prayer to God) killeth five thousand: 35. the rest flying, Lysias gathereth more soldiers. 36. Judas with his brethren, and others cleanse the temple, and renew holy things. 55. Offer Sacrifice, 58. and institute a feast of the dedication of a new Altar.  
AND The 
:: third battle made by Judas was against this Gorgias an other captain of Antiochus Epiphanes.  Gorgias took five thousand chosen horsemen: & they removed the camp by night, † that they might approach to the camp of the Jews, and might strike them suddenly: and the children that were of the castle, were their guides. † And Judas 
:: vigilancy in rulers and pastors preserveth from all the devils stratagems.  heard, and arose, he and the mighties to strike the power of the King's army, that were in Emmaum. † For as yet the army was dispersed from the camp. † And Gorgias came into the camp of Judas by night, and found no man, and he sought them in the mountains: because he said: These flee from us. † And when the day was come, Judas appeared in the filled with three thousand men only, which had not harness, and swords as they would: † and they saw the camp of the gentiles strong, and the men in brigantines, and horsemen round about them, and these were skilful to battle. † And Judas said to the men that were with him: 
:: Confidence in God procureth his assistance.  fear not the multitude of them, & of their assault be not afraid. † Remember in what sort our fathers were saved in the redsea, when Pharaoh with a great army followed them. † And now let us cry towards heaven: and our Lord will have mercy on us, and will be mindful of the testament of our fathers, & will destroy this army, before our face this day: † and all Nations shall know that there is one that redeemeth and delivereth Israel. † And the aliens lifted up their eyes, and saw them coming against them. † And they went out of the camp into battle, and these that were with Judas, sounded with the trumpet. † And they met together: and the gentiles were discomfited, and fled into the plain. † but all the hi● most fell by the sword, and they pursued them as far as Gezeron, and even to the plains of Idumea, and of Azotus, and of Jamnia: and there fell of them even to three thousand men. † And Judas returned, and his army following him. † And he said to the people: covet not the spoils: because there is battle against us, † and Gorgias and his army are near us in the mount: but stand ye now against our enemies, and overthrow them, and you shall take the spoils afterwards secure. † And as Judas was speaking these words, lo a certain part appeared looking forth from the mountain. † And Gorgias saw that his men were turned to flight, & that they burned the camp: for the smoke that was seen declared what was done. † Which things seen they feared exceedingly, beholding withal both Judas, & the army in the plain ready to battle. † And they did all flee into the plain of the aliens: † and Judas returned to the spoils of the camp, & they took much gold, and silver, and hiacynth, and purple of the sea, and great riches. † And turning they sung an hymn, and blessed 
Psa. 106.  God towards heaven, because he is good, because his mercy is for ever. † And great salvation was made in Israel in that day. † And whosoever escaped of the aliens, they came and told Lysias all things that had chanced. † Which when he heard being amazed he fainted in mind: that such things chanced not in Israel, as he would, and such as the king commanded. 
* li. 2. c. 8. v. 8.  
O  † And the year following 
:: The fourth great battle of Judas was against Lysias sent by Antiochus into jury.  Lysias gathered of chosen men three score thousand, and of horsemen five thousand, to overthrow them. † And they came into Jewrie, and pitched the camp in Bethoron, and Judas met them with ten thousand men. † And they saw the army strong, and he prayed, and said: Blessed art thou o saviour of Israel, which brakest the 
1. Reg. 17. 1. Reg. 14.  assault of the mighty by the hand of thy servant David, and didst deliver the camp of the aliens into the hand of Jonathas saul's son, and of his esquire. † shut up this army in the hand of thy people Israel, and let them be confounded in their army and horsemen. † give them fear, and consume the boldness of their strength, and let them be shaken with their contrition, † cast them down with the sword of them, that love thee: & let all that know thy name, praise thee in hymns. † And they joined battle: and there fell of the army of Lysias five thousand men. † And Lysias seeing the flight of his men, and the boldness of the Jews, and that they are ready either to live or to die manfully, he went to Antioch, and chose soldiers, that being multiplied they might come again into Jewrie. † But Judas, and his brethren said: Behold our enemies are discomfited: 
:: As it was the first and chief intention of Judas to defend religion & holy things so having expugned their enemies, his chief care is to purge the temple, and to restore all holy rites of Gods true service.  let us go up now to cleanse the holy places, and to renew them. † And all the army assembled together, and they went up into mount Zion. † And they saw the sanctification desert, and the altar profaned, and the gates burnt, and in the courts shrubs grown up as in a forest, or on the mountains, & the chambers thrown down. † And they rend their garments, and lamented with a great lamentation, and laid ashes upon their head: † and they fell on their face upon the earth, and cried out with trumpets of significations, and cried towards heaven. † Then Judas ordained men, to fight against them that were in the castle, till they cleansed the holy places. † And he chose priests without spot, having their will in the law of God: † and they cleansed the holy places, and took away 
:: Altars, temples, & statues of false gods made of stone, and set up in the temple. ch. 1. v. 50. were now destroyed.  the stones of contamination into an unclean place. † And he considered of the altar of holocausts, that was profaned, what he should do with it. † And good counsel came to their minds, to destroy it: lest perhaps it might be a reproach to them, because the gentiles contaminated it, and they threw it down. † And they laid up the stones in the mount of the house in a place convenient, till there should come a prophet, and give answer concerning them. † And they took whole stones according to the law, and builded a new altar according to that which was before: † and they built the holy places, and the things that were within the temple inward: and the temple, and the courts they sanctified. † And they made the holy vessels new, and brought in the candlestike, and the altar of incenses, and the table into the temple. † And they put incense upon the altar, and lighted the lamps, that were upon the candlestick, and they gave light in the temple. † And they set loaves upon the table, and hung up the veles, and finished all the works, that they had made. † And before the morning they arose the five and twentieth day of the ninth month (this is the month of Casleu) of 
:: The temple was purged two years & some thing more after the profanation which was in the year 145. ch. 1. v. 57  the hundredth and eight and fourtith year: † and they offered sacrifice according to the law upon the new altar of holocausts, which they made. † According to the time and according to the day, wherein the heathen contaminated it, in the same was it renewed in canticles, and harps, and lutes, and in cymbals. † And all the people fell on their face, and they adored toward heaven, and blessed him that prospered them. † And 
:: Our saviour observed this feast being instituted long after the Law of Moses. joan. 10. v. 226.  they made the dedication of the altar eight days, and 
joan. 10.  they offered holocausts with joy, and sacrifice of salvation, and of praise. † And they adorned the face of the temple with golden crowns, & little shields: and they dedicated the gates, and the chambers, and hanged doors upon them. † And there was made exceeding great joy in the people, and the reproach of the gentiles was turned away. † And Judas decreed, and his brethren, and all the church of Israel, that the day of the dedication of the altar be kept in the times thereof from year to year for eight days, from the five and twentieth day of the month Casleu, with joy and gladness. † And they builded at that time mount Zion, & round about high walls, and strong towers, lest sometime the gentiles should come, & conculcate it as they did before. † And he placed an army there, to keep it, and he fenced it to keep Bethsura, that the people might have a munition against the face of Idumea. 
* li. 2. ●. 10. v. ●.    

CHAP. v Judas and his brethren expugn their bordering enemies, 9 deliver them that were distressed. 17. Simon prospereth in Galeley, 24. Judas in Galaad, 45. taketh Ephron, and all return safe into Jerusalem. 55. Josephus and Azarias attempting ambitiously without order to fight against their enemies, are defeated. 63. And Judas hath more victories.  
AND it came to pass, as 
:: In this chapter is mention of ten battles in which Judas or his brethren Jonathas and Simon were victors.  the gentiles round about heard 
Q  that the altar was builded up, & the sanctuary as before, they were exceeding angry: † and they thought to take away the stock of Jacob, that were among them, & they began to kill of the people, and to persecute. † And Judas fought against 
:: The first against the Idumeans in A●rabathane.  the children of Esau in Idumea, and them that were in Acrabathane: because they beset the Israelites round about, and he struck them with a great plague. † And he remembered the malice of the children 
:: The second against the Beanites.  of Bean, which were to the people a snare and a scandal, lying in wait for them in the way. † And they were shut up by him in towers, & he came near to them, & 
a utterly destroyed.  anathematized them, & burned their towers with fire, with all that were in them. † and he passed to the children 
:: The third against the Ammonites.  of Ammon, and found a strong band, and a copious people, and Timothee their captain: † & he made many battles with them, and they were discomfited in their sight, and he struck them: † and he took Gazer the city, & her 
b villages.  daughters, and returned into Jewrie. † And the gentiles that are 
:: The fourth against the Galadites.  in Galaad, gathered together against the Israelites, that were in their costs to dispatch them: and they fled into the fortress of Batheman. † And they sent letters to Judas, & his brethren, saying: The heathen round about are gathered together against us, to dispatch us: † and they prepare to come, and to occupy the fortress into which we are fled: and Timothee is the captain of their host. † Now therefore come, & deliver us, out of their hands, because a multitude of us is fallen. † And all our brethren, that were in the places of Tubin, are slain: & they led away their wives captives, and the children, and the spoils, and they have slain there almost a thousand men. † And the epistles were yet in reading, and lo other messengers came our of Galilee their coats rend reporting according to these words: † saying that there were assembled against them from Ptolemais, and tire, and Sidon, and all Galilee is replenished with alienes, to consume us. † And as Judas and the people heard these words, a great assembly assembled together to consider what they should do for their brethren, that were in tribulation, and were expugned of them. † And Judas said to Simon his brother: Choose thee men, and go, and deliver thy brethren in 
:: The fifth against the Galileans of the Gentiles.  Galilee: and I, and my brother Jonathas will go into the country of Galaad. † And he left Joseph the son of zachary, and Azarias captains of the people with the residue of the army in jury to keep it: † and he commanded them, saying: Be ye over this people: & make no battle against the heathen, till we return. † And there were parted to Simon three thousand men, to go into Galilee: but to Judas eight thousand to go into the country of Galaad. † And Simon went into Galilee, and made many battles with the heathen: & the heathen were discomfited before his face, and he pursued them even to the gate of Ptolemais. † And there fell of the heathen almost three thousand men, & he took the spoils of them, † and he took them that were in Galilee & in Arbatis with their wives, and children, & all things that they had, and he brought them into jury with great joy. † And Judas Machabeus, and Jonathas his brother passed over Jordan, and went three days journey through the desert. † And the Nabutheians met them, and received them peaceably, and told them all things, that had happened to their brethren in the country of Galaad, † and that many of them were comprehended in Barasa, and Bosor, and in Alimis, and in Casphor, and Mageth, and Carnaim, all these cities fenced, and great. † Yea and in the rest of the cities of Galaad they are held captive, & on the morrow they appointed to remove the army near to these cities, and to take them, & to dispatch them in one day. † And Judas turned, and his army the way into Bosor suddenly, and took the city: and he slew every male in the edge of the sword, and took all their spoils, and burned it with fire. † And they arose thence by night, and went even to the fortress. † And it came to pass early in the morning, when they had lifted up their eyes, and behold much people, whereof there was no number, carrying ladders, and engines, to take the fortress, and they expugned them. † And Judas saw that the battle began, and the cry of the battle ascended to heaven as a trumpet, and a great cry out of the city: † and he said to his host: Fight ye to day for your brethren. † And he came with three ranks behind them, and they cried out with trumpets, and cried in prayer. † And the camp of Timothee understood that it was Machabeus, and they fled back from his presence: and they struck them with a great plague: and there fell of them in that day almost eight thousand men. † And Judas turned aside into Maspha, and expugned, and took it, and he slew every male thereof, and he took the spoils thereof, and burned it with fire. † From thence he marched, and took Casbon, and Mageth, and Bosor, and the rest of the cities of Galaad. † But after these words Timothee gathered an other army, & camped against Raphon beyond the torrent. † And Judas sent to view the army: and they reported unto him, saying: That all the nations, that are round about us, are assembled against us, an army exceeding great: † and they have hired the Arabians to help them, and they have camped beyond the torrent, being ready to come unto thee into battle. And Judas went to meet them. † And Timothee said to the princes of his army: When Judas shall approach, and his army to the torrent of water: if he pass over unto us first, we shall not be able to sustain him: because prevailing he will prevail against us. † but if he be afraid to pass over, and camp without the river, let us pass over to them, and we shall prevail against him. † But as Judas approached to the torrent of water, he set the scribes of the people by the torrent, and commanded them, saying: leave not a man: but let all come into the battle. † And he passed over to them first, and all the people after him, and all the heathen were discomfited at their presence, and they threw away their weapons, and fled to the temple, that was in Carnaim. † And he took 
:: The sixth against the Carnaimites.  the city itself, and the temple he burned with fire, with all things that were therein: & Carnaim was subdued, and could not stand against the face of Judas. † And Judas gathered together all the Israelites, that were in the country of Galaad, from the least even to the greatest, and their wives, and children, and an army exceeding great, to come into the land of Juda. † And they came as far as 
:: The seventh against the Ephronites.  Ephron, and this city was great situate in the entrance, fenced exceedingly, and there was no means to decline from it on the right hand or on the left, but the way was through the mids. † And they that were in the city, shut in themselves, and stopped the gates with stones: and Judas sent to them in peaceable words, † saying: Let us pass through your land, and go into our country: and no man shall hurt you, only on foot we will 
Num. 20.  pass. And they would not open unto them † And Judas commanded proclamation to be made in the camp, that they should approach every man in the place wherein he was. † and the men of strength approached, and he assaulted that city all the day, and all the night, and the city was delivered into his hand: and they slew every male in the edge of the sword, and he rooted it up, and took the spoils thereof, and passed through all the city upon the slain. † And they p●ssed over Jordan in the great plain, against the face of Bethsan. † And Judas gathered together:: the hindmost, and he 
:: A good and pious captain cherisheth and comforteth the weak soldiers::: and en●oreged ●l to show their so●titude.  exhorted the people throughout all the way, till they came into the land of Juda: † and they went up into mount Zion with joy, and gladness, & offered holocausts because none of them was fallen till they returned in peace. † And in the days, that Judas and Jonathas were in the land of Galaad, and Simon his brother in Galilee against the face of Prolomais, † 
:: Men that presume of their own strength without commission from lawful auctotitie, have not God's assistance, and so faylein their attempts, as not called of God amongst those men, by whom salvation is made in Israel. v. 62.  joseph the son of Zacharie heard, and Azarias, the princes of the band, the things well atcheiued, and the battles that were made, † and he said: Let us also make us a name, and let us go fight against the heathen, that are round about us. † And he commanded them that were in his army, and they went to Jamnia. † And Gorgias went forth out of the city, and his men to meet them into battle. † And Joseph and Azarias were chased in flight even unto the borders of jury: and there fell that day of the people of Israel about two thousand men, and there was made a great tumult in the people: † because they heard not Judas, and his brethren, thinking that they should do manfully. † But they were not of the seed of those men by whom salvation was made in Israel. † And the men of Juda were magnified exceedingly in the sight of all Israel, and of all nations where their name was heard † And they came together unto them, with acclamations for their good success. † And Judas went out, and his brethren, and they expugned the children of 
:: The eight against the Idumeans, in Chebron.  Esau in the land, that is toward the South, and they stroke Chebron, and her daughters: and the walls thereof and the towers he burned with fire round about. † And he removed the camp to go into the land of the aliens, and he walked through The 
:: ninth against the Samaritans.  Samaria. † In that day fell the priests in battle, whiles they will do manfully, whiles they go forth without counsel into battle. † And Judas declined 
:: The tenth against the Philistimes in Azotus.  to Azotus into the land of the aliens, and he threw down their altars, and the sculptils of their gods he burned with fire: and he took the spoils of the cities, and returned into the land of Juda.   

CHAP. vi Antiochus repulsed from Elimais, 5. and hearing of the overthrow of his army in lurie, falleth vehemently sick: 11. and acknowledging his calamities to have happened, for he hath done against the Jews, dieth. 17. His young son Antiochus Eupator succeedeth. 18. Judas besiegeth the Macedonians fortress. 21. Relapsed Jews solicit the king, 28. and he cometh with a terrible huge army. 32. Judas therefore leaving the siege meeteth the enemy. 43. Eleazar going under an elephant killeth him and so himself is also slain. 47. The king taketh Bethsura by composition. 51. and bendeth his forces against Jerusalem. 55. By Lysias advice the king maketh peace with the Jews; 62. but breaking his oath destroyeth the wall of Zion; 63. and returning recovereth Antioch from Philippe.  
AND king Antiochus walked through the higher countries, and he heard that there was a city Elymais in Persis most noble, and plentiful in silver, and gold, † and a temple therein exceeding rich: and coverings thereof gold, and brigantines, and shields, which Alexander philip's son the king of Macedonia that reigned first in Grece left there. † And he came, and sought to take the city, and to spoil it, and he could not, because the word was known to them that were in the city. † And they rose up into battle, and he fled from thence, and departed with great sorrow, and returned into 
:: The full history of Antiochus Epiphanes his death is written in this chapter to the 16. v. and in all the 9 of the second book.  Babylonia. 
:: Finally he returned into the country of Babylon::: but before he arrived there he heard the bad news of his army in jury, & fell into intolerable and desperate diseases, v. 8. and li. 2. ch. 9 v 5.  † And there came one that told him in Persis, that the camps that were in the land of Juda, were put to flight: † and that Lysias went with great power with the first, and was put to flight before the face of the Jews, and they grew strong with armour, and force, and many spoils, which they took out of the camps, which they destroyed: † and that they threw down the abomination which they had builded upon the altar that was in Jerusalem, and the sanctification they compassed about as before with high walls, yea and Bethsura his city. † And it came to pass as the king heard these words, he was sore afraid, and was moved exceedingly: and he lay down upon his bed, and fell into sickness for sorrow, because it was not chanced to him as he thought. † And he was there for many days: because there was renewed in him great sorowfulness, and he made account to die. † And he called all his friends, and said to them: sleep is departed from mine eyes, and I am fallen away, & my hart is gone for pensiveness: † and I said in my hart: Into how great tribulation am I come, & into what waves of sorrow, wherein now I am: who was pleasant, and beloved in my power! † But 
:: all this was but seaned repentance li. ● ch. 9 v 13.  now I remember the evils, that I have done in Jerusalem, from whence also I took away all the spoils of gold, and of silver, that were in it, and I sent to take away the inhabitants of Jewrie, without cause. † I know therefore that for this cause have these evils found me: and lo I perish with great sorrow in a strange country. † And he called philip, one of his friends, and he made him chief over all his kingdom. † And he gave him the crown, and his rob, and ring, that he should bring Antiochus his son, & should bring him up to reign. † And Antiochus the king died there in the year 
:: Antiochus began to persecute the jew in the year. 143. ch 1. v. 21. and dying this year, 149 it appeareth that his persecution dured about six years, or some what more agreeable to the answer of the Angel. Dan. 8. v. 14. that it should endure. 2300. days, which make six years, & almost four months. within which time Judas by his valour obtained & purged the holy places, in the year 148. ch. 6. v 52 some months before Antiochus death.  an hundredth forty nine. 
* li. 2. c. 9 v. 1.   
† And Lysias understood that the king was dead, and he appointed 
S  Antiochus his son to reign, whom he brought up a young man: and he called his name Eupator. 
* li. 2. c. 10. v. 10.   
† And they that were in the castle, had enclosed Israel round 
V  about the holy places: and they sought them evils always, and the strengthening of the gentiles, † And Judas thought to destroy them: and he called together all the people, to besiege them. † And they came together, and besieged them in the year an hundredth fifty, and they made balists and engines. † And certain of them that were besieged, went forth: & some impious men of Israel joined themselves unto them, † and they went to the king, and said: How long dost thou not judgements, and revengest our brethren? † We decreed to serve thy father, and to walk in his precepts, and obey his edicts: † and the children of our people for this alienated themselves from us, and whosoever were found of us, they were slain, and our inheritances were spoiled. † And not to us only have they extended the hand, but also into all our coasts. † and behold they have approached this day to the castle in Jerusalem to take it, and they have fortified a fortress in Bethsura: † and unless thou prevent them more speedily, they will do greater things than these, and thou shalt not be able to win them. † And the king was angry, as he heard these things: and he called together all his friends, and the princes of his army, and them that were over the horsemen. † Yea and of other realms, and of the islands by the sea there came unto him hired armies. † And the number of his army was an hundred thousand footmen, and twenty thousand horsemen, and elephants thirty two, taught to battle. † And they came through Idumea, and approached to Bethsura, and fought many days, and they made engines and came forth, and burned them with fire, and fought manfully. † And Judas departed from the castle, and removed the camp to Bethzacaram against the King's camp. † And the king arose before it was light, and stirred the bands into fierceness against the way to Bethzacaram: and the armies made themselves ready to the battle, and they sounded with trumpets: † and to the elephants they showed 
:: Blood of the grup (wine Deut ●2. v 14.) a●● juice of mulberries do incite elephants to fight. A● some kind of blood or smell thereof doth incire hounds to hunt. Vallesius c. 82 sacrae Philosophia.  the blood of the grape, and of the mulberry, to provoke them to the battle. † And they divided the beasts by the legions: and there stood by every elephant a thousand men in coats of mail, & helmets of brass on their heads: and five hundred horsemen set in order were chosen for every beast. † These before the time wheresoever the beast was, there were they: and whither soever it went, they went, and they departed not from it. † Yea & upon them were strong wooden to wres prorecting every beast: & upon them engines, and upon every one thirty two men of strength, which fought from above: & within the master of the beast. † And the residue of the horsemen he placed on this side and on that side into two parts, with trumpets to stir up the army, & to urge them that stood thick together in the legions thereof. † And as the sun did shine upon the bucklers of gold, and of brass, the mountains glisteren there with, and they glisteren as lamps of fire. † And part of the King's army was severed by the high mountains, and an other part by the low places: and they marched warily and orderly. † And all the inhabitants of the land were moved at the voice of the multitude of them, and the marching of the troop, & the rattling of the armour, for it was an army exceeding great and strong. † And Judas approached, and his army into battle: & there fell of the King's army six hundred men. † And Eleazar the son of Saura saw one of the beasts harnessed with the King's harness: and it was eminent above the other beasts; and it seemed to him that the king was on it: † and he gave himself to deliver his people, and to get himself an everlasting name. † And he ran to it boldly in the mids of the legion, killing on the right hand, & on the left, and they were slain of him on this side and that side. † And 
:: S Ambiose li. 1 c. 40 Offic. highly commendeth the fortitude of this souldiat putting himself in so present danger of death fight for religion.  he went under the feet of the elephant, and put himself under him, and slew him: and it fell to the ground upon him, and he died there † And they seeing the kings power, and the fierceness of his army, turned themselves aside from them. † But the King's camp went up against them unto Jerusalem: and the King's camp approached to jury and mount Zion. † And he made peace with them that were in Bethsura: and they came forth out of the city, because there were no victuals for them there benig shút up, because it was the sabbaths of the land. † And the king took Bethsura: and he placed there a garrison to keep it. † And he turned the place of the sanctification many days: & he placed there arbalists and engines, and instruments to cast fire, and pieces to cast stones, and arrows, & scorpions to shoot arrows, and slings. † And they also made engines against their engines, and they fought many days. † But there were no victuals in the city, for that it was the seventh year: and they that had remained in jury of the gentiles, had consumed their remains, that had been laid up. † And there remained in the holies few men, because famine had prevailed over them: and they were dispersed every man into his place. † And Lysias heard that Philip, whom king Antiochus when he lived, had appointed to bring up his son to reign, † was returned from Persis, and Media, and the army that went with him, and that he sought to take upon him the affairs of the kingdom: † and he hastened to go, and to say to the king, and to the princes of the army: We decay daily, and there is little victual for us, and the place that we besiege, is fenced, & it lieth upon us to take order for the kingdom. † Now therefore let us give the right hands to these men, and make peace with them, and with all their nation. † And let us decree for them, that they walk in their own ordinances as before. For, because of their ordinances which we despised, they have been wrath, and have done all these things. † And the word was liked in the sight of the king, and of the princes: and he sent unto them to make peace: and they received it. † And the king and the princes swore to them: and they came out of the fortress. † And the king entered mount Zion, and saw the munition of the place: and he broke quickly the oath which he swore, and commanded to destroy the wall round about. † And he departed in haste, and returned to Antioch, and found Philip ruling over the city: and he fought against him and wan the city. 
* li. 2. c. 13. v. 1.    

CHAP. VII. Demetrius commandeth to kill Antiochus and Lysias being eaptives. 5. Alcimus and other wicked Jews solicit the king, 8. and he sendeth a great army into jury: appointeth Bacchides general, and Alcimus highpriest. 10. Who falsely pretending peace, Judas doth not credit them, but the Assidians are deceived: 16. and many are slain. 23. Judas resisting, the persecutors departed. 26. Whereupon Nicanor is sent with an other army, fighteth, and loseth many men; 33. parteth in great rage, 39 assaulteth Bethoron, 42. is slain; and his army flying is all destroyed. 48. They celebrate that day with joy, and have peace for a while.  
IN the year an hundredth fifty first went forth Demetrius 
X  the son 
:: This Scleucus was brother to Antiochus Epiphanes: & so Antiochus Eupator was Demetrius his cousin german.  of Seleucus from the city of Rome, and he ascended with few men into a city by the sea side, and reigned there. † And it came to pass, as he entered into the house of the kingdom of his fathers, the army took Antiochus, and Lysias, to bring them unto him. † And the king was known to him: and he said: show me not their face. † And the army slew them. And Demetrius sat upon the seat of his kingdom: † and there came to him the wicked and impious men of Israel: & Alcimus the captain of them, who 
:: Alcimus was now in place of the highpriest, as Menelaus had been before him, set up by Antiochus: & therefore is rightly here said: he would have been the chief priest, but in deed was not. For the true high-priesthood was amongst the Maccabees  would be made the priest. † And 
:: This usurper with his complices devised false accusations against Judas, and the rest to incense the king against them. And by great gifts gained the King's favour. li. 2 c. 14. v. 4.  they accused the people to the king, saying: Judas and his brethren have destroyed all thy friends, and us he hath destroyed out of our land. † Now therefore send a man, whom thou dost credit, that he may go, and see all the destruction, that he hath done to us, and to the King's countries: and let him punish all his friends, and their aiders. † And the king chose of his friends Bacchides, that ruled beyond the great river in the kingdom, and was faithful to the king: and he sent him, † to see the destruction that Judas hath made: and Alcimus the impious man he appointed to the priesthood, and gave him in commandment to make revenge upon the children of Israel. † And they arose, and came with a great army into the land of Juda: and they sent messengers, and spoke to Judas, & his brethren with peaceable words in guile. † And they attended not to their words: for they saw that they came with a great army. † And there assembled to Alcimus & Bacchides a congregation of the scribes to require the things that are just: † and 
:: Among the Scribes the Assideans were first consulted being as learned as the pharisees, or any other, and in deed more sincere, as we noted, ch. 2. v. 42.  first, the Assideans that were in the children of Israel, and they sought peace of them. † for 
:: And so Alcimus deceiving them in a matter of fact, towitte, that himself meant truly (as he did not) cruelly murdered thre● score of them.  they said: A man that is a priest of the seed of Aaron is come, he will not deceive us. † And he spoke withthem peaceable words: and he swore to them, saying: We will do you no harm, nor your friends. † And they believed him. And he took of them threescore men, and slew them in one day according to the word, that is written: † The flesh of thy 
Psal. 78.  saints, and the blood of them they have shed round about Jerusalem, and there was none to bury them. † And there fell fear, and trembling upon all the people, because they said: There is no truth, & judgement in them: for they have transgressed the appointment, and the oath which they swore. † And Bacchides removed the camp from Jerusalem, and approached to Bethzecha: and he sent, & took many of them that were fled from him, and certain of the people he killed, and threw them into a great pit. † And he committed the country to Alcimus, and left with him aid to help him. And Bacchides went away to the king: † and Alcimus did what he could for the principality of his priesthood: † and there gathered together unto him all that disturbed their people, and the obtained the land of Juda, & made a great plague in Israel. † And Judas saw all the evils that Alcimus did, and they that were with him, to the children of Israel, much more than the gentiles. † And he went out into all the coasts of jury round about, and did vengeance upon the men that revolted, and they ceased to go forth any more into the country. † But Alcimus saw that Judas prevailed, and they that were with him: and he knew that he could not stand with them, and he went back to the king, and accused them of many crimes. 
* li. 2. c. 14. v. 1.  † And the king sent 
:: This Nicanor was the most terrible enemy against Judas, but was at last slain by him. v. 43. & li. 2. c. 15. v. 28.  Nicanor, one of his nobler princes: that 
Z  practised emnities against Israel: and he commanded him to destroy the people. † And Nicanor came into Jerusalem with a great army, and he sent to Judas and to his brethren in peaceable words with guile, † saying: Let there be no fight between me and you: I will come with few men, to see your faces with peace. † And he came to Judas, and they saluted one an other peaceably: and the enemies were ready to catch Judas. † And the thing was known to Judas that he was come with guile: and he was sore afraid of him, & would not see his face any more. † And Nicanor knew that his counsel was disclosed: and he went forth to Judas into battle beside Capharsalama. † And there fell of Nicanors army almost five thousand men, and they fled into the city of David. † And after these words Nicanor went up into mount Zion: & there went forth of the priests of the people to salute him in peace, and to show him the holocausts, that were offered for the king. † And scorning he contemned them, and polluted them: and he spoke proudly, † and swore with anger, saying: unless Judas be delivered, and his army into my hands, incontinent when Ishal return in peace, I will burn this house. And he went out with great anger: † and the priests entered in, and stood before the face of the altar and the temple: and weeping they said: † Thou o Lord hast chosen this house for thy name to be invocated therein, that it might be a house of prayer, and obsecration for thy people. † Take vengeance upon this man, and his army, and let them fall by the sword: remember their blasphemies, and grant not unto them to be permanent. 
* li. 2 c. 14. v. 12.  † And 
:: This was the last conflict between Judas and Nicanor written more largely in the last chapter of the second book.  Nicanor went out from Jerusalem, and moved the camp near to Bethhoron: and the army of Syria met him. † And Judas approached in Adarsa with three thousand men: and Judas prayed, and said: † They that were sent by king Sennacherib, o Lord, because they blasphemed thee, an 
4. Reg. 19  angel came forth, and stroke of them an hundred eighty five thousand: † so destroy this army in our sight to day, and let the rest know that he hath spoken ill upon the holy places: and judge thou him according to his malice. † And the armies joined battle the thirteenth day of the month Adar: and the camp of Nicanor was discomfited, and himself was slain first in the battle. † And as his army saw that Nicanor was slain, they threw away their weapons, & fled: † and they pursued them one days journey from Adazer, even till ye come into Gazara, and with trumpets they sounded after them with significations. † And they went forth out of all the towns of jury round about, and they pushed them with the horns, and they turned again to them, and they were all slain with the sword, and there was not left of them so much as one. † And they took the spoils of them for a pray: and Nicanors head they cut of, and his right hand, which he had proudly stretched forth, and they brought it, and hung it up against Jerusalem. † And the people rejoiced exceedingly, and they spent that day in great gladness. † And he ordained that this day should be kept every year the thirteenth of the month Adar. † And the land of Juda was quiet for 
:: while Judas disposed things pertaining to religion, and the commonwealth: Demetrius prepared for wars ch. 9 v. 3.  a few days. 
* li. 2. c. 15. v. 1.    

CHAP. VIII. Judas knowing the Romans to be a most renowned nation, reciting their worthy acts, 17. sendeth Embassaders to enter league with them: 21. Whereto they a greing confirm a perpetual amity with mutual conditions.  
AND Judas heard of 
:: Of the renowned acts of the Romans, other Historiographers have also written largely: especially Livius, Diodorus, Justinus Florus Varre Plutarch, and many others.  the name of the Romans, that 
d  they are mighty of power, and agree unto all things that are requested of them: and whosoever have come unto them, they have made amity with them, and that they are mighty of power. † And they heard of their battles, & goodly acts, which they did in Galatia, that they overcame them, and brought them under tribute: † & how great things they did in the country of Spain, & that they brought into their power the metals of silver and gold, that are there, and possessed every place by their counsel, & patience: † and destroyed 
:: What places these were losephus expresseth. li. 12. c. 17.  the places that were very far of from them, & the kings that came upon them from the ends of the earth, and struck them with a great plague: and the rest give them tribute every year. † And Philip and Perses the king of the Ceteans, and the rest that had borne weapon against them, they discomfited in battle, and overcame them: † and that Antiochus the great king of Asia, who made battle against them, having 
:: Polybius li. 5. writeth that Antiochus had 102. elephants in his war against Prolemeus, & therefore it is not to be marveled that he had 120. against the Romans.  an hundred and twenty elephants, & horsemen, & chariots an army exceeding great was discomfited by them: † & that they took him alive, and appointed him, that himself and they that should reign after him, should give a great tribute, and he should give hostages, and the thing appointed him. † and the region of the Indeses, & the Medes, & the Bydiains' of their best countries: and the same being taken of them, they gave to Eumenes the king. † And that they which were in Hellada, would have gone to dispatch them: and the word was known to them, † and they sent unto them one captain, and they sought against them, & many of them were slain, and they led away their wives captive, and their children, and spoiled them, and possessed their land, and destroyed their walls, and brought them into bondage even until this day: † and the residue of kingdoms, and isles that some time had resisted them, they spoiled, and brought under their power. † But with their friends, and those that rested in them, they kept amity, and obtained the kingdoms, that were next, and that were far of: that whosoever heard their name, feared them. † But such as they would help to reign, those reigned: and whom they would, they deposed from the kingdom: and they were exalted exceedingly. † And in all these none bore a crown, nor was clothed with purple, to be magnified therein. † And that they made themselves a court, and consulted daily three hundred and twenty, that sat in counsel always for the multitude, that they might do the things that were convenient: † and they commit their government 
:: Though Rome was then governed by two consuls. Yet one only ruled every day in their course, not both in one day, for so saith Livius (li. 2 hist..) it should have been more terror of two rulers, then before it had been of one king.  to one man every year to rule over all their land, & all they obey one, & there is no envy, nor emulation amongst them. † And Judas chose Eupolemus the son of John, the son of Jacob, and Jason the son of Eleazar, & he sent them to Rome to make amity and society with them: † and that they should take from them the yoke of the Greeks, because they saw that they pressed the kingdom of Israel unto bondage. † And they went to Rome, a way exceeding great, and they entered into the court, and said: † Judas Machabeus, and his brethren, and the people of the Jews have sent us unto you to make society and peace with you, and to write us your fellows and friends. † And the word was liked in their sight. † And this is the rescript, that they wrote again in tables of brass, and sent into Jerusalem, that it might be with them there a memorial of peace, & society. † BE IT well TO THE Romans, and to the nation of the Jews by sea, & by land for ever: and sword and enemy be far from them. † But and if war be toward the Romans first, or all their fellows in all their dominion: † the nation of the Jews shall give aid, according as the time shall appoint, with full hart: † and to them fight, they shall not give nor allow wheat, armour, money, ships, as it hath pleased the Romans: and they shall keep their charge, taking nothing of them. † In like manner also and if war shall happen first to the nation of the Jews, the Romans shall help with all their hart, according as the time shall permit them: † and to them helping shall not be given wheat, armour, money, ships, as it hath pleased the Romans: and they shall keep their charge without guile. † According to these words did the Romans agree to the people of the Jews. † And if after these words these or they will add to these, or take away any thing, they shall do it at their pleasure: and whatsoever they shall add, or take away, shall be ratified. † Yea and concerning the evils, that Demetrius the king hath done against them, we have written to him, saying: Why hast thou aggravated thy yoke upon our friends, and fellows the Jews? † If therefore they come again unto us against thee, we will do judgement for them, and will fight with thee by sea and land.   

CHAP. IX. Bacchides and Alcimus returning into jury make great slaughter. 5. More than two parts of Judas small troop flying away, he with eight hundred, setteth upon the enemy, 14. overthroweth the strongest part of their army: 16. but an other part coming at his back, with great slaughter on both parties, Judas is slain: 19 and most honourably buried. 23. Much evil increaseth in Israel. 28. Jonathas is made captain general. 36. The children of Jambrie kill his brother, which he revengeth. 43. Being environed by Bacchides chaseth him away to his fenced places, killing many. 54. Alcimus beginning to deface the temple, is stricken with a palsy, and dieth miserably. 57 So they have peace two years. 58. Bacchides coming with a new army: 62. Jonathas and Simon retire into Bethbessen. 65. there defend themselves, and annoy the enemy. 69. who blaming his counsellors, maketh peace, and departeth.  
IN 
:: This happened about a year after the death of Nicanor. ch. 7. v. 50, li. 2, c. 15, 38.  the mean time as Demetrius heard that Nicanor was fallen and his army in the battle, he added to send Bacchides and Alcimus again into jury, and the right wing with them. † And they went the way, that leadeth into Galgal, and camped in Masaloth, which is in Arbellis: and they wan it, & slew of men many souls. † In the first month of:: the year an hundredth and fifty two they brought the army near to Jerusalem: † and they arose, and went into Beraea twenty thousand men, and two thousand horsemen. † And Judas had camped in Laisa, and three thousand chosen men with him: † & they saw the multitude of the army that they were many, and they feared exceedingly: and many withdrew themselves out of the camp, and there remained of them but eight hundred men. † And Judas saw that his army shrunk away, and the battle pressed upon him, and 
:: Strongest men are not free from first motions of perturbation, but reflecting upon their own infirmity, and confiding in God's providence, take corege in a good cause, being assured either of temporal victory, or of eternal glory As now it happened to this most glorious Champion. v. 18.  his hart was broken: because he had not time to gathr them together, and he was discoureged. † And he said to them that were remaining: Let us rise, and go to our adversaries, if we may be able to fight against them. † And they dissuaded him, saying: We are not able, but let us save our lives now, and return to our brethren, and then we will fight against them: and we are few. † And Judas said: God forbidden we should do this thing, to flee from them: and if our time be near, let us die manfully for our brethren, and let us not stain our glory. † And the army moved out of the camp, and they stood to meet them: and the horsemen were divided into two parts, and the slingers, and the archers went before the army, and of the forward all mighty. † And Bacchides was in the right wing, and the legion approached on two sides, and they sounded with trumpets: † and they also cried out that were on Judas side, even they also, and the earth was moved at the voice of the armies: and the battle was fought from morning even until the evening. † And Judas saw that the stronger part of the army was on the right hand, & all the stout of hart came together with him: † and the right side was discomfited of them, and he pursued them even to the mount of Azotus. † And they that were in the left wing, saw that the right wing was discomfited, and they followed after Judas, and them that were with him at the back: † and the battle grew sore, and there fell many wounded of these and of them. † And Judas was slain, and the rest fled. † And Jonathas and Simon took Judas their brother, and buried him in the sepulchre of their fathers in the city Modin. † And all the people of Israel lamented him with great lamentation, and they mourned many days, † and said: 
:: The mighty may fall in the sight of men, but Judas his fortitude proved and confirmed by former heroical acts, with prosperous success, was now perfectly consummate by this most glorious end. S. Ambr. li. 1. c. 4●▪ offer.  How is the mighty fallen, that saved the people of Israel! † And the rest of the words of Judas battles, and of the valiant acts that he did, and of his greatness are not described: for they were exceeding many.  
† And it came to pass: 
:: Where there is no governor the people shall fall. Pro. 11. v. 14.  after the death of Judas, there came forth the wicked men in all the costs of Israel, and there arose all that wrought iniquity. † In those days was made an exceeding great famine, and all their country with themselves yielded to Bacchides. † And Bacchides chose the impious men, and appointed them lords of the country: † and they sought out, and searched for the friends of Judas, and brought them to Bacchides, and he took revenge on them, & scorned them. † And there was made great tribulation in Israel, such as was no● since the day, that there was no prophet seen in Israel. † And all the friends of Judas gathered, and said to 
:: Jonathas the third general captain of the Macha, bees was also high priest after the death of Judas. Though Alcimus by the kings favour unjustly usurped the office, (ch. 7. v. 9) while Judas yet lived, and until this time. v 54.  Jonathas: † Since thy brother Judas died, there is not a man like unto him, to go forth against the enemies, Bacchides, & them that are the enemies of our nation. † Now therefore thee have we chosen this day to be for him our prince, and captain to wage our battle. † And Jonathas took upon him at that time the princedom, and arose in the place of Judas his brother. † And Bacchides understood it, and sought to kill him. † And Jonathas understood it, & Simon his brother, and all that were with them: and they fled into the desert of Thecua, and they pitched by the water of the lake Asphar. † And Bacchides understood it, and in the day of the Sabbaths came himself, and all his army over Jordan. † And Jonathas sent his brother captain of the people, to desire the Nabutheians his friends, that they would lend him their provision, which was copious. † And the children of Jambri issued forth of Madaba, and 
:: They also killed him. v. 38. 42.  took John, and all things that he had, and went away having them. † After these words, it was told Jonathas, and Simon his brother, that the children of Jambri make a great marriage, and bring the bride out of Madaba, the daughter of one of the great princes of Chanaan with great pomp. † And they remembered the blood of John their brother: and they went up, and hid themselves under the covert of the mountain. † And they lifted up their eyes, and saw: and lo a tumult, and great preparation: and the bridegroom came forth, and his friends, and his brethren to meet them with timbrils, and musical instruments, and many weapons. † And they rose upon them out of the embushement, and slew them, and there fell many wounded, & the rest fled into the mountains, and they took all the spoils of them: † & the marriage was turned into mourning, and the voice of their musical instruments into lamentation. † And they 
:: To revenge or punish faults in due measure, & other right circumstances is a special virtue, moderating man's defence of his person, honour, or right without cruelty, or remissness: and so the children sometimes are temporally punished, for their parents fins, and the community for their leaders, either for their consent before the fact or after; or to prevent that they do not the like. S. Tho. 2. 2. q. 108.  took revenge of the blood of their brother: & they returned to the bank of Jordan. † And Bacchides heard it, and he came on the day of the Sabbaths even to the brink of Jordan with a great power. † And Jonathas said to his company: Let us arise, and fight against our enemies: for it is not to day as yesterday, and the day before. † For lo battle directly against us, and the water of Jordan on this side and on that side, & banks, and marrises, and forests: and there is no place to turn aside. † Now therefore cry ye unto heaven, that you may be delivered out of the hand of your enemies. 
2. Par. 20. v. 3.  And battle was joined. † And Jonathas stretched forth his hand to strike Bacchides, and he turned aside from him backwards. † And Jonathas leapt aside, and they that were with him into Jordan, and they swam 
:: Jonathas and his men swame not to the other side, but to an other place on the same side: for otherwise the armies had been parted by the river: and so there had been no conflict that time.  over Jordan to them: † and there fell of Bacchides part that day a thousand men: and they returned into Jerusalem, † and built fenced cities in jury, the fortress that was in Jericho, and in Ammaum, & in Bethoron, and in Bethel, and Thamnata, and Phara, and Thopo with high walls, and gates, and locks. † And he placed a garrison in them, that they might exercise emnities against Israel: † and he fenced the city Bethsura, and Gazara, and the castle, and set garrisons in them, and provision of victuals: † and he took the sons of the princes of the country for hostages, & put them in the castle in Jerusalem into ward. † And in 
:: josephus li. 12. c. 17. confesseth that Judas was highpriest, but erreth in saying he succeeded after Alcimus: neither considering that Alcimus was not in deed high priest, but an usurper: nor that he lived after Judas: who was slain a year before this time v. 3 & 18. Whereby, and by many other such errors, we see that Josephus is rather to be corrected by this book then to disallow this book because it differeth from Josephus, or other like authors.  the year an hundred fifty three, the second month, Alcimus commanded the walls of the inner holy house to be destroyed, and the works of the prophets to be destroyed: and he began to destroy. † In that time was Alcimus strooken: and his works were stayed, and his mouth was stopped, and he was dissolved with the palsy, neither could he speak a word any more, and give commandment touching his house. † And Alcimus died at that time with great torment. † And Bacchides saw that Alcimus was dead: and he returned to the king, and the land was quiet for two years. † And all the wicked thought saying: Behold Jonathas, and they that are with him, dwell in silence securely: now therefore let us bring Bacchides, and he shall take them all in one night. † And they went, and gave him counsel. † And he arose to come with a great army: and he sent secretly epistles to his fellows that were in jury, to take Jonathas, and them that were with him: but they could not, because their counsel was known to them. † And he apprehended of the men of the country, that were the principal of the mischief, fifty men, and he slew them. † And Jonathas retired aside, and Simon, and they that were with him into Bethbessen, which is in the desert: and he built up the ruins thereof, and they fortified it. † And Bacchides understood it, and gathered together all his multitude: and sent word to them that were of jury. † And he came, and camped above Bethbessen, and assaulted it many days, and made engines. † And Jonathas left Simon his brother in the city, and went forth into the country, and came with a number, † and stroke Odares, and his brethren, and the children of Phaseron in their tabernacles, & he began to slay, and to grow in forces. † But Simon and they that were with him, went out of the city, and burned the engines, † and they fought against Bacchides, and he was discomfited by them: and they afflicted him exceedingly, because his counsel, and his conflict was in vain. † And being angry against the wicked men, that had given him counsel to come into their country, 
:: evil counsel how soever it happeneth to them that follow it, is ever hurtful to them that give it.  he slew many of them: but himself thought with the rest to departed into their country. † And Jonathas understood it, and he sent unto him legates to make peace with him, and to render unto him the captives. † And he took it gladly, and did according to his words, & swore that he would do him no harm all the days of his life. † And he rendered unto him the captives, which he before had taken for a pray, out of the land of Juda: and returning he departed into his own country, and he added no more to come into their coasts. † And the sword ceased out of Israel: and Jonathas dwelled in Machmas, & Jonathas began there to judge the people, and he destroyed the impious out of Israel.   

CHAP. X. Demetrius invaded by Alexander, 3. seeketh help of Jonathas: 15. but he joineth with Alexander, a surer friend: 22. though Demetrius solicit him again, offering rewards, with remission of tributes, 31. and great privilegies, 46. All which he suspecting to be feaned, persisteth with Alexander: 48. who in battle killeth Demetrius: 52. espouseth the King's daughter of Egypt: 59 calleth Jonathas to the marriage: 62. and honoureth him as a king. 67. Demetrius (the son) coming into Syria, sendeth Apollonius against Jonathas: 70. provoketh him, 74. and is overthrown (79. notwithstanding his ambushment of a thousand horsemen) 83. Jonathas burneth Asotus, with their idol Dagon. 86. so returneth by Ascalon to Jerusalem with great glory.  
AND in the year an hundredth threescore came up Alexander 
:: He falsely avowched that he was the son of Antiochus Epiphanes. for he was in deed of very mean birth. justinus, li. 35.  the son of Antiochus, that was surnamed Noble: and he took Ptolemais, and they received him, and he reigned there. † And Demetrius the king heard it, and he gathered together an exceeding great army, and went forth to meet him into battle. † And Demetrius sent an epistle to Jonathas in peaceable words, to magnify him. † For he said: Let us prevent to make peace with him, before he make with Alexander against us: † for he will remember all the evils, that we have done against him, and against his brother, and against his nation. † And he gave him authority to gather an army, and to make weapons, and to be himself his fellow: and the hostages that were in the castle, he commanded to be delivered to him. † And Jonathas came into Jerusalem, and read the epistles in the hearing of all the people, and of them that were in the castle. † And they feared with great fear, because they heard that the king gave him authority to gather an army. † And the hostages were delivered to Jonathas, & he rendered them to their parents. † And Jonathas dwelled in Jerusalem, and began to build, and to renew the city. † And he spoke to them that made the works, that they should build the walls, and mount Zion round about with square stones for munition: and so they did. † And the Aliens fled that were in the holds, which Bacchides had built: † and every man left his place, and departed into his own country: † only in Bethsura there remained some of them, that had forsaken the law, and the precepts of God: for this was for a refuge to them. † And Alexander the king heard of the promises, that Demetrius had promised to Jonathas: and they told him the battles, and the worthy acts that he did, and his brethren, and the labours, that they endured: † and he said: Why, shall we find any such man? and now we will make him a friend, & our fellow. † And he wrote an epistle, & sent it to him according to these words, saying: † KING Alexander to his brother Jonathas greeting. † We have heard of thee, that thou art mighty of power, and art meet to be our friend: † & now 
:: It was not in the kings power to make Ionatha● high priest but he being so before, the ●ing from this time did so account him.  we make thee this day high priest of thy nation, that thou be called the King's friend (and he sent him purple, and a crown of gold) and in our affairs thou be of one mind with us, and keep amity towards us. † And Jonathas put on him the holy stole the seventh month, in the year an hundredth threescore in the solemn day of Scenopegia: and he gathered an army, and made very many weapons. † And Demetrius heard these words, and was exceeding sorry, and said: † What is this that we have done, that Alexander hath prevented us to take the friendship of the Jews for his strength? † I also will write to them words of request, and dignities, and gifts: that they may be with me to aid me. † And he wrote to them in these words: KING Demetrius to the nation of the Jews greeting. † Because you have kept covenant towards us, and have continued in our amity, and have not joined to our enemies, 
:: This king Demetrius to get his desired purpose, sticked not to write a plainly, for he had heard that the jew had refused him and made league with his enemy Alexander v, 22, 23.  we have heard of it, & are glad. † And now persevere still to keep fidelity towards us, & we will reward you with good things, ●or that you have done with us. † And we will remit you many charges, and will give you many gifts. † And now I release you, and all the Jews from tributes, and I pardon you the prices of salt, and remit the crowns, and the thirds of the seed: † and the half of the fruit of trees, which is my portion, I leave to you from this day forward, that it be not taken of the land of Juda, and of the three cities that are added thereto of Samaria, and Galilee from this day and for ever: † and let Jerusalem be holy, and free with the coasts thereof: and the tithes, & tributes be they to it. † I release also the authority of the castle, that is in Jerusalem, and I give it to the high priest, to place therein men whomsoever he shall choose, that may keep it. † And every soul of the Jews, that is captive from the land of Juda in all my kingdom, I dismiss free for nothing, that all may be discharged also from tributes of their cattle. † And all the solemn days, and the sabbaths, and the new moons, and the days appointed, and three days before the solemn day, and three days after the solemn day let them all be of immunity and remission, to all the Jews that are in my kingdom: † and no man shall have power to do any thing, and to make businesses against any of them in any cause. † And let there be enrolled of the Jews in the kings army to the number of thirty thousand men: and allowance shall be given them as behoveth to all the King's bands, and of them there shall be ordained certain, that shall be in the fortresses of the great king: † and of these there shall be appointed over the affairs of the kingdom, that are done of trust, and let there be princes of them, and let them walk in their own laws, as the king hath commanded in the land of Juda. † And the three cities that are added to jury of the country of Samaria, let them be accounted with jury: that they may be under one, and obey no other power, but the high priests: † Prolomais, and the confines thereof, which I have given for a gift to the holies, that are in Jerusalem, to the necessary charges of the holy things. † And I give every year fifteen thousand sickles of silver of the King's accounts, that belong to me: † and all that is above which they had not rendered, that were over the affairs the years before, from this time they shall give it to the works of the house. † And beside these five thousand sickles of silver, which they received of the account of the holies every year: and let these pertain to the priests, that execute the ministery. † And whosoever flee into the temple that is in Jerusalem, & in all the coasts thereof, in the King's danger for matter, let them be dismissed, & all things, that they have in my kingdom, let them have it free. † And to build or repair the works of the holy places, the charges shall be given of the King's account: † and to build the walls in Jerusalem, and to fortify them round about, the charges shall be given of the King's account, and to build the walls in jury. † But as Jonathas, and the people heard these words, 
:: Notwithstanding the great offers of evil disposed men, Jonathas and all prudent men considering their former wicked deeds do not give credit to glorious words.  they believed them not, nor received 
ch. 7. v. 11.  them: because they remembered the great mischief, that he had done in Israel, and had afflicted them exceedingly. † And their liking was toward Alexander, because he had been the first mover of the words of peace unto them, and him they aided all days. † And king Alexander gathered a great army, and moved the camp near to Demetrius. † And the two Kings joined battle, and the army of Demetrius fled, and Alexander pursued him, and urged them sore. † And the battle grew very sore, till the sun went down: and Demetrius was slain in that day. † And Alexander sent legates to 
:: This Ptolomeus Philometor decided a controversy that the Jews had the true temple in Jerusalem, and that the Samaritans temple in Garizim was schismatical: which he judged because albeit both pleaded antiquity, yet only the Jews proved by continual succession of high priests from Aaron, and showed that the other departed from them, first in the time of jeroboam, and afterwards, built that temple in Garizim, when some were returned from captivity: whereof Josephus writeth. li. 13. c. 6. Antiquit. Our saviour also judged that the cause of the jew was better, joan. 4. v. 22.  Ptolomee king of Egypt according to these words, saying: † because I am returned into my kingdom, and am set in the seat of my fathers, and have obtained the princedom, and have destroyed Demetrius, and possessed our country, † and have joined battle with him, and he is destroyed himself, & his camp by us, and we sit in the seat of his kingdom: † and now let us make amity one with an other: and give me thy daughter to wife, and I will be thy son in law, and I will give thee gifts, and to her, dignity. † And king Ptolomee answered, saying: happy is the day wherein thou art returned to the land of thy fathers, and art set in the seat of their kingdom. † And now I will do to thee that which thou hast written: but meet me at Ptolemais, that we may see one an other, and I may despouse her to thee as thou hast said. † And Ptolomee went out of Egypt, he and Cleopatra his daughter, and he came to Ptolomais in the year an hundred threescore and two. † And Alexander the king met him, and he gave him Cleopatra his daughter: and he made her marriage at Ptolomais, as Kings in great glory. † And king Alexander wrote to Jonathas, that he should come to meet him. † And he went with glory to Ptolomais, and he met there the two Kings, and he gave them much silver, and gold, and gifts: and he found grace in their sight. † And there assembled against him pestilent men of Israel, wicked men soliciting against him: and the king attended not to them. † And he commanded Jonathas to be changed of his garments, and that he should be clothed with purple: and so they did. And the king placed him to sit with himself. † And he said to his princes: go ye out with him into the mids of the city, & proclaim, that no man solicit against him for any matter, and that no man be troublesome unto him for any cause. † And it came to pass, as they that solicited, 
:: When caluminators see that the innocent is justified and honoured, they fail in their hart to proceed against him.  saw his glory that was published, & him covered with purple, they all fled: † and the king magnified him, and wrote him amongst his chief friends, and made him Duke, and partaker of the princedom. † And Jonathas returned into Jerusalem with peace, and joy. † In the year an hundredth sixty five came Demetrius the son of Denetrius from Crete into the land of his fathers. † And Alexander the king heard it, and he was very sorry, and returned to Antioch. † And Demetrius the king made Apollonius general, who was ruler of Coelesiria: & he gathered a great army, & came to Jamnia: and he sent to Jonathas the high priest, † saying: Thou only resistest us, and I am brought into derision, and into reproach, because thou dost exercise power against us in the mountains. † Now therefore if thou trust in thy forces, come down to us into the plain, let us compare there one with an other: because with me is the force of battles. † ask, and learn who I am, and the rest, that aid me, who also say that your foot can not stand before our face, because twice have thy fathers been put to flight in their own land: † and now how wilt thou be able to abide the horsemen, & so great an army in the plain, where is no stone, nor rock, nor place to flee? † But as Jonathas heard the words of Apollonius, he was moved in mind: and he chose ten thousand men, and went forth from Jerusalem, & Simon his brother met him to aid him. † And they moved the camp to jop, and it shut him out of the city: because the garrison of Apollonius was in joppes, and he assaulted it. † And they that were in the city being put in great fear, opened to him, and Jonathas obtained jop. † And Apollonius heard it, & he took three thousand horsemen, and a great army. † And he went to Azotus as making journey, and immediately he went forth into the plain: because he had a multitude of horsemen, and he trusted in them. And Jonathas pursued him unto Azorus, and they joined battle. † And Apollonius left in the camp a thousand horsemen behind them secretly. † And Jonathas understood that there was an embushement behind him, and they compassed his camp, and they threw darts upon the people from morning even unto evening. † But 
:: Jonathas set his army in that manner as on every side his men stood in front ready to resist the force of the enemy coming towards them, all their backs so turned within their own squadron, that the enemy could no way enter without present resistance: and so those of the embushment could only cast darts, but could not break the array of Jonathas camp, not make any entrance with out their own present death.  the people stood, as Jonathas had commanded: and their horses laboured. † And Simon put forth his army, and joined it against the legion: for the horsemen were wearied: and they were discomfited by him, and fled. † And they that were scattered by the plain, fled into Azotus, and entered into Bethdagon their idol house, there to save themselves. † And Jonathas burned Azorus, and the cities that were round about it, and he took the spoils of them, and the temple of Dagon: and all that fled into it, he burned with fire. † And there were that were slain by the sword, with these that were burnt, almost eight thousand men. † And Jonathas removed the camp from thence, and brought it to Ascalon: and they went out of the city to meet him in great glory. † And Jonathas returned into Jerusalem with his company, having many spoils. † And it came to pass: as Alexander the king heard these words, he added yet to glorify Jonathas. † And he sent him a chain of gold, as the custom is to be given to the cousins of kings. And he gave him Accaron and all the borders thereof in possession.   

CHAP. XI. Ptolomeus king of Egypt deceitfully coming into Syria, 8. surpriseth certain cities, & taking his daughter from Alexander giveth her to Demetrius. 15. Alexander flying away, 17. is treacherously slain. 18. Ptolomeus dieth the third day, and Demetrius reigneth. 20. Jonathas besiegeth the fortress which resisted him in Jerusalem. 24. obtaineth of Demetrius remission of tributes, and other privilegies. 38 Demetrius dismissing his army, the soldiers conspire with Tryphon against him. 43. Jonathas aideth him with three thousand men, who kill an hundred thousand mutineers. 53. Demetrius breaking league with Jonathas, is overthrown by Tryphon. 57, Young Antiochus reneweth league with Jonathas: and he (65. as likewise his brother Simon) prospereth: 67. in great danger prayeth and prevaileth.  
AND the king of Egypt gathered an army, By 
:: this hyperbolical description (very frequent in holy scripture) is signified that Ptolomeus army was exceeding great, yea greater than can be easily conceived, & therefore is described by excessive terms.  as the sand that is about the sea shore, and many ships: and he sought to win the kingdom of Alexander by guile, and to add it to his own kingdom. † And he went out into Syria with peaceable words, and they opened to him the cities, and met him: because Alexander the king had commanded them to go forth to meet him, for that he was his father in law. † But when Ptolomee entered the cities, he put garrisons of soldiers in every city. † And as he approached to Azotus, they showed him the temple of dagon burnt with fire, and Azotus, and the rest thereof thrown down, and the bodies cast forth, and the graves of them that were slain in the battle, which they had made near the way. † And they told the king that Jonathas did these things: to raise envy against him: and the king held his peace. † And Jonathas came to meet the king into joppes with glory, and they saluted one an other, and they slept there. † And Jonathas went with the king even to the river, that was called Eleutherus: and he returned into Jerusalem. † And king Ptolomee obtained the dominion of the cities even to Seleucia by the sea side, and he purposed evil purposes against Alexander. † And sent legates to Demetrius, saying: Come, let us make a league between us, and I will give thee my daughter that Alexander hath, & thou shalt reign in the kingdom of thy father. † For it repenteth me that I have given him my daughter: for he hath sought to kill me. † And he disprased him, for that he coveted his kingdom, † and he took away his daughter, & gave her to Demetrius, and alienated himself from Alexander, and his emnities were made manifest. † And Ptolomee entered into Antioch, & he put two crowns upon his head, of Egypt, & of Asia. † But Alexander the king was in Cilicia at that time: because they rebelled that were in those places. † And Alexander heard it, and came to him into battle: and Ptolomee the king brought forth an army, and met him with a strong power, and put him to flight. † And Alexander fled into Arabia, there to be protected: and king Ptolomee was exalted. † And Zabdiel an Arabian took of Alexander's head, & sent it to Ptolomee. † And king Ptolomee died the third day: and they that were in the fortresses, perished by them that were within the camp. † And Demetrius reigned the year an hundredth sixty seven. † In those days Jonathas gathered together them, that were in jury, to win the castle in Jerusalem: and they made engines against it. † And certain 
:: When pastors endeavour to extirpate si●ne out of the minds of the people, those that hate godliness, suggest to temporal princes that▪ such spiritual preaching is dangerous to their state.  that hated their own nation wicked men, went to king Demetrius, and told him that Jonathas besieged the castle. † And as he heard it, he was wrath: and forth with he came to P●olemais, and wrote to Jonathas, that he should not besiege the castle, but should meet him to talk together in haste. † But as Jonathas heard it, 
:: But zealous men cease not from so necessary a work, because God's word is not ●yed▪ 2. Tim. 2.  he bade them besiege it: and he chose of the ancients of Israel, and of the priests, and put himself in hazard. † And he took gold, and silver and raiments, and many other presents, and went to the king to P●olomais, and he found grace in his sight. † And certain wicked men of his nation solicited against him. † And 
:: And wise Kings will most esteem of such men, knowing that their fidelity towards God, is an assurance that they will also be faithful to princes.  the king did to him, as they had done to him which had been before him: and he exalted him in the sight of all his friends, † and he established to him the chief priesthood, and whatsoever other things he had before precious, and he made him the chief of his friends. † And Jonathas requested of the king that he would make jury free, and the three 
:: The king had before adjoined principal places to Judea which were called ●opa●chi● that is places of principality, or principal governments: now he granted also immunities to them as to all Judea and Samaria.  toparchies, & Samaria, & the confines thereof: and he promised him three hundred talents. † And the king consented: and he wrote to Jonathas epistles of all these things, containing this tenure. † KING Demetrius to his brother Jonathas greeting, & to the nation of the Jews. † A copy of the epistle, which we have written to Lasthenes our parent concerning you, we have sent to you that you might know it. † KING Demetrius to Lasthenes his parent greeting. † We have determined to do good to the nation of the Jews our friends, & that keep the things that are just with us, for their gentleness which they bear towards us. † We have ordained therefore unto them all the coasts of jury, & the three cities, Apherema, Lyda, & Ramatha, which are added to jury of Samaria, & all their confines, to be sequestered to all them that sacrifice in Jerusalem, for these things, which the king received of them every year, and for the fruits of the land, and of the trees. † And other things, that pertained to us of the tithes, and of the tributes, from this time we remit to them: and the salt floors, and the crowns, that were presented to us, † we grant all to them, and nothing of these shall be broken from this time, and for ever. † Now therefore provide to make a copy of these, and let it be given to Jonathas, and let it be laid in the holy mount, and in a solemn place. † And Demetrius the king seeing that the land was quiet in his sight, and nothing resisted him, he dismissed all his army, every man to his place, except the foreign army, which he brought from the isles of the gentiles: and all the bands of his fathers were enemies to him. † And there was one Tryphon of Alexander's part before: and he saw that all the army murmured against Demetrius, & he went to Em●lchuel the Arabian, that brought up Antiochus the son of Alexander: † And he lay upon him, to deliver this Antiochus unto him, to reign in his father's place: and he declared unto him what great things Demetrius did, & the emnities of his hosts against him. And he tarried there many days. † And Jonathas sent to Demetrius the king, that he would cast out them, that were in the castle in Jerusalem, and that were in the holds: because they impugned Israel. † And Demetrius sent to Jonathas, saying: I will not only do these things for thee, and for thy nation, but with glory I will honour thee, and thy nation, when it shall be time convenient. † Now therefore thou shalt do well if thou wilt send men to help me: because all mine army is departed. † And Jonathas sent him 
:: Three thousand faithful enco●●●●ing with an hundred & twenty thousand infidels, killed of them in one day an hundred thousand.  three thousand valiant men to Antioch: and they came to the king, and the king was delighted at their coming. † And there assembled they that were of the city, an hundred twenty thousand men, and they would have slain the king. † And the king fled into the court: and they that were of the city kept the ways of the city, and began to ●ight. † And the king called the Jews for aid: and they came together to him all at once, and they were all dispersed through the city. † And they slew in that day an hundred thousand men, and they burnt the city, and took many spoils in that day, and delivered the king. † And they that were of the city saw, that the Jews had obtained the city as they would: and they were discomfited in their mind, and cried to the king with petitions, saying: † give us the right hand, and let the Jews cease to oppugn us, and the city. † And they threw away their weapons, & made peace, and the Jews were glorified in the King's sight, & were renowned in the sight of all that were in his kingdom, & returned into Jerusalem with many spoils. † And king Demetrius sat in the seat of his kingdom: & the land was at rest in his sight. † And he feaned all things whatsoever he said, and alienated himself from Jonathas, and he requited him not according to the benefits, that he had given him, and he vexed him exceedingly. † And after these things Tryphon returned, and with him Antiochus the young boy, who reigned, and put the crown upon him. † And there gathered unto him all the bands, which Demetrius had dispersed, and they fought against him: and he fled, and turned the back. † And Tryphon took the beasts, and wan Antioch. † And Antiochus the young man wrote to Jonathas, saying: I appoint to thee the priesthood, and I place thee over the four cities, that thou mayst be of the King's friends. † And he sent him vessels of gold for his service, and he gave him leave 
:: As to wear purple, and to bare a crown so to drink in gold cups and to wear a gold chain, was proper to Kings, and to whom they gave licence.  to drink in gold, and to be in purple, and to have a chain of gold: † And he appointed Simon his brother governor from the borders of tire even to the coasts of Egypt. † And Jonathas went forth, and walked through the cities beyond the river: and all the band of Syria gathered unto him to help him, and he came to Ascalon, & they met him honourably out of the city. † And he went from thence to Gaza: and they that were in Gaza, shut in themselves: and he besieged it, & burned the things that were round about the city, and he spoiled it. † And the men of Gaza besought Jonathas, and he gave them the right hand: and he took their sons for hostages, and sent them into Jerusalem: and he walked through the country even to Damascus. † And Jonathas heard that the princes of Demetrius prevaricated in Cades, which is in Galilee, with a great army meaning to remove him from the affairs of the kingdom: † and he went against them: but his brother Simon he left within the province. † And Simon approached to Bethsura, and expugned it many days, and enclosed them. † And they requested of him 
:: It is an ancient ceremony in all vations, often mentioned in these books, to confirm peace by giving each other the right hand.  to take the right hands, and he gave it them: and he cast them out from thence, and took the city, and placed therein a gartison. † And Jonathas, and his camp approached to the water of Genesar, and before it was light they watched in the plain Asor. † And lo the camp of the aliens met him in the plain, & they laid embushments for him in the mountains: but he went against them. † And the embushments rose out of their places, and they joined battle. † And all fled that were on Jonathas part, and 
:: Only two captains remained and with them some soldiers (as Josephus writeth, about 50) for it is not to be thought that Jonathas would have returned to battle. v 72. being but three men in all to begin a new assault.  none was left of them, but Mathathias the son of Absolom, and Judas the son of Calphi, chief captain of the chivalry of the host. † And Jonathas rend his garments, and put earth upon his head, and prayed. † And Jonathas returned to them into battle, & he put them to flight, and they fought. † And they of his part that fled; saw, and returned to him, and pursued with him even to Cades to their camp, and they came even thither. † And there fell of the aliens in that day three thousand men: and Jonathas returned into Jerusalem.   

CHAP. XII. Jonathas confirmeth league with the Romans, and Spartiates, by letters: 19 with mention of letters received before, 24. By diligent guard he defendeth the country from the enemies invasions, putting them to flight. 31. subdueth the Arabians, and returneth by Damascus. (33. Simon prospering in other places.) fortifieth Jerusalem, 39 Finally is deceived by Tryphon. 48. and all his men are slain.  
AND Jonathas saw that the time helped him, he chose men and sent them to Rome, to establish and to renew amity with them: † and to 
:: Sparta the chief city of Lacedemonia called also Lacedaemon, and Theramne.  the Spartiats, and to other places he sent epistles according to the same tenure. † And they went to Rome, and entered into the court, and said: Jonathas the height priest, and the nation of the Jews have sent us to renew the amity, and society according as before. † And they gave them epistles unto them by place and place, to conduct them into the land of Juda with peace. † And this is a copy of the epistles which Jonathas wrote to the Spartiats: † Jonathas the high priest, and the ancients of the nation, and the priests, and the rest of the people of the Jews, to the Spartiats 
:: Spartians otherwise called Lacedæmonians (by Josephus and other writers) descended from Abraham, v. 21. and were in great league with the jew.  their brethren greeting. † Long ago were epistles sent to Onias the high priest from Arius who reigned with you, that you are our brethren, as the writing containeth, that here beneath followeth. † And Onias received the man; that was sent, with honour: and he received the epistles, where in there was signification of the society, and amity. † We whereas we needed none of these having for our comfort the holy books, that are in our hands, † chose rather to send unto you to renew the fraternity, lest perhaps we be made aliens from you: for much time is passed, since you sent to us. † We therefore at all time without intermission in the solemn days, and the rest where in we should, are mindful of you in the sacrifices, that we offer, and in the observances, as it is meet, and becometh to remember brethren. † We rejoice therefore of your glory. † But many tribulations have compassed us, and many battles, and the Kings that are round about us, have impugned us. † We therefore would not be troublesome to you, nor to the rest our fellows and friends in these battles. † For we have had aid from heaven, and we are delivered, and our enemies are humbled. † We have chosen therefore Numenius the son of Antiochus, and Autipater the son of Jason, and have sent to the Romans to renew with them the old amity and society. † We therefore have commanded them that they come unto you also, & salute you, and deliver you our epistles, concerning the renewing of our fraternity. † And now you shall do well in answering us to these things. † And this is 
:: The Spartianes' had written this epistle before Onias writ to them, though it be here placed after.  the rescript of the epistles, which he had sent to Onias: † Arius the king of the Spartians to Onias the grand priest greeting. † It is found 
:: There remained with the Spartiates old writes of genealogies, as Josephus supposeth. li. 12. c. 5. & li. 13. c. 9  in scripture of the Spartians, and the Jews that they are brethren, & that they are of the stock of Abraham. † And now since we understood these things, you do well in writing to us of your peace. † Yea and we have written again to you, Our cattle, & our possessions, are yours: and yours, ours. We therefore have commanded that these things be told you. † And Jonathas heard that the princes of Demetrius were come again with a great army more than before to fight against him. † And he went out from Jerusalem, and met them in the country of Amathis: for he gave them not space to enter into his country. † And he sent spies into their camp, & they returning reported that they appointed to come upon them in the night. † And when the sun was set, Jonathas cammanded his men to watch, and to be in armour ready to fight all night, & he set watchmen round about the camp. † And the adversaries heard that Jonathas with his company was prepared to battle: & they feared, and were afraid in their hart: and they kindled fires in their camp. † But Jonathas, and they that were with him, knew it not till the morning: and they saw light burning, † and Jonathas followed them, and overtook them not: for they had passed the river Eleutherus. † And Jonathas turned aside to the Arabians, that were called Zabadeans: and he struck them, and took the spoils of them. † And he joined, and came to Damascus, and walked through all that country. † But Simon went forth, and came even to Ascalon, and to the next holds, and he declined into joppes, and took it. († For he heard that they would deliver the hold to Demetrius part) and he put a garrison there to keep it. † And Jonathas returned, & called together the ancients of the people, and he consulted with them to build fortresses in jury, † and to build the walls in Jerusalem, and to reate a mount of a great height between the castle and the city, to separate it from the city, that it might be alone, and they might neither buy nor sell: † And they came together to build the city: and the wall fell that was upon the torrent toward the rising of the sun, and he repaired it, which is called Caphetetha: † and Simon built Adiada in Sephela, and fortified it, & hanged on gates and locks. † And when 
:: Morally in Tryphon is noted the practice of the devil: who intending to overthrow a king or a kingdom first seeketh to deceive the pastors, and to destroy them: especially by error or other sin. For (as S. Gregory teacheth. ho. 38.) if the pastors life be corrupted, his doctrine will be contemned.  Tryphon had purposed to reign over Asia, and to take the crown & to extend his hand against Antiochus the king: † fearing lest perhaps Jonathas would not permit him, but would fight against him: he sought to take him: & to kill him. And rising up he went into Bethsan. † And Jonathas went forth to meet him with forty thousand chosen men into battle, and came to Bethsam. † And Tryphon saw that Jonathas came with a great army, to extend his hands upon him: and he feared: † and received him with honour, and commended him to all his friends, and gave him gifts: and he commanded his hosts to obey him, as himself. † And he said to sonathas: Why hast thou troubled all the people: whereas we have no war? † And now send them back to their houses, but choose thee a few men, that may be with thee, and come with me to Prolemais, and I will deliver it to thee, and the other holds, and the army, and all the overseers of the affairs, and returning I will departed: for therefore I came. † And Jonathas believed him, and did as he said: and dismissed his army, and they departed into the land of Juda: † but he retained with him three thousand men: of whom he sent back two thousand into Galilee, and a thousand came with him. † But as Jonathas entered into Prolemais, they of Ptolemais shut the gates of the city: and they took him, and all that had entered with him they slew with the sword. † And Tryphon sent an army and horsemen into Galilee, and into the great plain to destroy all Jonathas fellows. † But they when they understood that Jonathas was taken, and was perished, and all that were with him, they encouraged themselves, & went forth ready to battle † And these that had pursued, seeing that the matter stood upon their life, they returned. † But they came all with peace into the land of Juda. And they lamented Jonathas, and them that were with him exceedingly: and Israel mourned with great mourning. † And all the heathen that were round abour them, sought to destroy them. for they said: † They have no prince, and helper: now therefore let us expugn them, and take away from men the memory of them.   

CHAP. XIII. Simon exhorteth the people to defend themselves, and religion: 7. is made general captain. 14. Tryphon demandeth an hundred talents of silver, and hostages for Jonathas. 17. which are sent (to satisfy the people) Tryphon receiveth the rarsom, 23. killeth Jonathas, and his sons. 25 Simon erecteth a memory to his parents and brethren. 31. Tryphon murdereth his young king. 33. Simon fortifieth the country, obtaineth peace, and liberties of Demetrius: 42. subdueth the city Gaza, and the rebellious castle within Jerusalem.  
AND 
:: Simon the fourth general captain of the Maccabees, & highpriest excelled his brethren in wisdom, by the testimony of his father. c. 2. v 65.  Simon heard that Tryphon gathered a very great army, to come into the land of Juda, and to destroy it.  
† seeing that the people was in dread, and in fear, he went up to Jurusalem, and assembled the people: † and exhorting he said: You know what great battles I and my brethren, and the house of my father, have made for the laws, & the holies, and the distresses that we have seen: † by reason of these are all my brethren perished for Israel, and I only am left. † And now let it not fall to me to spate my life in all time of tribulation: for I am not better than my brethren. † I will 
:: He undertook by all his endeavour to defend and deliver his nation from danger, and to restore their former liberty.  avenge therefore my nation and the holies, our children also, & wives: because all the heathen are gathered together to destroy us of enmity. † And the spirit of the people was kindled as soon as they heard these words: † and they answered with a loud voice, saying: Thou art our captain in the place of Judas, and Jonathas thy brother: † fight thou our battle, & we will do all things whatsoever thou shalt say to us. † And gathering together all the men of war, he hastened to finish all the walls of Jerusalem, and fortified it round about. † And he sent Jonathas the son of Absalon, & with him a new army into joppes, and they that were in the castle being cast out, he remained there. † And Tryphon removed from Prolemais with a great army, to come into the land of Juda, & Jonathas with him in ward. † But Simon pitched in Addus against the face of the plain. † And a Tryphon understood that Simon was risen in the place of his brother Jonathas: and that he would join battle with him, he sent legates to him, † saying: For the silver, that thy brother Jonathas owed in the King's account, for the affairs which he had, we have stayed him. † And now send an hundred talents of silver, and his two sons for hostages, that being dismissed he flee not from us, and we will release him. † And Simon knew that with guile he spoke with him, 
:: Simon being wise choice the less evil, and less danger. For if he had not sent that was demanded it was very like and almost cettaine, that Jonathas should be slain, and it would have been imputed to Simon, that he had not taken just care of his brother's life, whereby the people would have been alienated from him, and perhaps have revolted from him, and also from religion. S. Tho. in hunc locum.  nevertheless he commanded the silver, and the children to be given: lest he should get great enmity with the people of Israel, saying: † Because he sent not the silver, & the children, therefore is he perished. † And he sent the children, and the hundred talents: and helyed, and dismissed not Jonathas. † And after these things came Tryphon within the country, to destroy it, and they compassed by the way that leadeth to Addar, & Simon, and his camp marched into every place whither soever they went. † And they that were in the castle, sent legates to Tryphon, that he should hasten to come through the desert, and should send them victuals. † And Tryphon prepared all the horsemen, to come that night: but there was an exceeding great snow, and he came not into the country of Galaad. † And when he had approached to Bascama, he slew Jonathas and his sons there. † And Tryphon returned, & went into his country. † And Simon sent, and took the bones of Jonathas his brother, and buried them in Modin the city of his fathers. † And all Israel lamented him with great lamentation: & they mourned for him many days,  
† And Simon 
:: This was not vain glory, but true glory to keep memory of so great virtue: thereby to stur up others to imitation. He that loveth honour (saith S. Augustin. li. cont. Secundin. c. 17.) imitateth God. But humble souls desire honour in God, proud men will be honoured more than God. or without God. O how many epitaphs are of wicked men, nothing else but perpetual monuments of their ambition, vanity, injustice, cruelty, & other vices! but those that are of true virtues are to Gods more honour: the auctor of all virtues.  built over the sepulchre of his father and of his brethren, a building high to behold, of stone polished behind and before: † and he erected seven spires one against one, to his father and mother, and to his four brethren: † and about these he set great pillars: and upon the pillars armour for an eternal memory: and by the armour ships graven, which might be seen of all that sailed the sea. † This is the sepulchre, that he made in Modin even until this day. † But Tryphon when he journeyed with Antiochus the king being but a young man, by guile he slew him. † And he reigned in his place, and put the crown of Asia upon himself, and made a great plague in the land. † And Simon built the fortresses of jury, fortifying them with high towers, and great walls, and gates, and locks: and he put victuals in the fortresses. † And Simon chose men & sent to Demetrius the king, that he would make a release to the country: because all Tryphons acts had been done by spoil. † And Demetrius the king according to these words answered him, and wrote an epistle in this manner: † KING demetrius to Simon the high priest, and the friend of Kings, and to the ancients, and to the nation of the Jews, greeting. † The crown of gold, and 
* a precious chain.  the bahem, which you sent, we have received: and we are ready to make with you great peace, and to write to the kings chief officers to release you the things that we have released. † For what soever things we have decreed unto you, stand in force. The holds that you have built, let them be to you. † We remit also the ignorances, and offences even until this day, and the crown which you owed: and if any other thing was tributary in Jerusalem, now let it not be tributary. † And if any of you be fit to be enrolled among ours, let them be enrolled, and let there be peace between us. † In the year an hundredth seventy was the yoke of the gentiles taken away from Israel. † And the people of Israel began to write in the tables, and public instruments. The first year under Simon the high priest, the great duke, and the prince of the Jews. † in these days Simon approached to Gaza, and compassed it with camps, and he made engines, & set them to the city, and he struck one tower, and took it. † And they that were within the engine, broke out into the city and there was made a great stir in the city. † And they that were in the city went up with their wives, & children upon the wall their coats rend, and they cried with a loud voice, desiring of Simon that the right hands might be given them, † and they said: Requite us not according to our malices, but occording to thy mercies. † And Simon yielding destroyed them not: but 
:: By how much more, that mercy is admixed with justice, so that justice be not destroyed, and that religion be advanced, the better it pleaseth God, and edifieth the well disposed.  yet he cast them out of the city, and cleansed the houses, wherein there had been idols, and then he entered into it with hymen's blessing our Lord: † and all filthiness being cast out of it, he placed in it men that should do the law: and he fortified it, and made it his habitation. † But they that were in the castle of Jerusalem, were prohibited to go out and to come in to the country, & to buy, and sell: and they were exceeding hungry, and many of them perished for famine, † and they cried to Simon to receive the right hands, and he gave it them: and he cast them out from thence, and cleansed the castle from the contaminations: † and they entered into it the three and twentieth day of the second month, the year an hundredth seventy one, with praise, and boughs of palm trees, and haps, and cymbals, & nables, and hymns, and canticles, because the great enemy was destroyed out of Israel. † And he ordained that every year these days should be kept with gladness. † And he fortified the mount of the temple, that was by the castle, and he dwelled there himself, and they that were with him. † And Simon saw 
:: This John Hyreanus defended the country against invaders, ch. 16.  John his son, that he was a valiant man of war: & he made him captain of all the hosts: and he dwelled in Gazara.   

CHAP. XIIII. Demetrius invading Media is taken captive: 4. and jury is in peace. 14. Simon cherisheth the godly, and punisheth the wicked: 16. receiveth friendly letters from the Romans, and Spartiates: 20. whereof the copy is recited: 24. sendeth a legate to Rome with a present. 25. And is established highpriest, and governor by public consent.  
IN THE year an hundredth seventy two, king Demetrius gathered his army, and went into Media to get him aids to expugn Tryphon. † And Arsaces' the king of Persia, and Media heard, that Demetrius was entered his confines, and he sent one of his princes to take him alive. † And he went, and struck the camp of Demetrius: and took him, and brought him to Arsaces, and he put him into ward. † And 
:: Simon had now governed the people two years beginning with great difficulties, but hence forth enjoyed peace till Antiochus Sedetes broke the league, & invaded jury. ch. 15. v. 27. & 39  all the land of Juda was at rest all the days of Simon, and he sought good to his nation: and his power, and his glory pleased them all days. † And with all his glory he took joppes for an haven, and made it an entrance unto the isles of the sea. † And he enlarged the borders of his nation, and obtained the country. † And he gathered a great 
:: He reduced many jew from captivity.  captivity, and had the dominion of Gazara, and of Bethsura, and of the castle: and took away the uncleanness out of it, and there was none that resisted him. † And every man tilled his land with peace: & the land of Juda yielded her fruits, and the trees of the fildes their fruit. † The ancients sat all in the streets, and treated of the good things of the land, & the youngmen did on them glory, and the stoles of war. † And he gave victuals to the cities, and he appointed them that they should be vessels of munition, till the name of his glory was renowned even to the end of the earth. † He made peace upon the land, & Israel rejoiced with great joy. † And every man sat under his vine, and under his figtree: and there was none to make them asrayd. † There was none left that impugned them upon the earth: Kings were discomfited in those days. † And he confirmed all the humble of his people, and sought the law, and took away every wicked and evil man: † he glorified the holies, and multiplied the vessels of the holy places. † And it was heard at Rome that Jonathas was dead, and even unto the Spartiats: and they were very sorry. † But as they heard that Simon his brother was made the high priest in his place, and he obtained all the country, and the cities therein; † they wrote to him in brazen tables, to renew the amities and society, which they had made with Judas, & with Jonathas his brethren. † And they were read in the sight of the church in Jerusalem. And this is a copy of the epistles, that the Spartiates sent. † THE prince's and 
:: Sparta being the chief city of Lacedemonia, had many cities subject & depending as upon their metropolitan.  the cities of the Spartians to Simon the grand priest, and to the ancients, and the priests, and the rest of the people of the Jews their brethren, greeting. † The legates, that were sent to our people, have told us of your glory, and honour, and joy: and we rejoiced at their entrance. † And we wrote that, which was said of them in the counsels of the people, thus: Numenius the son of Antiochus, and Antipater the son of Jason legates of the Jews, came to us, renewing with us old amity. † And it pleased the people to receive the men gloriously, and to put a copy of their words in the severed book of the people, to be for a memory to the people of the Spartiats. And a copy of these we have written to Simon the grand priest. † And after these things Simon sent Numenius to Rome, having a great buckler of gold, of the weight of thousand pounds, to establish amity with them. But when the people of Rome had heard † these words, they said: 
:: When peace was established in all jury, and friendship confirmed with the Romans, & Lacedæmonians, the whole nation of the jew in gratitude towards Simon, who only now remained of Mathathias sons, confirmed him in the office of highpriest perpetually or for ever, v. 41 that is, during his life. & to his progeny, v. 49.  What thanks giving shall we render to Simon, and his children? † For he hath restored his brethren, and hath expugned the enemies of Israel from them: & they decreed him liberty, and registered it in tables of brass, and put it in titles in mount Zion. † And this is a copy of the wriring. THE eighteenth day of the month Elul, in the year an hundredth seventy two, the third year under Simon the grand priest in Asaramel, † in a great assembly of the priests, & of the people and the princes of the nation, and the ancients of the country, these things were notified: that there have often been battles made in our country. † But Simon the son of Mathathias of the children of Jarib, and his brethren put themselves in danger, and resisted the adversaries of their nation, that their holies, and law might stand: & with great glory have they glorified their nation. † And Jonathas gathered together his nation, and was made their grand priest, and he was laid to his people. † And their enemies would conculcate, and destroy their country, and extend their hands against the holies. † Then Simon, resisted and fought for his nation, and bestowed much money, and armed the valiant men of his nation, & gave them wages: † and he fortified the cities of jury, and Bethsura, that was in the borders of jury, where the armour of the enemies was before: and he placed there Jews for a garrison. † And he fortified joppes, which was by the sea: and Gazara, which is in the borders of Azotus, wherein the enemies dwelled before, and he placed Jews there: and whatsoever was fit for their correption, he put in them. † And the people saw the fact of Simon, and the glory that he meant to do to his nation, & they made him their duke, and grand priest, for that he had done all these things, and for the justice, and faith, which he kept to his nation, & for that he sought by all means to advance his people. † And in his days it prospered in his hands, so that the heathen were taken away out of their country, and they that were in the city of of David in Jerusalem in the castle, out of which they came forth, and contaminated all things that were round about the holies, & they brought great plague upon chastity: † & he placed in it men of jury to the defence of the country, & of the city, & he raised the walls of Jerusalem. † And king Demetrius appointed him the high priesthood. † According to these things he made him his friend, and glorified him with great glory. † For he heard that the Jews were called of the Romans, friends, and fellows, and brethren, and that they received Simons legates gloriously: † and that the Jews, and their priests consented that he should be their duke, and high priest 
:: The hieghpriesthood continued in this family of the Maccabees until Herod took it from them selling it for money, and then shortly came Christ the faith full Prophet.  for ever, till there rise the faithful prophet: † and that he be duke over them, and that he should have the care of the holies, and that he should appoint rulers over their works, and over the country, and over the armour, and over the holds. † And that he have care of the holies: and that he be heard of all, and that all writings in the country be written in his name: and that he be clothed with purple, and gold: † and that it be not lawful for any of the people, and of the priests to disannul any of these, and to gainsay those things, that are said of him, or to call together an assembly in the country without him: and to be clothed with purple, and to wear a chain of gold. † But he that shall do beside these things, or shall make frustrate any of these he shall be guilty. † And it pleased all the people to appoiut Simon, and to do according to these words. † And Simon took it upon him, and it pleased him to execute high priesthood, and to be duke, and prince of the nation of the Jews, and of the priests, and to be chief over al. † And this writing they bade them put in tables of brass, and to set them in the circuit of the holies, in a famous place: † and to put a copy thereof in the treasury, that Simon may have it, and his children.   

CHAP. XV. Antiochus by his letters granteth great privilegies to simon: 10. pursueth Thryphon, and invironeth him. 15. The Romans commend the Jews to other nations. 25. Antiochus refusing aid sent by Simon, breaketh league, 30. and exacteth certain cities, and tribute. 37. Tryphon escapeth, and other of the King's forces invade and spoîle lurie.  
AND king Antiochus 
:: This Antiochus Sedetes son of Demetrius Soter, was brother to Demetrius the second, who was now captive in Per ●●a. ch. 14. v. 3.  the son of Demetrius sent epistles from the isles of the sea to Simon the priest, and prince of the nation of the Jews, and to all the nation: † and they contained this tenure: KING Antiochus to Simon the grand priest, and to the nation of the Jews greeting. † Because certain pestilent men have obtained the kingdom of our fathers, and I mean to challenge the kingdom, and to restore it as it was before: and I have chosen a great army, & have made ships of war. † And I will march through the country, that I may take revenge of them, that have destroyed our country, and that have made many cities desolate in my realm. † Now therefore I establish unto thee all the oblations, which all the Kings before me remitted unto thee, and what other gifts soever they remitted thee: † and I permit thee to make a coin of thy own money in thy country: † and Jerusalem to be holy and free, and all the armour that is made, and the fortresses which thou hast built, and which thou dost hold, let them remain to thee. † And all that is dew to the king, and the things that are to be the kings hereafter, from this present and for all time, they are remitted to thee. † And when we shall have obtained our kingdom, we will glorify thee, and thy nation, and the temple with great glory, so that your glory shall be made manifest in all the earth. † In the year an hundredth seventy four went forth Antiochus into the land of his fathers, and all the hosts assembled unto him, so that there were few left with Tryphon. † And Antiochus the king pursued him, and he came to Dora flying by the seacost. † For he knew that evils were heaped upon him, and the army forsook him. † And Antiochus camped upon Dora with an hundred twenty thousand men of war, and eight thousand horsemen: † and he compassed the city, and the ships approached to the sea: and they vexed the city by land, and by sea, and suffered none to come in, or to go out. † And 
:: This legate was sent almost two years before to Rome. ch. 14. v. 24. and now brought letters not only to the jews but also to sundry Kings and peoples in their behalf.  Numenius came, and they that had been with him, from the city of Rome, having epistles written to Kings, and countries, wherein were contained these words: † Lucius the consul of the Romans, to Ptolomee the king greeting. † The ambassadors of the Jews our friends came to us, renewing the old amity, and society, being sent from Simon the prince of the priests, and the people of the Jews. † And they brought also a buckler of gold of a thousand pounds. † It hath pleased us therefore to write to the Kings, and countries, that they do them no harm, nor impugn them, and their cities, and their countries: and that they give no aid to them that fight against them. † And it hath seemed good unto us to take the buckler of them. † If therefore any pestilent men are fled out of their country to you, deliver them to Simon the prince of the priests, that he may punish them according to their law. † These self same things were written to Demetrius the king, & to Attalus, and to Ariarathes, and to Arsaces, † and into all countries: and to Lampsaces, and to the Spartiats, and to Delos, and to Myndus, and to Sicyon, and to Caria, and to Samus, & Pamphilia, and Lycia, and Alicarnassus, and Coo, and Siden, and Aradon, and Rhodes, & Phaselis, and Gortyna, and Gnidus, and cypress, and Cyrenee. † And a copy thereof they wrote to Simon the prince of the priests & people of the Jews. † But king Antiochus moved his camp unto Dora the second time, setting hands always upon it, & making engines: & he shut up Tryphon, that he could not go forth. † And Simon sent unto him two thousand chosen men for aid, and silver, and gold, and abundance of furniture. † And he would not take them, but broke all things that he covenanted with him before, & alienated himself from him. † And he sent to him Athenobius one of his friends, to treat with him, saying: You hold joppes, and Gazara, and the castle, that is in Jerusalem, cities of my kingdom: † their borders you have made desolate, and you have made a great plague in the land, and have ruled in many places in my kingdom. † Now therefore deliver the cities, that you have taken, and the tributes of the places, wherein you have ruled without the borders of jury. † But if not, give you for them five hundred talents of silver, and for the destruction, that you have made, and the tributes of cities other five hundred talents: but if not, we will come and expugn you. † And Athenobius the kings friend came into Jerusalem, & saw the glory of Simon, and his magnificence in gold, & silver, and furniture abundant, and he was astonished, and told him the King's words. † And Simon answered him, and said to him: Neither have we taken other men's land, neither do we hold that is other men's: but the inheritance of our fathers, which was a certain season unjustly possessed of our enemies. † But we having opportunity challenge the inheritance of our fathers. † For concerning joppes, and Gazara, that thou complainest 
:: Simon subdued these two towns because they annoyed the jew: but because they otherwise pertained not to jury he paid for them an hundred talentes.  they made a great plague among the people, and in our country: for these:: we give an hundred talents. And Athenobius answered him not a word. † But with anger returning to the king, he reported unto him these words, and the glory of Simon, & all things that he saw, and the king was wrath with great anger. † And Tryphon fled by ship to Orthosias'. † And the king appointed Cendebaeus captain by the sea cost, and gave him an army of foot men and horsemen. † And he commanded him to move the camp against the face of jury: and he commanded him to build 
:: By the river of Cedron (over which David passed. 2. Reg ●● v. 23. and our saviour. Joa. 18.) a city was now built, or rather repaired being decayed before.  Cedron, and to fortify the gates of the city, and to conquer the people. But the king pursued Tryphon. † And Cendebaeus came to Jamnia, and began to provoke the people, & to conculcate jury, and to take the people captive, and to kill, and to build Cedron. † And he placed there horsemen, and an host: that going forth they might walk by the way of jury, as the king appointed him.   

CHAP. XVI. Simon sendeth two of his sons to fight against Cendebaeus, 8. whom they overthrow. 11. Ptolemee Simons son in law, inviting him to a feast treacherously killeth him, and his sons Judas and Mathathias: 19 sendeth also men to kill John, but he being warned of the treason, killeth them: 23. and succeed to his father in the government.  
AND After 
:: Simons death, his eldest son John surnamed Hyrcanus succeeded him in government spiritual and temporal v. 24.  John went up from Gazara, and told Simon his father what Cendebaeus did amongst their people. † And Simon called his two elder sons, Judas & John, and he said to them: I and my brethren, and the house of my father, have expugned the enemies of Israel from our youth even to this day: and it hath prospered in our hands to deliver Israel oftentimes. † And now I am old, but be you in place of me, and my brethren, & going forth fight for our nation: & the help from heaven be with you. † And he chose out of the country twenty thousand fight men, and horsemen, and they went forth to Cendebaeus: and they slept in Modin. † And they arose in the morning, and went into the plain filled: and lo a mighty great army coming to meet them of foot men, and horsemen, & there was a running river between them. † And he camped against the face of them, himself and his people, and he saw the people fearful to pass through the torrent, and he passed through first: and the men saw him, and they passed over after him. † And he divided the people, and the horsemen in the mids of the footmen: and the horsemen of the adversaries were exceeding many. † And they sounded with the holy trumpets: and Cendebaeus was put to flight, and his camp: and there fell many of them wounded, and the rest fled into the hold. † Then was Judas john's brother wounded: But John pursued them, till he came to Cedron. which he built: † and they fled even to the towers, that were in the fildes of Azotus, and he burnt them with fire. And there fell of them two thousand men, and he returned into jury in peace. † And Ptolomee the son of Abobus was appointed captain in the plain of Jericho, and he had much silver, and gold. † For he was the son in law of the high priest. † And his hart was exalted, and he would gain the country, and he purposed treachery against Simon, and his sons to dispatch them. † And Simon walking through the cities, that were in in the country of jury, and being careful of them, went down into Jericho, he and Mathathias his son, and Judas 
:: He beginning to govern in the year 170. ch. 13. v. 41. 42. had difficulties the first & last years, in the rest they had peace. To be inebriated signifieth no more but to be replenished with drink competently, or abundantly, without excess. As Psal. 64. v. 10 the earth inebriated, and v. 11. rivers inebriated. That is, abundantly replenished without excess S. August. q. 144. in Gen.  the year an hundredth seventy seven, the eleventh month: this is the month Sabath. † And the son of Abobus received them with guile into a little fortress, that is called Doch which he built: and he made them a great feast, and hid men there. † And when Simon was:: inebriated and his sons, Ptolomee arose with his company, and they took their weapons, and entered into the feast, and slew him, and his two sons, and certain of his servants. † And he did great deceit in Israel, & rendered evil for good. † And Ptolomee wrote these things, and sent to the king that he should send him an army for aid, and he would deliver him the country, and their cities, and tributes. † And he sent others into Gazara to dispatch John: and to the tribunes he sent epistles, that they should come to him, & he would give them silver, & gold, and gifts. † And he sent others to take Jerusalem, & the mount of the temple. † And one running before, told John in Gazara, that his father was perished, and his brethren, & that he hath sent that thou also mayst be slain. † But as he heard it, he was exceedingly afraid: and he apprehended the men, that came to destroy him, & he slew them: for he knew that they sought to destroy him. † And the rest concerning the words of John, & his battles, and the valiant acts, which he did manfully, and the building of the walls, which he built, & the things that he did: † lo these are written in 
:: Out of the book here mentioned some think the fourth book of Maccabees was translated. See Six●us Se●en. li. 1. Biblioth. pag. ●●.  the book of the days of his priesthood, from the time that he was made prince of the priests after his father. 
* li. 2. ●. ●. v. ●.     

THE SECOND book OF Maccabees.  

CHAP. 1. The Jews in Jerusalem write to the Jews in Egypt, 7. signifying that they had written before of many afflictions past: 9 and now write again, rendering thanks to God for their delivery from Antiochus: 18. exhorting their brethren to keep the feast of Scenopegia: rec●●ing the miracle of water returning into fire: 24. when Nehemias prayed: 33. and that 
This Appendix concerning two epistles of the jew was added to the history, of the first book by him that writ this second.  the king built a temple in memory thereof.  
TO THE brethren, the Jews that are through 
e  out Egypt, the brethren, the Jews that are in Jerusalem, and that are in the country of jury, send health, and good peace. † God do good to you, and remember his testament, that he spoke to Abraham, and Isaac, and Jacob, his faithful servants: † and give he unto you all an hart to worship him, and to do his will with a great hart, and a willing mind. † Open he your hart in his law, and in his precepts, and make peace. † hear he your prayers, and be he reconciled unto you, neither forsake he you in the evil time. † And now here we are praying for you. † When Demetrius reigned, in the year one hundredth sixty nine, 
:: As they had written before in their afflictions, so now they exhort their brethren to be thankful to God, and amongst other means to show their gratful mind by celebrating the feast of dedication of the new altar.  we Jews wrote unto you in the tribulation, and violence, that came upon us in these years, since Jason revolted 
li 2. ●. 4. v. 7.  from the holy land, and from the kingdom. † They burnt the gate, and shed innocent blood: and we prayed to our Lord, and were heard, and we offered sacrifice, and fine floor, and lighted the lamps, and serforth there breads. † And now celebrate ye the days of Scenopegia of the month Cesleu. † In the year one hundredth eighty eight, the people that is at Jerusalem, and in jury, and the senate, and 
:: It seemeth that either this Judas was the first son of John Hyr●amus (otherwise called Aristobolus) or rather Judas Essenus of whom, ch. 2. v. 14. and of whom Josephus writeth▪ li. 13. ●. 19  Judas, to Aristobolus the master of Ptolomee the king, who is of the stock of the anointed priests, and to those Jews, that are in Egypt health, and welfare. † Being delivered by God out of great dangers, we give him thanks magnifically, as who have fought against such a king. † For he made them swarm out of Persis, that have fought against us, and the holy oily. † For when he was captain in Persis, & with him a very great army, he fell in the temple of Nania, being deceived by the counsel of Nan●a●s priests. † For Antiochus, & his friends came to the place as to dwell with her, & that he might receive much money under the title of a dowry. † And when Naneaes' priests had laid it forth, and he with a few was entered within the compass of the temple, they shut the temple, † when Antiochus was entered in: & a secret entrance of the temple being opened, casting stones they struck the duke, and them that were with him, and divided them in pieces, and cutting of their heads they threw them forth. † Blessed be the God in all things, who hath delivered up the impious. † We therefore meaning to keep the purification of the temple the five and twentieth day of the month Casleu, thought it necessary to signify unto you: that you also may keep the day of Scenopegia, and the day of the fire, that was given when Nehemias, after the temple was built and the altar, offered sacrifice. † For when our fathers were carried 
:: Chaldea being near to Persis, is sometimes comprehended under the same name so Mamertinus, in Panager●ca ad Julia▪ reciteth Tigris and Euphrates amongst the rivers of Persi. & S. Chrysostom. ho. 6. in Math. saith the jew were delivered from captivity of Per●●s, meaning Babylon.  into Persis, the priests that then were the worshippers of God, taking the fire from the altar, hide it secretly in a valley where there was a pit deep, and dry, and therein they saved it, so that the place was unknown to all men, † But when many years had passed, and i● pleased God that Nehemias should be sent of the king of Persis: he sent the nephews of those priests, that had hid it, to seek our the fire: and as they told us, they found not fire, but 
:: In this fire were four miracles. First it was not changed into air but into water. v. 20.  thic●ke water. † And he bade them draw, & bring unto him▪ and the sacrifices, that were laid on, the priest Nehemias commanded to be sprinkled with the same water, and the wood, and the things that were laid thereupon. † And as this was done, & the time was come that the sun shone forth, which before was in a cloud, there 
:: Secondly this water being cast on the hosts of sacrifice was kindled as fire. v. 22.  was kindled a great fire, so that all marveled. † And all the priests made prayer, whiles the sacrifice was consuming, Jonathas beginning, and the rest answering. † And the prayer of Nehemias was in this manner: O LORD God creator of all, dreadful, and strong, just▪ and mereiful, which only art the good king, † only giver, only just, and omnipotent, and eternal, which deliverest Israel from all evil, which madest the father's elect, and didst sanctify them. † receive the sacrifice for all thy people Israel, and keep thy part, and sanctify it. † Gather together our dispersion▪ deliver them, that serve the gentiles, and regard the contemned & abhorred: that the gentiles may know that thou art our God. † Afflict them that oppress us, and that do contumely in pride. † Place thy people in thy holy place, as Moses said † And the priests sang hymns, till the sacrifice was consumed. † And when the sacrifice was consumed, of the rest of the water Nehemias commanded the greater stones to be thoroughly washed. † Which thing as it was done, out of them 
:: Thirdly, it burned also being cast upon stones. v. 32.  was kindled a flame: but 
:: Fourth, it was extinguished by the light that came from the altar. v. 32.  by light also, that shined from the altar, it was consumed. † And as the thing was made manifest, it was told the king of the Persians, that in the place, wherein those priests that were transported, had hid fire, there appeared water, with the which Nehemias, and they that were with him, purified the sacrifices. † And the king considering, and diligently examining the matter, made a temple for it, that he might approve that which was done. † And when he had approved it, he gave to the priests many good things, and diverse gifts, and taking them with his own hand, he gave to them. † And Nehemias called this place 
:: Nephthar, signifieth delivery, which is the effect of purification, for the temple & other holy things being purified, were delivered from profane use.  Nephthar, which is interpreted purification. But it is called with many Nephi.   

CHAP. II. holy fire, and the book of the law were conserved by jeremy the prophet, in the transmigration into Babylon. 4. Likewise the Tabernacle of Moses the ark, and Altar of incense in a secret place. 8. As Moses had dedicated the Tabernacle, and Solomon the Temple: 14. so Judas Machabeus cleansing the Temple, and making a new Altar, instituted a feast of the Dedication thereof. 20. The Preface of the Auctor abridging the history of the Maccabees written by Jason in five books.  
AND it is found in the descriptions of jeremy the prophet, that he commanded them that went in transmigration, to take 
:: S. Ambrose, li 3. c. 14. Offic. writeth at large of this miracle.  the fire, as it was signified, & as he commanded them that were carried away in transmigration. † And he gave them a law that they should not forget the precepts of our Lord, and that they should not err in their minds, seeing the idols of gold, and silver, and the ornaments of them. † And saying other like things, he exhorted them that they 
Epis. jere. Baruc. 6.  would not remove the law from their hart † And it was in the same writing, how the prophet commanded by the divine answer made to him, that 
:: Neither the tabernacle nor the ark were carried away by Nabuchodonosor, but were preserved by some means: and most like (besides the authority of this scripture) by jeremy the prophet, who had spocial favour of the Babylonians, when Jerusalem was taken. jere. 39 v. 11.  the tabernacle, & the ark should follow in company with him, till he came forth into the mount in which Moses ascended, and saw the inheritance of God. † And jeremy coming thither found a place of a cave: & he brought the tabernacle, and the ark, and the altar of incense in thither, and stopped the door. † And there came certain withal, that followed, to mark the place for themselves: and they could not find it. † And as jeremy understood it, blaming them he said: that the place shall be unknown, till God gather together the congregation of the people, and become propicious: † and than our Lord will show these things, and the majesty of our Lord shall appear, & there shall be a cloud 
Ex●. 40. 3. R●g. 8.  as it was also mad●manifest to Moses, and as when Solomon prayed that the place might be sanctified to the great God, he did manifest these things. † For he handled wisdom magnifically: as having wisdom, did he offer the sacrifice of the dedication, and of the consummation of the temple. † As Moses' also prayed to our Lord, and as Solomon prayed, and fire came down from heaven, and consumed the holocaust. 
●euit. 9 7. 24.  † And Moses said: Because that which was for sin, was not eaten, it was consumed. † In like manner Solomon also eight days celebrated the dedication. † And these self same things were put in the descriptions, and commentaries of Nehemias: and after what sort he making a library gathered together books of the prophets, and of David, and the epistles of the Kings; and concerning the donaries. † And in like manner 
:: This seemeth to be the same Judas Essenus who with others writ this epistle, ch.. ●. v. 10.  Judas also such things as were fallen away by the war that happened to us, gathered them all together, and they are with us. † If therefore you desire these things, send some that may fetch them unto you. † We therefore meaning to keep the purification have written unto you: You shall do well then, if you keep these days. † And God that hath delivered his people, and rendered the inheritance to all, the kingdom, and the priesthood, and the sanctification, † as he promised in the law, we hope that he will quickly have mercy upon us, and will gather us together from under heaven into the holy place. † For he hath delivered us out of great perils, and hath purged the place. 
* li. 2. c. 15. v. 38.   
† 
:: After the auctor had written this Appendix to the former book, he resolved also to add an abridgement of the whole history, whereunto he maketh this Preface, signifying the matter whereof he will write v. 20. in what manner. v. 24. and why, v 25. avouching his diligence. v. 26. with brevity. v. 29.  Concerning Judas Machabeus, and his brethren, and of 
A  the purification of the great temple, and of the dedication of the altar, † Yea and of the battles that pertain to Antiochus the Noble, and his son Eupator: † and of the apparitions, that were made from heaven to them, that did manfully for the Jews, so that being few they revenged the whole country, and put to flight the barbarous multitude: † and repaired the most famous temple in all the world, and delivered the city, and the laws that were abolished, were restored, our Lord with all clemency being made propicious unto them. † Also the things which by Jason the Cyrenean, are comprised in five books we have attempted to abridge in one volume. † For considering the multitude of books, and 
:: God assisting the wti●ers of divine histories, doth not always deliver them from labour in seeking to know the same of such as knew particular things. So S Luke writ the Gospel, having diligently attained to all things Luc. 1. v. 3.  the difficulty to them, that will attempt the narrations of histories, because of the multitude of matters: † we have been careful for them that are willing to read, that there might be delectation of the mind: and for the studious, that they may more easily commit it to memory: and that profit might ensue to all that read it. † And to our own selves in deed, which have taken upon us this work to make an abridgement, we have taken in hand no easy labour, yea rather a business full of watching and sweat. † As they that prepare a feast, and seek to condescend to other men's will: for many men's sakes we do willingly sustain the labour. † The 
* exact declaration.  verity certes concerning every particular leaving to the authors, and ourselves according to the form that is given, studying to be brief. † For as the builder of a new house must have care of the whole building: but he that hath the care to paint, must seek out the things that are apt for garnishing: so must it be esteemed also in us. † For to gather together the understanding, to order the speech, and curiously to discuss every particular part, agreeth to the auctor of an history▪ † but to pursue the brevity of speech, & to avoid the exact declarations of things, is to be granted to him that abridgeth. † From hence then will we begin the narration: of the preface let it be sufficient to have said thus much. for it is a foolish thing before the history to flow over, and in the history to be short. 
* li. 1. c. 1. v. 1.    

CHAP. III. When Jerusalem was in peace, and good order, by the care of Onias' high priest, and king Seleucus favoured pious works, 4. Simon a wicked 
The first part The persecution of the Church by Antiochus.  churchwarden, betrayeth the treasure of the sanctuary: 7. Where upon Heliodorus sent by the king, and after courteous entertainment, declaring that he must carry all the money to the king, is resisted by Onias with others, devoutly commending the cause to God. 23. He nevertheless attempting the sacrilege, is terrified by a vision, sore beaten, and in desperate misery, 31. by Onias' sacrifice and prayers, is restored to health: 35 and returning home confesseth the power of God.  
THEREFORE when the holy 
:: Three things make a commonwealth to be in good state.  city was inhabited in 
C  
1 Good agreement of principal men amongst themselves, & with the commonalty. . All peace, 
2 Exact observation of good laws: . the laws also as yet were very well kept, because of Onias 
3 And eminent virtue of the supreme governor with exercise of piety and hate of sins.  the high priest his piety, & mind that hated evils, † it came to pass that Kings also themselves, and princes esteemed the place worthy of high honour, and glorified the temple with very great gifts: † so that Seleucus the king of Asia of his revenues allowed all the charges pertaining to the ministery of the sacrifices. † But:: Simon of the tribe of Benjamin, being appointed overseer of the temple, uncontended, the prince of the priests resisting him, to work some wicked thing in the city. † And 2. when he could not overcome Onias, he came to Appollonius the son of Tharsaeas, who at that time was governor of Caelesyria, and Phoenicia: † and told him, that the treasury at Jerusalem was full of innumerable deal of money, and the common store to be infinite, which pertain not to the account of the sacrifices: and that it is possible, all might fall into the King's power. † And 3. when Appollonius had made relation to the king, concerning the 
:: Other three things do truble the state: obstinacy in offenders, not content to be corrected. 2 inveterate malice seeking revenge against just Superiors. 3. and avarice of princes, to rob the holy or common treasure.  money that he was told of he calling for Heliodorus, who was over his affairs, sent him with commission to transport the foresaid money. † And forthwith Heliodorus began to take his journey, in show in deed as if he would go visit the cities through out Coelesyria and Phoenicia, but in very deed to accomplish the King's purpose. † But when he was come to Jerusalem, and was courteously received in the city by the highpriest, he told of the the advertisement given of the money: and opened for what cause he was come: and asked if these things were so in very deed. † Then the highpriest showed that these were deposita, and the livelihoods of widows, and pupils: † but certain of them to belong unto Hircanus of Toby a very noble man, among these things, which impious Simon had promoted, & the whole to be of silver four hundred talents, and of gold two hundred. † And that they should be deceived which had committed it to the place, & the temple, that is honoured through out the whole world, to be a thing, for the reverence, and holiness thereof altogether unpossible. † But he by reason of those things, which he had in commission of the king, said in any wise that they must be carried to the king. † And on a day appointed, Heliodorus entered in to take order concerning these things. But there was no small trembling through out the whole city. † And the priests cast themselves before the altar with their priests stoles, and invocated him from heaven, which made the law of deposita, that he would keep the things safe, from them that had deposed them. † But now he that saw the countenance of the high priest, was wounded in mind: for his face and colour being changed declared the inner sorrow of the mind. † For there was a certain pensiveness powered about the man, and horror of the body, whereby the sorrow of his hart was made manifest to them that beheld him. † Others also came flocking together out of their houses: praying with public supplication, for that the place was to come into contempt. † And the women having their breast girded with heareclothes, came together through the streets. Yea and the virgins 
:: These virgins remained in places near to the temple, brought up in exercises of piety, fasting and praying, till they were despoused. 1. Reg. 2. v. 22. S. Amb. li. 1. de virgin. S. Greg. Nissen: Orat. de Christ nativit. S. Damas'. li. 4. c. 13.  that were shut up, came forth to Onias, and some to the walls, but some looked through the windows: † and all stretching forth their hands unto heaven, prayed. † For the expectation of the confuse multitude, and of the grand priest being in an agony, was miserable. † And these certes invocated almighty God, that the things committed to them, might be performed with all integrity for them that had committed the same of trust. † But Heliodorus exercised that which he had decreed in the same place himself present with his guard about the treasury. † But the spirit of almighty God made great evidence of his appearing, so that all which had presumed to obey him, falling by the virtue of God, were turned into dissolution and fear. † For 
:: 4. Reg. 2. v. 11. A fiery chariot and fiery horses carried Elias from Elizeus. 4. Reg. 6. v. 17. And the mountain appeared full of horses, and of fiery chariots round about Elizeus, no less strange than this vision. See S. Ambrose li. 2. c 29. office. discoursing upon this history.  there appeared to them a certain horse having a terrible rider, adorned with very rich harness: and he with fierceness stroke Heliodorus with his forefoote, and he that sat upon him, seemed to have armour of gold. † There appeared also two other young men comely for strength, excellent of glory, and beautiful in attire: which stood about him, and on both sides whipped him, beating him with many stripes without intermission. † And Heliodorus suddenly fell on the ground, & they took him being covered round about with much darkness, and being set in a seat portative, they thrust him forth. † And he that with many currers, and men of his guard entered into the foresaid treasury, was carried no man giving him succourse, the manifest power of God being known. † And he in deed by the power of God lay dumb, and deprived of all hope, and health. † But they blessed our Lord, because he magnified his place: and the temple, that a little before was full of fear and tumult, almighty God appearing, was filled with joy and gladness. † And then certain of the friends of Heliodorus forth with desired Onias, that he would invocate the highest to give him life, who was at the very last gasp. † And the high priest considering least perhaps the king might suspect some malice on the Jews part down about Heliodorus, offered for the health of the man an healthful host. † And when the high priest by prayer obtained, the self same young men, clothed with the same garments, standing by Heliodorus, said: give thanks to Onias the priest: for him hath our Lord given thee life. † But thou being scourged of God, declare unto all men the great works and the power of God. And these things being said, they appeared no more. † And Heliodorus having offered an host to God, and having promised great vows to him, that granted him to live, and giving thanks to Onias, taking his army again returned to the king. † And he testified to all men those works of the great God, which he had seen before his own eyes. † And when the king had asked Heliodorus; who was meet to be sent yet once more to Jerusalem, he said: † If thou have any enemy, or traitor to thy kingdom, send him thither, and thou shalt receive him again scourged, if yet he escape: because there is undoubtedly in the place a certain power of God. † For he that hath his dwelling in the heavens, is the visitor, and helper of that place, & them that come to do evil, he striketh, and destroyeth. † Therefore concerning Heliodorus, and the keeping of the treasury so the matter standeth.   

CHAP. four Onias defamed & molested by Simon, repaireth to the king to procure peace. 7. Seleucus dying, & Antiochus reigning, Jason by promising money to the king, getteth the office of highpriest from his brother Onias: 10. and perverteth religion: 12. setteth up a wicked school, whereby many are corrupted: 8. sendeth money for sacrifice to be offered to Hercules, which is employed in making gallees. 21. Antiochus is received with great pomp into Jerusalem. 23. Menelaus by promise of more money getteth the high priesthood from Jason. 29. He also is deposed, and his brother Lysimachus put in the place. 32. Andronicus traitorously murdereth Onias. 36. and for the same is slain by the King's commandment: 39 and Lysimachus by the people. 43. Menelaus justly accused escapeth by bribing, and the innocent are slain.  
BUR Simon the foresaid betrayer of the money, and of his country, 
:: It is the common practice of all traitors to calumniate and defame good governors. And the best remedy a 'gainst such seducers is by authority of Superior power, not by the people, who are commonly more prone to favour faction then justice.  spoke il of Onias, as though he had stirred up Heliodorus to these things, and had been the mover of the evils: † and the provider for the city, and defender of his nation, and the emulatour of the law of God, he presumed to cala secret betrayer of the kingdom. † But when the emnities proceeded so far, that murders also were committed by certain of Simons familiars: † Onias' considering the peril of the contention, and that Appollonius being governor of Caelesyria, and Phoenicia, was outrageous, which increased the malice of Simon,:: went to the king, † not as an accuser of the citizens, but considering with himself the common profit of the whole multitude. † For he saw that without the King's providence it was unpossible that peace should be made in those matters, & that Simon would not cease from his folly. 
* li. 1. c. 1. v. 11.  † But after Seleucus departure out of life, when Antiochus that was called the Noble, had taken the kingdom upon him, 
E  Jason the brother of Onias ambitiously sought the highpricsthood: † going to the king, promising him three hundred three score talents of silver, and of other revenues four score talents, † above this he promised also an hundred fifty more, if leave might be granted him to make a school, and a place for youth, and to entitle them, that were at Jerusalem, Antiochians. † Which when the king had granted, and he had obtained the princedom, forth with he began to transport his country men to the heathen rite. † And these things being taken away, which of favour had been decreed by Kings unto the Jews, and through John the father of the Eupolemus, who was ambassador with the Romans concerning amity and society, he disannulling the lawful rites of the citizens, made wicked ordinances. † For he presumed under the very castle to set up a school, and to put all the goodliest youths in brothel houses. † And this was not the beginning, but a certain increase, and going forward of the heathen and strange conversation, through the abominable never heard before, of Jason the impious and not a priest. † So that the priests were not now occupied about the offices of the altar, but 
:: Where true Religion is abolished, most men neglect all show of religion, and rather apply themselves to vanities, or woise sins.  the temple being contemned, & the sacrifices neglected, they hastened to be partakers of the gamme of wrestling, and of the unjust maintenance thereof, and in the exercise of the coyte. † And setting nought by the honours of their fathers, they esteemed the Greek glories for the best: † by reason whereof they had dangerous contention, and they had emulation toward their ordinances, and in all things they coveted to be like to them, whom they had enemies and murderers. † For to do impiously against the laws of God escapeth not unpunished, but this the time following will declare. † And when the gamme used every fifth year was kept at tire, and the king was present, † the wicked Jason sent from Jerusalem sinful men, carrying three hundred didrachmaes of silver for the sacrifice of Hercules, which they that carried it, requested that it might not be bestowed on the sacrifices, because it ought not, but that it might be deputed for other charges. † And these were offered in deed by him that sent them, unto the sacrifice of Hercules: but because of them that were present they were given to the making of gallees. 
* li. 1. c. 1. v. 17.   
† And Apollonius the son of Mnestheus being sent into 
G  Egypt because of the nobles of Ptolomee Philometor the king, This 
:: king falsely pretended to restore his kinsman (his sisters, son) to the kingdom being deprived by his younger brother (Livius li. 44) but the true cause of his sending Apolonius into Egypt, was to subdue that kingdom to himself. 1. Mach. 1. v. 17.  when Antiochus understood that himself was made an alien from the affairs of the kingdom, providing for his own commodities, departing thence he came to jop, and from thence to Jerusalem. † And being magnifically received of Jason, and the city, entered in with torch lights, and with praises: and from thence he turned his army into Phoenicia. † And after the time of three years Jason sent Menelaus' brother of the foresaid Simon, carrying money to the king, and to bring answers of necessary affairs. † But he being commended to the king, when he had magnified the presence of his power, wrested the high priesthood upon himself, over bidding Jason three hundred talents of silver. † And having received commission from the king, he came, having in deed nothing worthy of the priesthood: but bearing the mind of a cruel tyrant, and the wrath of a wild beast. † And Jason indeed who had circumvented his own brother, being himself deceived was driven out a fugitive into the country of the Ammanites. † And 
:: Menelaus' brother of Simon (v. 23) of the tribe of Benjamin (ch. 3. v. 4.) was not by the law capable of the priesthood, which only pertained to the progeny of Aaron of the tribe of Levi So in this troublesome time the right succession of high priests was intermitted, and restored in Mathathias. li. 1. c. 2.  Menelaus obtained the princedom: but concerning the money promised to the king he did nothing, whereas Sostratus that was governor of the castle exacted it. † For to him pertained the exacting of the tributes: for which cause they were both called out to the king. † And Menelaus was removed from the priesthood, Lysimachus his brother succeeding: and Sostratus was made governor of the Cyprians. † And when these things were a doing, it chanced the Tha●sians, and the Mallotians to move sedition, because they were given for a gift to king Antiochus concubine. † The king therefore came in haste to pacify them, one of his companions Adronicus being left substitute. † But Menelaus supposing that he had taken a convenient time, stealing certain vessels of gold out of the temple, gave them to Adronicus, and others he had sold at tire, & in their near cities: † Which thing when Onias understood most certainly, he rebuked him, keeping himself in a safe place at Antioch beside Daphne. † whereupon Menelaus coming to Andronicus, desired him to kill Onias. Who when he was come to Onias, and right hands being given with an oath (although he was suspected of him) had persuaded him to come out of the sanctuary, immediately he slew him, not reverencing justice. † For which cause not only the Jews, but also other nations likewise were offended, and took it grievously for the unjust murder of so great a man. † But when the king was returned out of the places of Cilicia, the Jews went unto him at Antioch, and also 
:: True and solid virtue moved the common people to compassion, the King himself to tears, the Tyrians to honour the bodies of the innocent with costly burial. v. 49.  the Greeks: complaining of the unjust murder of Onias. † Antiochus therefore was sorry in his mind for Onias, and being inclined to pity, he shed tears, remembering the sobriety and modesty of the deceased. † And his hart being incensed, he commanded Andronicus being spoiled of the purple, to be led about all the city: and that in the same place, wherein he had committed the impiety upon Onias, the sacrilegious person should be deprived of his life, our Lord repaying him worthy punishment. † And many sacrilegies being committed of Lysimachus in the temple by the counsel of Menelaus, and the rumour being bruited abroad, the multitude gathered together against Lysimachus, much gold being now carried out. † But the multitudes making insurrection, and their minds replenished with anger, Lysimachus arming almost three thousand began to use unjust hands, a certain tyrant being captain far grown in age, and also in madness. † But as they understood the endeavour of Lysimachus, some took stones, some strong clubbles: and certain threw ashes. † And many in deed were wounded, & certain also thrown to the ground, but all were put to flight: the sacrilegious person also himself they slew beside the treasury. † Concerning these things therefore judgement began to be commenced against Menelaus. † And when the king was come to tire, three men sent from the ancients, put up the matter unto him. † And when Menelaus was overcome, he promised P●olomee. to give much money to persuade the king. † P●olomee therefore went to the king being in a certain court, as it were to cool himself, and brought him from his purpose: † and Menelaus certes being guilty of all the evil was quitted of the crimes: and the poor wretches, who if they had pleaded the cause even before Scythians should be judged innocent, them he commanded to death. † Quickly then did they unjustly suffer, which prosecuted the cause for the city, & the people, and the sacred vessels. † For the which thing the Tyrians also being offended, were very liberal towards the burial of them. † But Menelaus because of their avarice that were in power, continued in authority, increasing in malice to the betraying of the citizens.   

CHAP. v Visions of armies fight in the air appear in Jerusalem forty days. 5. Jason with a thousand men surpriseth the city, killeth, many citizens, but is expulsed and dieth miserably. 11. Antiochus persecuteth the Jews, 15. spoileth the temple, and profaneth holy things. 27. Judas with others flee into the desert.  
AT the same time Antiochus prepared a second journey into Egypt. † And it came to pass: that through out the whole city of Jerusalem were senne for forty days in the air horsemen running hither & thither, having golden stoles, and spears, as it were companies armed, † and coursing of horses set in orders by ranks, and that there were encounterings together near hand, and shake of shields, and a multitude of men in helmets with sword drawn, and throwing of darts, and the glittering of golden armour, and of all kind of harness. † Wherefore all prayed that the wonders might be turned to good. † But when there was a false rumour gone forth, as though Antiochus had been parted this life, Jason taking unto him no less than a thousand men, suddenly set upon the city: and the citizens flying together to the wall, at the last the city being taken, Menelaus fled into the castle. † But Jason spared not his citizens in murder, nor considered, that prosperity against kinsmen is a very great evil, supposing that he should take the victorious spoils of the enemies, and not of his citizens. † And the princedom verily he obtained not, but received confusion, the end of his treachery, and went again a fugitive into the country of the Ammanites. † At the last to his own destruction being enclosed of Aretas the tyrant of the Arabians, flying from city to city, odious to all men, as an apostata from the laws, and execrable, as an enemy of his country and citizens, he was thrust out into Egypt: † and he that had expelled many out of their country, perished in a strange place, going to the Lacedæmonians, as being like 
:: Strange things above the ordinary course of nature do ever signify God's wrath, for men's transgression, and are admonitions to turn from sin, with speed that we may escape the heavy hand of God's justice. So the Emperor Charles the Great interpreted the apparition of a great comet as witnesseth. Fasciculus temporum.  for kindred sake to have refuge there: † but he 
:: Lacedæmonians otherwise called Spartians, descended from the stock of Abraham li. 1. c. 12. v. 2.  that cast away many unburied, himself both unlamented, and unburied is cast forth, neither enjoying foreign burial, nor partaker of the sepulchre of his father's 
* li. 1. c. 1. v. 21.   
† These things therefore being done, the king suspected that the Jews would forsake the society: and for this departing 
I  out of Egypt with a furious mind, he took the city by arms. † And he bade the soldiers kill, and not spare them that came in their way, to murder them that went up into the houses. † Slaughters therefore were made of young men & old, and destructions of women and children, and murders of virgins and little ones. † And there were in the whole three days four score thousand slain, forty thousand prisoners, and no less sold. † But neither do these things suffice, he presumed also to enter into the temple, in all the earth the most holy, Menelaus being his leader, who was betrayer of the laws, and his country. † And with wicked hands taking the holy vessels, which by other Kings and cities were set for the ornament and the glory of the place, he unworthily handled and contaminated them. † So Antiochus being alienated in mind, considered not, that for the sins of them that inhabit the city, God had been angry a little: for the which also happened the contempt about the place: † otherwise unless it had 
ch. 3. v. 23. 27.  chanced them to have been wrapped in many sins, as Heliodorus, who was sent of Seleucus the king to spoil the treasury, this man also immediately as he came had been scourged, and repelled verily from his boldness. † But 
:: all rites of religion with temples and other holy things are ordained to the service of God, and for men's spiritual good and therefore when men cease to serve God, as holy things are destroyed, or taken away.  not the nation for the place, but the place for the nation hath God chosen. † And therefore the place also itself is made partaker of the people's evils: but afterward it shall be partaker of the good things, and it that was forsaken in the wrath of almighty God, shall be exalted again with great glory in the reconciliation of the great Lord. † Therefore Antiochus having taken away out of the temple a thousand and eight hundred talents, speedily went back to Antioch, thinking through pride, that he might bring the land to sail upon, & the sea to go upon, through haughtiness of mind. † And he left also rulers to afflict the nation: at Jerusalem, Philip a Phrygian borne, more cruel of manners than he himself by whom he was appointed: † and in Garizim Andronicus and Menelaus, who lay more grievously upon the citizens than the rest. † And whereas he was set against the Jews, he sent the odious prince Apollonius with an army of two & twenty thousand, commanding him to kill all of perfect age, to sell the women and the young ones. † Who when he was come to Jerusalem, feigning peace, rested until the holy day of the Sabbath: and then the Jews keeping holy day, he commanded his men to take weapons. † And he murdered all that were gone forth to behold the gammes: & running through the city with armed men he slew a very great multitude. † But Judas Machabeus, who was 
:: Judas was the tenth lawful highpriest from the monarchy of the Grecians.  the tenth, was retired into a desert place, and there amongst wild beasts he led his life in the mountains with his company: and they abode eating meat of grass, that they might not be partakers of the contamination.   

CHAP. vi The law of God is abolished, the temple profaned, and named of Jupiter Olympius. 7. The feast of Bacchus is kept. 10. women with their circumcised children are slain. 11. others for celebrating the sabbath (12. an admonition to the reader) 18. old Eleazarus constantly observing the law suffereth glorious death.  
BUT not long after the king sent a certain ancient man of Antioch, that should compel the Jews to remove themselves from the laws of their fathers and of God: † to contaminate also the temple that was in Jerusalem, and to call it by the name of Jupiter Olympius: and in 
:: Sanaballat in the time of Alexander the great procured a temple to be built in Garizim like to that in Jerusalem. An other was built in Egypt by Ananias in in the time of Ptolomee Philometor both schismatical. josephus. l. 11. c. S. & li. 13. c. 6.  Garizim, according as they were that inhabited the place, of Jupiter Hospitalis. † And the invasion of the evils was sore and grieucus to all: † for the temple was full of the lechery and gluttony of the Gentiles: & of them that played the harlots with whores. And women thrusting themselves of their own accord into the sacred houses, bringing in thousese things which were not lawful. † The altar also was full of unlawful things, which were forbidden by the laws. † And neither were the Sabbaths kept, not the solemn days of the fathers observed neither plainly did any man confess himself to be a jewe. † But they were led with bitter necessity in the King's birth day to sacrifices: and when the feast of Bacchus was kept, they were compelled to go about crowned with ivy unto Bacchus. † And there went forth a decree into the next cities of the Gentiles, the Ptolomeans giving the advise, that they also in like manner should do against the Jews, that they sacrifice: † and them that would not passed to the ordinances of the heathen, 
:: Besides former great masaker. c 5. four most notorious martyrdoms are here related.  they should kill. A man than might see the misery. † For 
1 women with their circumcised children. . two women were accused to have circuncided their children: whom, the infant's hanging at their breasts, when they had openly led them about through the city, they threw down headlong by the walls. † And others coming together to the next caves, & secretly 2. keeping the day of the Sabbath, when they were discovered to Philip, were burnt with fire, because they feared for religion and observance, to help themselves with their hand. 
2 Other people for keeping the sabbath.   
† But I beseech them that shall read this book, 
:: A necessaire admonition to the weak in time of persecution.  that they abhor not for the adversities, but that they account those things, which have happened, not to be for the destruction, but for the chastening of our stock. † For not to suffer sinners a long time to do as they will, but forthwith to punish, is a token of a great benefit. † For, not as in other nations our Lord patiently expecteth, that when the day of judgement shall come, he may punish them in the fullness of sins: † so also doth he determine in us, that our sins being come to the end, so at length he may punish us. † For which cause he never certes removeth away his mercy from us: but chastening his people by adversity, he forsaketh them not. † But let these things be said of us in few words for an admonition of the readers. And now we must come to the story.  
† therefore 
3 Eleazarus ninety years old cruelly slain.  Eleazarus one 
:: He was excellently learned in holy Scriptures and in all divine and human knowledge.  of the chief of the Scribes, a man stricken in age, and comely of countenance, with open mouth gaping was compelled to eat swine's flesh. † But he embracing rather a most glorious death than an hateful life, went before voluntarily to the punishment. † And considering how he ought to come patiently sustaining, he determined not to commit unalwful things for love of life. † But they that stood by, moved with unlawful pity, for the old friendship of the man, taking him in secret, desired that flesh might be brought, which it was lawful for him to eat, that he 
:: To feign or make outward show of consent to false religion, is never lawful.  might feign to have eaten, as the king had commanded, of the flesh of the sacrifice: † that by this fact he might be delivered from death: and for the old freindshipe of the man, they did him this courtesy. † But he began to think upon the worthy pre-eminence of his age and ancientness, and the hour hears of natural nobility, & his doings from a child of very good conversation, and according to the ordinances, and the holy law made of God, he answered quickly, saying: that he would rather 
:: In the old restament none could enter into heaven, but the most just went to Limbus when they died.  be sent unto hell. † For it is not meet, quoth he, for our 
:: Old age (saith S. Ambrose. li. 2. c. 10. de Jacob patri.) ought to be the haven, not the shipwreck of thy former life.  age to feign: that many young men thinking, that Eleazarus of four score year & ten is passed to the life of Aliens: † they also through my dissimulation, and for a little time of corruptible life, may be deceived, and hereby I may purchase a stain, and a curse to mine old age. † For although at this present time I be delivered from the punishments of men, yet neither alive nor dead shall I escape the hand of the almighty. † wherefore in departing manfully out of this life, I shall appear worthy of mine old age: † and to young men I shall leave a constant example, if with ready mind and stoutly I suffer an honest death, for the most grave and most holy laws. These things being spoken, forthwith he was drawn to execution. † And they that led him, and had been a little before more mild, were turned into wrath for the words spoken of him, which they thought were uttered through arrogancy. † But when he was now in killing with the strokes, he groaned, and said: O Lord, which hast the holy knowledge, thou knowest manifestly that whereas I might be delivered from death, I do sustain sore pains of the body: but according to the soul, for thy fear I do willingly suffer these things. † And this man certes in this manner departed this life, leaving not only to young men, but also to the whole nation the memory of his death for an example of virtue and fortitude.   

CHAP. VII. The noble martyrdom of seven refusing to eat swine's flesh: and boldly admonishing king Antiochus of his damnable state. 41. Lastly the mother (having encoreged her sons) likewise dieth gloriously.  
AND it came to pass, 
4 The fourth Martyrdom was of seven brethren and their mother. ● whosoever please to read more of these glorious martyrs, may sec the large discourses of Flanius Josephus in his book de Machabeis, And of sundry ancient Fathers: S. Cyprian. li: 4. Epist. ep. 6. S. Chrysostom, homilia de nativitate septem Machabaeorum. S. Ambrose li. 1. Offic. c. 40. etc. li. 11. de Jacob. c. 9 S. Augustin, de origine animae. Tract, 8. in Epist 1. Joan, & Ser. 110. de diversis. S. Prosper: li de praedict. par 2. c. 40. S. Prudentius. hymno de Romano martyr. S. Leo. Sir de Nat septem fratrum. Machab. S. Gaudentius. Brixanus Tractatu de Machabeis. S. Ephrem. Ser. de morte. S. Victorinus Aser. Carmine de septem Machabeis.  that seven brethren together with their mother being apprehended, to be compelled by the king to eat against the law swine's flesh, were tormented with whips and scourges. † But one of them which was the first, said thus: What seekest thou, and what wilt thou learn of us? we are ready to die rather than to transgress the laws of God, coming from our fathers. † The king therefore being wrath commanded frying pans, and brazen pots to be heated: † the which forth with being heated, he commanded his tongue, that had spoken first, to be cut out: and the skin of his head being drawn of, the ends also of his hands and feet to be chopped of, the rest of his brethren, and his mother looking on. † And when he was now made in all parts unprofitable, he commanded fire to be put unto him, and that breathing as yet he should be fried in the frying pan: wherein when he was long tormented, the rest together with the mother exhorted one an other to die manfully, † saying: Our Lord God will behold the truth, and will take pleasure in us, as Moses declared in the profession of the Canticle: And in his 
Deut. 32. v. 43.  servants he will take pleasure. † That first therefore being dead in this manner, they brought the next to make him a mocking stock: & the skin of his head with the hears being drawn of, they asked if he would ear, before that he were punished throughout the whole body in every member. † But he answering in his country speech, said: I will not do it. Wherefore this also in the next place, received the torments of the first: † and being at the very last gasp, thus he said: Thou in deed o most wicked man in this present life destroyest us: but the king of the world will raise us up which die for his laws, in the resurrection of eternal life. † After him the third is had in derision, and being demanded his tongue, he quickly put it forth, and constantly stretched out his hands: † and with confidence he said: From heaven do I possess these, but for the laws of God now do I contemn these self same, because I hope that I shall receive them again of him. † So that the king, and they that were with him marveled at the young man's courege, because he esteemed the torments as nothing. † And this being thus dead, the fourth they vexed in like manner tormenting him. † And when he was now even to die, thus he said: It is better for them that are put to death by men to expect hope of God, that they shall be raised up again by him. For to thee there shall not be resurrection unto life. † And when they had brought the fifth, they tormented him. But he looking upon him, † said: Thou having power among men, whereas thou art corruptible dost what thou wilt: but think not that our stock is forsaken of God. † And do thou patiently abide, and thou shalt see his great power, in what sort he will torment thee, and thy seed. † After him they brought the sixth, and he beginning to die, said thus: Be not deceived vainly: for we suffer this for our own sakes, sinning against our God, and things worthy of admiration are done in us:  
† but do not think that thou shalt escape unpunished, for that thou hast attempted to fight against God. † But the mother above measure marvelous, and worthy of good men's memory, which beholding her seven sons perishing in one days space, bore it with a good hart, for the hope that she had in God: † exhorted every one of them in their country language manfully, being replenished with wisdom: and joining a man's hart to a woman's cogitation, † she said to them: I know not how you appeared in my womb: for neither did I give you spirit and soul and life, and the members of every one I myself framed not. † But in deed the Creator of the world, that hath form the nativity of man, and that invented the origine of all, & he will restore again with mercy unto you spirit and life, as now you despise yourselves for his laws. † But Antiochus thinking himself contemned, and withal despising the voice of the upbraider, when the younger was yet alive, he did not only exhort with words, but also with oath he affirmed that he would make him rich & happy, and being turned from the laws of his fathers, he would account him a friend, and give him things necessary. † But when the young man was not inclined to these things, the king called the mother, and counseled her to deal with the young man to save his life. † And when he had exhorted her in many words, 
:: A promise is properly of a good thing, & bindeth the promiser to do that which is in deed good. In so much that whosoever promiseth, sweareth, or voweth to do evil, is bond not to do it. And to do it, is a distinct sin besides the former.  she promised that she would counsel her son.  
† therefore bending towards him, 
:: In that this godly woman deceived the tyrant, she did well, lawfully using aequivoeation.  mocking the cruel tyrant, she said in her country language: My son have pity on me, which have borne thee in my womb nine months, and gave thee milk for three years, and nourished thee, and brought thee unto this age. † I beseech thee my son, that thou look to heaven and earth, and to all things that are in them: and understand that God of nothing made them and mankind: † so shall it come to pass, that thou wilt not fear this tormenter but being made a worthy partaker with thy brethren, take thou death, that in that mercy I may receive thee again with thy brethren. † When she as yet was saying these things, the young man said: For whom stay you? I obey not the commandment of the king, but the commandment of the law, which was given us by Moses. † But thou that art become the inventor of all malice against the Hebrews, shall not escape the hand of God. † For we for our sins do suffer these things. † And if the Lord our God hath been angry with us a little for rebuke & correction: yet he will be reconciled again to his servants. † But thou o wicked, and of all men most flagitious, be not in vain extolled with vain hopes, inflamed against his servants. † For thou hast not yet escaped the judgement of the almighty God, and him that beholdeth all things.  
† For my brethren having now sustained short pain, are become under the testament of eternal life: but thou by the judgement of God shalt receive just punishment for thy pride. † And I as also my brethren do yield my life and my body for the laws of our fathets: invocating God to be propicious to our nation quickly, and that thou with torments and stripes Mayst confess that he only is God. † But in me and in my brethren shall the wrath of the almighty cease, which hath justly been brought upon all our stock. † Then the king incensed with anger, raged against him more cruelly above all the rest, taking it grievously that he was mocked. † And this same therefore died unspotted, wholly trusting in our Lord. † And last of all after the sons the mother also was consumed. † therefore of the sacrifices, and of the exceeding cruelties there is enough said. 
* li. 1. c. 2. v. 1.    

CHAP. VIII. Judas Machabeus with six thousand men, commendîng their cause to God, 
The second part of the history. The wars of the Machab●e● begun by Mathathias. li 1. c. 2 and prosecuted by Judas  6. prospereth in battle. 8. Philippe soliciting for more help, Nicanor and Gorgias are sent with twenty thousand men against Judas. 12. whose men beginning to fear, and some flying he encoregeth the rest, 19 reciting many examples of God's assistance: 22. disposeth his army, and prevaileth. 30. killing many of Timothees and Bacchide● men. 34. The principal hardly escaping by flight, acknowledge that God protecteth the Jews.  
BUT Judas Machabeus and they that were with him, went 
I.  in secretly into the towns: and calling together their kinsmen and taking unto them those that continued in Judaisme, they brought out to them six thousand men. † And 
:: In all good attempts devout prayer is the first preparation. And no where more necessary than in battle. As well for good success (supposing always a good cause) as also that every one pray for his own soul, that it be in state of grace.  they invocated our Lord, that he would have respect unto his people that was trodden of all, and would have mercy on the temple, that was cotaminated of the impious: † he would have pity also upon the destruction of the city, which was forth with to be made flat with the ground, and would hear the voice of the blood crying to him: † he would remember also the most unjust deaths of innocent children, and the blasphemies done to his name, and would take indignation for them. † But Machabeus▪ having gathered a multitude, became intolerable to the heathen: for the wrath of our Lord was turned into mercy. † And coming upon the castles, and cities unlooked for, he burned them: & taking commodious places, he made not few slaughters of the enemies. † and especially in the nights he was carried to such excursions, and the fame of his manliness was spread abroad euerie where. 
* li. 1. c. 3. v. 10.   
† But This 
:: Philip a Phrygian was left in Jerusalem by Antiochus to afflict the jew, ch. 5. v. 22.  Philip seeing the man to come forward by little and little, 
N  and that things for the more part succeeded with him prosperously, wrote to Ptolomee the governor of Coelesyria and Phoenicia, to give aid to the kings affairs. † And he with speed sent Nicanor the son of Patroclus, of the principals of his friends, giving him of the nations mingled together, no less than twenty thousand armed men, to destroy utterly all the stock of the Jews, adjoining also unto him Gorgias a man of war, and in martial affairs of very great experience. † And Nicanor appointed, that he would supply unto the king the tribute that was to be given to the Romans, two thousand talents out of the captivity of the Jews: † and forthwith he sent to the cities by the sea side, calling men together to the buying of the Jewish slaves, promising that he would sell ninety slaves for a talon, not looking to the vengeance, which was to follow him from the almighty. † But Judas when he understood it, showed to those Jews that were with him, the coming of Nicanor. † Of whom certain fearing, and not crediting the justice of God, fled away: † and others if they had any thing left, sold it, & withal be sought our Lord, that he would deliver them from the impious Nicanor, who had sold them before he came near them: † and if not for them, yet 
:: A just and religious cause is the very best help, that can be in wars.  for the testament that was with their fathers, and for the invocation of his holy & magnifical name upon them. † But Machabeus calling together seven thousand, that were with him, desired that they would not be reconciled to the enemies, nor fear the multitude of the enemies coming against them unjustly, but would fight manfully: † having before their eyes the contume lie, that was unjustly done by them to the holy place, and moreover the injury also of the city being made a laughing stock, besides also the ordinances of the ancestors broken. † For they in deed trust to their weapons, said he, and to their boldness also: but we trust in the almighty Lord, who can utterly destroy both them coming against us, and the whole world with one beck. † And he admonished them also of the aids of God, that were given to their fathers: and that under Sennacherib an hundred four 
4 Reg. 19  score five thousand perished. † And of the battle, that they 
:: Of this battle with the calatians there is no other mention in holy scripture but it seemeth to be that, wherein they assisted Antiochus the first called Soter, when he repelled the Galatians invading Asia: whereof Appianus writeth in bellis Syriacis. And Josephus testifieth. l. 12, c 3. that Antiochus Magnus (son of Soter) much favoured the jew, for their explottes done in his father's days.  had against the Galatians in Babylonia, how all they, when it came to the point, the Macedonians their fellows staggering, being only six thousand slew an hundred twenty thousand, by reason of the aid given them from heaven, and for these things obtained very many benefits. † With these words they were made constant, and ready to die for the laws, and their country. † He appointed therefore his brethren captains over both orders, Simon, and Joseph, and Jonathas, under every one putting a thousand and five hundredth. † Beside this also the holy book being read unto them by Esdras, † and a sign of Gods help being given, in the forward the duke himself joined battle with Nicanor. And the almighty being made their helper, they slew above nine thousand men: and the greater part of Nicanors army being made weak with wounds, they forced to flee. † And taking away their money that came to buy them, they pursued them on every hand, † but they returned being taken short with the time: for it was the day before the Sabbath: for the which cause they continued not pursewing them. † But gathering together the armour and spoils of them, they kept the Sabbath: blessing our Lord that delivered them this day, distilling the beginning of mercy upon them. † But after the sabbath they divided the spoils to the feeble and to orphans, and to widows: & the rest themselves had with their fellows. † These things therefore being done, and obsecration being made in common of all, they desired our merciful Lord, that he would be reconciled to his servants unto the end. † And of them that were with Timothee and Bacchides fight against them, they slew above twenty thousand, & wan the high holds: and they divided many prays, making equal portion to the feeble, pupils, and widows, yea and to the elder men. † And when they had diligently gathered together their armour, they laid all together in convenient places, and the residue of the spoils they carried to Jerusalem: † and Philarches that was with Timothee, they slew, a wicked man, which in many things had afflicted the Jews. † And when they kept the feast of victory in Jerusalem, him that had burnt the holy gates, that is, calisthenes, when he was fled into a certain house, they burned, a worthy reward being repaid him for his impieties: † But the most impious Nicanor, who had brought a thousand merchants to the sale of the Jews, † being humbled through the help of our Lord by them, whom he esteemed no body, laying aside his garment of glory, fleeing by the midland, came alone to Antioch, having gotten great infelicity by the destruction of his army. † And he that had promised that he would render tribute to the Romans of the captivity of Jerusalem, now professed that the Jews had God their protector, & that for him they could not be wounded, because they followed the laws appointed by him. 
* li. 1. c. 4. v. 28.    

CHAP. IX. Antiochus' repulsed from Persepolis, 3. and hearing that his army is overthrown in lurie: 9 worms issuing from his body, intolerably stinking: 11. acknowledgeth his wicked deserts: 14. promiseth amendment, 18. writeth to the Jews, praying them to obey him, and his son, 28. and dieth miserably.  
AT that time Antiochus returned out of Persis dishonourably. 
R  † For he had entered into the city which is called 
:: A chief city of Persis, called Elymais. li. 1. c. 6. v. 1.  Persipolis, and he attempted to spoil the temple, and to oppress the city: but the multitude running together to arms, they were put to flight: and so it chanced that Antiochus after his flight returned with dishonour. † And when he was come about Ecbatana, he understood the things that were done to Nicanor and Timothee. † And swelling in anger, he thought that he might wreak the injury of them, that had put him to flight, upon the Jews. And therefore he commanded his chariorte to be driven, iorneing without intermission, the heavenly judgement urging him forward, because he spoke so proudly, that he would come to Jerusalem, & make it an heap of the sepulchre of the Jews. † But he that seethe all things our Lord the God of Israel, struck him with an uncurable and invisible plague. For as he ended this very speech, a cruel plague of the bowels took him, and bitter torments of the inner parts: † and in deed very justly, as who had tormented the bowels of others with many and new torments, albeit he by no means ceased from his malice. † And beside this replenished with pride, breathing fire in his mind against the Jews, and commanding the matter to be hastened, it chanced him going with violence to fall from the chariot, and his limbs to be vexed with a grievous bruising of the body. † And he that seemed to himself to rule even over the waves of the sea, replenished with pride above the measure of man, and to weigh the heights of mountains in a balance, now being humbled to the ground was carried in a portative seat, testifying the manifest power of God in himself: † so that out of the body of the impious man, worms crawled abundantly, and his live flesh fell of for pains, with his smell also & stink the army was annoyed. † And he that a little before thought to touch the stars of heaven, him no man could carry for the intolerable stink. † Hereby therefore he began, being brought from his great pride, to come to the knowledge of himself, admonished by the plague of God, his pains increasing every moment. † And when neither himself now could abide his own stink, thus he said: It is reason to be subject to God, & a mortal man not to think of himself equally with God. † And this wicked man prayed to our Lord, 
:: Antiochus was in deed really and seriously grieved, and truly acknowledged that his affliction was for his sins, li. 1. c. 6. v. 11. but he was not truly penitent for the offence committed against God & his neighbour but only for his own calamity & misery: & therefore could not obreyne mercy to remission of his sins, nor release of the punishment. So also the damned in hell, know & confess that they are punished for their sins, but have not true repentance, for their offence against God.  of whom he was not to obtain mercy. † And the city to the which he came in haste to have brought it to the ground, & to have made it a sepulchre of bodies heaped together, now wisheth to make it free: † And the Jews whom he said he would not vouchsafe worthy, no not of burial, but would give them to birds & wild beasts to be spoiled, & destroy them with the little ones, now he promiseth to make them equal with the Athenians. † The holy temple also, which before he had spoiled, he would adorn with goodly donaries, and would multiply the holy vessels, and of his revenues would allow the charges pertaining to the sacrifices. † Besides these things, that he would be a Jew also, & would walk through every place of the earth, and would declare the power of God. † But the pains ceasing not (for the just judgement of God was come upon him) despairing he wrote to the Jews by the manner of a supplication an epistle containing these words: † To HIS VERY GOOD subjects the Jews the king & prince Antiochus, much health, & welfare, and to be happy. † If you and your children farewell, & if things be with you to your mind, we give very great thanks. † And I being in infirmity, and mindful of you benignly, being returned out of the places of Persis, & taken with a grievous infirmity, have thought it necessary to have a care for the common profit: † not despairing of myself, but having great hope to escape the sickness. † But considering that my father also, at what times he led his army in the higher places, he showed who should take the princedom after him: † that if any mishap should chance, or hard tidings be told, they that were in the countries, knowing to whom the whole government was committed, might not be troubled. † Besides this, considering that all the potestates, and bordering neighbours wait for times, and expect the event, I have appointed my son Antiochus king, whom, I having recourse oftentimes to the higher kingdoms did commend to many of you: & I have written to him that which is set down here beneath. † I pray you therefore, and desire you mindful of the benefits both public and private, that every one keep his fidelity to me, and to my son. † For I trust that he will deal modestly & gently, and following my purpose, and that he will be common unto you. † therefore 
:: Of this tyrant S. Cyprian giveth this censure: li. de exhort. Martyrij King Antiochus an inveterate enemy to all the good, Nay, in Antiochus Antichrist is expressed.  the murderer, and blasphemer being very sore strooken, and as himself had handled others, in a strange country among the mountains, with a miserable death departed this life. † But Philip his foster brother removed his body: who fearing the son of Antiochus, went to Ptolomee Philometor into Egypt. 
* li. 1. c. 6. v. 17.    

CHAP. X. Judas Machabeus cleanseth the temple, and institueth the feast of dedication. 10. Young Antiochus Eupator reigning Ptolomeus of disgust killeth himself with poison. 14. Judas resisteth great forces of Gorgias, taketh certain holdnes from the Idumeans, punisheth traitors, and killeth many enemies. 24. In his battle against Timothee is miraculously assisted from heaven: 37. and finally killeth him.  
BUT Machabeus, and they that were with him, our Lord 
P  protecting them, 
:: This recovering and cleansing of the temple was after the fourth battle of Judas, which was against Lysias one of Antiochus chief captains, as appeareth. li. ●. c. 4 and so was before the death of Antiochus, written here. ch. 9  recovered the temple & the city again: † but the altars, which the aliens had set up through the streets, and also the temples he threw down. † And having purged the temple, they made an other altar: and out of fired stones taking fire they offered sacrifices after two years, and set incense, and lamps, and the breads of proposition. † Which things being done, they besought our Lord prostrate on the ground, that they might no more fall into such evils: but and if they had sometime sinned, that they might be chastened of him more mildly, & not be delivered to barbarous, & blasphemous 
li. 1. c. 4. v. 5.  men. † And what day the temple had been polluted of the aliens, it happened that on the same day was made the purification, the five and twentieth of the month, which was Casleu. † And with joy eight days they kept in manner of tabernacles, remembering that a little before they had kept the solemn day of Tabernacles in the mountains, and in dens after the manner of beasts. † For the which cause they bore before them stalks of herbs, and green boughs, and palms to him, that gave success to cleanse his place. † And they decreed by common precept, and decree to all the nation of the Jews every year to keep these days. † And Antiochus that was called the Noble, his departure out of life was after this sort. 
* li. 1. c. 5. v. 1.  † But now of Eupator the son of Antiochus the impious, we will tell the things that have been done, abbridging the 
T  evils that were done in the wars. † For he having taken upon him the kingdom, appointed over the affairs of the king one Lysias general of the host of Phoenicia and Syria. † For Ptolomee who was called Macer, determined to be a keeper of justice toward the Jews, and especially for the iniquity, that was done against them, and to deal peaceably with them. † But being accused for this of his friends to Eupator, when he was called oftentimes traitor, because he had left cypress committed unto him by Philometor, and removing to Antiochus the Noble, had revolted also from him, he 
:: It is never an act of fortitude but of extreme pusillanimity when one in temporal misery killeth himself to be rid thereof. But is a most heroical act to die willingly for God's glory.  made an end of his life with poison. † But 
:: Against this Gorgias Judas had a victory before in the time of Antiochus Epiphanes. li. 1. c. 4.  Gorgias being captain of the places, taking unto him strangers often warred against the Jews. † And the Idumeans that kept the commodious holds, received them that were chased from Jerusalem, and attempted to make battle. † And they that were with Machabeus, beseeching our Lord by prayers that he would be their helper, made an assault upon the holds of the Idumeans: † and sticking to it with great force, they wan the places, killed them that came in the way, & slew altogether no less than twenty thousand. † And whereas certain were fled into two towers very strong, having all provision to make resistance, † Machabeus for the expugning of them, leaving Simon and Joseph, and also Zachaeus, and such as were with them very many, himself turned to those battles which forced more. † But they that were with Simon, being led with covetousness, were persuaded with money by certain that were in the towers: and taking seventy thousand didrachmaes, they let certain escape. † But when it was told Machabaeus what was done, assembling the princes of the people he accused them, that they had sold their brethren for money, their adversaries being let go. † These therefore being become traitors he slew, and forth with he took the two towers. † And with weapons and hands doing all things prosperously, in the two holds he slew more than twenty thousand. † And 
:: Timothee the second captain general of Antiochus with Bacchides was once before overthrown. li. 1. c 8. v. 30.  Timothee, who before had been overcome of the Jews, having called together an army of foreign multitude, and gathering horsemen of Asia, came as to take jury by arms. † But Machabeus and they that were with him, when he approached, besought our Lord, sprinkling their head with earth, and being girded about the loins with heareclothes, † lying flat at the brim of the altar, that he would be propicious to them, and an enemy to their enemies, and an adversary to their adversaries, as the law saith. † And so after prayer taking weapons, going forth somewhat far out of the city, and being come very near the enemies they pitched. † And at the very first rising of the sun both joined battle: these in deed having our Lord the surety of victory, and prosperity with virtue: but they had courege for the captain of the battle. † But when there was a sore fight, there appeared to the adversaries from heaven five men upon horses, comely with golden bridles, conducting the Jews: † of whom two having Machabeus between them, compassing him round about with their armour, kept him safe: and against the adversaries they threw darts, & fire balls, whereby both confounded with blindness, and filled with perturbation they fel. † And there were slain twenty thousand five hundred, and horsemen six hundred. † But Timothee fled into Gazara a strong hold, whereof Chaereas was the captain. † And Machabeus, and they that were with him joyfully besieged the hold four days. † But they that were within, trusting to the place, blasphemed above measure, & cast forth abominable words. † But when the fifth day appeared, 
:: Josephus Gorion. li. 3. c. 13. saith these twenty zealous young men were of the Assidians, who professed a certain religious form of life: of whom mention is made before. li. 1. ch. 2 v 42. etc. 7. v. 13.  twenty young men of them that were with Machabeus, incensed in their minds because of the blasphemy, went manfully to the wall, and with fierce conrege going on, they scaled to the top: † Yea and the others also mounting up, attempted to set the towers and the gates on fire, and to burn the blasphemers themselves alive. † And the hold being sacked for two days together, they slew Timothee that was found hiding himself in a certain place: and his brother Chaereas, and Apollophanes they killed. † Which things being done, they blessed our Lord in hymns and confessions, who did great things in Israel, and gave them the victory.  

ANNOTATIONS. CHAP. X. 
Protestants confess that Judas instituted this feast.   
8. They decreed.] Beza in his Annotations (in joan. 10. v. 22.) set forth in English in the year. 1603. confesseth that the feast which our saviour observed, was instituted by Judas Machabius, and his brethren, after the restoring of God's true religion by easting out Antiochus his garrison It is also clear that this feast was 
It is distinct from other feasts.  in winter, ibidem, agreeable to the text, in the month of Casleu, which is November, 
v. 5.  whereas the feast of tabernacles was in September, before winter; and the feast of restoration of the temple after the captivity of Babylon, was in Adar (1. Esd. 6.) which is February, between which time and mids of March, was not competent space for those things which Christ did after this feast, before his Passion. And therefore it is very strange that Beza, or other Protestants will deny these books to be Canonical: which have so excellent a testimony by the evangelist of our saviours own fact.    

CHAP. XI. Lysias supposing with his army of fourscore thousand footmen, & a great band of horsemen to subdue Jerusalem: 6. Judas with his few praying God, and going to fight, an Angel, in form of an horsemen, goeth before them: 10. so they setting upon the enemies kill many, & the rest flee. 13. Lysias perceiving God's power, offereth to procure peace. 22. Whereto the king, agreeth, writing to him, 27. and to the Jews. 34. The Romans also write to the Jews.  
BUT a little after 
:: This Lysias also bade been vanquished before, li. 1. c. 4. v. 28.  Lysias the King's procurator, and cousin, and chief over the affairs, being greatly offended with these things, that had happened, † having gathered four score thousand, and all the horsemen, came against the Jews, thinking that taking the city, he should make it an habitation for the Gentiles: † and he should have the temple to make gain of money, as the rest of the temples of the Gentiles, and every year the priesthood to be sold: † never recounting the power of God, but furious in mind, he trusted in the multitude of foot men, and thousands of horsemen, and in four score elephants. † And he entered into jury, and approaching to Bethsura, which was in a narrow place from Jerusalem the space of five furlongs, he expugned that hold. † But as Machabeus, and they that were with him, understood that the holds were ex pugned, they besought our Lord with weeping and tears, and all the multitude together, 
:: Knowing that the patriarchs Abraham, Isaac, Jacob, likewise Moses joshua and many others were singularly assisted by angels, these Maccabees in their good cause prayed for Angelical help, and had it: but jointly with their own endeavour, although some times God giveth such victories without cooperation of men. Exo. 14. 4. Reg. 19  that he would send a good Angel to the saving of Israel. † And Machabeus himself first taking weapons, exhorted the rest together with him, to adventure, and to give aid to their brethren. † And when they went forth together with prompt corege, at Jerusalem there appeared going before them an horseman in white clothing, with armour of gold, shaking a spear. † Then all they together blessed our merciful Lord, and took great corege: being ready to penetrate not only men, but also most fierce beasts, and walls of iron. † They went therefore promptly, having an helper from heaven, and our Lord having pity upon them. † And like lions running violently upon the enemies, they overthrew of them eleven thousand footmen, and of horsemen a thousand six hundred: † and they put to flight all, & very many of them being wounded scaped a way naked. Yea and Lysias himself shamefully fleeing escaped. † And because he was not senseless recounting with himself, the diminution made on his side, and understanding the Hebrews to be invincible, because they rested upon the help of the almighty God, he sent unto them: † and promised that he would consent to all things, that are just, and that he would force the king to be their friend. † And Machabeus granted to Lysias requests, in all things having respect to the commonwealth and whatsoever Machabeus wrote to Lysias, concerning the Jews, the king granted it. † For there were epistles written to the Jews from Lysias, containing this tenure: LYSIAS to the people of the Jews health. † John and Absalon that were sent from you, delivering the writings, requested that I would accomplish those things which by them were signified. † therefore whatsoever might be brought to the king I declared unto him: and that which the matters permitted I granted. † If therefore you keep fideletie in the affairs & hence forward, also will endeavour to be a cause of doing you good. † And concerning the rest, word for word I have given commandment both to these, and to them that are sent of me, to commune with you. † far ye well. In the year an hundred forty eight, of the month Dioscorus the four & twentieth day. † But the King's epistle contained these things: King Antiochus to Lysias 
:: Lysias was in deed the King's cousin. v. ●5 but he calleth him brother for honour sake.  his brother, health. † Our father being translated amongst the gods, we being willing that they that are in our kingdom should live without truble, and employ diligence to their own matters, † we have heard that the Jews consented not to my father to turn to the rite of the Greeks, but that they would keep their own institution, and therefore that they request us their rites to be granted them. † Being therefore desirous that this nation also be quiet, oradyning we have decreed, that the temple be restored unto them, that they might do according to the custom of their ancestors. † Thou shalt do well therefore if thou send to them, & give the right hand, that our pleasure being known they may be of good cheer, & look to their own commodities. † But to the Jews the King's epistle was in this manner:  
KING Antiochus to the senate of the Jews, and to the rest of the Jews health. † If you far well, you are so as we would: yea ourselves also far well. † Menelaus came to us, saying that you would come down to your country men, that are with us. † To them therefore that come and go, until the thirtieth day of the month Xanthicus, we give the right hands of security, † that the Jews may use their own meats, and their own laws, as also before: and that none of them by any means suffer molestation for these things, which have been done by ignorance. † And we have sent also Menelaus to speak to you. † far ye well. In the year an hundred forty eight, of the month Xanthicus the fifteenth day. † And the Romans also sent an epistle, which is thus: Qvintus Memmius, and Titus Manilius legates of the Romans, to the people of the Jews health. † Concerning these things which Lysias the King's cousin hath granted you, we also have granted. † But touching the things which he thought good to be referred to the king, send ye forthwith some body, conferring diligently among yourselves, that we may decree as is convenient for you: for we go to Antioch. † And therefore make haste to write again, that we also may know of what mind you are. † Fate ye well. In the year an hundred forty eight the fifteenth day of the month Xanthicus.   

CHAP. XII. While the Jews have peace with the king, others still persecute them. 5. which Judas revengeth. 13. and in Casp●n maketh great slaughter, and reposeth in Chara●a. 19 Ten thousand of Timothees men are slain. 20. whom Judas pursuing killeth many in Carnion: 34. taketh him, but releaseth him again: 27. the like in Ephron. 32. Some Jews are slain in battle against Gorgias. 38. Judas and his men are purified, and gathering the dead bodies, find that some had taken unlawful spoils. 42. For whose souls he prayeth, and causeth sacrifice to be offered.  
THESE covenants being made, Lysias went forward to the king, and the Jews gave themselves to husbandry. † But they that stayed there, 
:: another Timothee was slain. ch. 10. v 37.  Timothy & 
:: Also an other Apollonius was slain before. li. 1. c. 3. v. 11.  Appollonius the son of Gennaius, & also Jerom, & Demophon, besides these also Nicanor the governor of Cyprus, did not suffer them to live in rest and quietness. † And the joppites committed a certain flagitious fact, which was this: They desired the Jews with whom they dwelled, to go into the botes, which they had prepared, with their wives & children, as though no secret emnities were between them. † Therefore according to the common decree of the city, & they agreeing thereto, & because of the peace suspecting nothing: when they were gone forward, into the depth, they drowned no less than two hundred. † Which cruelty Judas as he understood to be done upon the men of his nation, commanded the men that were with him: and invocating God the just judge, † he came against the murderers of his brethren, & the haven he set on fire in the night, the botes he burned, & them that were fled from the fire, he flew with the sword. † And when he had thus done these things, he departed as to return again, and to root out all the joppites. † But when he understood that they also, which were at Jamnia, would do in like manner to the Jews dwelling with them, † he came upon the Jamnites also by night, and set the haven on fire with the ships, so that the light of the fire appeared at Jerusalem 
:: A furlong is about the eight part of a mile, so this fire was seen thirty miles of others count a furlong to contain a thousand foot, the fifth part of a mile so it was seen 48. miles distant.  two hundred forty furlongs of. † When they were now departed thence nine furlongs, and made their journey towards Timothee, the Arabians five thousand men, and five hundred horsemen joined battle with them. † And when there was a mighty battle, and by the help of God it had succeeded prosperously, the rest of the Arabians that were overcome, besought Judas that the right hand might be given them, promising that they would give pastures, and profit them, in other things. † And Judas thinking in very deed that they might be profitable in many things, promised peace, and right hands being taken, they departed to their tabernacles. † And he set also upon a certain city strong with bridges, and environed with walls, which was inhabited with multitudes of heathen of all sorts, the name whereof is Caspin. † But they that were within, trusting in the firmness of the walls, & the provision of victuals, dealt the more stackly, with reviling words provoking Judas, and blaspheming, and speaking such things as is not lawful to speak. † But Machabeus invocating the great prince of the world, who without rams and engines in Jesus time threw down jerico, fiercely assaulted 
joshua. 6.  the walls. † And the city being taken by the will of our Lord he made innumerable slaughters, so that the pool adjoining of two furlongs in breadth, seemed to run died with blood. † From thence they departed seven hundred fifty furlongs, and they came to Characa to those Jews, that are called 
:: Tubianci, or Tubieni, signify religiously good, it is pro babble that these were the Assideans. li 1. c. 2. v. 42. c: 7. v. 13.  Tubianeians: † and in those places they took not Timothee, and nothing being done he went back, having left in a certain place a very strong garrison. † But Dositheus, and Sosipater, who were captains with Machabeus, slew them that were left of Timothee in the hold, ten thousand men. † And Machabeus ordaining about him six thousand, and placing them by bands, went forth against Timothee, who had with him an hundred twenty thousand footmen, & of horsemen two thousand five hundred. † And the coming of Judas being known, Timothee sent the women and children, and the other baggage before into the fortress, that is called Catnion: for it was invincible, and hard to come by, by reason of the straits of the places. † And when the first band of Judas had appeared, sear was strooken into the enemies, by the presence of God, who seethe all things, and they were put to flight one of an other, so that they were rather overthrown of their own company, and were weakened with the strokes of their own sword. † But Judas was exceeding earnest punishnig the profane men, and he overthrew of them thirty thousand men. † And Timothee himself fell into the hands of Dositheus and Sisipaters' parts, and with many prayers he besought that he might be let go alive, because he had parents & brethren of many of the Jews, whom it might happen by his death to be deceived. † And when he had given his faith that he would restore them according to the appointment they let him go without harm, for the safety of their brethren. † And Judas came back from Carnion, having slain twenty five thousand. † After the flight and slaughter of these, he moved his army to Ephron a strong city, wherein a multitude dwelled of diverse nations: & strong young men standing before the walls resisted manfully, & in this were many engines, and provision of darts. † But when they had invocated the almighty, who with his power breaketh the forces of the enemies, they took the city: and of them that were within they overthrew twenty five thousand. † From thence they departed to a city of the Scythians, which was distant from Jerusalem six hundred furlongs. † But those Jews that were with the Scythopolitans testifying that they were used courteously of them, even in the times of misery that they dealt modestly with them: † giving them thanks, and exhorting them also thence forward to be favourable toward their stock, they came to Jerusalem the solemn day of the weeks approaching. † And after Pentecost they went against 
:: Judas had the victory twice before against this Gorgias. li 1. c. 4. v. 1. li. 2. c. 10. v. 14.  Gorgias the governor of Idumea. † And he went forth with footmen three thousand, and horsemen four hundred. † Who buckling together, it chanced few of the Jews to be slain. † But Dositheus one of the Bacenors an horseman, a valiant man, held Gorgias: and whereas he would have taken him alive, a certain horseman of the Thracians came upon him, and cut of his shoulder: and so Gorgias escaped into Maresa. † But they that were with Esdrin, fight long, and being wearied, Judas invocated our Lord to be their helper, and captain of the battle: † beginning in his country language, and with hymns raising a cry, drove Gorgias soldiers into flight. † And Judas having gathered an army came into the city Odollam: & when the seventh day came on, being purified according to the custom, they kept the Sabbath in the same place. † And the day following Judas came with his company, to take away the bodies of them that were overthrown, and with their kinsmen to lay them in the sepulchres of their fathers. † And they found under the coats of the slain some 
:: It was commanded. Deut. 7. v▪ 25. not to covet nor take aniething pertaining to idols, but to destroy all▪ See this sin punished. joshua. 7. 1. Reg. 15. etc.  of the donaryes of the idols, that were in Jamnia, from which the law forbiddeth the Jews: therefore it was made plain to all, that for that cause they were slain. † all therefore blessed the just judgement of our Lord, who had made manifest the hidden things. † And so turning to prayers, they besought him, that the same offence, which was committed, might be forgotten. But the most valiant Judas exhorted the people to keep themselves without sin, seeing before their eyes what was done, because of the sins of them that were overthrown. † And 
:: unless it had been the doctrine & practice of the Church to pray for the dead, Judas could never have thought of any such matter.  making a gathering, he sent twelve thousand drachmas of silver to Jerusalem for sacrifice to be offered for sin, well and religiously thinking of the resurrection. († for unless he hoped that they that were slain, should rise again, it should seem superfluous, and vain to pray for the dead) † And because he considered that they, which had taken their sleep 
:: It is only profitable for those that die penitent.  with godliness, had very good grace laid up for them. † “ It is therefore:: a holy, and healthful cogitation to pray for the dead, that they may be loosed from sins. 
* li. 1. c. 6. v. 18.   

ANNOTATIONS. CHAP. XII. 
This text is clear for praying for the dead.   
46▪ It is a holy and healthful cogitation to pray for the dead.] The Catholic belief, doctrine, and practise of praying for the dead, is so evidently confirmed by this place, that our adversaries have no better shift to avoid the same, then by denying these books to be Canonical Scripture. Which being authentically 
in the argument. pa. 890.  proved, it may here suffice to add that albeit the Greek text (as in other 
Likewise the Greek.  innumerable places) differeth from the Latin, yet it is no less clear for this doctrine. Which in English is thus: v 45. Regarding (or considering) that grace is laid up for them that sleep (or die) in piety: towitte in true faith and repentance; in the next verse (46.) inferreth thus: Whereupon he (Judas Machabeus▪) 
S. Augustin. ep. 61. ad Dulcit. l. 1. c. 23. de morib, li. de cura pro mort. c. 1. & Enchir. c. 110.  made reconciliation (or expiation) for the dead, that they might be delivered (or loosed) from their sin, that is, from punishment for sin.  
Omitting therefore multitude of other proofs, we will here only cite two great Doctors, who with others teach that the denial of this particular point of 
Denial of this doctrine is heresy.  religion is a condemned heresy. S. Augustin li. de Haeresib. haer. 53. noteth this for a special heresy, saying: Aerians are named of one Aerius, who being a priest, and taking it grievously that he could not be ordained a Bishop, falling into the heresy of the Arrians, added some proper doctrines of his own, saying: that we ought not to pray, nor offer sacrifice for the dead. Likewise S. Bernard, Ser. 66 in Cantica: in plain terms saith they are heretics, which believe not that there is purgatory fire after death, but that the soul departing from the body, goeth forthwith either to rest or to damnation. Let them then (saith he) ask of him who said: There is some sin that shall not be forgiven, neither in this world, nor in the future: why he said this, if there remain no remission, and purgation of 
Mat. 12.  sin in the future world? He therefore adviseth all to beware of such seducers, saying: See the detractors, see the dogs. They deride us, because we baptise infants: for that we pray for the dead.  
It is also most worthy of consideration, that Judas Machabeus, (who did 
judas was high priest when he caused prayers and sacrifice to be offered for the dead. It was the general practice of ●he Church. And is yet observed by the Jews.  this charitable act for his soldiers slain in the holy wars) was the High priest, or chief Bishop of the Church at that time, and defender of true faith and Religion. Finally we may also observe that he did not any new thing, but practised the usual custom of the whole Church. For so it appeareth by their set form of Office for the dead, called HASCHABAH, that is, Rest, or prayer for rest, in their book MAHZOR, translated and set forth by Bishop Genebrard, in the year of our Lord. 1569. Where are these express supplications. Requiescat anima ipsius in cubili suo: iaceat in pace: dormiat in pace. His (or her) soul rest in his bed: lie, and sleep in peace. again, Ye Angels of peace come forth to meet him▪ etc. And that the jews this day use to pray for the dead, is a clear thing, and confessed by Protestants, namely Munsterus, and Fagius in their Annotations upon the 14. of Deut. and M. Whitaker, in his first book against F. Dureus▪ fol▪ 81.    

CHAP. XIII. Menelaus a fugitive Jew is put to death. 9 Antiochus with his great army is defeated twice, with loss of many men. 23. Philippe rebelling, peace is renewed. 24. And Judas is made Lord of Ptolemais.  
IN the year an hundred forty nine Judas understood, 
W  that Antiochus Eupator came with a multitude against jury, † and with him Lysias the procurator, and chief over the affairs having with him of footmen 
:: In the first book, ch▪ 6 v. 30▪ the number of this army differeth from the number here recorded, the cause is for that sometimes those only are counted which were permanent, sometimes others are also counted which came uncertainly. The like difficulties of differences occur often in the books of Kings and Paralipomenon.  an hundred ten thousand, & of horsemen five thousand, & elephants twenty two, chariots with hooks three hundred. † And Menelaus also joined himself with them: and with much deceit besought Antiochus, not for the weal of his country, but hoping that he should be appointed to the principality. † But the king of Kings stirred up Antiochus mind against the sinner, & Lysias suggesting that he was the cause of all the evils, he commanded (as the custom is with them) that being apprehended he should be killed in the same place. † And there was in the same place a tower of fifty cubits, having an heap of ashes on every side: this had a prospect steep down. † From thence he commanded the sacrilegious person to be thrown down into the ashes, all thrusting him forward to death. † And by such law it chanced the transgressor of the law to die: & Menelaus not to be put into the earth. † And in deed very justly, because he committed many offences toward the altar of God, the fire and ashes whereof was holy: himself was condemned into the death of ashes. † But the king furious in mind, came to show himself▪ worse to the Jews then his father. † Which things when Judas understood, he commanded the people that day and night they should invocate our Lord, that as always now also he would help them: † as who were afraid to be deprived of the law, & their country, & the holy temple: and that he would not suffer the people that had of late taken breath a little while, to be again subdued to the blasphemous nations. † all therefore doing it together, and craving mercy of our Lord with weeping & fastings, being prostrate for three days continually, Judas exhorted them to prepare themselves. † But he with the ancients consulted, before the king should bring his army to jury, and win the city, to go out, and to commit the event of the thing to the judgement of our Lord. † Committing therefore the power and charge of all to God, the creator of the world, and having exhorted his company to fight manfully, and to stand even to death for the laws, the temple, the city, their country, and citizens: he placed his army about Modin. † And having given a sign to his company of 
:: The watch word this night was: The victory of God.  the victory of God, with most valiant young men piked out, by night setting upon the King's court, in the camp he slew four thousand men, and the greatest of the elephants, with them that had been placed thereupon, † and he filled the camp of the enemies with exceeding fear and perturbation, and the things being prosperously atcheiued, they departed. † And this was done when the day appeared, the protection of our Lord helping him. † But the king having taken a taste of the hardiness of the Jews, attempted the difficulty of the places by policy: † and he moved his camp to Bethsura, which was a strong hold of the Jews: but he was put to flight, he fell, he was diminished. † And to them that were within Judas sent necessaries. † But one Rhodocus of the Jews army uttered the secrets to the enemies, who being sought for was apprehended, and shut up. † again the king had talk with them that were in Bethsura: he gave the right hand: he took it: he went away. † He joined battle with Judas, he was overcome. And as he understood that Phillippe rebelled at Antioch, who was left over the affairs, dismayed in mind entreating the Jews, and yielding unto them, he sweareth concerning all things that seemed reason, & being reconciled he offered sacrifice, honoured the temple, and gave hosts. † He embraced Machabeus, & made him governor & prince from Ptolemais even to the Gerrenians. † But after, as he came to Ptolemais the Ptolemaians took grievously the covenant of amity, being offended lest perhaps they would break their league. † Then Lysias went up to the judgement seat, and declared the reason, and appeased the people, and returned to Antioch: and in this manner the kings journey and return proceeded. 
* li. 1. c. 7. v. 1.    

CHAP. XIIII. Demetrius having taken certain holds from Antiochus, 3. Alcimus lately deposed from the office of high priest, 6. accuseth good men of disloyalty, 11. others also incense Demetrius. 12. Whereupon Nicanor being sent into jury, maketh Alcimus again highpriest: 18. hath peace with Judas, conversing with him most familiarly. 26. But by Alcimus suggestion, seeketh to deliver him into the king ●andes: 30. otherwise threateneth to profane the temple. 34. The priests pray God to protect them. 37. Razias being accused, and pursued, 41. in extreme distress killeth himself with marvelous corege of spirit.  
BUT after the space of three years Judas understood, and 
Y  they that were with him, that Demetrius the son of Seleucus with a strong multitude, and with ships was come up by the port of Tripoli to commodious places, † and held the countries against Antiochus, and his governor Lysias. † And one 
:: Alcimus was of Aaron's stock. li. 1. c 7. v. 14. but for this apostasy here mentioned was uncapable of high priesthood, & so Matthathias was ordained being of the same progeny and most sincere in religion.  Alcimus that had been highpriest, but voluntarily was contaminated in the time of the confusion, considering that there was safety for him by no means, nor access to the altar, † came to king Demetrius in the year an hundred fifty, offering him a crown of gold, & a palm, & besides these, 
* a golden bough.  Talloes', which seemed to be of the temple. And that same day in deed he held his peace. † But having gotten a commodious time for his madness, being called of Demetrius to counsel, and asked on what thing and counsels the Jews rested, he answered: † They of the Jews that are called 
:: This description of the Assideans made by their malicious enemy in calumnious and odious terms, showeth well their singular zeal, & sincerity in promoting Gods service▪ And so their adversaries malignant accusations more against them then all others, is a plain testimony of their more rate and more singular virtues.  Assidians, of whom Judas Machabeus is captain, nourish battles, and move seditions, neither do they suffer the realm to be quiet. † For I also being defrauded of my ancestors glory (I mean of the high priesthood) am come hither: † principally in deed keeping fidelity to the King's commodities, but secondly also providing for my citizens, forby their naughtiness all our stock is not a little vexed. † But all these things being known, o king, provide I pray thee, both for the country, & for our stock according to thy humanity published to all men. † For as long as Judas is alive, it is unpossible that there be peace to the affairs. † And such things being said of him, the other friends also behaving themselves as enemies against Judas, incensed Demetrius. 
* li. 1. ●. 7. v. 26.  † Who forthwith sent Nicanor, chief over the elephants captain into jury: † giving him commission, that he should 
a  take Judas himself: but them that were with him, he should disperse, & make Alcimus the high priest of the greatest temple. † Then the nations, which had fled from Judas out of jury, joined themselves by troops with Nicanor, 
:: Apostates and politics make their gain by spoiling the faithful.  esteeming the miseries, and calamities of the Jews the prosperities of their own affairs. † The Jews therefore having heard of Nicanors coming, & the assembly of the nations, being sprinkled with earth besought him, that ordained his people to keep them for ever, and that protecteth his portion by evident signs. † And the captain commanding forthwith they removed from thence, and they came together to the castle of Dessau. † And Simon the brother of Judas had joined battle with Nicanor: but he was made afraid with the sudden coming of the adversaries. † nevertheless Nicanor hearing the manliness of Judas companions, and greatness of courege, that they had for the conflicts of their country, was afraid to make trial by blood. † wherefore he sent Posidonius, and Theodotius, & Mathias before to give and take the right hands. † And when there was long consultation of these things, and the captain himself had moved it to the multitude, there was one sentence of them all to accord unto amity. † therefore they appointed a day, wherein they might secretly deal among themselves, and seats were brought forth and set for every one. † But Judas commanded armed men to be in places convenient, lest perhaps some mischief might suddenly arise from the enemies: & they made agreeable communication. † Nicanor abode at Jerusalem, and did nothing unjustly, and the flocks of the multitudes, that had been gathered together he diminished. † And he esteemed Judas always dear from the hart, and he was inclined to the man. † And he desired him to marry a wife, and to beget children. He made a marriage, he lived quietly, and they lived in common. † But Alcimus seeing their charity one towards an other, and the covenants, came to Demetrius, and said that Nicanor assented to foreign matters, and that he meant to make Judas being a traitor to the kingdom, his successor. † therefore the king being exasperated with this man's most wicked criminations, wrote to Nicanor, saying, that he in deed was greatly displeased for the covenant of their amity: nevertheless that he commanded him to send Machabeus quickly prisoner to Antioch. † Which things being known Nicanor was amazed, and took it grievously, if he should undo those things which they had covenanted, being nothing hurt of the man. † But 
:: Nicanor a right worldly politic, a figure of Pilate and of such temporising judges, counsellors, and courtiers, as lack zeal in religion.  because he could not resist the king, he observed opportunity whereby to accomplish the commandment. † But Machabeus seeing that Nicanor dealt with him more austerely, and that he exhibited his accustomed meeting more sternly, understanding this austerity not to be of good, a few of his company gathered together, he hide himself from Nicanor. † Which when he understood that he was stoutly prevented of the man, he came to the most great & most holy temple: and the priests offering the accustomed hosts, he commanded the man to be delivered unto him. † Who 
:: They knew not precisely where Judas was, neither would they search for him to deliver him to the persecutor.  saying with an oath, that they knew not where he was, that was demanded, stretching out his hand to the temple, † he swore, saying: unless you will deliver Judas prisoner unto me, I will beat down this temple of God to the flat ground, and will dig down the altar, and this temple I will consecrate to 
:: Bacchus' called also Liber, and by many other names, feaned by infidels to be auctor and god of wine. And therefore drunkards dedicate feasts & temples to him.  Liber pater. † And when he had said these things, he departed. But the priests stretching forth their hands unto heaven, invocated him that was always the defender of their nation, saying thus: † Thou o Lord of all, which lackest nothing, wouldst a temple of thy habitation to be made amongst us. † And now o Lord holy of all holies, preserve for ever this house impolluted, which of late hath been cleansed. † And Razias one of the ancients of Jerusalem, was accused to Nicanor, a man that was a lover of the city, and well reported of, who for his affection was called father of the Jews. † This man long time kept the purpose of continency in Judaisme, and content to give his body and life for perseverance. † But Nicanor willing to manifest the hatred that he had against the Jews, sent five hundred soldiers to take him. † for he thought if he had entrapped him, that he should do the Jews very great hurt. † But the multitudes coveting to rush into his house, and to break open the gate, & to set fire thereto, when he was in taking, 
:: S. Augustin epist 61. add Dul●itium & l. 2. c. 23. ad epist. 2. Gaud▪ discussing th●● fact; saith the helie scripture dot● tell it, not praise it. As to be admired not to be imitated, & that either it was not well done by him, or at least is not convenient in this time of grace.  he struck himself with a sword: † choosing to die nobly rather than to be made subject to sinners, and against his noble birth to suffer unworthy injuries. † But whereas for haste he had not made the wound with a sure stroke, and the multitudes broke in within the doors, running back boldly to the wall, he threw down himself manfully headlong unto the multitudes: † who quickly giving place to his fall he fell upon his neck. † And when he had breathed, incensed in mind he arose: and when his blood ran with a great stream, & he was wounded with most grievous wounds, running he passed through the multitude: † and standing upon a certain steep rock, & now being become without blood, griping his bowels, with both hands he cast them upon multitudes, invocating the dominatour of life and spirit, that he would restore these to him again: & so he departed this life. 
* li. 1. c. 7. v. 39    

CHAP. XV. Nicanor intending to assault Judas on the sabbath day, 5. blasphemeth most proudly. 7. Judas with all confidence in God encorregeth his men. 11. confirming them with the relation of a vision in sleep. 21. So he with fervent prayer, the enemy trusting his own streingth, joineth battle. 27. and killeth thirty five thousand, and Nicanor amongst the rest. whose head, and hand cut of with the shoulder are hanged up in Jerusalem: 33. his tongue given to the birds, and a festival day observed. 38. And herewith the Auctor (of this second book) concludeth the whole history.  
BUT Nichanor as he understood that Judas was in the 
c  places of Samaria, he purposed with all violence to join battle 
:: profane men make their advantage of religious men's good conscience, but Judas rightly instructed in this case defended his just cause also in the sabbath. li. 1. c. 3. v. 40.  the day of the Sabbath. † But the Jews that of necessity followed him, saying do not so fiercely and barbarousely, but give honour to the day of the sanctification, and honour him that beholdeth all things: † that unhappy man asked, if there were a power in heaven, that commanded the sabbath day to be kept. † And they answering: There is the living Lord himself in heaven, the potent, that commanded the seventh day to be kept. † But he said: And 
:: O Luciferian blasphemy.  I am potent upon the earth, that commanded arms to be taken, and the King's affairs to be accomplished. Nevertheless he obtained not to accomplish his counsel. † And Nicanor in deed puffed up with exceeding pride, had thought to have set up a common victorious memory of Judas. † But Machabeus always trusted with all hope that there would come aid from God to them. † And exhorted his company, that they should not fear at the coming of the nations, but should have in mind the aids given unto them from heaven, and now should hope that they should have the victory from the almighty. † And speaking unto them out of the law, and the prophets, admonishing them also of the conflicts, that they had made before, he made them the more prompt: † and so their hearts being encoreged, withal he showed the fraud of the gentiles, and their breaking of oaths. † And he armed every one of them, not with sense of buckler and spear, but with very good words, & exhortations, 
:: This dream was from God as the effect showed. And Judas knew also that it so was by internal inspiration, as Joseph. Mat. 1. v 20. was assured of his dreams.  declaring a dream worthy to be credited, whereby he rejoiced them al. † And the vision was in this manner: Onias who had been the highpriest, a good and benign man, reverent to behold, modest of manners, and comely of speech, and who from a child was exercised in virtues, that he stretching forth the hands “ prayed for all the people of the Jews. † After this that there appeared also an other man marvelous for age, and glory, and for the port of great dignity about him. † And that Onias answering said: This is a lover of his brethren, & of the people of Israel: this is he that “ prayeth much for the people, & for the whole city, jeremy the prophet of God. † And that jeremy put forth his right-hand, and 
:: jeremy (ch. 38. v. 17.) persuaded the king of Juda to yield himself with the city and people to the Chaldees, and not to resist. But now he delivereth a sword to Judas, exhorting him to fight: according to Gods will in divers cases, and times, for there is a time of ware, and a time of peace. Eccle 3. v 8.  gave unto Judas a sword of gold, saying: Take the holy sword a gift from God, wherewith thou shalt overthrow the adversaries of my people Israel. † Being exhorted therefore with the words of Judas exceeding good, by which the coreges might be stured up, and the hearts of the young men streingthned, they resolved to fight, and to encounter manfully: that manhood might decide the matter, because the holy city, and the temple were in danger. † 
:: God's honour, & holy things are first and principally to be respected, before wordly friends, though they also must be regarded in due order and place.  For there was less care for their wives, and children, and also for their brethren, and kinsmen: but the greatest and principal fear was for the holiness of the temple. † And they also that were in the city, took no little care for them that were to join battle. † And when they did all hope that judgement would be given, and the enemies were present, and the army was set in array, the beasts & horsemen disposed in convenient place, † Machabeus considering the coming of the multitude, and the variety of the provision of armour, and the fierceness of the beasts, stretching forth his hands unto heaven, he invocated our Lord, that worketh wonders, who not according to the might of arms, but according as it pleaseth him, giveth victory to the worthy. † And he said invocating in 
4. Reg. 19  this manner: Thou Lord which didst send thine Angel in the time of Ezechias king of Juda, and didst kill an hundred eighty five thousand of the camp of Sennacharib: † & now o Dominatour of the heavens send thy good Angel before us, in fear and trembling of the greatness of thine arm, † that they may be afraid, which with blasphemy come against thine holy people. And he in deed ended his prayer thus. † But Nicanor, and they that were with him, with trumpets & songs came near. † But Judas, and they that were with him, invocating God by prayers joined battle: † with the hand in deed fight, but in their hearts praying to our Lord, they overthrew no less than five and thirty thousand, being greatly delighted with the presence of God. † And when they had ceased, and returned with joy, they understood that Nicanor was slain, for all his armour. † A shout therefore being made, and a great cry, they blessed the almighty Lord in their country language. † And Judas, who by all means was in body and mind ready to die for his citizens, commanded that Nicanors head, and hand with the shoulder being cut of, should be carried to Jerusalem. † Whither when he was come, having called his countrymen, and the priests to the altar, he sent also for them that were in the castle, † And showing them the head of Nicanor, & the wicked hand, which he stretching forth against holy house of almighty God, had mightily bragged. † The tongue also of impious Nicanor being cut out, he commanded to be given pecemeale to the birds: and the hand of the furious man to be hanged up against the temple. † all therefore blessed the Lord of heaven, saying: Blessed be he, that hath kept his place undefiled. † And he hung up Nicanors head in the top of the castle, that it might be an evident, & manifest sign of the help of God. † therefore all by common counsel decreed, by no means to let pass this day without solemnity: † but to keep the solemnity the thirteenth day of the month 
li. ●. c 8. v. 1. etc.  Adar, which is called in the Syrian language, the day before Mardocheus day. * 
f   
These things therefore being done concerning Nicanor, & 
:: More being written in the first book, this auctor maketh one conclusion of all, because other persecutors being also overcome the land was again calm after storms.  from that time the city being possessed of the Hebrews, I also in these will make an end of speaking. † And if well, and as is competent for a story that myself also would: but “ if not so worthily it resteth to be pardoned me. † For as to drink always wine, or always water is hurtful, but to use now one now an other is delectable: so to the readers, if the speech be always exact, it will not be gratful. Here therefore it shall be ended.  

ANNOTATIONS. CHAP. XV.  
12. Onias' prayed for all the people. And. v. 14. jeremy prayeth for the people.] 
Prayer of saints is evidently proved by this place.  As against prayer of the faithful for the dead: changed 12. so against prayer of saints for the militant Church. Protestants have no better evasion, when they are pressed with these examples, then by denying the authority of the books. For seeing the Prophet jeremy, and the Highpriest Onias, being in Limbo patrum (no holy souls ascending into heaven before Christ) did pray for the whole people of the jew, it is also certain that they, and other saints in glory, do of their excellent charity pray for those that are in this mortallife. Yet neither do we Catholics urge this place, as though we had no other to allege, for we show the same doctrine, by other holy Scriptures, 
It is also proved by many other holy Scriptures.  Gen. 48. Exo 32. jere. 15. Luc. 16. 2 Petri 1. Apoc. 5. 6 8. and others: neither must we omit these books, because our adversaries deny them, seeing the learned Doctores, and holy Fathers confirm the same doctrine by those Scriptures. Among others ancient Origen. tomo 18 in joan. saith, it appeareth that saints departed from this life have care of the people, as it is written (saith he) in the 
Neither is this place to be omitted.  acts of the Maccabees, many years after the death of jeremy: this is jeremy the prophet of God, woe prayeth much for the people. Likerwise S. Bernard. Ser. 3. vigil. Nativit. Domini. & Ser. 11. again Ser. 76. in Cantica, admonisheth that a good religious man is like to this Onias: who prayeth to God for all the people.  
39 If not see worthily.] He demandeth not pardon, as though he suspected 
The auctor of this book asketh pardon for his stile, not for the doctrine nor history. But the authors of these Annotations crane pardon for all defects.  any error in his doctrine or in the history, but of his unpolished stile in writing. As S Paul saith that himself was rude in speech, yet not in knowledge 2. Cor. 11. v. 6.  
But we, who by God's great goodness have passed now to the end of this English old Testament justly fearing, that we have not worthily discharged so great a work: and in no wise presuming that we have avoided all errors, as well of doctrine as history: much more we acknowledge that our stile is rude and unpolished. And therefore we necessarily, and with all humility crave pardon of God, and all his glorious saints. Likewise of the church militant, and particularly of you right well-beloved English readers; to whom as at the beginning we directed and dedicated these our endeavours: so to you we offer the rest of our labours, even to the end of our lives: in our B. saviour Jesus Christ, to whom be all praise and glory.  
Amen.     

THE CONTINVANCE OF THE church, AND RELIGION IN THE SIXTH AGE: from the captivity in Babylon to the coming of our saviour, near the space of 640. years.  
SUCH is the providence of almighty God, that not obscurely, or at 
God's true service hath always continued in the visible Church.  sometimes only, but manifestly, and without intermission his divine majesty is acknowleged, his name glorified, his Religion professed, and his precepts observed by a visible known Church, from the beginning of the world to the end thereof, as we have already showed in the other five ages; and shall no less clearly declare the same in this sixth. For albeit the peculiar people of God were for their sins carried forth of their country, and held captives in Babylon seventy years, and after their reduction were subject to strangers ruling over them, and sometimes extremely afflicted with persecution, yet they still persevered in the same faith and religion, had succession of priests, and of one Highpriest, with conservation also of the royal line of David, even to Christ our eternal King and Priest.  
First therefore concerning Articles of faith and religion, the belief in 
Faith in one God is the ground of all religion.  one God was so generally confessed by the whole Jewish nation, that their priests and prophets did use it for a principle, in confirmation of other points, as well doctrinal as moral. So Malachi teaching that our neighbour is to be beloved, God to be served, and his laws to be kept: Is there not one Father of us all (saith he. ch. 2. v. 10.) Hath not one God created us? Why then doth every one of us despise his brother, violating the covenant of our fathers? More expressly jeremy in his Epistle (Baruc. 6.) showeth the vanity and absurdity of many gods: exhorting the people to serve the one omnipotent God, saying to him sincerely in their bartes; (v. 5.) Thou oughtest to be adored o Lord. Likewise, when the Magicians of Chaldea ascribed the knowledge of dreams to false gods, Daniel with the other three children (ch. 2. v. 18) prayed the God of heaven: and the mystetie was revealed to Daniel. and he declared and expounded the King's dream. Who thereupon confessed to Daniel (v. 47.) In very deed your God is the God of gods, and Lord of Kings. The same three children (Daniel. 3.) were cast into the burning furnace, and Daniel into the lion's den (ch. 6. & 14.) ready to die for their faith in one God. For this faith also Mardocheus, as is written in the book of Esther, was persecuted, and he with all the people were in extreme danger. And the auctor of the book of wisdom teacheth that one God is known by consideration of his creatures: All men are vain (saith he. ch. 13. v. 1.) that by things seen, understand not him that is: neither attending to the works agnise who was the workman. So the auctor of Ecclesiasticus ch. 1. v. 8. professeth: There is one most high Creator omnipotent, and mighty king, and to be feared exceedingly, sitting upon the throne, the God of Dominion.  
As for the high mystery of three divine Persons in one God not so 
The B. Trinity revealed to some and uttered obscurely in the old testament.  commonly revealed in the old testament, yet was it known and in some sort uttered: As Aggeus 2. v. 5. & 6. I am with you, faith the Lord of hosts, the word that I did covenant with you: when you came out of the land of Egypt: and my spirit shall be in the mids of yoa. Where, by the Lord of hosts, u commonly understood God the Father; by his spirit, God the holy Ghost, and the word may signify God the son: of whose Incarnation the prophet plainly speaketh in the next verses. For in this consisteth the covenant between God and his people, that they should keep his word of precepts and commandments expressed in the law: and he would send them the word, his only son the Second divine Person to redeem mankind. Again the same three Persons seem to 
Distinction of Persons in one God.  be distinguished in divers places, God the Father is described according to man's small capacity, Daniel. 7. v. 9 thus: Thrones were set, and THE ANCIENT OF days sat: his vesture white as snow, 
The Father.  and the hears of his head as clean wool, his throne flames of fire, his wheels fire kindled. He is called Ancient of days, not only because he is eternal, for so are the other two divine Persons, but this term is attributed to the Father, because in order he is the beginning, from whom the other two Persons proceed [The son by generation, the holy Ghost from the Father and the son by procession.] To God the son the same Prophet 
The son.  Daniel prayeth: ch. 9 v. 17. saying: Now therefore hear o our God, the petition of thy servant, and his prayers: and show thy face upon thy sanctuary which is desert, for thine own sake: that is, for thine own merits: which can only be understood of that divine Person, which is incarnate. Zacharie, 12. v. 10. God speaking by the prophet saith: I will power out upon the house of David, and upon the inhabitants of Jerusalem the spirit of grace and of prayers, which may easily be understood to be the promise of the B. Trinity: but that which immediately followeth: and they shall look towards me, whom they pierced, can only be spoken by the Second divine Person, who only is incarnate, and was pierced in his Passion. In the book of wisdom is much written of wisdom increated, a term appropriated to God the son. especially ch. 2. 7. 8. 9 and 10. The like in Ecclesiasticus, ch. 1. 4. 24. And ch. 51. v. 14. is distinct mention of the Father & the son, I have invocated (saith the auctor, or any faithful soul) our Lord, the Father of my Lord. There is likewise particular mention of the holy Ghost in some places. As 
The holy Ghost.  2. Esd. 9 v. 20. Thou gavest them the good spirit, which should teach them. for the office of internal teaching is appropriated to the Holy Ghost. Joan. 14. v. 17. and 16. v. 13. The spirit of truth, and he shall teach you all truth. Ezec. 36. v. 27. I will put my spirit in the mids of you, and will make that you walk in my precepts. Zach. 7. v. 12. The words which the Lord sent in HIS spirit, by the hand of the former prophets. Sapient. 1. v. 5. The holy Ghost of discipline will fly from him that feaneth. Ecclesiasticus 1. v. 9 He created her in the holy Ghost. 24. v. 29. They that eat ME, shall yet hunger, and they that drink ME, shall yet thirst. Where God calleth the holy Ghost (which is received by grace) himselsef. Because all three 
Other places prove plurality of Persons in God.  divine Persons are one God. And that there be many Dinine Persons in God, who is one in substance, is sufficiently signified by all those holy Scriptures, where God is called by the name Elohim, in the plural number; especially seeing this name hath also the singular number, Eloha. As job. 12. v. 4. & 36. v. 2. Daniel. 2. v. 28. Habacuc. 1. v. 11. & 3. v. 3. which last place seemeth most painly to speak of the son of God, ELOHA MITHEMAN Javo. God will come from Theman, or from the South. And therefore where this word Elohim is used in the plural number (as in most places it is) it signifieth plurality of Persons in God.  
Christ's Incarnation is more clearly foreshowed by prophets, who above 
The mystery of Christ's Incarnation is more frequent & more plain in the holy Scriptures especially in the prophets. jeremy.  other consolations, most especially comforted the people by their prophecies of Christ our saviour. jeremy 23. v. 5. I will raise up to David a just branch, and he shall reign a king, and shall be wise, and he shall do judgement and justice in the earth. Ch. 31. v. 23. A woman shall compass a man. Christ though in body a little infant, yet in power and wisdom was most perfect of all men, even when he was in his mother's womb. Ch. 33. v. 14. Behold the days will come, saith our Lord, and I will raise up the good word. v. 15. I will make the spring of justice to bud forth unto David, & he shall do judgement and justice in the earth. Jeremies' Lamentations are in greatest part of Christ and his Church. And some part can hardly be applied to any other. ch. 3. v. 30. He shall give the cheek to him that striketh him, he shall be filled with reproaches, ch. 4. v. 20. Christ our Lord is taken in our sins. Baruch. 2. v. 35. God promising 
Baruch.  to reduce the people from Babylon, addeth: And I will establish unto them an other testament everlasting (by Christ, whose kingdom is for ever) that I be their God, and they shall be my people. Ch. 3. v. 36. This is our God, and there shall none other be esteemed against him. v. 38. After these things he was seen upon the earth, and was conversant 
Ezechiel.  with men. Ezechiel peculiarly called by an Angel the son of man, was therein a special figure of our saviour, who so calleth himself. And the same prophet hath in plain terms foreshowed the office of Christ, the true Pastor of all pastors. eh. 34. v. 25. I will (saith God by this prophet) raise up over them one Pastor, who shall feed them, my servant David. that is, Christ prefigured by David. His admirable visions in the three first chapters, and nine last pertain properly and principally to the new Testament of Christ, and his Church, showing the abundance of grace and glory given by him to the elect. Daniel. 7. v. 13. With the clouds of 
Daniel.  heaven there came in as it were the son of man, and he came even to the ancient of days, and in his sight they offered him. He came even to the ancient of days, because in his divinity he is equal to the Father: and in his humanity he is offered to God in Sacrifice. v. 14 His power is eternal: and his kingdom shall not be corrupted. ch. 9 v. 24. seventy weeks (of years) are abridged, that sins may be forgiven, grace be infused, prophecies be fulfilled, and the holy one of holies be anointed. All which belong only to Christ. v. 26. After sixty two weeks Christ shall be slain. Aggeus' 2. v. 8. The desired of all nations 
Aggeus.  shall come. Zach. 3. v. 8. I will bring my servant the Orient. ch.. 
Zacharias.  13. v. 7. Strike the pastor, and the sheep shall be dispersed, fulfilled in Christ's Passion Mat. 26. v. 21. Mala●h. 3. v. 2. Forthwith shall come to 
Malachias.  his temple the Dominator, whom you seek, & the Angel of the testament, 
Also the books of wisdom.  whom ye desire. The book of wisdom. ch. 2. v. 12. describeth the malice of the wicked against Christ. Let us (say they) cirumvent the just, because he is unprofitable to us: and he is contrary to our works, and reproachfully objecteth to us the sins of the law. v. 13. He boasteth that he hath the knowledge of God, and nameth himself the son of God. Ecclesiasticus 24. v. 34. God appointed to 
Ecclesiasticus.  David his servant, to raise up a king of him, most strong and sitting in the throne of honour for ever. Which eternal king proceeding from David can be none but Christ our saviour. And all the praises of patriarches, and prophets (in the last eight chapters) consist in their faith, and expectation of Christ. Likewise the priests and people. 1. Mach. 14. v. 28. 35. 
& Maccabees.  and 49. showed their faith of Christ to come, when they established Simon, and his progeny in the government and highpriesthood, for ever till there rise the faithful Prophet, to wit the Prophet of whom all the prophets did speak (Luc. 24 v. 27.)  
Amongst the rest jeremy, ch. 31. v. 23. and Ezechiel ch. 44. v. 2. make 
Prophecies & figures of the B virgin mother of God.  also especial mention of some singular privileges of the most excellent virgin Mother of God. Of whom also Judith, and Esther were apparent figures, who received special graces for the benefit of their nation, and so did this singular Virgin receive of God most eminent gifts, above all other mere creatures, for the benefit of the whole Church.  
Of Angels the celestial spirits, is frequent mention in the holy Scriptures 
Angeles excel corporal creatures in multitude.  of this age. Their multitude is innumerable, and therefore are insinuated to men by general terms. Daniel. 7. v. 10. thousands of thousands ministered to him, and ten thousand hundred thousands assisted him. And their power is most great, and to men most profitable. An Angel 
And in power.  defended the three children in the furnace, walking with them in the fire. Daniel. 3. v. 49 95. Another defended Daniel from the lions. ch. 6. v. 22. The same or an other carried Habacuc from jury into Babylon. Dan. 14. v. 
They help men and are lawfully invocated by men.  35. and restored him in his place again. v. 38. The Archangel Gabriel instructed Daniel, ch. 8. v. 16. 17. ch. 9 v. 21. And ch. 10. v. 13. & 20. Other Angels the patrons or Guardians of the Persians and Grecians, prayed for those countries; and S. Michael, v. 21. for the Jews. An Angle spoke in Zacharie, ch. 1. v. 9 another Angel went to meet him. ch. 2. v. 3. And in respect of Angelical offices, both S. John Baptist, and our saviour himself are figuratively called Angeles. Malach. 3. v. 1 No marvel therefore that Judas Machabeus and his army, 2. Machab. 11. v 6. prayed for the assistance of a good Angel, which was granted them. v. 8. And so they went promptly, having an helper from heaven. v. 10. Their like prayer had the same effect in an other battle. 2. Machab. 15 v. 27.  
Contrary to these glorious Angeles are other spirits, at first created in 
devils hating God, and all mankind never cease to tempt men to sin.  grace, which falling into pride, and most obstinate malice are perpetual enemies to God their Creator, and to all mankind, continually calumniating the works of God, and of all his servants, whereof they are called devils, or calumniators. They never cease tempting all they can to evil, so to bring men to eternal death: For by the envy of the devil (Sap. 2. v. 7.) death (both of soul & body) came into this world. The just stipend of sin. All sins offend God and please the devils. But more particularly they desire to be honoured as God with Sacrifice. Which therefore they require to themselves 
They seek to be honoured with sacrifice.  and their idols. And for this sin of idolatry, above all others, God is most provoked to wrath: & for the same most especially punished his people: as the Prophet Baruch (chap. 4. v. 6.) signifieth to the people, saying: You are sold to the gentiles. etc. You are delivered to their adversaries: and giving the reason why, he addeth: v. 7. For you have exasperated him that made you, the eternal God immolating to devils. And not to God.  
The same all the prophets teach, and withal that Sacrifice is the sovereign 
Sacrifice is the proper service of God.  service due to God only, and not to any creature, how excellent soever. But of Sacrifice there is so much written, that it were over long and needles to recite the places. It importeth more to observe the predictions of the most excellent, and perfect Sacrifice of the new Testament Malachi. 1. 
Sacrifice of the new testament, in all places.  v. 11. From the rising of the sun (saith God by this Prophet) even to the going down, there is sacrificing, and there is offered in my name a clean oblation. In the old testament they offered cattle, & birds, by pouring out their blood about the altar, and drawing forth their bowels. For purging and cleansing whereof there was much washing and labour: but now in the Church of Christ, is the clean Sacrifice of our Lord's body 
More pure and excellent than the old.  and blood, in forms of bread and wine. It is also in itself so pure, that it can not be polluted (as the old sacricrifices were, v. 12.) by unworthy priests, but is always available to some or other, ex opere operato. According to that the same Prophet testifieth, ch. 3. v. 4. The Sacrifice of Juda and Jerusalem shall please our Lord. which is necessarily understood of the Christian, sacrifice: for else this place were contrary to that which God said to the Jewish priests, ch. 1. v. 10. I have no will in you, and I will not receive gift at your hand. Daniel also prophesieth, ch.. 9● v. 27. that in the half of the week the host and the sacrifice shall fail. Ch. 12. v. 11. 
The old ceased and the new succeeded.  The continual sacrifice shall be taken away, thereby signifying that not only after the figure, the Sacrifice prefigured should succeed (for else there should be no daily Sacrifice at all in the new Testament, which Malachi s●yth plainly there shall be, not in one, or in few places, but from the rising of the sun, even to the going down, etc.) but also that both the old and new sacrifices should be taken away in their several times. For so 
which shed also be abandoned by Antichrist.  our saviour (Mat. 24. v. 15.) apply the next words of this prophecy, and abomination of desolation shall be set up, not only as a sign before the destruction of Jerusalem, but also of the end of the world. Verified in part as in the figure, when the temple was destroyed, & divers profanations made in the same place: but more especially shall be fulfilled by Antichrist, abolishing the holy Sacrifice of Christ's body and blood, so much as he shall be suffered: as S. Hippolytus writeth, lib. de Antichristo. & in oratione de consummatione mundi. agreeable to S. Ireneus. li. 4. c. 32. & li. 5. in ●ine S. jerom. in Dan. 12. Theodoretus in eund●m locum, and S. Chrisostom in opere imperfecto. Yea some Hebrew Rabbins acknowledge Transsubstantion, 
Transubstantiation confessed by Rabbins.  in the Eucharist. as R. David Kimhi witnesseth upon these words of Osee. 1●. v. 8. They shall live with wheat, and shall spring as a vine: many of our Doctores (saith he) expound this, that there shall be mutation of nature in wheat, in the times of our redeemer Christ.  
This Rabbi David also, and the Chaldee Paraphrasis expound Ezechiels' prophecy, ch. 36. v. 25. I will power out upon you clean water, of the remission of sin, though they signify not by what particular means. Which 
Baptism.  Christian Doctors undoubtedly explicate of the Sacrament of baptism. And like wise his other prophecy, ch. 47. v. 1. waters issued forth under the threshold of the house towards the East, can not be understood of any other waters then of baptism.  
The purifications, oblations, and other works of penance practised by the people, after their return from captivity, written. 2. Esd. 9 10. 13. 
Penane.  testify their observation of the law in this point, by which the Sacrament of penance in the new testament was prefigured.  
In like sort the continuance of Priesthood, and priestly functions 
Holy orders.  is manifest in the books of Esdras, and of other prophets, which prefigured the Sacrament of holy Orders, in the Church of Christ.  
In these times also the feasts instituted by the law, were observed with 
Feasts.  more or less solemnity, as time, place, and other opportunities served. As Esdras testifieth. li. 1. c. 3. v. 2. joshua (the highpriest) and Zorobabel (the duke) after their return from captivity, built an altar (notwithstanding the threats of infidels) and offered upon it holocaust to our Lord morning and evening. And they made the solemnity of tabernacles, and other feasts, as well in the kalends, as in all the solemnities of our Lord, though the temple was not yet built again (v. 6.) And afterwards upon new occasion, judas Machabeus, 1. Mach. 4. & 2. Mach. 10. instituted a new feast, which our saviour observed. Joan. 10. v. 12.  
The like observation was kept of fasts. For amongst the feasts which 
Fasts ordinary.  were all duly performed (1. Esd. 3. v. 5.) one was of Expiation which consisted in fasting from even to even. levit. 23. Num. 29. And besides 
And extraordinary.  the ordinary, Esdras appointed a peculiar fast for special purposes, 1. Esd 8. v. 21. And I proclaimed (saith he) a fast, beside the river ahava, that we might be afflicted before the Lord our God: and might desire of him a right way for us, and our children. And (v. 23.) we fasted and besought our God hereby: and it fell our prosperously unto us. again, 2. Esd. 9 v. 1. The children of Israel came together in fasting, and sackclothes, and earth upon them. see more of fasting Judith. 4. & 9 Esther 5. & 14. Zachar. 8. And of abstinence from certain 
Abstinence.  meats according to the la●, Daniel ●. & 9 Judith. 10. & 12.2. Mach. 6. & 7.  
More generally the whole form of good life is excellently prescribed 
Form of good life prescribed in the sapiential books.  in the books of wisdom and Ecclesiasticus. Where under the general virtues of wisdom and justice, all are admonished to seek diligently to know God, and to serve him. As much as to say, to have faith and good works: the two feet, and legs, on which the godly walk unto life everlasting. Let one short sentence here serve for example (wishing all men to read more in the books themselves) Sap. 6. v. 18. 19 & 20. is this gradation. The beginning of wisdom is the true desire of discipline; the care of 
The ascending by steps 〈◊〉 from earth to heaven.  discipline is love; & love is the keeping of her laws: and the keeping of the laws is the consummation of incorruption: & incorruption maketh to be next to God. These are the steps from earth to heaven, from this vale of miseries to eternal happiness. first A true and sincere desire of discipline, or of God's true service: 2. This desire or care of discipline breedeth love of God: 3. love is the keeping of laws, the commandments of God: for he that saith he ●oueth God, and keepeth not his commandments 
●. Joan. 2.  is a liar: 4. keeping the laws is the consummation of incorruption: making the soul perfect in virtues, and free from corruption of sins: 5. and this incorruption maketh to be next to God, joining man with God, which is the perfect beatitude of eternal life. And so he concludeth, v. 22. Therefore (from first to last by degrees) desire of wisdom leadeth to the everlasting kingdom. Yet must we understand that neither 
Without God's grace preventing, no man can think or do any thing meritorious.  the first step of good desire, nor any of the rest is in a man's own power as of himself, so much as to think a good thought, but God's grace preventeth 
2. Cor. 3.  stirreth men up, and continually assisteth, in all good beginnings progress, and perseverance, as the same divine auctor teacheth a little before, v. 14. wisdom preventeth them that covet her, that she first may show herself unto them. Then to admit, or refuse is in their power, that have good motions. And therefore sin is rightly imputed, and damnation justly inflicted upon the wicked, because as Nehemias (2. Esd. 9 v. 17.) testifieth of the ungratful people, they would not hear. And they hardened their necks, and gave the head to return to their servitude, as it were by contention, or striving against God, through their own free will; which appeareth here to remain in sinners. On the other side the same 
Confidence of good works done in grace.  Nehemias in confidence of reward for good works, and of his voluntary cooperating with God's grace, feared not to pray (2. Esd. 5. v. 19) in these words: Remember me my God to good, according to all things which I have done to this people.  
Some men moreover besides the commandments of the law, voluntarily 
Voluntary vows like to evangelical counsels.  professed a peculiar state of holy life, a plain figure, or rather an example of evangelical counsels. As in the former ages the Nazerites, whose rule is prescribed Numeri 6. practised by Samson (judic. 13.) and Samuel (1. Reg. 1.) and the Rechabites (jere. 35.) so in this last age next before Christ the Assideans, or Esseni. 1. Mach. 2. v. 42. of whom Judas Machabeus in his time was head or captain. 2. Mach. 14. v. 6. jeremy the prophet (ch. 16. v. 2.) by God's ordinance lived single unmarried all the time of the captivity. 
Perpetual virginity.  Thou shalt not take a wife, and thou shalt not have sons and daughters in this place: to wit, in Jerusalem. Neither did he marry when he was afterwards in Egypt. But of his own accord remained a virgin all his life, as S. Jerom writeth, li 1. adverse. iovinianum.  
Prayers of saints after they are departed from this world is wanifestly 
Prayers of saints.  deduced of the sacred text, lere. 15. v. 1. of Moses and Samuel, not to be heard if they should pray for the people, whom God had decreed to punish, were consequently to be heard in some other case. And more expressly. 2. Mach. 15. v. 12. & 14. is recorded that Onias, and jeremy did pray for all the people, and for all the holy city. reverent estimation of relics, 
Relics.  and other holy things is manifest by the fact of the same Prophet jeremy, who by God's ordinance (2. Mach. 2. v. 1. & 5.) hide the holy fire, and the Tabernacle, and the ark, & the Altar of incense in a cave. that they should not be profaned by infidels ransacking Jerusalem, and the 
Holy vessels.  temple: Other holy ornaments also, and vessels were restored by the favourable king Cyrus, 1. Esd. 1. v. 7. & ch. 8. v. 30. In figure also of the holy 
Sign of the cross.  cross on which Christ was to redeem mankind, those that mourned for the abominations in Jerusalem (Ezec. 9) were signed in their foreheads with the letter thou, or. T. and so were saved from the common slaughter of the unsigned.  
Prayer and Sacrifice for the dead is likewise clear, 2. Mach. 12. v. 43. 
Prayer for the dead.  etc. if either the text may be admitted for Canonical, saying (v. 46.) It is a holy and healthful cogitation to pray for the dead; or for good testimony of Judas fact; being Highpriest, and doing that which the whole Church practised, and which the Jews yet observe to this day.  
Of the General Resurrection, is good testimnie in the same place v. 
Resurrection.  43. and 44. as the ground of Judas his piety Towardoes the dead, well and religiously thinking of the Resurrection. For unless he hoped that they which were slain should rise again, it should seem superfluous, and vain to pray for the dead. But seeing he did believe the Resurrection, he did right well and piously. And seeing the belief of resurrection is true, it followeth, as this auctor inferreth, that it is a holy thing to pray for the dead.  
Malachi the last of the prophets, in the last chapter foreshoweth, and 
judgement.  describeth the General judgement, in the end of this world: wherein the wicked▪ hall be condemned, and the just eternally rewarded. Which day shall come (saith he) kindled as a surnace. All that do impiety (dying in 
Everlasting punishment. and eternal reward.  that state) shall be stubble, and that day shall in flame them. And there shall rise to you that fear my name, the sun of justice, and health in his wings, or glorious beams, healing and curing all body lie infirmities, 
The coming of Elias, & conversion of the Jews.  and defects. Before which day he foretelleth of two signs, v. 5. The coming of Elias the Prophet. and. v. 6. & the conversion of the Jews to Christ. And thus much may here suffice, for particular points of religion in this age.  
It resteth to view the state and government of the Church in this time. 
The state of the Church in the times of heathen Monarchies, in general.  Which may be considered according to the four Monarchies of heathen nations: the Chaldees, the Medes & Persians; the Grecians; and the Romans: under the Chaldees, whose imperial city was Babylon, they were in captivity seventy years. By the Medes and Persians (for that monarchy consisted of those two nations) they were released from captivity with many favours, yet sometimes afflicted. Under the monarchy of the Grecians, they were partly in extreme persecution of Antiochus Epiphanes, and of other Grecian Kings and princes, partly in wars for defence of God's laws. Before and after which persecution and wars, as well under the Grecians, as the Romans till Christ's Passion the Church was for most part in peace, yet some times afflicted. But omitting many intricate diffi●uliies about the times and reigns of sundry heathen Kings, it will suffice our purpose to show the general state of the Jewish nation, with their own particular governors spiritual and temporal, with more or less favour of foreign Princes.  
First therefore concerning their estate in their captivity in Babylon, we may 
Their state in the captivity.  here observe God's providence, in that before the city and temple of Jerusalem were destroyed, and the whole nation made captive, Joachin (otherwise called Jechonias) the son of Joachaz (who was also called Jechonias) king 
King Jechonias ●n●●▪ sede●h highpriest were in Babylon before the whole nation was captive.  of Juda was transported into Babylon, and his mother, and many other principal persons. 4. Reg. 24. v. 15. Likewise josedech son of Saraias highpriest (1. Paral. 6. v. 15.) was carried into Babylon. And in the mean time Sedecias (uncle to Joachin) reigned in Juda, who in the eleventh year, was taken and carried captive into Babylon, and there died, Joachin yet living in prison. And Saraias the Highpriest with others, was slain in Rebla, when Jerusalem was destroyed. 4. Reg. 25. v. 18. & 21. To whom Josedech succeeded in the highpriesthood. So that both the issue of David, in the right line of our saviours genealogy, and the Highpriest of Aaron's stock, were in Babylon before the whole body of the nation was brought thither. This Jechonias (or Joachin) remained in prison, till the death of Nabuchodonosor, the space of thirty seven years, and was then delivered by Euilmerodach, and by him entertained courteously as a prince, 4. Reg. 
jechonias entertained in captivity as a prince.  25. v. 27. He married there and had issue Salathiel; and Salathiel h●d Zorobabel. Who together with joshua son of Josedech highpriest, & Esdras, Nehemias, & others recited 1. Esd. 2. conducted the children of Israel from Babylon into their country. There were also in a former transmigration 
Daniel with other three children were carried before ●ni● of the Kings into Baoylon.  Daniel, and the other three children Ananias, Misael, & Azarias, (of the royal or principal blood) in the third year of Joakim (otherwise called Eliacim son of Josias. 4. Reg. 23. v. 34) king of Juda. Dan. 1. v. 1. 6. These with others were carried ●s hostages into Babylon, and brought up more liberally. Where serving God sincerely, abstaining from unlawful meats, were protected by God, much also esteemed and promoted in that place. For Daniel about the age of twelve years, convinced the two wicked judges, 
They were singularly esteemed.  and delivered Susanna from their cruel hands. Dan. 13. And afterwards for declaring and interpreting the King's dream (Dan. 2.) and excellent wisdom, and gift of prophecy was admired by all, advanced by the king: but maligned by certain envious sorcerers, and great men. Whereby he was sometimes 
Sometimes in danger. But preserved by God.  in great danger, but still delivered by God's power protecting him. Dan. 6. & 14. The other three children were likewise advanced. Dan. 2. v. 49. and therefore by divers envied, and for refusing to adore an idol set up by Nabuchodonosor were cast into a hot burning furnace, and there preserved. Dan. 3.  
jeremy, who before this time began to prophecy whiles he was a child, 
jeremy prophesied in Jerusalem and in Egypt.  (jere. 1.) continued in the time of captivity, in Jerusalem and jury, with much affliction, and still prophesying finally died in Egypt. Baruch his scribe, and also a prophet, went sometimes into Babylon, and returned into jury (Baruch. 1.) instructing and exhorting the people.  
Ezechiel was carried with king Jechonias, and Josedech into Babylon, and 
Ezechiel and Daniel in Babylon.  there prophesied (ch. 1. v. 2.) part of the same time with Daniel, in great part the same things with jeremy. And during the captivity, king Jechonias, Josedech the highpriest, jeremy, Baruch, Ezechiel prophets, & innumerable others (some martyrs, and many Confessors) parted from this world. But Daniel yet lived. And in place of Josedech Highpriest joshua succeeded, and the progeny of king Jechonias continuing in Salathiel, and Zorobabel, the nation ●ad them and other eminent men, with temporal dependence upon foreign princes in the next monarchy of the Medes and Persians.  
For when Darius' king of Medes had slain Ba●●azar king of the Chaldees, 
The monarchy of Medes and Persians.  and so possessed Babylon, with the whole country he brought the monarchy to the Medes & Persians. Dan. 5. v. 31. and within the space of one year he died; and Cyrus succeeding granted leave to all the Jews to 
Cyruslicensed the jew to return and build up their temple. Prophecy of Christ: after seventy weeks.  return into jury; and there to build up their temple, and city of Jerusalem, which Nabuchodonosor had destroyed. At which time Daniel had his vision, that Christ our saviour should come into the world, within seventy weeks (of seven years to the week, that is, in four hundred ninety years) after the perfect finishing of the temple▪ and city. Dan. 9 v. 24. & 25. But when they were so built again, that the weeks began to be counted, is very obscure: as it was the will of God, that the prophecy, being certain in itself, should not be over clear to every man's understanding, but as likewise many other prophecies, shut and sealed. Dan. 12. v. 6. 9 13.  
In this time of the Medes and Persians monarchy, Mardocheus remaining in Chaldea, after the relaxation had that vision in a dream, 
Mardocheus.  Esther. 11. after which followed the history of him, & Queen Esther, and 
Esther.  wicked Aman; with the danger and delivery of all the Jews in those parts. 
Aman.  Some think it likewise probable, that the history of Judith happened after the captivity; though others suppose that it was in the time of Manasses king 
judith.  of Juda. which not being our purpose to discuss and decide, we will pass to things more certain.  
The prophets Aggeus & Zachatias near twenty years after the relaxation, 
Aggeus and Zachatias.  earnestly exhorted the princes & people to build up the temple which had been begun, and now was neglected upon vain fear, thinking, the time was not yet come of building the house of our Lord. Aggeus. 1. v. 2. Whereupon the prophet reproveth them, expostulating thus: Why, is it time for you to dwell in embowed houses, and this house (of our Lord) desert? And assureth them. v. 10. that their ground should remain barren, and ch. 2. v. 15. their sacrifices ungratful, till they should build the temple: promising moreover that this new temple should be more glorious by Christ's personal presence therein, than the former temple built by Solomon. But especially the Church of Christ presigured by the temple, 
The 〈◊〉 more glorious in the new testament.  should far excel the synagogue of the old testament. ch. 2. v. 10. Great shall be the glory of this last house more than of the first. Which Zacharie confirmeth inviting the Gentiles to come, and the Jews to return into Christ's Church: ch. 2. v. 6. O flee out of the land of the North, saith our Lord, because into the four winds of heaven, have I dispersed you. v. 7. O Zion flee thou that dwellest with the daughter of Babylon. And by divers other visions and prophecies they forshew the conversion of the Gentiles, and rejection of the Jews for their obduration, but in the end they also shall be converted.  
Malachi prophesied after the finishing of the temple, exhorting all to offer 
Malachi.  their sacrifices with purity of hart, reprehending both priests and people for not so doing. ch. 1. He also foreshoweth the rejection of the Jews, & calling of the Gentiles, with the change of the old sacrifices, and institution of a new far more excellent, and more effectual, to be offered every where (v. 10. & 11.) He concludeth his prophecy ch. 4. foretelling the terrible day of judgement, and life or death everlasting.  
These later prophets yet living, as Josephus, Eusehius, Theodoretus and 
The Grecian monarchy.  others testify in their histories, the Grecians obtained so great a monarchy by king Alexander the Great of Macedo, that being parted after his death amongst many, yet all were great kingdoms, some longer some shorter time. 
King Alexander honoured Jaddus the Highpriest.  In the beginning whereof when king Alexander came to Jerusalem, as Josephus writeth. li. 11. c. 8. Antiquit. Jaddus the highpriest going forth in his pontifical attire to meet him, the same king straightways fell down at his feet with all reverence. And being demanded by his friends, the princes of his army, why he so much honoured the highpriest, he answered, that he honoured no● the man for himself, but for his office, and God in him, who had appeared to him in sleep in that very habit, and ornaments, when he in Macedonia discoursed in his mind of making battle against the Persians, promising him assured victory. Shortly after this it happened, that Manasses an 
The schismatical temple in Garizim.  Apostata highpriest, by intercession of Sanaballar, whose daughter he had unlawfully married, obtained licence to build a temple in Garizim, which the Samaritans afterwards pretended to be more ancient than the temple of Jerusalem, against which our saviour gave sentence. loan. 4. v. 22. It was also decided by king Ptolomeus in Alexandria (as Josephus witnesseth. li. 13 c. 6.) by way of arbitrement, finding that the temple of Jerusalem, and the Highpriestes thereof had a perpetual succession from salomon's time, and that their pretence of jacob's adoring in Garizim was not to the purpose, seeing there was no succession, that temple being lately built. Nevertheless the same Ptolomeus to gratify Onias an other Apostata, son of good Onias' Highpriest 
another schismatical temple in Egypt.  and Martyr▪ (2. Macab. 4. v. 34.) gave leave to build an other temple in Egypt, which stood likewise in schism against the true temple of Jerusalem, wresting to their purpose the prophecy of isaiah. ch. 19 v. 19 In that day there shall be an altar of our Lord in the mids of Egypt. Which 
The seventy two Interpreters.  S. Jerom showeth to be understood of the Church of Christ. Before this last schismatical temple, and after the former were the seventy two Interpreters, or Translators of the Hebrew Bible into Greek. of whom S. Jerom and all ancient Fathers speak much, & esteem of very great & Canonical authority.  
In the time of the Grecians monarchy, profane learning flourished more 
Profane learning flourished amongst the Crecians, but they erred exceedingly in matters of Religion.  than before, and Philosophers abunded. but differed exceedingly amongst themselves, and all erred in the principles both of Natural & Moral knowledge. For whereas in deed God omnipotent was the only maker of the whole world, and all things therein, all these Philosophers supposed and taught, that some material thing was coeternal with God: and so they put the same thing to have been the beginning of all other things. Which some say was the water, some the air, some the Earth, some the fire, some all these four Elements, 
Primum principium.  some the Atomos, or indivisible small bodies, some one thing some an other. Whereof S. Epiphanius writeth in compendio contra h●reses. And the like absurd conceits they had of the chief Good, or Summum bonum. Which 
Sammum bonom. pythagorians.  the pythagorians thought to be nothing else but a certain immortality of the soul, and so, as it may still be in a body. And therefore seeing both men and beasts do die, they held opinion, that when a soul parteth out of one body, it goeth into an other. Yea and maketh transmigration from one species or kind to an other. As from a man's body into the body of a horse, or an ox; and contrariwise from a brute beast into a man again, and from one beast into an other. The stoics put the chief good in 
stoics.  virtues, but could reach no further then to a certain contentment of joy in their mind, not knowing the reward of virtues to consist in seeing God. 
Achademikes.  Platonikes, or Achademikes conceived more of God, and pure spirits, but thought both corporal and spiritual creatures were coeternal with God. 
Peripatetikes  The Peripatetikes placed the chief good▪ or felicity in the aggregation of best spiritual, corporal, and worldly things together. The 
Epicures.  Epicures esteemed carnal and bodily pleasures above al. And all these and their followers judged so diversly of the right true felicity, contradicting and 
The assured faith of the Church, the city of God.  condemning each others opinions, that they were multiplied into innumerable sects. As S. Augustin declareth out of Marcus Varro: and opposeth against them all, the one assured faith and judgement of God's Church, in his 19 book de civit. Dei. c. 4. And concludeth with the Royal Prophet, and S. 
Psal. 93 1. Cor. 3.  Paul, that their cogitations are vain, which will have happiness to be in any other thing but in seeing God; or to be obtained by any other means, without God's grace And not only before & since, but also in the same times the authors of The books of wisdom & Ecclesiasticus taught right doctrine against those erroneous Philosophers.  
For profession also of true faith and religion the Maccabees both suffered, 
The Maccabees professed the same. Antiochus his Edict.  and laboured most notably, When king Antiochus Epiphanes (1. Mach. 1. v. 43.) wrote to all his kingdom, that all the people should be one, and every one should leave his own law. And whosoever should not do according to the word of Antiochus they should die. Against which most wicked decree, and cruel execution thereof, God's grace so abunded that (v. 65.) many of the people of Israel, determined with themselves, that they would not eat the unclean things: and they chose rather to die, then to be defiled with unclean meats: and that they would not break the holy law of God, & so were murdered: As is more particularly recorded, 2. Mach. 5. v. 14. 
Martyrs for this faith.  how there were in the space of three days fourscore thousand slain, forty thousand in prisoned, & no less sold. After this with more pretence of justice, but with more malice, endeavouring to terrify others, & to draw them to yield, or make show of conformity to wicked laws, ch. 6. v. 10. Two women were accused to have circumcised their sons, 
For circumcision.  whom when they had led about through the city, with the infants hanging at their breasts, they threw down headlong by the walls. And v. 11. other people were burnt with fire, for secretly 
For keeping the Sabbath  keeping the day of the Sabbath. Thirdly. v. 18. Eleazarus being urged to eat swine's flesh, and entreated by his familiar friends, to make show of conformity, would neither eat, nor feign to ●a●e it, but died most constantly, 
For abstaining from swine's flesh.  leaving an example of virtue & fortitude. Fourthly seven brethren and their mother (2 Mach. 7.) yielded also their lives in most glorious Martyrdom, because they would not yield conformity to wicked laws.  
After which heroical constancy in suffering, it was also God's providence, 
Holy wars for the Church and religion.  that others should show their fortitude, in delivering his Church from these calamities and dangers. For Matthathias of the tribe of Levi, and stock of Aaron Priest, and (after the apostasy of Jason. li. 2. c. 4. v. 10.) Highpriest, 
Matthathias.  lamenting the pitiful state of God's people, with resolute mind, and invinoible corege resisting wicked Antiochus (1. Mach. 2.) of just zeal with his own hands slew one, who for fear of death was ready to offer sacrifice to idols, & withal killed the King's commissioner, who came to compel men to commit idolatry: and then gathered troops to defend so hohie a cause. Against whom the enemies fight on the sabbath days killed many, which of scruple would not resist. But upon further consideration, the rest resolved to defend themselves also on the sabbath day, if they were assaulted.  
Next to him succeeded his son judas Machabeus in both the offices of 
judas Machabeus.  Highpriest & General captain: who (as good order required (first pursued the wicked (towitte amongst his own subjects) enquiring them out, and such as troubled his people, them he burned with fire. 1. Mach. 3. v. 5. and his enemies were repelled for fear of him: all the workers of iniquity were troubled: and salvation was directed in his hand. For he and his followers 2. Mach. 8. v. 2. invocated our Lord, 
A religious prayer.  that he would have respect to his own people; the temple; the city; hear the voice of blood crying unto him, remember the most unjust deaths of innocentes, and the blasphemies done to his name. So he with a few (having made this preparation by prayer) overthrew the armies of Antiochus, with their four principal captains Apollonius (1. Mach. 3. v. 11.) and (v. 23.) Seron, (ch. 4.) Gorgias, and Lysias. Then cleansing the temple (v. 36. & li. 2. ch. 10.) renewed 
The temple cleansed.  the holy vessels, which were destroyed by Antiochus, and dedicated a new altar. v. 47. & 56.  
And whiles Judas with his brethren delivered the people from all bordering 
Antiochus died miserably.  enemies. 1. Mach. 5. & li. 2. ch. 10. & 11. Antiochus Epiphanes li. 1. c. 6. & li. 2. ch. 9 died most miserably. And his young son Antiochus Eupator reigned. Against whose captains Judas had still more victories. li. 2. ch. 12. & 13. Then followed the last battle of Nicanor sent 
Ni●●or ●laine.  by king Demetrius, where he was slain by Judas forces, in the mids of his army. li. 1. ch. 7. & li. 2. ch. 15. whereof Demetrius hearing sent new forces with Bacchides and Alcimus, and more than two parts of Judas small camp flaying away, he with only eight hundred. li. 1. ch. 9 setting upon the enemies defeated the strongest part of their army: but an other part coming at his back, great slaughter was made on both sides, and Judas after many heroical acts was now slain in battle, dying with most renowned glory. v. 18. 
judas died gloriously.  all good men lamenting his death.  
After him Jonathas his brother succeeded Highpriest, and general 
jonathas.  captain, ch. 9 v. 28. who managing the common affairs with great wisdom, piety, and coreg●, the wicked usurper Alcimus, who not long before swearing that he would not hurt the Assideans, presently killed threescore of 
Altimus died miserably.  them in one day. li. 1. ch. 7. v. 15. and beginning to deface the temple, was suddenly strooken with a palsy, and died miserably, li. 1. ch. 9 v. 54. Jonathas prospering against the enemies confirmed league with the Romans and Lacedæmonians, ch. 12. At last was deceived, and both he and his sons were treacherously slain by Tryphon, ch. 13. So Simon his brother was made 
Simon.  Highpriest, and captain general by public consent. ch. 14 who after many noble acts, ch. 15. was also villainously slain with two of his sons, by his son in law Ptolomee. And his other son joannes Hyrcanus 
joannes Hyrcanus.  succeeded, ch. 16. In his days the Jews in Jerusalem writ to their brethren in Egypt, exhorting them not to frequent the schismatical temple in Egypt, but to keep the feasts which were instituted in Jerusalem. Thus much of the troublesome state of the Church, reduced to peace by the Maccabees.  
Shortly after which time, the Roman kingdom having been often increased 
The Roman Monarchic.  in the space of near seven hundred years from the building of Rome, was by Pompeius the great, subduing the East countries, extended so far, that as Pliny writeth. li. 7. c. 26. Asia Minor was now as it were the middle part, which before was the uttermost borders of their dominions. And the same Pompeius, amongst the rest, taking Jerusalem, brought the Jews under the Roman empire, near fourscore years before Christ. Under whom they enjoyed some liberties, till Herod Ascalonita a stranger borne (his 
Hered the first strange king of the Jews.  father an Idumean, his mother an Arabic) was first made governor of Galelee, than tetrarch of Judea, and afterwards king thereof▪ who being advanced by the Romans to royal dignity, endeavouring by sundry benefits to get the people's favour, amongst other things enlarged and adorned their 
He enlarged the temple. But sold the office of Highpriest.  Temple, making it as it were a new edifice, in comparison of that which was built after the captivity: yea more excellent as some think, then that which Solomon built. But this new king made sail of spiritual offices. Namely he sold the office of the Highpriest for money, and that from year to year, or for short and limited time. In him was fulfilled the prophecy of the Patriarch Jacob, Gen 49. giving it for a sign that Christ our redeemer should presently 
This king was a sign of Christ's coming.  come into this world, saying: The sceptre shall not be taken away from Judas, and a duke out of his thigh, till he do come that is to be sent, and the same shall be the expectation of the Gentiles. And therefore Herod hearing by the Sages, that the true king of Jews was borne, in extreme fury murdered the innocent infants. Mat. ●. And so both Jews and Gentiles were admonished that the Messias was borne of the se●de, and right line of King David. Whose genealogy before the captivity we noted in the fifth age of the world to Joachaz son of Josias. Now therefore to prosecute 
The genealogy of Christ from the captivity.  
pag. 939.  the same, we must observe, that whereas S. Matthew saith: josias begat Jechonias, by this Jechonias he meaneth Joachaz, otherwise called Jechonias; or else he ascribeth the nephew to the grandfather as his son. For Josias was slain at least eleven years before Jechonias the father of Salathiel was borne. And this later Jechonias was also called Joachin, the first of the third Tessaradechad, so the second Salathiel. the 3. Zorobabel: 4. Abiud, 5. Eliachim, 6. Azor. 7. Sadoc. 8. Achim, 9 Eliud, 10. Eleazar, 11. Mathan, 12. Jacob, 13. Joseph. the husband of Marie, of whom was borne the fourteenth, JESUS CHRIST. And this known by tradition, not written before S. Matthewes Gospel.  
The succession also of the Highpriestes, declared in our former Recapitulations 
Succession of Highpriestes.  
pag. 713. 939.  of the fourth and fifth ages, from Aaron to Josedech, who was highpriest in the captivity, after that his father Saraias was slain, 4. Reg. 25. v. 18. continued, as partly by holy scriptures, the rest by other authors appeareth in this order: After the same Josedech, his son joshua, than joachim, Eliachim, Eliasib, Joiada, Jonathan, Jaddus, in the time of king Alexander: Onias the first, Simon Priscus, Eleazarus, by whom the seventy two Interpreters were sent to king Prolomeus Philodelphus. Manasses, who became an Apostata, Onias the second, Simon the second, of whom is worthy mention, Eccli. 50. Onias the third, whose brother Jason obtained the office of the king by simony, and became an Apostata, so was never lawful, neither those thereof lowed him. Menelaus of the tribe of Benjamin. Lysimachus his brother, & vicar. Alcimus though of Aaron's stock, yet for his apostasy unlawful. All which time the true Highpriestes were of the Maccabees, Matthathias & his sons judas, Jonathas, and Simon, his son joannes Hyrcanus. Then Aristobulus, Alexander, an other Hyrcanus, in whose time Pompeius 
The true suecession continued also in the times of usurpers.  took Jerusalem, Antigonus, after whom Herod put Anaelus in the office for money. And so the rest or most of them that followed were symoniacal. Aristobulus, joshua, Simon, Mathias, Josephus, Jozarus, Eleazarus, joshua, Anna, Ishmael, Eleazarus, Simon, and Caiphas. who in council (joan. 11. v 49.) gave sentence (which himself understood not) that it was expedient, that one man die for the people, and the whole nation perish not. which the holy evangelist ascribeth to his office, being highpriest of that year, he prophesied that Jesus should die for the nation: and not only for the nation, but together into one the children of God, that were dispersed.  
JESUS redeemer, correct in us our errors, gather the dispersed, conserve them that are and shallbe gathered, make all one flock in one fold 
A petition to Jesus CHRIST.  under one pastor, thyself JESUS CHRIST. To whom with the Father, and the holy Ghost be all thanks, praise, honour, and glory, now and for ever and ever.  
AMEN.   

The prayer of Manasses, with the second & third books of Esdras, extant in most Latin and vulgar Bibles, are here placed after all the Canonical books, of the old Testament: because they are not received into the Canon of divine Scriptures by the Catholic Church.  
THE PRAYER OF MANASSES KING OF Juda, WHEN HE WAS HELD CAPTIVE IN BABYLON.  
LORD omnipotent God of our fathers, Abraham, & Isaac, 
2. Paral. 33. v. 12.  and Jacob, and of their just seed, which didst make heaven and earth: with all the ornaments of them, which hast bound the sea with the word of thy precept, which hast shut up the depth, and sealed it with thy terrible and laudable name: whom all things dread, & tremble at the countenance of thy power, because the magnificence of thy glory is importable, & the wrath of thy threatening upon sinners is intolerable: but the mercy of thy promise is infinite and unsearchable: because thou art our Lord, most high, benign, long suffering, and very merciful, and penitent upon the wickedness of men. Thou Lord according to the multitude of thy goodness hast promised penance, and remission to them that have sinned to thee, and by the multitude of thy mercies thou hast decreed penance to sinners, unto salvation. Thou therefore Lord God of the just, hast not appointed penance to the just, Abraham, & Isaac and Jacob, them that have not sinned to thee, but hast appointed penance for me a sinner: because I have sinned above the number of the sand of the sea. Mine iniquities Lord be multiplied, mine iniquities be multiplied, and I am not worthy to behold, & look upon the height of heaven, for the multitude of mine iniquities. I am made crooked with many a band of iron, that I can not lift up my head, and I have not respiration: because I have stirred up thy wrath, and have done evil before thee: I have not done thy will, and thy commandmentes I have not kept: I have set up abominations, and multiplied offences. And now I bow the knee of my hart, beseeching goodness of thee. I have sinned Lord, I have sinned, & I acknowledge mine iniquities. Wherefore I beseech disiring thee, forgive me Lord, forgive me: and destroy me not together with mine iniquities, neither reserve thou for ever, being angry, evils for me, neither dam me into the lowest places of the earth: because thou art God, God, I say, of the penitent: in me thou shalt show all thy goodness, because thou shalt save me unworthy according to thy great mercy, and I will praise thee always all the days of my life: because all the power of the heavens praiseth thee, and to thee is glory for ever and ever.  
Amen.   

THE THIRD book OF ESDRAS.  
For help of the readers, especially such as have not leisure to read all, we have gathered the contents of the chapters; but made no Annotations: because the text itself is but as a commentary to the Canonical books; and therefore we have only added the concordance of other Scriptures in the margin.  

CHAP. I. Josias king of Juda maketh a great Pasch, 7. giving many hosts to such as wanted for sacrifice: 14. the priests and Levites performing their functions therein: 22. in the eighteenth year of his reign. 25. He is slain in battle by the king of Egypt, 32. and much lamented by the Jews. 34. His son Jeconias succeedeth. 37. After him joacim, 40. who is deposed by the king of Babylon. 43. Joachin reigneth three months, and is carried into Babylon. 46. Sedecias reigneth eleven years wickedly. 52. and he with his people is carried captive into Babylon, the city and temple are destroyed. 57 so remained till the monarchy of the Persians.  
AND Josias made a Pasch in Jerusalem to our Lord 
4. Reg. 23. v. 21. 2. Paral. 35. v. 1.  & immolated the Phase the fourteenth moon of the month: † appointing the priests by courses of days clothed with stoles in the temple of our Lord. † And he spoke to the Levites the sacred servants of Israel, that they should sanctify themselves to our Lord in the placing of the holy ark of our Lord in the house, which king Solomon son of David built. † It shall not be for you to take it upon your shoulders. And now serve your Lord, and take the care of that nation Israel, in part according to your villages and tribes, † according to the writing of David king of Israel, and according to the magnificence of Solomon his son, all in the temple, and according to your father's portion of principality, among them that stand in the sight of your brethren the children of Israel. † Immolate the Pasch, and prepare the sacrifices for your brethren, and do according to the precept of our Lord 
Exo. 12. levit. 23. Num. 28.  which was given to Moses. † And Josias gave unto the people that was found of sheep, lambs, and kids, and goats thirty thousand, calves three thousand. † These things were given to the people of the kings goods according to promiss: and to the priests for the Phase, sheep in number two thousand, and calves an hundred. † And Jechonias, and Semeias, and Nathanael brethren, and Hasabias', and Oziel, and Coraba for the Phase sheep five thousand, calves five hundred. † And when these things were done in good order, the priests and the Levites stood having azymes by tribes. † And according to the portions of their father's principality, in the sight of the people they did offer, to our Lord according to those things, which were written in the book of Moses: † and roasted the Phase with fire as it ought: and the hosts they boiled in cauldrons, and in pots with benevolence: † and they brought to all that were of the people: and afterward they prepared for themselves and the priests. † For the priests offered the fat, until the hour was ended: and the Levites prepared for themselves, and their brethren, the children of Aaron. † And the sacred singing men, the children of Asaph were by order according to the precept of David and Asaph, and Zacharias, and Jeddimus, which was from the king. † And the porters at every gate, so that none transgressed his own: for their brethren prepared for them. † And the things were consummate that pertained to the sacrifice of our Lord. † In that day they celebrated the Phase, and offered hosts upon the sacrifice of our Lord, according to the precept of king Josias. † And the children of Israel, that were found at that time, celebrated the Phase: and the festival day of Azymes for seven days: † and there was not celebrated such a Phase in Israel, from the times of Samuel the prophet: † and all the Kings of Israel did not celebrate such a Phase as Josias did, and the priests, and the Levites, and the Jews, and all Israel, that were found in their abode at Jerusalem. † In the eighteenth year, Josias reigning was the Phase celebrated. † And the works of Josias were directed in the sight of his Lord in a hart full of fear: † and the things concerning him are written in the ancient times, touching them that sinned, and were irreligious against our Lord above all nations, and that sought not the words of our Lord 
4. Reg. 23. v. 29. 2. Paral. 35. v. 20.  upon Israel. † And after all this fact of Josias, came up Pharaoh the king of Egypt coming in Charcamis from the way upon Euphrates, and Josias went forth to meet him † And the king of Egypt sent to Josias saying: What is there between me & thee king of Juda? † I was not sent of the Lord to fight against thee: for my battle is upon Euphrates, go down in haste. † And Josias did not return upon his chariot: but endeavoured to overthrow him, not attending the word of the prophet from the mouth of our Lord: † but he made battle against him in the field of Mageddo. And princes went down to king Josias. † And the king said to his servants: remove me from the battle, for I am weakened exceedingly. And forth with his servants removed him out of the battle. † And he went up into his second chariot: & coming to Jerusalem, died, and was buried in his father's se pulchre. † And in all jury they mourned for Josias, & the rulers with their wives lamented him until this day. And this was given out to be done always unto all the stock of Israel. † But these things were written before in the book of the histories of the Kings of Juda: and all the acts of the doing of Josias, and his glory and his understanding in the law of our Lord: and the things that were done by him, and that are not written in the book of the Kings of Israel and Juda. † And they that were of the nation, 
4. Reg. 23. v. 30. 2. Par. 36. v. 1.  taking Jechonias the son of Josias, made him king for Josias his father, when he was three and twenty years old. † And he reigned over Israel three months. And the king of Egypt removed him, that he should not reign in Jerusalem: † and he put a tax upon the nation of silver an hundred talentes, and of gold one talon. † And the king of Egypt made joacim his brother king of Juda and Jerusalem: † and he bound the magistrates of joacim, and Zaracel his brother, and taking them brought them back into Egypt. † joacim was five and twenty years old when he began to reign in the land of Juda and Jerusalem: and he did evil in the sight of our Lord. † And after this man came up Nabuchodonosor the king of Babylon, and binding him with a band of brass, brought him into Babylon. † And Nabuchodonosor took the sacred vessels of our Lord, and carried away, and consecrated them in his temple in Babylon. † For his uncleanness, and lack of religion is written in the book of the times of the Kings. † And Joachin his son reigned for him. And when he was made king, he was eighteen years old. † And reigned three months and ten days in Jerusalem, and did evil in the sight of our Lord: † and after a year Nabuchodonosor 
4. Reg. 24. v. 1. v. 17.  sending, transported him into Babylon together with the sacred vessels of our Lord. † And he made Sedecias king of Juda and Jerusalem, when he was one and twenty years old: and he reigned eleven years. † And he did evil in the sight of our Lord, and was not afraid of the words which were spoken by jeremy 
jere. 37. v. 2.  the prophet from the mouth of our Lord: † and being sworn of king Nabuchodonosor, forsworn he did revolt: and his neck being hardened, & his hart, he transgressed the ordinances of our Lord the God of Israel. † And the princes of the people of our Lord did many things wickedly, and they did impiously above all the uncleanness of the nations: and they polluted the temple of our Lord that was holy in Jerusalem. † And the God of their fathers sent by his messenger to reclaim them, for that he would spare them, and his tabernacle. † But they scorned at his messengers: and in the day that our Lord spoke to them, they were mocking his prophets. † Who was moved even unto wrath upon his nation for their impiety, and commanded the Kings of the Chaldees to come up. † These slew their young men with the sword, round about their holy temple, and spared not young man, and old man, and virgin, and youth: † but all were delivered into their hands: & taking all the sacred vessels of our Lord, and the kings treasures, they carried them into Babylon, † and burnt the house of our Lord, and threw down the walls of Jerusalem: and the towers thereof they burned with fire, † and consumed all their honourable things, and brought them to nought, and those that were left of the sword, they led into 
jere. 25. v. 12. & 29. v. 10. Dan. 9 v. 2.  Babylon. † And they were his servants until the Persians reigned in the fulfilling of the word of our Lord by the mouth of jeremy: † as long as the land quietly kept her sabbaths, all the time of her desolation she sabbathized in the application of seventy years.   

CHAP. II. Cyrus king of Persia permitteth the Jews to return into their country: 10. and delivereth to them the holy vessels, which Nabuchodonosor had taken from the temple. 16. Certain adversaries writing to king Artaxerxes, hinder those that would repair the ruins of Jerusalem.  
CYRUS king of the Persians reigning for the accomplishment 
2. Paral. 36. v. 22. 2. Esd. 1. v. 1. & 6. v. 3. jere. 26. v. 12. & 29. v. 10. Dan. 9 v. 2.  of the word of our Lord by the mouth of jeremy, † our Lord raised up the spirit of Cyrus' king of the Persians, and he proclaimed in all his kingdoms, and that by writing, † saying: Thus saith Cyrus' king of the Persians: The Lord of Israel, the high Lord, hath made me king over the whole earth. † and hath signified to me to build him a house in Jerusalem, which is in jury. † If there be any of your kindred, his Lord go up with him into Jerusalem. † whosoever therefore dwell about the places, let them help them that are in the same place, in gold and silver, † in gifts, with horses, and beasts, and with other things which by vows are added into the temple of our Lord, which is in Jerusalem. † And the princes of the tribes, of the villages and of jury, of the tribe of Benjamin, & the priests, and the Levites standing up, whom our Lord moved to go up, and to build the house of our Lord which is in Jerusalem, and they that were round about them, † did help them with all their gold and silver, and beasts, and many whose mind was stirred up, with many vows. † And Cyrus' the king brought forth the sacred vessels of our Lord, which Nabuchodonosor the king of Babylon transported out of Jerusalem, and consecrated them to his Idol. † And Cyrus' the king of Persians bringing them forth, delivered them to Mithridatus, who was over his treasures. † And by him they were delivered to Salmanasar precedent of jury. † And of these this was the number: cups for libamentes of silver two thousand four hundred, basins of silver thirty: phials of gold thirty, also of silver two thousand four hundred: and other vessels a thousand. † and all the vessels of gold and silver, were five thousand eight hundred sixty. † And they were numbered to Salmanasar together with them, that came out of the captivity of Babylon into Jerusalem. † But in the 
1. Esd. 4. v. 7.  times of Artaxerxes king of the Persians, there wrote to him of them that dwelled in jury and Jerusalem, Balsamus, and Mithridatus, and Sabellius, and Rathimus, Balthemus, Sabellius scribe, and the rest dwelling in Samaria, and other places the epistle following to king Artaxerxes. † SIR, thy servants Rathimus over occurrentes, and Sabellius the scribe, and the other judges of thy court in Caelesyria, and Phenice. † And now be it known to our Lord the king, that Jews came up from you to us, coming into Jerusalem a rebellious, & very naughty city, do build the furnaces thereof, and set up the walls, and raise the temple. † And if this city, and the walls shall be finished, they will not only not abide to pay tributes, but also will resist the Kings. † And because that is in doing about the temple, we thought it should do well not to neglect this same thing: † but to make it known to our Lord the king, that if it shall seem good, o king, it may be sought in the books of thy fathers, † and thou shalt find in the records, things written of these, and thou shalt know that this city hath been rebellious, and trubling Kings, and cities, † and the Jews rebels, & making battles in it from time out of mind, for the which cause this city was made desolate. † Now therefore we do thee to understand, Lord king, that if this city shall be built, and the walls thereof shall be erected, there will be no coming down for thee into Caelesyria, & Phenice. † Then wrote the king to Rathimus, the writer of the occurrentes, and to Balthemus, and to Sabellius the scribe, and to the rest joined with them, and to the dwellers in Syria, and Phenice, as followeth: † I have read the epistle that you sent me. I commanded therefore search to be made, & it was found that the same city is from the beginning rebellious to Kings, † and the men rebels, and making battles in it, & there were most valiant Kings ruling in Jerusalem, and exacting tributes in Caelesyria, & Phenice. † Now therefore I have given commandment to forbid those men to build the city, and to stay them that nothing be done more than is: † and that they proceed not farther, whereof are evils, so that there may be truble brought upon the Kings. † Then these things being read which were written of king Artaxerxes, Rathimus, and Sabellius the scribe, and they that were appointed with them joining together in haste came to Jerusalem with a troop of horsemen, and multitude, & company: † and they began to forbid the builders, and they ceased from building of the temple in Jerusalem, till in the second year of the reign of Darius' king of the Persians.   

CHAP. III. After a solemn supper made to all the court, and chief princes, king Darius sleeping: 4. three esquires of the body keeping watch, proposed the question: 10. Whether wine, or a King, or women, or the truth doth excel? 17. The first praiseth wine.  
KING Darius made a great supper to all his domestical servants, and to all the magistrates of Media and Persia, † and to all that were purple, and to the praetors, and consuls, and livetenantes under him from India unto Aethiopia, an hundred twenty seven provinces. † And when they had eaten and drunken, and returned full, than Darius went up into his chamber, and slept, and awaked. † Then those three young men keepers of his body, which guarded the King's body, said one to an other; † Let every one of us say a word that may excel: & whose word soever shall appear wiser than the others, to him will king Darius give great gifts, † to be covered with purple, & to drink in gold, and to sleep upon gold, & a chariot with a bridle of gold, & a bonnet of silk, and a chain about his neck: † and he shall sit in the second place next Darius for his wisdom. And he shall be called the cousin of Darius. † Then every one writing his word signed it, and they put it under the pillow of Darius the king, † and they said: When the king shall rise, we will give him our writings: and which soever of the three the king shall judge, and the magistrates of Persia, that his word is the wiser, to him shall the victory be given as is written. † One wrote: Wine is strong. † An other wrote, a King is stronger. † The third wrote, women are more strong: but above all things truth overcometh. † And when the king was risen, they took their writings, and gave him, and he read. † And sending he called all the Magistrates of the Persians, and the Medes, and them that wear purple, and the praetors, and the overseers; † and they sat in the council: and the writings were read before them. † And he said: call the young men, and they shall declare their own words. And they were called, and went in. † And he said to them: Declare unto us concerning these things which are written. And the first began, he that had spoken of the strength of wine, † and said: O ye men, how doth wine prevail over all men that drink! it seduceth the mind. † And also the mind of king and orphan it maketh vain. Also of the bondman and the free, of the rich man and the poor, † and every mind it turneth into security and pleasantness, and it remembreth not any sorrow and duty, † and all hearts it maketh honest, and it remembreth not king, nor magistrate, and it maketh a man speak all things by talentes. † And when they have drunk, they remember not friendship, nor brotherhood: yea and not long after they take sword. † And when they are recovered and risen from the wine, they remember not what they have done. † O ye men, doth not wine excel? who thinketh to do so? And having said this, he held his peace.   

CHAP. four The second praiseth the excellency of a king: 13. The third (which is Zorobabel) commendeth women: 33. but preferreth truth above all 41. which is so approved, and he is rewarded. 42. The king moreover at his request restoreth the holy vessels of the temple, and granteth means to build the city of Jerusalem, and the temple.  
AND the next began to speak, he that spoke of the strength of a king. † O ye men do not the men excel, which obtain land and sea, and all things that are in them? † But a king excelleth above all things, and hath dominion over them: and every thing whatsoever he shall say to them, they do. † And if he send them to warryers', they go, and throw down mountains, and the walls, and towers. † They kil, and are killed: and the kings word they transgress not. For if they shall overcome, they bring to the king all things whatsoever they have taken for a pray. † In like manner also all others, for so many as are not soldiers, nor fight, but till the ground: when they shall reap, again they bring tributes to the king. † And he being one only if he say: kill ye, they kill: say he: forgive, they forgive. † say he: strike: they strike: say he, destroy, they destroy: † say he build, they build. † say he, cut down, they cut down, say he plant, they plant: † and all the people, & potestates hear him, and beside this he sitteth down, and drinketh, and sleepeth. † And others guard him round about, and can not go every one, and do their own works, but at a word are obedient to him. † O ye men, how doth not a king excel that is so renowned? And he held his peace. † The third that spoke of women and truth, this is Zorobabel, began to speak. † O ye men, not the great king, & many men, neither is it wine that doth excel. Who is it then that hath the dominion of them? † have not women brought forth the king, and all the people, that ruleth over land & sea: † and were they not borne of them, and did not they bring up them which planted the vineyards, whereof wine is made? † And they make the garments of all men, & they do honour to all men, and men can not be separed from women. † If they have gathered gold and silver, and every beautiful thing, & see a woman comely and fair, † leaving all these things they fix their look upon her, & with open mouth behold her, and allure her more than gold and silver, and every precious thing. † Man forsaketh his father that brought him up, and his country, and joineth himself to a woman. † And with a woman he refresheth his soul: and neither doth he remember father, nor mother, nor country. † And hereby you must know that women rule over you. Are you not sorry? † And a man taketh his sword, & goeth into the way to commit thefts and murders, & to sail seas & rivers, † and seethe a lion, and goeth in darkness: and when he hath committed theft, and fraud, and spoils, he bringeth it to his beloved. † And again, man loveth his wife more than father or mother. † And many have become mad for their wives: and have been made bondmen for them: † and many have perished and been slain, and have sinned for women. † And now believe me, that the king is great in his power: because all countries are afraid to touch him. † nevertheless I saw Apemes the daughter of Bezaces the concubine of a marvelous king, sitting by the king at his right hand, † and taking of the crown from his head, and putting it upon herself, and with the palm of her lefthand she struck the king. † And beside these things he with open mouth beheld her: and if she smile he laugheth, and if she be angry with him, he flattereth, till he be reconciled to her favour. † O ye men, why are not women stronger? Great is the earth, and high is the heaven: who doth these things? † And than the king and they that wear purple looked one upon an other. And he began to speak of truth. † O ye men, are not women strong? The earth is great and heaven is high: & the swift course of the sun turneth the heaven round into his place in one day. † Is not he magnifical that doth these things, and the truth great, and stronger above all things? † all the earth calleth upon the truth, heaven also blesseth it, and all works are moved, and tremble at it, and there is not any thing with it unjust. † Wine is unjust, the king is unjust, women are unjust, all the sons of men are unjust, and all their works are unjust, and in them is not truth, and they shall perish in their iniquity: † and truth abideth, and groweth strong for ever, and liveth, and prevaileth for ever and ever. † Neither is there with it acception of persons, nor differences: but the things that are just it doth to all men, to the unjust and malignant, and all men are well pleased in the works thereof. † And there is no unjust thing in the judgement thereof, but strength, and reign, and power, and majesty of worlds. Blessed be the God of truth. † And he left speaking. And all the people cried, and said: Great is truth and it prevaileth. † Then the king said to him: ask, if thou wilt any more, than the things that are written, and I will give it thee, according as thou art found wiser than thy neighbours, & thou shalt sit next to me, and shalt be called my cousin. † Then said he to the king: Be mindful of thy vow, which thou hast vowed, to build Jerusalem in the day that thou didst receive the kingdom: † and to send back all the vessels that were taken out of Jerusalem, which Cyrus separated, when he sacked Babylon, and would have sent them back thither. † And thou hast vowed to build the temple, which the Idumeians burnt, when jury was destroyed of the Chaldees. † And now this is that which I ask Lord, & which I desire, this is the majesty which I desire of thee, that thou perform the vow which thou hast vowed to the king of heaven by thy mouth. † than dariuses the king rising up, kissed him: and wrote letters to all the officers, and overseers, and them that wear purple, that they should conduct him, and them that were with him, all going up to build Jerusalem. † And to all the overseers that were in Syria, and Phoenicia, and Libanus he wrote letters, that they should draw cedar trees from Libanus into Jerusalem, to build the city with them. † And he wrote to all the Jews which went up from the kingdom into jury for liberty, every mighty man, & magistrate, & overseer not to come upon them to their gates, † and all the country which they had obtained to be free unto them, & that the Idumeians leave the castles which they possess of the Jews, † and to the building of the temple to give every year twenty talents until it were thoroughly built: † & upon the altars to burn holocausts daily, as they have commandment: to offer other ten talents every year, † & to all that go forth from Babylon to build the city, that there should be liberty aswell to them as to their children, and to all the priests that go before. † And he wrote a quantity also, and commanded the sacred stole to be given, wherein they should serve; † and to the Levites he wrote to give precepts, until the day wherein the house shallbe finished, and Jerusalem builded. And to all that keep the city, he wrote portions and wages to be given to them. † And he sent away all the vessels whatsoever Cyrus had separated from Babylon, and all things whatsoever Cyrus said, he also commanded to be done, and to be sent to Jerusalem. † And when that young man was gone forth, lifting up his face toward Jerusalem, he blessed the king of heaven, † and said: Of thee is victory, and of thee is wisdom, and glory. And I am thy servant. † Blessed art thou which hast given me wisdom, and I will confess to thee Lord God of our fathers. † And he took the letters, and went into Babylon. And he came, and told all his brethren that were in Babylon: † and they blessed the God of their fathers, because he gave them remission and refreshing, † that they should go up and build Jerusalem, and the temple wherein his name was renowned, and they rejoiced with music and joy seven days.   

CHAP. v Those that returned from captivity of Babylon into Jerusalem, and jury, are recited. 47. They restore God's service: 66. but are hindered from building.  
AFTER these things there were chosen, to go up the 
1. Esd. 2. v. 1.  princes of towns by their houses, and tribes, and their wives, and their sons and daughters, and their men servants and women servants, and their cattle. † And Darius the king sent together with them a thousand horsemen, till they conducted them to Jerusalem with peace, & with music & with timbrels, and shaulmes: † and all the brethren were playing, and he made them go up together with them. † And these are the names of the men that went up by their towns according to tribes, and according to the portion of their principality. † priests: The children of Phinees, the son of Aaron, Jesus the son of Josedec, joacim the son of Zorobabel, the son of Salathiel of the house of David, of the progeny of Phares, of the tribe of Juda. † Who spoke under Darius' king of the Persians the marvelous words in the second year of his reign the first month Nisan. † And they are these, that of jury came up from the captivity 
1. Esd. 2. v. 2. 2. Esd. 7. v. 6.  of the transmigration, whom Nabuchodonosor the king of Babylon transported into Babylon, and returned into Jerusalem. † And every one sought a part of jury according to his own city, they that came with Zorobabel, and Jesus, Nehemias, Areores, Elimeo, Emmanio, Mardocheo, Beelsuro, Mechpsatochor, Olioro, Emonia one of their princes. † And the number of them of the same nation, of their rulers the children of Phares, two thousand an hundred seventy two: † The children of Ares, three thousand an hundred fifty seven: † The children of Phoemo, an hundred forty two: in the children of Jesus and joabes, a thousand three hundred two: † the children of Demu, two thousand four hundred seventy: the children of Choraba, two hundred five: the children of Banica, an hundred sixty eight, † the children of Bebech, four hundred three: the children of Archad, four hundred twenty seven: † the children of Cham, thirty seven: the children of Zoroar, two thousand sixty seven: the children of Adin, four hundred sixty one: † the children of Aderectes, an hundred eight: the children of Ciaso and Zelas an hundred seven: the children of Azoroc, four hundred thirty nine: † the children of Jedarbone, an hundred thirty two: the children of Ananias, an hundred thirty: the children of Asoni, ninety: † the children of Marsar, four hundred twenty two: the children of Zabarus, ninety five: the children of Sepolemon, an hundred twenty three: † the children of Nepopas, fifty five: the children of Hechanatus, an hundred fifty eight: the children of Cebethamus, an hundred thirty two: † the children of Crearpatros, which are of Enocadie and Modia, four hundred twenty three: they of Gramas and Gabea, an hundred twenty one. † They of Besselon, and Ceagge, sixty five: they of Bastaro, an hundred twenty two: † they of Bechenobes, fifty five: the children of Liptis, an hundred fifty five: the children of Labonni, three hundred fifty seven: † the children of Sichem, three hundred seventy: the children of Suadon, & Cliomus, three hundred seventy eight: † the children of Ericus, two thousand an hundred forty five: the children of Anaas, three hundred seventy. The priests: † the children of Jeddus, the son of Euther, the son of Eliasib, three hundred seventy two: the children of Emerus, two hundred fifty two: † the children of Phasurius, three hundred fifty seven the children of Caree, two hundred twenty seven. † The Levites: The children of Jesus in Caduhel, and Bamis, and Serebias, and Edias, seventy four, the whole number from the twelfth year, thirty thousand four hundred sixty two. † The sons, and daughters, and wives, the whole number, forty thousand two hundred forty two. † The children of the priests, that sang in the temple: the children of Asaph, an hundred twenty eight. † And the porters: the children of Esmeni, the children of Azer, the children of Amon, the children of Accuba, of Topa, the children of Tobi, all an hundred thirty nine. † priests that served in the temple: the children of Sel, the children of Gaspha, the children of Tobloch, the children of Caria, the children of Su, the children of Hellu, the children of Lobana, the children of Armacha, the children of Accub, the children of Vtha, the children of Cetha, the children of Aggab, the children of Obai, the children of Anani, the children of Canna, the children of Geddu, † the children of An, the children of Radin, the children of Desanon, the children of Nachoba, the children of Caseba, the children of Gaze, the children of Ozui, the children of Sinone, the children of Attre, the children of Hasten, the children of Asiana, the children of Manei, the children of Nasissim, the children of Acusu, the children of Agista, the children of Azui, the children of favon, the children of Phasalon, † the children of Meedda, the children of Phusa, the children of Careé, the children of Burcus, the children of Saree, the children of Coesi, the children of Nasith, the children of Agisti, the children of Pedon. † Solomon his children, the children of Asophot, the children of Phasida, the children of Celi, the children of Dedon, the children of Gaddahel, the children of Sephegi, † the children of Aggia, the children of Sachareth, the children of Sabathen, the children of Caroneth, the children of Malsith, the children of Ama, the children of Sasus, the children of Addus, the children of Suba, the children of Eura, the children of Rahotis, the children of Phasphat, the children of Malmon. † all that served the sanctuary, and the servants of Solomon, four hundred eighty two. † These are the children that came up from Thelmela, Thelharsa: the princes of them, Carmellam, and Careth: † and they could not declare their cities, and their progenies, how they are of Israel. The children of Dalari, the children of Tubal, the children of Nechodaici, † of the priests, that did the function of priesthood: and there were not found the children of Obia, the children of Achisos, the children of Addin, who took a wife of the daughters of Pargeleu: † and they were called by his name, and the writing of the kindred of these was sought in the register, and it was not found, and they were forbid to do the function of priesthood. † And Nehemias and Astharus said to them: Let not the holy things be participated, till there arise a hiegh priest learned for declaration and truth. † And all Israel was beside men servants, and women servants, forty two thousand three hundred forty. † Their men servants and women servants, seven thousand three hundred thirty seven. Singing men and singing women, two hundred three score five. † Camels, four hundred thirty five. Horses, seven thousand thirty six. Mules, two hundred thousand forty five. Beasts under yoke, five thousand twenty five. † And of the rulers themselves by their villages, when they came into the temple of God, which was in Jerusalem, to renew and raise up the temple in his place, according to their power: † and to be given into the temple to the sacred treasure of the works, of gold twelve thousand mnas, and five thousand mnas of silver, and stoles for priests an hundred. † And the priests and Levites, and they that came out of the people, dwelled in Jerusalem, and in the country, and the sacred singingmen, and porters, and all Israel in their countries. † And the seventh month being at hand, and when the children 
1. Esd. 3. v. 1.  of Israel were every man in his own affairs, they came together with one mind into the court, that was before the east gate. † And Jesus the son of Josedec, and his brethren the priests: Zorobabel the son of Salathiel, and his brethren standing up, prepared an altar, † that they might offer upon it holocaustes, according to the things that are written in the book of Moses the man of God. † And there assembled there of other nations of the land, and all the nations of the land erected the altar in his place, and they offered hosts, and morning holocaustes to our Lord. † And they celebrated the feast of Tabernacles, and the solemn day, as it is commanded in the law: and sacrifices daily, as it behoved: † and after these the appointed oblations, and the hosts of the sabbaths, and of the newmoones, and of all the solemn sanctified days. † And as many as vowed to our Lord from the new moon of the seventh month, began to offer the hosts to God, and the temple of our Lord was not yet built. † And they gave money to the masones and workmen, and drink and victuals with joy. † And they gave carts to the Sidonians, and Tyrianes, that with them they should carry cedar beams from Lybanus, and should make boats in the haven joppes, according to the decree that was written for them by Cyrus' king of the Persians. † And in the second year coming into the temple of God in Jerusalem, in the second month began Zorobabel the son of Salathiel, and joshua the son of Josedec, and their brethren, and the priests and Levites, and all that were come from the captivity into Jerusalem. † and they founded the temple of God in the newmoone of the second month of the second year, after that they came into jury and Jerusalem. † And they appointed the Levites from twenty years, over the works of our Lord: and Jesus stood and his son, and the brethren, all Levites joining together, & executors of the law, doing the works in the house of our Lord. † And all the priests stood, having stoles with trumpets: † and Levites the children of Asaph, having cymbals together praising our Lord, and blessing him according to David king of Israel. † And they song a song to our Lord, because his sweetness, and honour is for ever upon Israel. † And all the people sounded with trumpet, and cried out with a loud voice, praising our Lord in the raising up of the house of our Lord. † And there came of the priests and Levites, and presidents by their villages the more ancients, which had seen the old house: † and to the building of this with cry and great lamentation, and many with trumpets and great joy: † in so much that the people heard not the trumpets for the lamentation of the people. For the multitude was sounding with trumpets magnifically, so that it was heard far of. † And the enemies of the tribe of Juda, and Benjamin heard it, and they came to know what the voice of the trumpets was: † And they knew that they which were of the captivity do build a temple to our Lord the God of Israel. † And coming to Zorobabel & Jesus, the overseers of the villages, they said to them: We will build together with 
1. Esd. 4. v. 2.  you: † For we have in like manner heard your Lord, & we walk like from the days of Asbazareth king of the Assyrians, who transported us hither. † And Zorobabel, and Jesus, & the princes of the villages of Israel, said to them: † It is not for us and you to build the house of our God. For we alone will build to our Lord of Israel according as Cyrus the king of the Persians hath commanded. † And the nations of the land lying upon them that are in jury, and lifting up the work of the building, and bringing ambushmentes, and peoples, prohibited them to build. † and practising assaults hindered them, that the building might not be finished all the time of the life of king Cyrus, and they differred the building for two years until the reign of Darius.   

CHAP. vi The Jews by assistance of king Darius build up the Temple in Jerusalem.  
AND in the second year of the reign of Darius prophesied 
1. Esd. 5. v. 1.  Aggeus, and Zacharias the son of Addo the prophet to jury and Jerusalem in the name of God of Israel upon them. † Then Zorobabel the son of Salathiel standing up, and Jesus the son of Josedec began to build the house of our Lord, which is in Jerusalem. † When the prophets of our Lord were present with them, and did help them. At the same time came Sisennes to them, the deputy of Syria, and of Phenice, and Satrabuzanes, and his fellows: † and they said to them: By whose commandment, build ye this house, and this roof, and perfit all other things? And who are the workmen that build these things? † And the ancients of the Jews, which were left of the captivity by our Lord, had favour when the visitation was made upon them. † And they were not hindered from building, till it was signified to Darius of all these things, and answer was received. † A copy of the letter, which they sent to Darius. Sisennes' deputy of Syria and Phenice, and Satrabuzanes, and his fellows in Syria and Phenice precedents, to king Darius' greeting: † Be all things known to our Lord the king, that when we came into the country of jury, and had entered into Jerusalem, we found them building the great house of God. † And the temple of polished stones, and of great and precious matter in the walls. † And the works to be a doing earnestly, and to succeed, and prosper in their hands, and in all glory to be perfited most diligently. † Then we asked the ancients saying, by whose permission build ye this house, & found these works? † And therefore we asked them, that we might do thee to know the men & the overseers, and we required of them a roll of the names of the overseers. † But they answered us saying: We are the servants of the Lord, which made heaven and earth. † And this house was built these many years passed by a king of Israel. that was great and most valiant, and was finished. † And because our fathers were provoking to wrath, and sinned against God of Israel, he delivered them into the hands of Nabuchodonosor the king of Babylon, king of the Chaldees. † And throwing down this house they burnt it, and they led the people captive into Babylon. † In the first year when Cyrus reigned the king of Babylon, Cyrus the king wrote to build this house. † And these sacred vessels of gold and silver which Nabuchodonosor had taken out of the house which is in Jerualsem, and had consecrated them in his own temple, Cyrus brought them forth again out of the temple which was in Babylon, and they were delivered to Zorobabel, & to Salmanasar the deputy. † And it was commanded them that they should offer these vessels, & lay them up in the temple, which was in Jerusalem, and build the temple of God itself in his place. † Then did Salmanasar lay the foundations of the house of our Lord, which is in Jerusalem: and from that time until now it is a building, and is not accomplished. † Now therefore if thou think it good o king, let it be sought in the King's libraries of Cyrus the king, which are in Babylon: † and if it shall be found, that the building of the house of the Lord, which is in Jerusalem, began by the counsel of Cyrus the king, and it be thought good of our Lord the king, let him write to us of these things. † than dariuses the king commanded 
1. Esd. 6. v. 1.  search to be made in the libraries: and there was found in Ecbatana a town that is in the country of Media, one place wherein were written these words: † IN THE FIRST year of the reign of Cyrus, king Cyrus commanded to build the house of the Lord which is in Jerusalem, where they did burn incense with daily fire, † the height whereof shall be of ten cubits, & the breadth three score cubits, four square with three stones polished, and with a fit gallery of wood of the same country, & one new gallery, and the expenses to be given out of the house of Cyrus the king. † And the sacred vessels of the house of the Lord, as well of gold as of silver, which Nabuchodonosor took from the house of our Lord, which is in Jerusalem where they were laid, that they be put there: † And he commanded Sisennes the deputy of Syria & Phoenicia, and Satrabuzanes, and his fellows & them that were ordained presidents in Syria & Phoenicia, that they should refrain themselves from that place. † And I also have given commandment to build it wholly: and have provided, that they help them, which are of the captivity of the Jews, till the temple of the house of the Lord be accomplished. † And from the vexation of the tributes of Coelesyria & Phoenicia, a quantity to be given diligently to these men for the sacrifice of the Lord, to Zorobabel the governor, for oxen, and rams, and lambs. † And in like manner corn also, and salt, and wine, and oil continually year by year, according as the priests which are in Jerusalem, have prescribed to be spent daily: † that libamentes may be offered to the most high God for the king & his children, & that they may pray for their life. † And that it be denounced, that whosoever shall transgress any thing of these which are written, or shall despise it, a beam be taken of their own, & they be hanged, & their goods be confiscate to the king. † therefore the Lord also, whose name is invocated there, destroy every king & nation, that shall extend their hand to hinder or to handle il the house of the Lord which is in Jerusalem. † I Darius the king have decreed that it be most diligently done according to these things.   

CHAP. VII. The house of God is finished, 7. and dedicated, 10. the feast of Pasch is also celebrated seven days with Azimes.  
THAN Sisennes the deputy of Coelesyria, and Phaenice, and 
1. Esd. 6. v. 13.  Satrabuzames, and their fellows, obeying those things which were decreed of Darius the king, † applied the sacred works most diligently, working together with the ancients of the Jews, the princes of Syria. † And the sacred works prospered, Aggeus & Zacharias the prophets prophesying. † And they accomplished all things by the precept of our Lord the God of Israel, and by the counsel of Cyrus, & Darius, and Artaxerxes the king of the Persians. † And our house was a finishing until the three and twentieth day of the month of Adar, the sixth year of Darius the king. † And the children of Israel, and the priests and Levites, and the rest that were of the captivity, which were added did according to those things that are written in the book of Moses. † And they offered for the dedication of the temple of our Lord, oxen an hundred, rams two hundred, lambs four hundred. † And kids for the sins of all Israel, twelve, according to the number of the tribes of Israel. † And the priests and Levites stood clothed with stoles by tribes, over all the works of our Lord the God of Israel, according to the book of Moses, and the porters at every gate. † And the children of Israel, with them that were of the captivity celebrated the phase the fourteenth moon of the first month, when the priests and Levites were sanctified. † all the children of the captivity were not sanctified together, because all the Levites were sanctified together. † And all the children of the captivity immolated the phase, both for their brethren the priests, and for themselves. † And the children of Israel did eat, they that were of the captivity all that remained apart from all the abominations of the nations of the land seeking our Lord. † And they celebrated the festival day of Azymes seven days feasting in the sight of our Lord. † Because he turned the counsel of the king of the Assyrians toward them, to strengthen their hands to the works of our Lord the God of Israel.   

CHAP. VIII. Esdras going from Babylon to Jerusalem, 9 carrieth king Artaxerxes favourable letters. 14. n●t. licence to tak● gold, silver, and all things necessary at their pleasure. 31. The chief m●n that go with him are recited. 51. He voweth a fast praying for good success in their journey. 56. weigheth the gold and silver, which he delivereth to the priests, and Levites. 69. And severely admonisheth the people to repentance, for their marriages made with infideles.  
AND after him when Artaxerxes king of the Persians reigned, 
1. Esd. 7. v. 1.  came Esdras the son of Azarias, the son of Helcias the son of Salome, † the son of Sadoc, the son of Achitob, the son of Ameri, the son of Azahel, the son of Bocci, the son of Abisue, the son of Phinees the son of Eleazar, the son of Aaron the first priest. † This Esdras came up from Babylon being scribe & wise in the law of Moses, which was given of our Lord the God of Israel to teach and to do. † And the king gave him glory, because he had found grace in all dignity and desire in his sight. † And there went up with him of the children of Israel, and the priests, and the Levites, and the sacred singers of the temple, and the porters, and the servants of the temple into Jerusalem. † In the seventh year when Artaxerxes reigned in the fifth month, this is the seventh year of his reign, going forth of Babylon in the newmoone of the fifth month, † they came to Jerusalem according to his commandment, according to the prosperity of their journey, which their Lord gave them. † For in these Esdras had great knowledge, that he would not pretermit any of those things, which were according to the law, and the precepts of our Lord, and in teaching all Israel all justice and judgement. † And they that wrote the writings of Artaxerxes the king, coming delivered the writing which was granted of Artaxerxes the king to Esdras the Priest, & the reader of the law of our Lord, the copy whereof here followeth. † KING Artaxerxes to Esdras the Priest, and reader of the law of the Lord, greeting. † I of courtesy esteeming it among benefits, have commanded them that of their own accord are desirous of the nation of the Jews, and of the priests and Levites, which are in my kingdom, to go with thee into Jerusalem. † If any therefore desire to go with thee, let them come together, and set forward as it hath pleased me, and my seven friends my counsellors: † that they may visit those things which are done touching jury and Jerusalem, observing as thou hast in the law of the Lord. † And let them carry the gifts to the Lord the God of Israel, which I have vowed and my friends to Jerusalem, and all the gold and silver, that shall be found in the country of Babylon to the Lord in Jerusalem, with that, † which is given for the nation itself unto the temple of their Lord which is in Jerusalem: that this gold and silver be gathered for oxen, and rams, and lambs, and kids, and for the things that are agreeable to these, † that they may offer hosts to the Lord upon the altar of their Lord, which is in Jerusalem. † And all things whatsoever thou with thy brethren wilt do with gold and silver, do it at thy pleasure according to the precept of the Lord thy God. † And the sacred vessels, which are given thee to the works of the house of the Lord thy God, which is in Jerusalem. † And other things whatsoever shall help thee to the works of the temple of thy God, thou shalt give it out of the King's treasure. † When thou with thy brethren wilt do aught with gold and silver, do according to the will of the Lord. † And I king Artaxerxes have given commandment to the keepers of the treasure of Syria and Phaenice, that what things soever Esdras the Priest and reader of the law of the Lord, shall write for, they give him unto an hundred talents of silver, likewise also of gold. † And unto an hundred measures of corn, & an hundred vessels of wine, and other things whatsoever abound without taxing. † Let all things be done to the most high God according to the law of God, lest perhaps there arise wrath in the reign of the king, and of his son, and his sons. † And to you it is said, that upon all the priests, and Levites, and sacred singers, and servants of the temple, & scribes of this temple † no tribute, nor any other tax be set, and that no man have authority to object any thing to them. † But thou Esdras according to the wisdom of God appoint judges, and arbitrers in all Syria and Phaenice: and teach all them that know no the law of thy God: † that whosoever shall transgress the law, they be diligently punished either with death, or with torment, or else with a forfeit of money, or with banishment. † And Esdras the scribe said: Blessed be the God of our fathers, which hath given this will into the King's hart, to glorify his house, which is in Jerusalem. † And hath honoured me in the sight of the king, and of his counsellors, and friends, and them that wear purple. † And I was made constant in mind according to the aid of our Lord my God, and gathered together of Israel men, that should go up together with me. † And these 
1. Esd. 8. v. 1.  are the princes according to their kindreds, and several principalities of them that came up from Babylon the kingdom of Artaxerxes. † Of the children of Phares, Gersomus: and of the children of Siemarith, Amenus: of the children of David, Acchus the son of Scecilia: † Of the children of Phares, Zacharias, and with him returned an hundred fifty men. † Of the children of leader Moabilion, Zaraei, and with him two hundred fifty men: † Of the children of Zachues', Jechonias of Zechoel, and with him two hundred fifty men: † of the children of Sala, Maasias of Gotholia, & with him seventy men: † of the children of Saphatia, Zarias of Michael, and with him eighty men: † of the children of Job, Abdias of Jehel, and with him two hundred twelve men: † of the children of Bania, Salimoth, the son of Josaphia, and with him an hundred sixty men: † of the children of Beer, Zacharias Bebei, and with him two hundred eight men: † of the children of Ezead, Joannes of Eccetan, and with him an hundred ten men: † of the children of Adonicam, which were last, and these are their names, Eliphalam the son of Gebel, and Semeias, and with him seventy men. † And I gathered them together to the river that is called Thia, and we camped there three days, and viewed them again. † And of the children of the priests and Levites I found not there. † And I sent to Eleazarus, and Eccelon, and Masman, and Maloban, and Enaathan, and Samea, and Joribum, Nathan, Enuagam, Zacharias, and Mosolam the leaders themselves, and that were skilful. † And I said to them that they should come to Loddeus, who was at the place of the treasury. † And I commanded them to say to Loddeus, and his brethren, and to them that were in the treasury, that they should send us them that might do the function of priesthood in the house of the Lord our God. † And they brought unto us according to the mighty hand of the Lord our God cunning men: of the children of Moholi, the son of Levi, the son of Israel, S●bebia, & his sons and brethren, which were eighteen: † Asbia, and Amin of the sons of the children of Chananeus, and their children twenty men. † And of them that served the temple, whom David gave, and the princes themselves to the ministery of the Levites of them that served the temple, two hundred twenty. Al their names were signified in writings. † And I vowed there a fast to the young men in the sight of God, that I might ask of him a good journey for us, and them that were with us, and for the children, and the cattle because of ambushementes. † For I was ashamed to ask of the king footmen and horsemen in my company, to guard us, against our adversaries. † For we said to the king that the power of our Lord will be with them that seek him with all affection. † And again we besought the Lord our God according to these things: whom also we had propicious, and we obtained of our God. † And I separated of the rulers of the people, and of the priests of the temple, twelve men, and Sedebia, and Asanna, and with them of their brethren ten men. † And I weighed to them the gold and silver, and the vessels of the house of our God pertaining to the priests, which the king had given, and his counsellors, and the princes, and all Israel. † And when I had weighed it, I delivered of silver an hundred fifty talentes, and silver vessels of an hundred talentes, and of gold an hundred talentes. † And of vessels of gold seven score and twelve brazen vessels good of shining brass, resembling the form of gold. † And I said to them: You are also sanctified to our Lord, and the vessels be holy, and the gold and silver is vowed to our Lord the God of our fathers. † Watch and keep, till you deliver them to some of the rulers of the people, and to the priests, and Levites; and to the princes of the cities of Israel in Jerusalem, in the treasury of the house of our God. † And those priests and Levites that received the gold and silver and vessels, brought it to Jerusalem into the temple of our Lord. † And we went forward from the river Thia, the twelfth day of the first month, till we entered into Jerusalem. † And when the third day was come, in the fourth day the gold being weighed, and the silver, was delivered in the house of the Lord our God, to Marimoth Priest the son of jori. † And with him was Eleazar the son of Phinees: and with them were Josadus the son of Jesus, and Medea's, and Banni the son of a Levite, by number and weight all things. † And the weight of them was written the same hour. † And they that came out of the captivity, offered sacrifice to our Lord the God of Israel, oxen twelve, for all Israel, rams eighty six, † lambs seventy two, buck goats for sin twelve, and for health twelve kine, all for the sacrifice of our Lord. † And they read again the precepts of the king to the kings officers, and to the deputies of Coelesyria, and Phoenicia: and they honoured the nation, and the temple of our Lord. † And these things being finished, the 
1. Esd. 9 v. 1.  rulers came to me, saying: The stock of Israel, and the princes, and the priests, and the Levites, † and the strange people, and nations of the land have not separated their uncleanness from the Chananeites, and Hetheites, and Pherezeites, and jebuseites, and Moobites, & Egyptians, and Idumeians. † For they are joined to their daughters both themselves, and their sons: and the holy seed is mingled with the strange nations of the earth, and the rulers and magistrates were partakers of that iniquity from the beginning of the reign itself. † And forth with as I heard these things, I rend my garments and the sacred tunike: and tearing the hears of my head, and my beard, I sat sorrowful and heavy. † And there assembled to me mourning upon this iniquity, as many as were then moved by the word of our Lord the God of Israel, and I sat sad until the evening sacrifice. † And I rising up from fasting, having my garments rend and the sacred tunike, kneeling, and stretching forth my hands to our Lord, † I said: Lord I am confounded, and ashamed before thy face, † for our sins are multiplied over our heads, and our iniquities are exalted even to heaven. † Because from the times of our fathers we are in great sin unto this day. † And for the sins of us, and of our fathers we have been delivered with our brethren, and with our priests to the Kings of the earth, into sword and captivity, and spoil with confusion unto this present day. † And now what a great thing is this that mercy hath happened to us from thee o Lord God, & leave thou unto us a root, and a name in the place of thy sanctification, † to discover our light in the house of the Lord our God, to give us meat in all the time of our bondage. † And when we served, we were not forsaken of the Lord our God: but he set us in favour, appointing the Kings of the Persians to give us meat, † and to glorify the temple of the Lord our God, and to build the desolations of Zion, to give us stability in jury, and Jerusalem. † And now what say we Lord, having these things? For we have transgressed thy precepts, which thou gavest into the hands of thy servants the prophets, † saying: That the land into which ye entered to possess the inheritance thereof, is a land polluted with the coinquinations of the strangers of the land, and their uncleanness hath filled it wholly with their filthiness. † And now your daughters you shall not match with their sons, and their daughters you shall not take for your sons. † And you shall not seek to have peace with them for ever, that growing strong you may eat the best things of the land, and may distribute the inheritance to your children for ever. † And the things that happen to us, all are done for our nauhtie works, and our great sins. † And thou gavest us such a root, and we are returned again to transgress thy ordinances, that we would be mingled with the uncleanness of the nations of this land. † Wilt not thou be wrath with us to destroy us, till there be no root left nor our name? † Lord God of Israel thou art true. For there is a root left until this present day. † Behold, now we are in thy sight in our iniquities. For it is not to stand any longer before thee in these matters. † And when Esdras with adoration confessed weeping, lying flat on the ground before the 
1. Esd. 10. v. 1.  temple, there were gathered before him out of Jerusalem a very great multitude, men and women, and young men and young women. For there was great weeping in the multitude itself. † And when he had cried, Jechonias of Jeheli of the children of Israel, said to Esdras: We have sinned against our Lord, for that we have taken unto us in marriage strange women of the nations of the land. † And now thou art over all Israel, in these therefore let there be an oath from our Lord to expel all our wives that are of strangers with their children. † As it was decreed to thee of the ancestors according to the law of our Lord, rising up declare it. † For to thee the business pertaineth, and we are with thee: do manfully. † And Esdras rising up adjured the princes of the priests and Levites, and all Israel to do according to these things and they swore.   

CHAP. IX. Esdras fasting for the sins of the people, commandeth that they separate all strange women from them. 18. The priests and Levites, which had offended herein, are recited. 38. He readeth the law before the people: 48. certain do expound to the multitudes in several places. 52. And so they are dismissed with joy.  
AND Esdras rising up from before the court of the temple, 
1. Esd. 10. v. 6.  went into the chamber of Jonathas the son of Nasabi. † And lodging there he tasted no bread, nor drank water for the iniquity of the multitude. † And there was proclamation made in all jury, & in Jerusalem to all that were of the captivity gathered in Jerusalem, † that whosoever shall not appear with in two or three days, according to the judgement of the ancients sitting upon it, their goods should be taken away, and himself should be judged an alien from the multitude of the captivity. † And all were gathered that were of the tribe of Juda, and of Benjamin within three days in Jerusalem: this is the ninth month, the twentieth day of the month. † And all the multitude sat in the court of the temple trembling, for the present winter. † And Esdras rising up said to them: You have done unlawfully taking to you in marriage strange wives, that you might add to the sins of Israel. † And now give confession, & magnificence to our Lord the God of our fathers: † and accomplish his will, and departed from the nations of the land, and from your wives the strangers. † And all the multitude cried, and they said with a loud voice: As thou hast said, we will do. † But because the multitude is great, and winter time, and we can not stand in the air without succour: and this is a work for us not of one day, nor of two, for we have sinned much in these things: † Let the rulers of the multitude stand, and that dwell with us, and as many as have with them foreign wives, † and at a time appointed let the priests out of every place, and the judges assist, until they appease the wrath of our Lord concerning this business. † And Jonathas the son of Ezeli, and Ozias of Thecam took upon them according to these words: and Bosoramus, and levis, and Sabbathaeus, wrought together with them. † And all that were of the captivity stood according to all these things † And Esdras the priest chose unto him men the great princes of their father's according to their names: & they sat together in the new-moon of the tenth month to examine this business. † And they determined of the men that had outlandish wives, until the newmoone of the first month. † And there were found of the priests intermingled that had outlandish wives. † Of the sons of Jesus the son of Josedec, and his brethren: Maseas, and Eleazarus, and joribus, and Joadeus, † and they put to their hands to expel their wives: and to offer a ram to obrayne pardon for their ignorance. † And the sons of Semmeri: Maseas and Esses, Jeelech, and Azarias. † And of the children of Fosere: Limosias, Hismaenis, and Nathanee, jussio, Reddus, and Thalsas. † And of the Levites: Jor abdus, and Semeis, and Colnis, and Calitas, and Facteas, and Coluas, and Eliomas, † and of the sacred singing men, Eliasib, Zaccarus. † And of the porters, Salumus, and Tolbanes. † And of Israel: of the sons of Foro, Ozi, and Remias, and Geddias, & Melchias, and Michelus, Eleazarus, and Jammebias, and Bannas. † And of the sons of Jolaman: Chamas, and Zacharias, and Jezuelus, and Joddius, and Erimoth, and Helias. † And of the sons of Zathoim: Eliadas, and Liasumus, Zochias, and Larimoth, & Zabdis, and Thebedias. † And of the sons of Zebes: Joannes, and Amanias', and Zabdias, and Emeus. † And of the sons of Banni: Olamus, & Maluchus, and Jeddeus, and jasub, and Azabus, & Jerimoth. † And of the sons of Addin: Nathus, and Moosias, & Caleus, and Raanas, Maaseas, Mathathias, and Beseel, and Bonnus, and Manasses. † And of the sons of Nuae: Noneas, and Aseas, and Melchias, and Sameas, and Simon, Benjamin, and Malchus, and Marras. † And of the sons of Asom: Carianeus, Mathathias, & Bannus, & Eliphalach, and Manasses, and Semei. † And of the sons of Banni: Jeremias, and Moadias', and Abramus, & Johel, and Baneas, & Pelias, and Jonas, and Marimoth, & Eliasib, and Matheneus, and Eliasis, and Orizas', and Dielus, and Semedius, & Zambris, and Josephus. † And of the sons of Nobei: Idelus, and Mathathias, and Sabadus, and Zecheda, Zedmi, and Jessei, Baneas. † all these married outlandish wives, and did put them away with their children. † And the priests and the Levites, and they that were of Israel, dwelled in Jerusalem, and in the whole country in the new moon of the seventh month. And the children of Israel we●e in their habitations. † And all the multitude was gathered together into the court, which is on the east of the sacred gate: † and they said to Esdras the high priest, and reader, that he should bring the law of Moses, which was delivered of our Lord the God of Israel. † And Esdras the high priest brought the law to all the multitude of them from man unto woman, and to all the priests to hear the law in the newmoone of the seventh month. † And he read in the court, which is before the sacred gate of the temple, from break of day until evening before men and women. And they all gave their mind to the law. † And Esdras the priest, and reader of the law stood upon a tribunal of wood, which was made. † And by him stood Mathathias, and Samus, and Ananias, Azarias, Urias, Ezechias, and Balsamus on the right hand, † and on the left Faldeus, Misael, Malachias, Ambusthas, Sabus, Nabadias', and Zacharias. † And Esdras took the book before all the multitude: for he was chief in glory in the sight of al. † And when he had ended the law, they stood all upright: and Esdras blessed our Lord the most high God, the God of Sabaoth omnipotent. † And all the people answered: Amen. And lifting up their hands falling on the ground, they adored our Lord. † Jesus and Banaeus, and Sarebias, and Jaddimus, and Accubus, and Sabbathaeus, and Calithes', & Azarias, and Joradus, and Ananias, and Philias levites, † who taught the law of our Lord, and read the same in the multitude, & every one preferred them that understood the lesson. † And Atharathes said to Esdras the high priest and the reader, and to the Levites, that taught the multitude, † saying: This day is sanctified to our Lord. And they all wept, when they had heard the law. † And Esdras said, departing therefore▪ eat ye all the fattest things, & drink all most sweet things, and send gifts to them that have not. † For this is the holy day of our Lord, & be not sad. For our Lord will glorify you. † And the Levites denounced openly to all, saying: This day is holy, be not sad. † And they went all to eat, and drink, and make merry, and to give gifts to them that had not, that they might make merry, for they were exceedingly exalted with the words that they were taught. † And they were all gathered in Jerusalem to celebrate the joy, according to the testament of our Lord the God of Israel.    

THE fourth book OF ESDRAS.  

CHAP. I. Esdras is sent to expostulate with the ungratful Jews for neglecting Gods many great benefits.  
THE second book of Esdras the prophet, the son of Sarei, the son of Azarei, the son of Helcias, 
1. Esd. 7. v. 1.  the son of Sadanias', the son of Sadoch, the son of Achitob, † the son of Achias, the son of Phinees, the son of Heli, the son of Amerias, the son of Asiel, the son of Marimoth, the son of Arna, the son of Ozias, the son of Borith, the son of Abisei, the son of Phinees, the son of Eleazar, † the son of Aaron of the tribe of Levi; who was captive in the country of the Medes, in the reign of Artaxerxes king of the Persians. † And the word of our Lord came to me, saying: † go, and tell my people their wicked deeds, and their children the iniquities, that they have done against me, that they may tell their children's children: † because the sins of their parents are increased in them, for they being forgetful of me have sacrified to strange gods. † Did not I bring them out of the land of Egypt from the house of bondange? But they have provoked me, & have despised my counsels. † But do thou shake of the hear of thy head, and throw all evils upon them: because they have not obeyed my law. And it is a people without discipline. † How long shall I bear with them, on whom I have bestowed so great benefits? † I have overthrown many Kings from them. I have stroke Pharaoh with his 
Exod 14.  servants, and all his host. † all nations did I destroy before their face, & in the East I dissipated the peoples of two provinces tire and Sidon, and I slew all their adversaries. † But speak thou to them, saying: Thus saith our Lord: † I made you pass through the sea, and gave you fenced streets from the beginning. I gave you Moses for your governor, and Aaron for the Priest: † I 
Exo. 13.  gave you light by the pillar of fire, & did many marvelous things among you: but you have forgotten me, saith our Lord. † Thus saith our Lord omnipotent: The quail was a sign to you, I gave 
Exo. 16.  you a camp for defence, and there you murmured: † And you triumphed not in my name for the destruction of your enemies, but yet until now you have murmured. † Where are the benefits, that I have given you? Did you not cry▪ out to me when you 
Nem. 14.  were hungry in the desert, † saying: Why hast thou brought us into this desert to kill us? it had been better for us to serve the Egyptians, then to die in this desert. † I was sorry for your mournings, 
Exod 16. Num. 20. Sap. 16. v. 20.▪ Isa. 9 v. 4.  & gave you manna to eat. You did eat bread of Angels▪ † When you thirsted did not I cleave the rock, & waters flowed in abundance? for the heats I covered you with the leaves of trees. † I delivered unto you fat lands: The Chananeites, and Pherezeites, and Philistheans I threw out from your face: what shall I yet do to you, saith our Lord? † Thus saith our Lord omnipotent: In the desert when you were thirsty in the river of the 
Exo. 15. v. 25.  Amorrheites, and blaspheming my name, † I gave you not fire for blasphemies, but casting wood into the water, I made the river sweet. † What shall I do to thee Jacob? Thou wouldst not 
Exo. 32.  obey o Juda. I will transfer myself to other nations, and will give them my name, that they may keep my ordinances. † Because 
Isa. 1. v. 15.  you have forsaken me, I also forsake you: when you ask mercy of me, I will not have mercy. † When you shall invocate me, I will not hear you. For you have defiled your hands with blood, and your feet are quick to commit murders. † Not as though you have forsaken me, but yourselves, saith our Lord. † Thus saith our Lord omnipotent, have not I desired you, as a father his sons, and a mother her daughters, and as a nurse her little ones, † that you would be my people, and I your God, and to me for children, and I to you for a father? † So have I gathered you, as the hen her chickenes under her wings. But now what shall I do to you? I will throw you from my face. 
Mat. 23. v. 37. Isa. 66. v. 5.  † When you shall bring me oblation, I will turn away my face from you. For I have refused your festival days, & new moons, and circumcisions. † I sent my servants the prophets to you, whom being taken you slew, and mangled their bodies, whose blood I will require, saith our Lord. † Thus saith our Lord omnipotent, your house is made desolate, I will throw you away, as the wind doth stubble, † and your children shall not have issue: because they have neglected my commandment, and have done that which is evil before me. † I will deliver your houses to a people coming, who not hearing me do believe: to whom I have not showed signs, they will do the things that I have commanded. † The prophets they have not seen, and they will be mindful of their iniquities. † I call to witness the grace of the people coming, whose little ones rejoice with joy, not seeing me with their carnal eyes, but in spirit believing the things that I have said. † And now brother behold what glory: and see people coming from the cast, † to whom I will give the conduction of Abraham, Isaac, and Jacob, and of Osee, and Amos, and of Joel, and Abdias, and Jonas, and Michaeas, † and Naum and Habacuc, of Sophonias, Aggaeus, Zacharias, and Malachias, 
Malach. 3. v. 1.  who also is called the Angel of our Lord.   

CHAP. II. The Synagogue expostulateth with her children for their ingratitude; 10. showing that they shall be forsaken, and the gentiles called.  
THUS saith our Lord: I brought this people out of bondage, to whom I gave commandment by my servants the prophets, whom they would not hear, but made my counsel frustrate. † Their mother that bore them, saith to them: go children, because I am a widow and forsaken. † I brought you up with joy, & have lost you with mourning & sorrow, because you have sinned before our Lord your God, & have done that which is evil before him. † But now what shall I do to you? I am a widow and desolate, go my children, & ask mercy of our Lord. † And I call thee o father a witness upon the mother of the children, that would not keep my testament, † that thou give them confusion, & their mother into spoil, that there be no generation of them. † Let their names be dispersed into the Gentiles, let them be destroyed out of the land: because they have despised my sacrament. † Woe be to thee Assur, which hidest the wicked with thee. Thou naughty nation, remember what I did to Sodom & 
Gen. 19 v. 2.  Gomorrha: † whose land lieth in clods of pitch, & heaps of ashes: so will I make them, that have not heard me, saith our Lord omnipotent. † Thus saith our Lord to Esdras: tell my people, that I will give them the kingdom of Jerusalem, which I meant to give to Israel. † And I will take to me the glory of them, and will give them eternal tabernacles, which I had prepared for them. † The wood of life shall be to them for an odour of ointment, and they shall not labour, nor be wearied. † go & you shall receive. Ask for yourselves a few days, that they may abide. Now the kingdom is prepared for you, watch ye. † Cal thou heaven and earth to witness: for I have destroyed evil, and have created good, because I live saith our Lord. † Mother embrace thy children, bring them up with joy. As a dove confirm their feet: because I have chosen thee, saith our Lord. † And I will raise agal●e the dead out of their places, and out of the monuments I will bring them forth, because I have known my name in Israel. † fear not o mother of the children, because I have chosen t●ee, faith our Lord. † I will send thee aid, my servants I say, and jeremy, at whose counsel I have sanctified, and prepared for thee twelve trees laden with diverse fruits, † and as many fountains flowing milk and honey: and seven huge mountains, 
Exod. 15. v. 27.  having the rose and the lily, in the which I will fill thy children with joy. † justify thou the widow, judge for the pupil, give to the needy, defend the orphan, cloth the naked, † cure the broken & feeble, mock not the lame, defend the maimed, and admit the blind to the vision of my glory. † The old man & the young keep with in thy walls: where thou shalt find the dead, commit them to the grave signing it, & I will give thee the first 
Toby. 1. v. 12.  seat in my resurrection. † Pause and rest my people, because thy rest shall come. † As a good nurse nourish thy children, confirm their feet. † The servants that I have given thee, none of them shall perish. For I will require them of thy number. † Be not wearied. For when the day of affliction and distress shall come, others shall weep, and be sad, but thou shalt be merry and plenteous. † The gentiles shall envy, and shall be able to do nothing against thee, saith our Lord. † My hands shall cover thee, that thy children see not hell. † Be pleasant thou mother with thy children, because I will deliver thee saith our Lord. † Remember thy children that sleep, for I will bring them out of the sides of the earth, & will do mercy with them: because I am merciful, saith our Lord omnipotent. † Embrace thy children till I come, & show them mercy: because my fountains run over, and my grace shall not fail. † I Esdras received commandment of our Lord, in mount Oreb; that I should go to Israel: to whom when I came, they refused me, and rejected commandment of our Lord. † And therefore, I say unto you gentiles, which hear, and understand▪ look for your pastor, he will give you the rest of eternity: because he is at hand, that shall come in the end of the world. † Be ye ready for the rewards of the kingdom, because perpetual light shall shine to you for time everlasting. † Flee from the shadow of this world: receive ye the pleasantness of your glory. I openly call to witness my saviour. † receive the commended gift and be pleasant, giving thanks to him that called you to the heavenly kingdoms. † Arise, & stand & see the number of them that are signed in the feast of our Lord. † They that have transferred themselves from the shadow of the world, have received glorious garments of our Lord. † receive o Zion thy number, and shut up thine made white, which have accomplished the law of our Lord. † The number of thy children, which thou didst wish is full. Desire the power of our Lord that thy people may be sanctified, which was called from the beginning. † I Esdras saw in mount Zion a great multitude, which I could not number, and they did all 
Apol 7. v 9  praise our Lord with songs. † And in the mids of them was a young man high of stature, appearing above over them all, & he put crowns upon every one of their heads, and he was more exalted. And I was astonished at the miracle. † Then asked I an Angel, and said: Who are these Lord? † Who answering said to me: These are they that have laid of the mortal garment, and taken an immortal, and have confessed the name of God. Now they are crowned, and receive palms. † And I said to the Angel: That youngman what is he, which putteth the crowns upon them, and giveth palms into their hands? † And answering he said to me: The same is the son of God, whom they did confess in the world: & I began to magnify them, that stood strongly for the name of our Lord▪ † Then said the Angel to me: go, tell my people, what manner of marvelous things and how great, thou hast seen of the Lord God.   

CHAP. III. The works of God are wonderful from the beginning, 7. and men ungratful 13. In Abraham God chose to himself a peculiar people: who nevertheless were froward, and obstinate. 23. He also chose David, but still the people were sinful: 28. the Babylonians also, by whom they are afflicted, are no less but rather greater sinners.  
IN the thirteth year of the ruin of the city I was in Babylon, and was troubled lying in my chamber, and my cogitations came up over my hart: † because I saw the desolation of Zion, and the abundance of them that dwelled in Babylon. † And my spirit was tossed exceedingly, and I began to speak to the highest timorous words, † and said: O Lord dominatour thou spakest 
Gen. 1.  from the beginning, when thou didst plant the earth, and that alone, and didst rule over the people, † and gavest Adam a dead 
Gen. 2. v. 7.  body: but that also was the work of thy hands, & didst breath into him the spirit of life, and he was made to live before thee: † and thou broughst him into paradise, which thy right hand had planted, before the earth came. † And him thou didst command to love thy way, and he transgressed it, & forth with thou didst institute death in him, and in his posterity, and there were borne nations, and tribes, and peoples, and kindreds, whereof there is no number. † And every nation walked in their own will, & they did marvelous things before thee, and despised thy precepts. † And again in time thou broughst in the flood upon 
Gen. 7.  inhabitants of the world, and didst destroy them. † And there was made in every one of them, as unto Adam to die, so to them the flood, † But thou didst leave one of them, Noah with his house and of him were all the just. † And it came to pass, when they began to be multiplied, that dwelled upon the earth, & multiplied children and peoples and many nations: and they began again to do impiety more than the former. † And it came to pass when they did iniquity before thee, thou didst choose thee a man of them whose name was Abraham. † And thou didst love 
Gen. 12.  him and to him on lie thou didst show thy wil † And thou didst dispose unto him an everlasting testament, and toldst him that thou wouldst never forsake his seed. And thou gavest him Isaac, and to Isaac thou gavest Jacob and Esau. † And Jacob thou didst sever to thyself, but Esau thou didst separate. And Jacob grew to a great multitude. † And it came to pass when 
Exo. 19  thou didst bring forth his seed out of Egypt, thou broughst it upon mount Sinai. † And thou didst bow the heavens, and fasten the earth, and didst shake the world, and madest the depths to tremble, and trubledst the world, † and thy glory passed four gates of fire, and of earthquake, and wind, and frost, that thou mightst give a law to the seed of Jacob, and to the generation of Israel diligence. † And thou didst not take away from them a malignant hart, that thy law might bring forth fruit in them. † For Adam the first bearing a vi●ious hart transgressed and was overcome, yea and all that were borne of him. † And it was made a permanent infirmity, and the law with the hart of the people, with the wickedness of the root, and that which is good departed, and the wicked remained. † And the times passed, & the years were ended: and thou didst raise up unto thee a servant named David, † and spakest unto him to build a city of thy name, and to offer unto thee in it frankincense, and oblations. † And this was done many years, and they that inhabited the city forsook thee, † in all things as Adam and all his generations. For they also used a wicked hart. † And thou didst deliver thy city into the hands of thine enemies. † Why, do they better things, that inhabit Babylon? And for this shall 
jere. 12.  she rule over Zion? † It came to pass when I was come hither, and had seen the impieties that can not be numbered: and my soul saw many offending this thirteth year, & my hart was astonished: † because I saw how thou bearest with their sin, and didst spare them that did impiously, and didst destroy thine own people, and preserve thine enemies, and didst not signify it. † I nothing remember how this way should be forsaken: doth Babylon better things than Zion? † Or hath any nation known thee beside Israel: or what tribes have believed thy testaments as Jacob? † Whose reward hath not appeared, nor their labour fructified. For passing through I passed among the nations, and I saw them abound, and not mindful of thy commandmentes. † Now therefore weigh our iniquities in a balance, and theirs that dwell in the world: & thy name shall not be found, but in Israel. † Or when have not they sinned in thy sight, that inhabit the earth? or what nation hath so observed thy commandmentes? † These cettes by their names thou shalt find to have kept thy commandmentes, but the nations thou shalt not find.   

CHAP. four man's wit and reason is not able to understand the counsel and judgement of God, 22. why his people are afflicted by wicked nations, 33. nor of times, and things to come.  
AND the Angel answered me, that was sent to me, whose name was Vriel, † and said to me: Thy hart exceeding hath exceeded in this world, & thou thinkest to comprehend the way of the Highest. † And I said: It is so my Lord. And he answered me, & said: I am sent to show thee three ways, & to propose to thee three similitudes. † Of the which if thou shalt declare to me one of them, I also will show thee the way which thou desirest to see, and will teach thee whence a wicked hart is. † And I said, speak my Lord. And he said to me: go, weigh me the weight of the fire, or measure me the blast of the wind, or call me back the day that is past. † And I answered, and said: what man borne can do it, that thou askest me of these things? † And he said to me: If I should ask thee, saying: How great habitations are there in the hart of the sea, or how great veins be there in the beginning of the depth, or how great veins be there above the firmament, and what are the issues of paradise: † thou wouldst perhaps say to me: I have not descended into the depth, nor into hell as yet, neither have I ascended at any time into heaven. † But now I have not asked thee, saving of the fire, and the wind, and the day by the which thou hast passed, and from the which thou canst not be separated: and thou hast not answered me of them. † And he said to me: Thou canst not know the things that are thine which grow together with thee: † and how can thy vessel comprehend the way of the Highest, and now the world being outwardly corrupted, understand the corruption evident in my sight: † I said to him: Better were it for us not to be, than yet living to live in impieties, and to suffer, and not to understand for what thing. † And he answered me, & said: Going forth I went 
jud. 9 2. Par. 25.  forward to a wood of trees in the filled, and they devised a devise, † and said: Come and let us go, and make water against the sea, that it may retire back before us, and we may make us other woods. † And in like manner the waves of the sea they also devised a devise, and said: Come let us go up, let us overthrow the woods of the filled, that there also we may consummate an other country for ourselves. † And the woods devise was made vain, for fire came, and consumed it. † Likewise also the devise of the waves of the sea. For the sand stood, & stayed them. † For if thou wert judge of these, whom wouldst thou begin to justify, or whom to condemn? † And I answered, and said: verily they devised a vain devise. For the earth is given to the wood, and a place to the sea to carry her waves. † And he answered me, and said: Thou hast judged well, and why hast thou not judged for thyself? † For as the earth is given to the wood, and the sea for the waves thereof: so they that inhabit upon the earth, can understand only the things that are upon the earth: and they upon the heavens, the things that are above the height of the heavens. † And I answered, and said: I beseech thee Lord, that sense may be given me to understand. † For I meant not to ask of thy superior things, but of those that pass by us daily. For what cause Israel is given into reproach to the gentiles, the people whom thou hast loved, is given to impious tribes, & the law of our fathers is brought to destruction, & the written ordinances are no where: † and we have passed out of the world, as locusts, and our life is astonishment and dread, and we are not worthy to obtain mercy. † But what will he do to his name that is invocated upon us? and of these things I did ask. † And he answered me, and said: If thou search very much, thou shalt often marvel: because the world hastening hasteneth to pass, † and can not comprehend the things which in times to come are promised to the just: because this world is full of injustice and infirmities. † But concerning the things that thou demandest I will tell thee: for the evil is sowed, and the destruction thereof is not yet come. † If than that which is sown be not turned up, and the place depart where the evil is sown, that shall not come where the good is sown. † Because the grain of ill seed hath been sown in the hart of Adam from the beginning: and how much impiety hath it engendered until now, and doth engender until the floor come? † And esteem with thyself the grain of the ill seed, how much fruit of impiety it hath engendered: † When the ears shall be cut, which are innumerable, what a great floor will they begin to make? † And I answered, and said: How, and when shall these things be? why are our years few and evil? † And he answered me, and said to me, Hasten not above the Highest. For thou dost hasten in vain to be above him, for thy excess is much. † Did not the souls of the just in their cellars, ask of these things, saying: How hope I so, and when shall the fruit come of the floor of our reward? † And Jeremiel the Archangel answered to those things, and said: When the number of the sedes in you shall be filled, because he hath weighed the world in a balance, † and with a measure hath he measured the times, and in number he hath numbered the times, and hath not moved, nor stirred them, until the foresaid measure be filled. † And I answered, and said: O Lord Dominatour, we also are all full of impiety. † And lest perhaps for us the floors of the just be not filled, for the sins of the inhabitants upon the earth. † And he answered me, and said: go, and ask a woman with child, if when she hath accomplished her nine months, her womb can yet hold the infant within it? † And I said it can not Lord. And he said to me, in hell the cellars of the souls are like to the matrice. † For as she that is: In travail maketh haste, to escape the necessity of travailing: so this also hasteneth to render those things which are commended to it. † From the beginning it shall be showed thee touching those things, which thou dost cover to see. † And I answered, and said: If I have found grace before thine eyes, & if it be possible, and if I by fit, † show me if there be more to come then is passed, or more things have passed, then are to come. † What passed, I know: but what is to come, I know not. † And he said to me: Stand upon the right side, and I will show thee the interpretation of the similitude. † And I stood, and saw: and behold a burning furnace passed before me, & it came to pass when the flame passed, I saw: and behold the smoke overcame. † After these things there passed before me a cloud full of water, and with violence casting in much rain: and when the violence of rain was cast, the drops therein overcame. † And he said to me: think with thyself, as the rain increaseth more than the drops, and the fire then the smoke: so did the measure that passed, more a bound. But the drops, and the smoke overcame: † and I prayed, & said, shall I live thinkest thou until these days? or what shall be in those days? † He answered me, and said: Of the signs whereof thou askest me, in part I can tell thee, how beit of thy life I was not sent to tell thee, neither do I know.   

CHAP. v divers signs of things to come are showed to Esdras by an Angel: 16. for the comforth of the people in captivity.  
BUT concerning signs: behold the days shall come, wherein they that inhabit the earth shall be taken in a great number: and the way of truth shall be hid: and the country shall be barren from faith. † And injustice shall be multiplied above that 
Math. 24.  which thyself seest, & above that which thou hast heard in time past. † And they shall put their foot into the country which now thou seest to reign, and they shall see it desolate. † And if the Highest give thee life, thou shalt see after the third trumpet, and the sun shall suddenly shine again in the night, and the moon thrice in a day, † and out of wood blood shall distill, and the stone shall give his voice, and the peoples shall be moved: † and he reign, whom they hope not that inhabit upon the earth, and fowls shall make their flight away. † & the sea of Sodom shall cast the fishes, and shall make a noise in the night, which many knew not, and all shall hear the voice thereof, † and there shall be made a confusion in many places, and the fire shall often be sent back, and the savage beasts shall go to other places, and women in their monethlie flowers shall bring forth monsters, † and in sweet waters shall salt waters be found, and all friends shall overthrow one an other: and then shall wit be hid, and understanding shall be separated into his cellar: † and it shall be sought of many, and shall not be found: and injustice shall be multiplied, and incontinency upon the earth. † And one country shall ask her neighbour, and shall say: Hath justice doing just passed through thee? and she shall deny it. † And it shall be in that time, men shall hope, and shall not obtain: they shall labour, and their ways shall not have success. † These signs I am permitted to tell thee: and if thou pray again and weep, as also now, and fast seven days, thou shalt hear again greater things than these. † And I awaked, and my body did shiver exceedingly: and my soul laboured, that it fainted: † and the Angel that came, that spoke in me, held me, and strengthened me, and set me upon my feet. † And it came to pass in the second night, and Salathiel the prince of the people came to me, and said to me: Where wast thou? and why is thy countenance heavy? † Konwest thou not that Israel is committed to thee in the country of their transmigration? † Rise up therefore, and taste bread, and forsake us not, as the pastor his flock in the hand of wicked wolves. † And I said to him: go from me, & approach not unto me. And he heard, as I said: and he departed from me. † And I fasted seven days howling & weeping, as Vriel the Angel commanded me. † And it came to pass after seven days, and again cogitations of my hart molested me very much, † and my soul resumed the spirit of understanding: & again I began to speak words before the Highest: † and I said: Lord Dominatour of every wood of the earth, & all the trees thereof, thou hast chosen one vineyard: † & of every land of the world thou hast chosen thee one ditch: & of all the flowers of the world thou hast chosen thee one lily: † and of all depths of the sea, thou hast filled thee one river: and of all the builded cities, thou hast sanctified unto theyself Zion: † and of all created souls, thou hast named thee one dove: and of all beasts that were made, thou hast provided thee one sheep: † and of all multiplied peoples, thou hast purchased thee one people: and a law approved of all thou hast given to this people, whom thou didst desire. † And now Lord, why hast thou delivered one unto many? And thou hast prepared upon one root others, and hast dispersed thy only one in many: † and they have trodden upon it, which gainsaid thy covenants, and which believed not thy testaments. † And if hating thou hatest thy people, it ought to be chastised with thy hands. † And it came to pass, when I had spoken the words, and the Angel was sent to me, that came to me before the night past, † and he said to me: hear me, and I will instruct thee: and hearken to me, and I will add before thee. † And I said: speak my Lord. And he said to me: Thou art become exceedingly in excess of mind for Israel: hast thou loved it more than him that made it? † And I said to him: No Lord, but for sorrow I have spoken, for my veins torment me every hour, to apprehend the path of the Highest, and to search part of his judgement. † And he said to me: Thou canst not. And I said: Why Lord? To what was I borne, or why was not my mother's womb my grave, that I might not see the labour of Jacob, & the weariness of the stock of Israel? † And he said to me: Number me the things that are not yet come, and gather me the dispersed drops, and make me the withered flowers green again, † and open me the shut cellars, & bring me forth the blasts enclosed in them, show me the image of a voice: and then will I show thee the labour that thou desirest to see. † And I said: Lord Dominatour, for who is there that can know these things, but he that hath not his habitation with men? † And I am unwise, and how can I speak of these things, which thou hast asked me? † And he said to me: As thou canst not do one of these things, which have been said: so canst thou not find my judgement, or in the end the charity, which I have promised to the people. † And I said: But behold Lord thou art nigh to them that are near the end: and what shall they do that have been before me, or we, or they after us? † And he said to me: I will resemble my judgement to a crown. As there shall not be slackness of the last, so neither swiftness of the former. † And I answered, and said: Couldst thou not make them that have been, and that are, and that shall be, at once, that thou mayst show thy judgement the quicker? † And he answered me, and said: The creature can not hasten above the creator, nor the world sustain them that are to be created in it, at once. † And I said: As thou didst say to thy servant, that quickening thou didst quicken the creature created by thee at once, and the creature sustained it: it may now also bear them present at once. † And he said to me: ask the matrice of a woman, & thou shalt say to it: And if thou bring forth children, why by times? Ask it therefore, that it give ten at once. † And I said, it can not verily: but according to time. † And he said to me: And I have given a matrice to the earth for them, that are sown upon it by time. † For as the infant bringeth not forth the things that pertain to the aged, so have I disposed the world created of me. † And I asked, and said: whereas thou hast now given me a way, I will speak before thee: for our mother, of whom thou toldest me, yet she is young: now draweth nigh to old age. † And he answered me, and said: ask her that beareth children, and she will tell thee. † For thou shalt say to her: Why are not they whom thou hast brought forth, now like to them that were before thee, but less of stature? † And she also will say unto thee: They that are borne in the youth of streingth are of one sort, and they of an other, that are borne about the time of old age, when the matrice faileth. † Consider therefore thou also, that you are of less stature, than they that were before you: † and they that are after you, of lesser than you, as it were creatures now waxing old, and past the strength of youth. † And I said: I beseech thee Lord, if I have found grace before thine eyes, show unto thy servant, by whom thou dost visit thy creature.   

CHAP. vi God knowing all things before they were made, created them 54. for man: and considereth the ends of al.  
AND he said to me: In the beginning of the earthly world, and before the ends of the world stood, and before the 
prover. 8.  congregation of the winds did blow, † and before the voices of thunders sounded, & before the flashinge of lightnings shined, and before the foundations of paradise were confirmed, † and before beautiful flowers were seen, and before the moved powers were established, and before the innumerable hosts of Angels were gathered, † and before the heights of the air were advanced, and before the measures of the firmamentes were named, and before the chymneys were hot in Zion, † and before the present years were searched out, and before their inventions that now sin, were put away, and they signed that made faith their treasure: † then I thought, and they were made by me only, and not by any other: and the end by me, and not by any other. † And I answered, and said: What separation of times shall there be? and when shall the end of the former be, and the beginning of that which followeth? † And he said to me, from Abraham unto Isaac, when Jacob and Esau were borne of him, the hand of Jacob held from the bigynning the heel of Esau, † for the end of this world is Esau, and the beginning of the next Jacob. † The hand of a man between the heel and the hand. Ask no other thing Esdras. † And I answered, and said: O Lord dominatour, if I have found grace before thine eyes, † I pray thee show thy servant the end of thy signs, whereof thou didst show me part the night before. † And he answered, and said to me: Arise upon thy feet, and hear a voice most full of sound. † And it shall be as it were a commotion, neither shall the place be moved wherein thou standest. † therefore when it speaketh be not thou afraid, because of the end is the word, and the foundation of the earth understood, † for concerning them the word trembleth and is moved, for it knoweth that their end must be changed. † And it came to pass, when I had heard, I rose upon my feet, and I heard: and behold a voice speaking, and the sound thereof as the sound of many waters: † and it said: Behold the days come, and the time shall be when I will begin to approach, that I may visit the inhabitants upon the earth. † And when I will begin to inquire of them that unjustly have hurt with their injustice, and when the humility of Zion shall be accomplished. † And when the world shall be oversigned that shall begin to pass, I will do these signs: books shall be opened before the face of the firmament, and all shall see together, † and infants of one year shall speak with their voices, & women with child shall bring forth untimely infants not ripe of three or four months, and shall live, and shall be raised up. † And suddenly shall appear sown places not sown, & full cellars shall suddenly be found empty: † and a trumpet shall sound; which when all shall hear, they will suddenly be afraid. † And it shall be in that time, friends as enemies shall overthrow friends, and the earth shall be afraid with them: & the veins of fountains shall stand, and shall not run in three hours: † and it shall be, every one that shall be left of all these, of whom I have foretold thee, he shall be saved, and shall see my salvation, & the end of your world. † And the men that are received, shall see, they that tasted not death from their nativity, and the hart of the inhabitants shall be turned into an other sense. † For evil shall be put out, and deceit shall be extinguished, † but faith shall flourish, and corruption shall be overcome, and truth shall be showed, which was without fruit so many days. † And it came to pass, when he spoke to me, & I lo by little & little looked on him before whom I stood, † and he said to me these words: I am come to show thee the time of the night to come. † If therefore thou pray again, and fast again seven days, again I will tell thee greater things by the day which I have heard. † For thy voice is heard before the Highest. For the strong hath seen thy direction, and hath foreseen the ehastitie which thou hast had from thy youth: † and for this cause he hath sent me to show thee all these things, and to say to thee, have confidence, and fear not, † and hasten not with the former times to think vain things, that thou hasten not from the last times. † And it came to pass after these things, and I wept again, and in like manner I fasted seven days, to accomplish the three weeks, that were told me. † And it came to pass in the eight night, and my hart was troubled again in me, and I began to speak before the Highest. † For my spirit was inflamed exceedingly, and my soul was distressed. † And I said: O Lord, speaking thou didst speak from the beginning of creature from the first day, saying: Let heaven be made and earth: and thy word was a perfect work. † And then there was spirit, and darkness was carried about, and silence, the sound of the voice of man was not yet from thee. † Then thou didst command the lighsome light to be brought forth of thy treasures, whereby thy work might appear. † And in the second day thou didst create the spirit of the firmament, and commandest it to divide, and to make a division between the waters, that a certain part should departed upward, and part should remain beneath. † And in the third day thou didst command the waters to be gathered together in the seveneth part of the earth: but six parts thou didst dry and preserve, that of them might be serving before thee things sown of God, and tilled. † For thy word proceeded, and the work forth with was made. † For suddenly came forth fruit of multitude infinite, and diverse tastes of concupiscence, and flowers of unchangeable colour, and odours of unsearchable smell, and in the third day these things were made. † And in the fourth day thou didst command to be made the brightness of the sun, the light of the moon, the disposition of the stars: † and didst command them that they should serve man, that should be made. † And in the fifth day: thou saidst to the seventh part, where the water was gathered together, that it should bring forth beasts, and fowls, and fishes: and so was it done, † the dumb water and without life, the things that by God's appointment were commanded, made beasts, that thereby the nations may declare thy marvelous works. † And then thou didst preserve two souls: the name of one thou didst call Henoch, and the name of the second thou didst call Leviathan, † and thou didst separate them from each other. For the seventh part, where the water was gathered together, could not hold them. † And thou gavest to Henoch one part, which was dried the third day, to dwelled therein, where are a thousand mountains. † But to Leviathan thou gavest the seventh part being moist, and kepst it, that it might be to devour whom thou wilt, and when thou wilt. † And in the sixth day thou didst command the earth, to create before thee cattle, and beasts, and creeping creatures: † and over these Adam, whom thou madest ruler over all the works, which thou didst make, & out of him are all we brought forth, and the people whom thou hast chosen. † And all these things I have said before thee o Lord, because thou didst create the world for us. † But the residue of the nations borne of Adam thou saidst that they were nothing, and that they were like to spittle, and as it were the drooping out of a vessel thou didst liken the abundance of them. † And now Lord, behold these nations which are reputed for nothing, have begun to rule over us, and to devour us: † but we thy people whom thou didst call thy first only begotten emulatour, are delivered into their hands: † and if the world was created for us, why do not we possess inheritance with the world? how long these things?   

CHAP. VII. Without tribulations no man can attain immortal life: 17. which the just shall inherit: and the wicked shall perish. 28. Christ will come, and die for mankind. 36. Prayers of the just shall profit till the end of this word, but not after the general judgement. 48. All sinned in Adam. 52. and have added more sins, 57 but it is in man's power, 62. by God's grace, to live eternally.  
AND it came to pass when I had ended to speak these words, the Angel was sent to me, which had been sent to me the first nights, † and he said to me: Arise Esdras, and hear the words which I am come to speak to thee. † And I said: speak my God. And he said to me: The sea is set in a large place, that it might be deep and wide: † but the entrance to it shall be set in a straight place, that it might be like to rivers. † For who witting will enter into the sea, and see it, or rule over it: if he pass not the straight, how shall he come into the breadth? † Also an other thing: A city is built, and set in a plain place, and it is full of all goods. † The entrance thereof narrow, and set in a steep place, so that on the right hand there was fire, & on the left deep water: † and there is one only path set between them, that is, between the fire and the water, so that the path can not contain, but only a man's step. † And if the city shall be given a man for inheritance, if he never pass through the peril set before it, how shall he receive his inheritance? † And I said: So Lord: And he said to me, So it is: Israel also a part. † For I made the world for them: and when Adam transgressed my constitution, that was judged which was done. † And the entrance of this world were made straight, and sorrowful, & painful, and few and evil, and full of dangers, & stuffed very much with labour. † For the entrances of the greater world are large and secure, and making fruit of immortality. † If then they that live entering in enter into these straight and vain things: they can not receive the things that are laid up. † Now therefore why art thou troubled, whereas thou art corruptible? and why art thou moved, whereas thou art mortal? † And why hast thou not taken in thy hart that which is to come, but that which is present? † I answered, 
Deut. 8.  and said: Lord dominatour: behold thou hast disposed by thy law that the just shall inherit these things, and the impious shall perish. † But the just shall suffer the streites, hoping for the wide places, for they that have done impiously, have both suffered the streites, and shall not see the wide places. † And he said to me: There is no judge above God, nor that understandeth above the Highest. † For many present do perish, because the law of God which was set before, is neglected. † For God commanding commanded them that came, when they came, what doing they should live, and what observing they should not be punished. † But they were not persuaded, and gaynesayd him, and made to themselves a cogitation of vanity, † and proposed to themselves deceits of sins, & they said to the Highest that he was not, and they knew not his ways, † and despised his law, and denied his covenaunces, and had not fidelity in his ordinances, and did not accomplish his works. † For this cause Esdras, the empty to the empty, and the full to the full. † Behold the time shall come, and it shall be when the signs shall come, which I have foretold thee, and the bride shall appear, and appearing she shall be showed that now is hid with the earth: † and every one that is delivered from the foresaid evils, he shall see my marvelous things. † For my son Jesus shall be revealed with them that are with him, and they shall be merry that are left in the four hundred years. † And it shall be after these years, and my son CHRIST shall die: and all men that have breath, † and the world shall be turned into the old silence seven days, as in the former judgements, so that none shall be left. † And it shall be after seven days, and the world shall be raised up that yet waketh not, and shall die corrupted: † and the earth shall render the things that sleep in it, & the dust them that dwell in it with silence, and the cellars shall render the souls that are commended to them. † And the Highest shall be revealed upon the seat of judgement, and miseries shall pass, and long sufferance shall be gathered together. † And judgement only shall remain, truth shall stand, and faith shall wax strong, † and the work shall follow, and the reward shall be showed, and justice shall awake, and injustice shall not have dominion. † And I said: First Abraham 
Gen. 18. Exod. 32.  prayed for the Sodomites, and Moses for the fathers that sinned in the desert. † And they that were after him for Israel in the days of Achaz, and of Samuel, † and David for 
2. Reg 24. v. 1●. 2. P●r●i. 6. v. 1●. 3. Reg. 17. & 18. 4. Reg. 19 v. 15.  the destruction, and Solomon for them that came unto the sanctification. † And Elias for them that received rain, and for the dead that he might live, † and Ezechias for the people in the days of Sennacherib, and many for many. † If therefore now when corruptible did increase, and injustice was multiplied, and the just prayed for the impious: why now also shall it not be so? † And he answered me and said: This present world is not the end, much glory remaineth in it: for this cause they prayed for the impotent. † For the day of judgement shall be the end of this time, and the beginning of the immortality to come, wherein corruption is past: † intemperance is dissolved, incredulity is cut of: and justice hath increased, truth is sprung. † For than no man can save him that hath perished, nor drown him that hath overcome. And I answered, † and said: This is my word the first and the last, that it had been better not to give the earth to Adam, or when he had now given it, to restrain him that he should not sin. † For what doth it profit men presently to live in sorrow, and being dead to hope for punishment? † O what hast thou done Adam? For if thou didst sin, it was not 
Rom. 5. v. 2.  made thy fall only, but ours also which came of thee. † For what doth it profit us if immortal time be promised to us: but we have done mortal works? † And that everlasting hope is foretold us: but we most wicked are become vain? † And that habitations of health and security are reserved for us, but we have conversed naughtly? † And that the glory of the Highest is reserved to protect them that have slowly conversed: but we have walked in most wicked ways. † And that paradise shall be showed, whose fruit continueth incorrupted, wherein is security and remedy: † but we shall not enter in: for we have conversed in unlawful places. † And their faces which have had abstinence, shall shine above the stars: but our faces black above darkness. † For we did not think living when we did iniquity, that we shall begin after death to suffer. † And he answered, and said: This is the cogitation of the battle which man shall fight, who is borne upon the earth, † that if he shall be overcome, he suffer that which thou hast said: but if he overcome he shall receive that which I say: † for this is the life which Moses spoke of when 
Deut. 30. v. 19  he lived, to the people, saying: Choose unto thee life, that thou mayst live. † But they believed him not, no nor the prophets after him, no nor me which have spoken to them. † Because there should not be sorrow unto their perdition, as there shall be joy upon them, to whom salvation is persuaded. † And I answered, and said: I know Lord, that the Highest is called merciful in that, that he hath mercy on them which are not yet come into the world, † and that he hath mercy on them which converse in his law: † and he is long suffering, because he showeth long sufferance to them that have sinned, as it were with their own works: † and he is bountiful, because he will give according to exigentes: † and of great mercy, because he multiplieth more mercies to them that are present, and that are past, and that are to come. † For if he shall not multiply his mercies, the world shall not be made alive with them that did inherit it. † And he giveth: for if he shall not give of his bounty, that they may be relieved which have done iniquity, the tenth thousand part of men can not be quickened from their iniquities. † And the judge if he shall not forgive them that are cured with his word, and wipe away a multitude of contentions: there should not perhaps be left in an innumerable multitude, but very few.   

CHAP. VIII. God is merciful in this world, yet few are saved. 6. God's works, and disposition of his creatures are marvelous. 15 Esdras prayeth for the people of Israel: 37. and salvation is promised to the just, and punishment threatened to the wicked.  
AND he answered me, & said▪ This world the Highest made for many▪ but that to come for few. † And I will speak a similitude Esdras before thee. For as thou shalt ask the earth, and it will tell thee, that it will give much more earth whereof earthen work may be made, but a li●le dust whereof gold is made: so also is the act of this present world. † many in deed 
Mat. 20. v. 16.  are created, but few shall be saved. † And I answered, and said: Then o soul swallow up the sense, and devour that which is wise. † For thou art agreed to obey, and willing to prophecy. For there is no space given thee but only to live. † O Lord if thou wilt not permit thy servant, that we pray before thee, and thou give us seed to the hart, and tillage to the understanding, whereof may the fruit be made, whereby every corrupt person may live, that shall bear the place of a man? † For thou art alone, and we are one workmanship of thy hands, as thou hast spoken: † and as now the body made in the matrice, and thou dost give the members, thy creature is preserved in fire & water: and nine months thy workmanship doth suffer thy creature that is created in it: † and itself that keepeth, and that which is kept, both shall be preserved: and the matrice being preserved rendereth again at some time the things that are grown in it. † For thou hast commanded of the members, that is the breasts to give milk unto the fruit of the breasts, † that the thing which is made, may be nourished till a certain time, and afterward thou mayst dispose him to thy mercy. † For thou hast, brought him up in thy justice, and hast instructed him in thy law, and hast corrected him in thy understanding: † and thou shalt mortify him, as thy creature: and shalt give him life, as thy work. † If then thou wilt destroy him that is made with so great labours: it is easy by thy commandment to be ordained, that also which was made, might be preserved. † And now Lord I will speak, of every man thou rather knowest: but concerning thy people, for which I am sorrowful: † and concerning thine inheritance, for which I mourn, and for Israel for whom I am pensive, and concerning Jacob, for whom I am sorrowful. † therefore will I begin to pray before thee for me, & for them: because I see our defaults that inhabit the earth. † But I have heard of the celerity of the judge that shall be. † therefore hear my voice, and understand my word, and I will speak before thee. † The beginning of the words of Esdras before he was assumpted: and I said: Lord which inhabitest the world, whose eyes are elevated unto things on high and in the air: † and whose throne is inestimable, and glory incomprehensible: by whom standeth an host of Angels with trembling, † whose keeping is turned in wind and fire, thou whose word is true, and sayings permanent: † whose commandment is strong, and disposition terribe: whose look drieth up the depths, and indignation maketh the mountains to melt, and truth doth testify. † hear the prayer of thy servant, & with thine ears receive the petition of thy creature. † For whiles I live, I will speak: and whiles I understand, I will answer: † Neither do thou respect the sins of thy people, but them that serve thee in truth. † Neither do thou attend the impious endeavours of the nations, but them that with sorrows have kept thy testimonies. † Neither think thou of them that in thy sight have conversed falsely, but remember them that according to thy will have known thy fear. † Neither be thou willing to destroy them that have had the manners of beasts: but respect them that have taught thy law gloriously. † Neither have indignation towards them, which are judged worse than beasts: but love them that always have confidence in thy justice, and glory. † Because we and our fathers languish with such diseases: but thou for sinners shalt be called merciful. † For if thou shalt be desirous to have mercy on us, than thou shalt be called merciful, to us having no works of justice. † For the just which have many works laid up, of their own works shall receive reward. † For what is man, that thou art angry with him: or the corruptible kind, that thou art so bitter touching it? † For in truth there is no man of them that be borne, which 
2. Reg. 8. v. 46. 2. Paral 6. v. 36.  hath not done impiously, and of them that confess, which have not sinned. † For in this shall thy justice be declared, and thy goodness, o Lord, when thou shalt have mercy on them, that have no substance of good works. † And he answered me, and said: Thou hast spoken somethings rightly: and according to thy words, so also shall it be done, † because I will not in deed think upon the work of them that have sinned before death, before the judgement, before perdition: † but I will rejoice upon the creature of the just, and I will remember their pilgrimage also, and salvation, and receiving of reward. † therefore 
Mat 13. & 20.  as I have spoken, so also it is. † For as the husbandman soweth upon the ground many seeds, and planteth many plants, but not all which were sown in time, are preserved, nor yet all that were planted, shall take root: so they also that are sown in the world, shall not all be saved. † And I answered, and said: If I have found grace, let me speak. † As the seed of the husbandman, if it come not up, or receive not the rain in time, if it be corrupted with much rain, perisheth: † so likewise also man who made with thy hands, and thou named his image: because thou art likened to him, for whom thou hast made all things, and hast likened him to the seed of the husbandman. † Be not angry upon us, but spare thy people, and have mercy on thy inheritance. And thou hast mercy on thy creature. † And he answered me, and said: The things that are present to them that are present, and that shall be, to them that shall be. † For thou lackest much to be able to love my creature above me: and to thee often times, even to thyself I have approached, but to the unjust never. † But in this also thou art marvelous before the Highest, † because thou hast humbled thyself as becometh thee: & hast not judged thyself, that among the just thou Mayst be very much glorified. † For which cause many miseries, and miserable things shall be done to them that inhabit the world in the later days: because they have walked in much pride. † But thou for thyself understand, & for them that are like unto thee seek glory. † For to you paradise is open, the tree of life is planted, time to come is prepared, abundance is prepared, a city is builded, rest is approved, goodness is perfited, & perfect wisdom. † The root of evil is signed from you: infirmity, and moth is hid from you: & corruption is fled into hell in oblivion. † sorrows are past, & the treasure of immortality is showed in the end. † add not therefore enquiring of the multitude of them that perish. † For they also receiving liberty, have despised the Highest, and contemned his law, and forsaken his ways. † Yea and moreover they have trodden down his just ones, † and have said in their hart, 
Psal. 13. & 52.  that there is no God: and that, knowing that they die. † For as the things aforesaid shall receive you: so thirst and torment, which are prepared shall take them: for he would not man to be destroyed. † But they themselves also which a●e created, have defiled his name which made them: & have been unkind to him that prepared life. † wherefore my judgement now approacheth. † Which things I have not showed to all, but to thee, & to few like unto thee. And I answered, and said: † Behold now Lord thou hast showed me a multitude of signs, which thou wilt begin to do in the latter times but thou hast not showed me at what time.   

CHAP. IX. Certain signs shall go before the day of judgement. 14. More shall perish then be saved. 25. Prayer with other good works, are means to salvation.  
AND he answered me, and said; Measuring measure thou the time in itself: and it shall be when thou seest, after a certain part of the signs which are spoken of before shall pass▪ † then shalt thou understand, that the same is the time wherein the Highest will begin to visit the world that was made by him. † And when there shall be seen in the world moving of places, and truble of peoples, † then shalt thou understand, that of these spoke the Highest from the days that were before thee, from the beginning. † For as all that is made in the world hath a beginning, and also a consummation, and the consummation is manifest: † so also the times of the Highest have the beginning manifest in wonders and powers, and the consummations in work and in signs. † And it shall be, every one that shall be saved, and that can escape by his works, and by faith, in which you have believed, † shall be left out of the foresaid dangers, and shall see my salvation in my land, and in my costs, because I have sanctified my ●elfe from the world. † And then shall they be in misery, that now have abused my ways: and they that have rejected them in contempt, shall abide in torments. † For they that knew not me, having obtained benefits when they lived: † and they that loathed my law, when they yet had liberty, † and when as yet place of penance was open to them understood not, but despised: they must after death in torment know it. † Thou therefore be not yet curious, how the impious shall be tormented: but inquire how the just shall be saved, and whose the world is, and for whom the world is, and when. † And I answered, and said: † I have spoken heretofore, and now I say, and hereafter will say: that they are more which perish then 
〈◊〉. 10.  that shall be saved: † as a flood is multiplied above, more than a drop▪ † And he answered me, and said: Like as the field so also the sedes: and as the flowers, such also the colours: and as the workman, such also the work: and such as the husbandman, such is the husbandry: because it was the time of the world. † And now when I was preparing for them, for these that now are before the world was made, wherein they should dwell: and no man gainsaid me. † For then every man, and now the creator in this world prepared, and harvest not failing, and law unsearchable their manners are corrupted. † And I considered the world, and behold there was danger because of the cogitations that came in it. † And I saw, and spared it very much: and I kept unto myself a grape kernel of a cluster, and a plant of a great tribe. † Let the multitude therefore perish, which was borne without cause, and let my kernel be kept, & my plant: because I finished it with much labour. † And thou if thou add yet seven other days, but thou shalt not fast in them, † thou shalt go into a field of flowers, where no house is built: & thou shalt eat only of the flowers of the field, and flesh thou shalt not taste, and wine thou shalt not drink, but only flowers. † Pray to the Highest without intermission, and I will come, and will speak with thee. † And I went forth, as he said to me, into a field which is called Ardath, and I sat there among the flowers. And I did eat of the herbs of the field, and the meat of them made me full. † And it came to pass after seven days, and I sat down upon the grass, and my hart was troubled again as before. † And my mouth was opened, and I began to speak before the Highest, and said: † O Lord thou showing thyself to us, wast showed to our fathers in the desert, which is nor trodden, 
Exod. 19 & 24. Deut. 4.  and unfruitful, when they came out of Egypt: and saying thou saidst: † Thou Israel hear me, and seed of Jacob attend to my words. † For behold, I sow my law in you, and it shall bring forth fruit in you, and you shall be glorified in it for ever. † For our father's receiving the law observed it not, and kept not my ordinances, and the fruit of the law did not appear: for it could not, because it was thine. † For they that received it, perished, 
Exod. 32.  not keeping that which had been sown in them. † And behold it is the custom, that when the earth hath received seed, or the sea a ship, or some vessel meat or drink: when that shall be destroyed wherein it was sown, or into the which it was cast: † that which was sown, or cast in, or the things that were received, are destroyed withal, and the things received now tarry not with us: but it is not so done to us. † We in deed that received the law, sinning have perished, and our hart that received it: † For the law hath not perished, but hath remained 
isaiah. 48.  in his labour. † And when I spoke these things in my hart, I looked back with mine eyes, and saw a woman on the right side, and behold she mourned, and wept with a loud voice, and was sorrowful in mind exceedingly, and her garments rend, and ashes upon her head. † And I left the cogitations, wherein I was thinking, and I turned to her and said to her: † Why weepest thou? and why art thou sorry in mind. And she said to me: † Suffer me my Lord, that I may lament myself, & add sorrow: because I am of a very pensive mind, and am humbled exceedingly. † And I said to her, What aileth thee: tell me. And she said to me: † I thy servant have been barren, and have not borne child, having a husband thirty years. † For I every hour, and every day, and these thirty years do beseech the Highest night and day. † And it came to pass, after thirty years God heard me thy handmaid, and saw my humility, and attended to my tribulation, and gave me a son: and I was very joyful upon him, and my husband, and all my citizens, and we did glorify the S●rong exceedingly. † And I nourished him with much labour. † And it came to pass when he was grown, and came to take a wife, I made a feast day.   

CHAP. X. The state of Jerusalem is prefigured by a woman mourning, 25. and afterwards reioy●ing.  
AND it came to pass, when my son was entered into his inner chamber, he fell down, and died: † and we all overthrew the lights, and all my citizens rose up to comfort me, and I was quiet until the other day at night. † And it came to pass, when all were quiet to comfort me, that I might be quiet: and I arose in the night, and fled: and came as thou ●eest into this field. † And I mean now not to return into the city, but to stay here: and neither to eat, nor drink, but without intermission to mourn, and to fast until I die. † And I left the talk wherein I was, and with anger answered her, & said: † Thou fool above all women, seest thou not our mourning, & what things chance to us? † Because Zion our mother is sorroweful with all sorrow, and humbled, and mourneth most bitterly. † And now whereas we all mourn, and are sad: whereas we a●e sorrowful, and art thou sorrowful for one son? † For ask the earth, and it will tell thee: that it is she, tha● ought to lament the fall of so many things that spring upon it. † And of her were all borne from the beginning, and others shall come: and behold, almost all walk into perdition, and the multitude of them cometh to destruction. † And who then ought to mourn more, but she that hath lost so great a multitude, rather than thou which art sorry for one? † And if thou say unto me, that my mourning is not like the earths: because I have lost the fruit of my womb, which I bore with sorrows, and brought forth with pains: † but the earth according to the manner of the earth, and the present multitude in it hath departed as it came: and I say to thee, † as thou hast brought forth with pain, so the earth also giveth her fruit for man from the beginning to him that made her. † Now therefore keep in with thy sorrow, and bear stoutly the chances that have be fallen thee. † For if thou justify the end of God, thou shalt in time both receive his counsel, and also in such things thou shalt be praised. † go in therefore into the city to thy husband. And she said to me: † I will not do it, neither will I enter into the city, but here will I die. † And I added yet to speak to her, & said: † do not this word, but consent to him that counseleth thee. For how many are the chances of Zion? Take comfort for the sorrow of Jerusalem. † For thou seest that our sanctification is made desert, and our altar is thrown down, and our temple is destroyed, † and our psalter is humbled, and hymn is silent, and our exultation is dissolved, and the light of our candlestick is extinguished, and the ark of our testament is taken for spoil, & our holy things are contaminated, and the name that is invocated upon us, is almost profaned: and our children have suffered contumely, and our priests are burnt, & our Levites are gone into captivity, & our virgins are deflowered, and our wives have suffered rape, and our just men are violently taken, and our little ones are lost, and our young men are in bondage, and our valiants are made impotent: † and that which is greatest of all, the seal of Zion, because she is unsealed of her glory: For she is also delivered into the hands of them that hate us. † Thou therefore shake of thy great heaviness, and lay away from thee the multitude of sorrows, that the Strong may be propicious to thee again, and the Highest will give thee rest, rest from thy labours. † And it came to pass, when I spoke to her, her face did shine suddenly, and her shape, and her visage was made glistering, so that I was afraid exceedingly at her, & thought what this thing should be. † And Behold, suddenly she put forth a great sound of a voice full of fear, that the earth was moved at the woman's sound. And I saw: † and behold, the woman did no more appear unto me, but a city was built, & a place was showed of great foundations: and I was afraid, & crying with a loud voice I said: † Where is Vriel the Angel, that from the beginning came to me? for he made me come in multitude in excess of this mind, and my end is made into corruption, & my prayer into reproach. † And when I was speaking these things, behold he came to me, and saw me. † And behold I was laid as dead, & my understanding was alienated, and he held my right hand, and strengthened me, & set me upon my feet, & said to me: † What aileth thee? and why is thy understanding, and the sense of thy hart troubled, & why art thou troubled? And I said: † Because thou hast forsaken me, and I in deed have done according to thy words, & went out into the field: & behold, I have seen, & do see that which I cannot utter. And he said to me: † Stand like a man, & I will move thee. And I said: † speak thou my Lord in me, forsake me not, that I die not in vain: † because I have seen things that I knew not, & I do hear things that I know not. † Or is my sense deceived, & doth my soul dream? † Now therefore I beseech thee, that thou show unto thy servant concerning this trance. And he answered me, & said: † hear me, and I will teach thee, and will tell thee of what things thou art afraid: because the Highest hath revealed unto thee many mysteries. † He hath seen thy right way, that without intermission thou was sorrowful for thy people, and didst mourn exceedingly for Zion. † This therefore is the understanding of the vision which appeared to thee a little before. † The woman whom thou sawest mourning, thou beganst to comfort her. † And now thou seest not the form of the woman, but there appeared to thee a city to be built. † And because she told thee of the fall of her son, this is the interpretation. † This woman which thou sawest, she is Zion, and whereas she told thee of her, whom now also thou shalt see, as a city builded. † And whereas she told thee, that she was barren thirty years: for the which there were thirty years, when there was not yet oblation offered in it. † And it came to pass after thirty years, Solomon built the city, and offered oblations: than it was, when the barren bore a child. † And that which she said unto thee, that she nourished him with labour, this was the habitation in Jerusalem. † And whereas she said to thee, that my son coming into the bride chamber died, and that a fall chanced unto him, this was the ruin of Jerusalem that is made. † And behold, thou hast seen the similitude of her: and because she lamented her son, thou beganst to comfort her: and of these things that have chanced, these were to be opened to thee. † And now the Highest seethe that thou wast sorry from the hart: and because with thy whole hart thou sufferest for her, he hath showed thee the clearness of her glory, and the fairness of her beauty. † For therefore did he say to thee, that thou shoulest tarry in a field where house is not built. † For I knew that the Highest began to show thee these things: † therefore I said unto thee, that thou shouldest go into a field, where is no foundation of building. † For the work of man's building could not be borne in the place, where the city of the Highest began to be showed. † Thou therefore fear not, neither let thy hart dread: but go in, and see the beauty, and greatness of the building, as much as the sight of thine eyes is capable to see: † & afterward thou shalt hear as much, as the hearing of thine ears is capable to hear. † For thou art blessed above many, and art called with the Highest as few. † And to morrow night thou shalt tarry here: † and the Highest will show thee those visions of the things on high, which the Highest will do to them that inhabit upon the earth in the later days. † And I slept that night, and the other next, as he had said to me.   

CHAP. XI. An eagle appeareth to Esdras coming forth of the sea, with three heads, and twelve wings: sometimes one reigning in the world, sometimes an other, but every one vanisheth away. 36. A lion also appeareth coming forth of the woe 〈…〉 suppress the eagle.  
AND I saw a dream, & behold an eagle came up out of the sea: which had twelve wings of feathers, and three heads. † And I saw, and behold she spread her wings into all the earth, and all the winds of heaven blew upon her, and were gathered together. † And I saw, and of her feathers sprang contrary feathers, and they became little wings, and small. † For her heads were at rest, and the middle head was greater than the other heads, but she rested with them. † And I saw, and behold the eagle flew with her wings, and reigned over the earth, and over them that dwell in it. † And I saw, that all things under heaven were subject to her, and no man gainsaid her, no not one of the creature that is upon the earth. † And I saw, and behold the eagle rose up upon her talons, and made a voice with her wings, saying: † Watch not all together, sleep every one in his place, & watch according to time. † But let the heads be preserved to the last. † And I saw, and behold the voice came not out of her heads, but from the mids of her body. † And I numbered her contrary wings, and behold they were eight. † And I saw, and behold on the right side rose one wing, and reigned over all the earth. † And it came to pass, when it reigned, an end came to it, and the place thereof appeared not: and the next rose up, & reigned, that held much time. † And it came to pass, when it reigned, & the end of it also came, that it appeared not as the former. † And behold, a voice was sent forth to it, saying: † hear thou that hast held the earth of long time. Thus I tell thee before thou begin not to appear. † None after thee shall hold thy time, no nor the half thereof. † And the third lifted up itself, and held the principality as also the former: and that also appeared not. † And so it chanced to all the other by one & by one to have the principality, & again to appear nowhere. † And I saw, and behold in time the rest of the wings were sent up on the right side, that they also might hold the principality: and of them there were that held it, but yet forth with they appeared not. † For some also of them stood up, but they held not the principality. † And I saw after these things, and behold the twelve wings, and two little wings appeared not: † and nothing remained in the body of the eagle but two heads resting, and six little wings. † And I saw, and behold from the six little wings two were divided, and they remained under the head, that is on the right side. For four tarried in their place. † And I sa 〈…〉 d behold the underwinges thought to set up themselves, and to hold the principalities. † And I saw, and behold one was set up, but forth with it appeared not. † And they that were second did sooner vanish away then the former. † And I saw, and behold the two that remained, thought with themselves that they also would reign: † and when they were thinking thereon, behold one of the resting heads, which was the mid one awaked, for this was greater than the other two heads. † And I saw that the two heads were complete with themselves. † And behold the head with them that were with him turned, and did eat the two underwinges that thought to reign. † And this head terrified all the earth, & ruled in it over them that inhabit the earth with much labour, and he that held the dominion of the whole world above all the wings that were. † And I saw after these things, and behold the middle head suddenly appeared not, as did the wings. † And there remained two heads, which reigned also themselves over the earth, and over them that dwelled therein. † And I saw, and behold the head on the right side devoured that which was on the left. † And I heard a voice saying to me, look against thee, and consider what thou seest. † And I saw, & behold as a lion raised out of the wood roaring: and I saw that he sent out a man's voice to the eagle. And he spoke saying. † hear thou, and I will speak to thee, and the Highest will say to thee: † Is it not thou that hast overcome of the four beasts, which I made to reign in my world, and that by them the end of their times might come? † And the fourth coming overcame all the beasts that were passed, and by might held the world with much fear, and all the world with most wicked labour, and he inhabited the whole earth so long time with deceit. † And thou hast judged the earth not with truth. † For thou hast afflicted the meek, and hast troubled them that were quiet, and hast loved liars, & hast destroyed their habitations that did fructify, and hast overthrown their walls that did not hurt thee. † And thy contumely is ascended even to the Highest, and thy pride to the Strong. † And the Highest hath looked upon the proud times: and behold they are ended, and the abominations thereof are accomplished. † therefore thou eagle appear no more, and thy horrible wings, & thy little wings most wicked, and thy heads malignant, and thy talons most wicked, and all thy body vain, † that all the earth may be refreshed, and may return delivered from thy violence, and may hope for his judgement, and mercy that made it.   

CHAP. XII. The eagle vanisheth away, 5. Esdras prayeth, 10. and the former visions are declared to him.  
AND it came to pass, whiles the lion spoke these words to the eagle: I saw, † and behold the head that had overcome, and those four wings appeared not which passed to him, and were set up to reign: and their reign was small, and full of tumult. † And I saw, and behold they appeared not, and all the body of the eagle was burnt, & the earth was afraid excedinly, and I by the tumult and trance of mind, and for great fear awaked, and said to my spirit: † Behold thou hast given me this, in that, that thou searchest the ways of the Highest. † Behold yet I am weary in mind, and in my spirit I am very feeble, and there is not so much as a little strength in me for the great fear, that I was afraid of this night. † Now therefore I will pray the Highest, that he strengthen me even to the end. † And I said: Lord Dominatour, if I have found grace before thine eyes, and if I am justified before thee above many, and if in deed my prayer be ascended before thy face, † strengthen me, and show unto me thy servant the interpretation, and distinction of this horrible vision, that thou mayst comfort my soul most fully. † For thou hast counted me worthy to show unto me the later times. And he said to me: † This is the interpretation of this vision. † The eagle which thou sawest coming up from the sea, this is the kingdom which was seen in a vision to Daniel thy brother. † But 
●●●▪ 7. v. 7.  it was not interpreted to him, therefore I do now interpret it to thee. † Behold the days come, and there shall rise a kingdom upon the earth, and the fear shall be more terrible then of all the kingdoms that were before it. † And there shall twelve Kings reign it it, one after an other. † For the second shall begin to reign, and he shall continue more time than the rest of the twelve. † This is the interpretation of the twelve wings which thou sawest. † And the voice that spoke which thou heardst not coming forth of her heads, but from the mids of her body, † this is the interpretation, that after the time of that kingdom shall rise no small contentions, and it shall be in danger to fall: and it shall not fall then, but shall be constituted again according to the beginning thereof. † And whereas thou sawest eight underwings cleaving to the wings thereof, † this is the interpretation, eight Kings shall arise in it, whose times shall be light, and years swift, and two of them shall perish. † But when the midst time approacheth, four shall be kept till a time, when the time thereof shall begin to approach to be ended, yet two shall be kept to the end. † And whereas thou sawest three heads resting, † this is the interpretation: in her last days the Highest will raise up three kingdoms, and will call back many things into them, and they shall rule over the earth, † and them that dwell in it, with much labour above all them that were before them. For this cause they are called the heads of the eagle. † For these shall be they that shall recapitulate her impieties, and that shall accomplish her last things. † And whereas thou sawest a greater head not appearing, this is the interpretation thereof: that one of them shall die upon his bed, and yet with torments. † For the two that shall remain, the sword shall eat them. † For the sword of one shall devour him that is with him: but yet this also at the last shall fall by the sword. † And whereas thou sawest two underwings passing over the head that is on the right side, † this is the interpretation▪ these are they whom the Highest hath kept to their end, this is a small kingdom, and full of truble. † As thou sawest the lion also, whom thou sawest awaking out of the wood, and roaring, and speaking to the eagle, and rebuking her, and her injustices by all his words as thou hast heard: † this is the wind which the Highest hath kept unto the end for them, and their impieties: and he shall rebuke them, and shall cast in their spoils before them. † For he shall set them in judgement alive: and it shall be, when he hath reproved them, then shall he chastise them. † For the rest of my people he shall deliver with misery, them that are saved upon my borders, and he shall make them joyful till the end shall come, the day of judgement, whereof I have spoken to thee from the beginning. † This is the dream which thou sawest, and these be the interpretations. † Thou therefore only hast been worthy to know this secret of the Highest. † writ therefore in a book all these things which thou hast seen, and put them in a hidden place: † and thou shalt teach them the wise men of thy people, whose hearts thou knowest able to take, and to keep these secrets. † But do thou stay here yet other seven days, that there may be showed thee whatsoever shall seem good to the Highest to show thee. † And he departed from me. And it came to pass, when all the people had heard that the seven days were passed, and I had not returned into the city, and all gathered themselves together from the least unto the greatest▪ & came to me, & spoke to me saving: † What have we sinned to thee, or what have we done unjustly against thee, that leaving us thou hast sitten in this place? † For thou alone art remaining to us of all peoples, as a cluster of grapes of the vineyard, and as a candle in a dark place, and as an haven and ship saved from the tempest. † Or are not the evils that chance, sufficient for us? † If then thou shalt forsake us, how much better had it been to us, if we also had been burnt with the burning of Zion? † For we are not better than they that died there. And they wept with a loud voice. And I answered them, and said: † Be of good cheer Israel, and be not sorrowful thou house of Jacob. † For there is remembrance of you before the Highest, and the Strong hath not forgotten you in tentation. † For I have not forsaken you, neither did I departed from you: but I came into this place, to pray for the desolation of Zion, and to seek mercy for the low estate of your sanctification. † And now go every one of you into his house, and I will come to you after these days. † And the people departed, as I said to them, into the city: † but I sat in the field seven days, as he commanded me: and I did eat of the flowers of the field only, of the herbs was my meat made in those days.   

CHAP. XIII. A vision of a wind (as it first seemed, but) in deed, v. 3. of a man: 5. strong against the enemies: 21. with the interpretation.  
AND it came to pass after seven days, and I dreamt a dream in the night. † And behold there rose a wind from the sea, that troubled all the waves thereof. † And I saw, and behold that man grew strong with thousands of heaven: and when he turned his countenance to consider, all things trembled that were seen under him: † and wheresoever voice proceeded out of his mouth, all that heard his voices be gave to burn, as the earth is quiet when it feeleth the fire. † And I saw after these, and behold a multitude of men was gathered together, of whom there was no number, from the four winds of heaven, to fight against the man that was come up out of the sea. † And I saw, and behold he had graven to himself a great mountain, & he flew upon it. † And I sought to see the country, or the place whence the mountain was graven, & I could not. † And after these things I saw, and behold all that were gathered to him, to overthrow him, feared exceedingly, yet they were bold to fieght. † And behold as he saw the violence of the multitude that came, he lifted not up his hand, nor held sword, nor any warlike instrument but only as I saw, † that he sentforth out of his mouth as it were a blast of fire, and from his l●ppes a spirit of flame, & from his tongue he sentforth sparkles & tempests, and all things were mingled together with this blast of fire, & spirit of flame, & multitude of tempests. † And it fell with violence upon the multitude, that was prepared to fight, and burned them all, that suddenly there was nothing seen of an innumerable multitude, but only dust, & the savour of smoke: and I saw, and was afraid. † And after these things I saw the man himself descending from the mountain, and calling to him an other peaceable multitude, † and there came to him the countenance of many men some rejoicing, and some sorrowing: and some bond, some bringing of them that were offered. And I was sick for much fear, and awaked, and said. † Thou from the beginning hast showed thy servant these marvelous things, and hast counted me worthy that thou wouldst receive my petition. † And now show me yet the interpretation of this dream. † For as I think in my judgement, woe to them that were left in those days: & much more woe to them that were not left. † For they that were not left, were sorrowful. † I understand now what things are laid up in the later days, and they shall happen to them, yea and to them that are left. † For therefore they came into great dangers, and many necessities, as these dreams do show. † But yet it is easier, adventuring to come into it, then to pass, as a cloud from the world, and now to see the things that happen in the later time. And he answered me, and said: † Both the interpretation of the vision I will tell thee: and also concerning the things that thou hast spoken I will open to thee. † whereas thou speakest of them that were left, this is the interpretation. † He that taketh away danger at that time, he hath guarded himself. They that have fallen into danger, these are they that have works, and saith in the Strongest. † Know therefore that they are more blessed which are left, than they that are dead. † These are the interpretations of the vision, whereas thou sawest a man coming from the hart of the sea, † the same is he whom the Highest preserveth much time, which by himself shall deliver his creature: and he shall dispose them that are left. † And whereas thou sawest proceed out of his mouth, as it were wind, and fire, and tempest: † and whereas he held no sword, nor warlike instrument: for his violence destroyed the multitude that came to overthrow him: this is the interpretation. † Behold the days come, when the Highest shall begin to deliver them, that are upon the earth: † and he shall come in excess of mind upon them that inhabit the earth. † And one shall think to overthrow 
Mat. 24. Luc. 21.  an other: one city an other city, one place an other place, and nation against nation, and kingdom against kingdom. † And it shall be, when these things shall come to pass, and the signs shall happen, which I showed thee before: and then shall my son be revealed, whom thou sawest, as a man coming up. † And it shall be when all nations shall hear his voice: and every one in his country shall leave their war, that they have toward each other: † and an innumerable multitude shall be gathered in one, as willing to come to overthrow him. † But he shall stand upon the top of mount Zion. † And Zion shall come, and it shall be showed to all prepared and builded, as thou sawest the mountain to be graven without hands. † And the same my son shall reprove the things that the gentiles have invented, these their impieties which came near to the tempest, because of their evil cogitations, and torments wherewith they shall begin to be tormented. † Which were likened to the flame, and he shall destroy them without labour by the law that was likened to the fire. † And whereas thou sawest him gathering unto him an other peaceable multitude. † These are the ten tribes, which were made captive out of their land in the days of Osee the King, 
4. Reg. 17.  whom Salmanasar the King of the Assyrians led captive: and he transported them beyond the river, and they were transported into an other land. † But they gave themselves this counsel, to forsake the multitude of nations, and to go forth into a farther country, where mankind never inhabited. † Or there to observe their ordinances, which they had not kept in their country. † And they entered in by the narrow entrances of the river Euphrates. † For the Highest than wrought them signs, and 
Exod. ●4. joshua. 3.  stayed the veins of the river till they passed. † For by that country was a great way to go, of one year and a half▪ for the country is called Arsareth. † Then did they inhabit there till in the later time: and now again when they begin to come, † again the Highest shall stay the veins of the river, that they may pass: for these thou sawest a multitude with peace. † But they also that were left of the people, these are they that be within my border. † It shall come to pass therefore, when he shall begin to destroy the multitude of these nations, that are gathered, he shall protect them that have overcome the people: † and than shall he show them very many wonders. † And I said: Lord dominatour, show me this, why I saw a man coming up from the hart of the sea, and he said to me: † As thou canst not either search these things, or know what things are in the depth of the sea: so can not any man upon the earth see my son, or them that are with him, but in the time of a day. † This is the interpretation of the dream which thou sawest, and for the which thou only art here illuminated. † For thou hast left thine own law, and hast been occupied about my law, and hast sought it. † For thou hast disposed thy life in wisdom, and thine understanding thou hast called mother: † and for this I have showed thee riches with the Highest. For it shall be after other three days, I will speak other things to thee, and I will expound to thee weighty and marvelous things. † And I went forth, and passed into the field, much glorifying & praising the Highest for the marvelous things that he did by time. † And because he governeth it, and the things that are brought in times, & I sat there three days.   

CHAP. XIIII. God appeareth in a bush, 6. revealing some things to be published, and some things to be hid. 10. As the world waxeth old, all things become worse. 27. The people of Israel are ungratful. 32. All shall be judged in the Resurrection according to their deeds.  
AND it came to pass the third day, and I sat under an oak. † And behold a voice came forth against me out of a bush, and said: Esdras, Esdras: and I said: lo here I am Lord. And I arose upon my feet. And he said to me: † reveling I was 
Exod. 3.  revealed upon the bush, and spoke to Moses, when the people served in Egypt, † and I sent him, and brought my people out of Egypt, and brought him upon mount Sina, & held him with me many days. † And I told him many marvelous things, & showed him the secrets of times, and the end: and I commanded him, saying: † These words thou shalt publish abroad, and these thou shalt hide. † And now to thee I say▪ † The signs which I have showed, and the dreams which thou hast seen, and the interpretations which thou hast seen, lay them up in thy hart. † For thou shalt be received of all, thou shalt be converted the residue with thy counsel, and with the like to thee, till the times be finished. † Because the world hath lost his youth, and the times draw near to wax old. † For the world is divided by twelve parts, & the tenth part, & half of the tenth part are passed: † and there remaineth hereafter the half of the tenth part. † Now therefore dispose thy house, and correct thy people, & comfort the humble of them, & forsake now corruption, † and put from thee mortal cogitations, and cast from thee human burdens, and do from thee now infirm nature, & lay at one side cogitations most troublesome to thee, & make speedy transmigration from these times, † for the evils which thou hast seen to have chanced 
Ma● 24. 1. Joan. 2.  now, worse than these will they do again: † for look how much the world shall become weak by age, so much shall evils be multiplied upon the inhabitants. † For truth hath removed it self farther of, and lying hath approached, for now the vision which thou sawest, hasteneth to come. † And I answered, and said before thee o Lord: † For behold I will go, as thou hast commanded me, & will rebuke the people that now is. But them that shall yet be borne, who shall admonish? † The world therefore is set in darkness, and they that dwell in it without light. † Because thy law is burnt, therefore no man knoweth the works that have been done by thee, or that shall begin. † For if I have found grace with thee, send the holy Ghost to me, & I will write all that hath been done in the world from the beginning, the things that were written in thy law, that men may find the path: and they that will live in the later times, may live. † And he answered me, and said: go gather together the people, and thou shalt say to them, that they seek thee not for forty days. † And do thou prepare thee many tables of box, & take with thee Sarea, Dabria, Salemia, Echanus, and Asiel, these five which are ready to write swee●tly. † And come hither, & I will light in thy hart a candle of understanding, which shall not be put out till the things be finished, which thou shalt begin to write. † And than some things thou shalt open to the perfect, some thou shalt deliver secretly to the wise. For to morrow this hour thou shalt begin to write. † And I went as he commanded me, & gathered togetheral the people, and said: † hear Israel these words: † Our fathers were pilgrims from the beginning in Egypt, and 
Gen. 47. D●pt. 4. 〈…〉.  were delivered from thence. † And they received the law of life, which they kept not, which you also after them have transgressed: † and the land was given you by lot, and the land of Zion, and your fathers, and you have done iniquity, and have not kept the ways which the Highest commanded you. † And whereas he is a just judge, he hath taken from you in time that which he had given. † And now you are here, and your brethren are among you. † If than you will rule over your sense, & instruct your hart, you shall be preserved alive, and after death shall obtain mercy. † For the judgement shall come after death, when we shall return to life again: and then the names of the just shall appear, and the deeds of the impious shall be showed. † Let no man therefore come to me now, nor ask for me until forty d●yes. † And I took the siue men, as he commanded me, and we went forth into the field, and tarried there. † And I was come to the morrow, & behold a voice called me, saying: Esdras open thy mouth, and drink that which I will give thee to drink. 
〈◊〉 ●.  † And I opened my mouth, & behold a full cup was brought me, this was full as it were with water: but the colour thereof like as fire. † And I took it, and drank; and when I had drunken of it, my hart was tormented with understanding, and wisdom grew into my breast. For my spirit was kept by memory. † And my mouth was opened, and was shut no more. † The Highest gave understanding unto the five men, and they wrote excesses of the night which were spoken, which they knew not. † And at night they did eat bread, but I spoke by day, & by night held not my peace. † And there were written in the forty days two hundred four books. † And it came to pass when they had ended the forty days, the Highest spoke, saying: † The former things which thou hast written, set abroad, and let the worthy and unworthy read: but the last seventy books thou shalt keep, that thou mayest deliver them to the wise of thy people. † For in these is the vain of understanding, and the fountain of wisdom, and the stream of knowledge. and I did so.   

CHAP. XV. Esdras is bid to denounce, that assuredly many evils will come to the world. 9 God will protect his people, the wicked shall be punished, and lament their final miseries, God revenging for the good.  
BEHOLD speak into the ears of my people the words of prophecy, which I shall put into thy mouth, saith our Lord: † and see that they be written in paper, because they be faithful and true. † Be not afraid of the cogitations against thee, neither let the incredulities truble thee of them that speak. † Because every incredulous person shall die in his incredulity. † Behold I bring in, saith our Lord, upon the whole earth evils, sword, and famine, and death, and destruction. † Because iniquity hath fully polluted over all the earth, and their hurtful works are accomplished. † Therefore saith our Lord: † I will not now keep silence of their impieties which they do irreligiously, neither will I bear with those things, which they practise unjustly. Behold the innocent & just blood crieth to me, & the souls of the just cry continually. † revenging I will revenge them, saith 
Apo● 6 v. 10. & 19 v. 2.  our Lord, and I will take all innocent blood out of them unto me. † Behold my people is led to staughter as a flock, I will no more suffer it to dwell in the land of Egypt. † But I will bring them forth in a mighty hand and valiant arm, and will strike with plague as before, and will corrupt all the land thereof. † Egypt shall mourn, and the foundations thereof beaten with plague, and with the chastisement which God will bring upon it. † The husband men that till the ground shall mourn, because their seeds shall perish by blasting, and hail, and by a terrible star. † Woe to the world and them that dwell therein. † Because the sword is at hand and the destruction of them, and nation shall rise up against 
Mat. 24. Luc. 21.  nation to fight, & sword in their hands. † For there shall be instability to men, & growing one against an other they shall not care for their king, & the princes of the way of their doings, in their might. † For a man shall desire to go into the city & can not. † Because of their prides the cities shall be troubled, the houses raised, the men shall fear. † Man shall not pity his neighbour, to make their houses nothingworth in the sword, to spoil their goods for famine of bread, & much tribulation. † Behold, I call together saith God, all the Kings of the earth to fear me, that are from the Orient, & from the South, from the East, & from Libanus, to be turned upon themselves, and to render the things that they have given them. † As they do until this day to mine elect, so will I do, and render in their bosom. Thus saith our Lord God: † My right-hand shall not spare sinners, neither shall the sword cease upon them that shed innocent blood upon the earth. † Fire came forth from his wrath, and hath devoured the foundations of the earth, and sinners as it were straw set on fire. † Woe to them that sin, and observe not my comandmentes, saith our Lord. † I will not spare them: depart o children from the power. Defile not my sanctification: † because the Lord knoweth all that sin against him; therefore hath he delivered them into death and into slaughter. † For now are evils come upon the world, and you shall tarry in them. For God will not deliver you, because you have sinned against him. † Behold an horrible vision, and the face of it from the east. † And the nations of dragons of Arabians shall come forth in many chariots, & as a wind the number of them is carried upon the earth, so that now all do fear and tremble, that shall hear them. † the Carmonians mad for anger, and they shall go forth as wild boars out of the wood, & they shall come with great power, and shall stand in fight with them, & they shall waste the portion of the land of the Assyrians. † And after these things the dragons shall prevail mindful of their nativity, and conspiring shall turn themselves in great force to pursue them. † These shall be troubled and hold their peace at their force, and shall turn their feet into flight. † And from the territory of the Assyrians the besiegers shall besiege them, and shall consume one of them, and there shall be fear and trembling in their army, and contention against their Kings. † Behold clouds from the east, and from the north unto the south, and their face very horrible, full of wrath and storm. † And they shall beat one against an other, and they shall beat down many stars, and their star upon the earth, and blood shall be from the sword unto the belly. † And man's dung unto the camels litter, and there shall be much fear, and trembling upon the earth. † And they shall shake that shall see that wrath, and tremble shall take them: and after these things there shall many showers be moved: † from the south, and the north: and an other portion from the West. † And the winds from the east shall prevail upon it, and shall shut it up, and the clouds which he raised in wrath, and the star to make terror to the east wind, and the west shall be destroyed. † And there shall be exalted great and mighty clouds full of wrath, and a star to terrify all the earth, and the inhabitants thereof, and they shall power in upon every high, and eminent place a terrible star, † fire, and hail, and flying sword, and many waters, so that all fildes also shall be filled, and all rivers with the fullness of many waters. † And they shall throw down cities, and walls, and mountains, and hills, and the trees of the woods, and the grass of the meadows, and their corn. † And they shall pass constant unto Babylon, and shall raise her. 
Apoc. 18.  † They shall come together against her, and shall compass her, and shall power out the star, and all wrath upon her, and the dust and smoke shall go up even into heaven, and round about shall lament her. † And they that shall remain under her, shall serve them that terified her. † And thou Asia agreeing into the hope of Babylon, and the glory of her person, † woe be to thee thou wretch, because thou art like to her, and hast adorned thy daughters in fornication, to please & glory in thy lovers, which have desired always to fornicate with thee. † Thou hast imitated the odious in all her works, and in her inventions: therefore saith God: † I will send in evils upon thee, widow hood, poverty, and famine, and sword, and pestilence, to destroy thy houses by violation, and death, and glory of thy virtue. † As a flower shall be withered, when the heat shall rise that is sent forth upon thee, † thou shalt be weakened as a little poor soul plagued and chastised of women, that the mighty and the lovers may not receive thee. † will I be zealous against thee saith our Lord, † unless thou hadst slain mine elect at all times, exalting the slaughter of the hands, and saying upon their death, when thou wast drunken. † adorn the beauty of thy countenance. † The reward of thy fornication is in thy bosom, therefore thou shalt receive recompense. † As thou shalt do to my elect, saith our Lord, so shall God do to thee, and shall deliver thee unto evil. † And thy children shall die for famine: and thou shalt fall by the sword, and thy cities shall be destroyed, & all thine shall fall in the filled by the sword. † And they that are in the mountains, shall perish, with famine, and shall eat their own flesh, & drink kloud, for the famine of bread and thirst of waters. † unhappy by the seas shalt thou come, and again thou shalt recevie evils. † And in the passage they shall beat against the idle city, and shall destroy some portion of thy land, and shall deface part of thy glory, again returning to Babylon overthrown. † And being thrown down thou shalt be to them for stubble, and they shall be to thee fire: † and devour thee, and thy cities, thy land, and thy mountains, all thy woods and fruitful trees they will burn with fire. † Thy children they shall lead captive, & shall have thy goods for a pray, and the glory of thy face they shall destroy.   

CHAP. XVI. All are admonished, that extreme calamities shall fall upon this world, 36. the penitent returning to justice shall escape, 55. & as all things were made by God's omnipotent power at his will, so all things shall serve to the reward of the blessed, and punishment of the wicked.  
WOE to thee Babylon & Asia, woe to thee Egypt, and Syria. † Gird yourselves with sackclothes and shirts of hear, & mourn for your children, & be sorry: because your destruction is at hand. † The sword is sent in upon you, and who is he that can turn it away? † Fire is sent in upon you, and who is he that can quench it? † Euiles are sent in upon you, and who is he that can repel them? † shall any man repel the lion being hungry in the wood, or quench the fire in stubble, forthwith when it beginneth to burn? † shall any man repel the arrow shot of a strong archer? † Our strong Lord sendeth in evils, and who is he that can repel them? † Fire came forth from his wrath, and who is he that can quench it? † He will lighten, who shall not fear, he will thunder, and who shall not be afraid? † Our Lord will threaten, and who shall not utterly be destroyed before his face? † The earth hath trembled, and the foundations thereof, the sea tosseth up waves from the depth, and the floods of it shall be destroyed, and the fishes thereof at the face of our Lord, and at the glory of his power: † because his right hand is strong which bendeth the bow, his arrows be sharp that are shot of him, they shall not miss, when they shall begin to be shot into the ends of the earth. † Behold evils are sent, and they shall not return till they come upon the earth. † The fire is kindled and it shall not be quenched, till it consume the foundations of the earth. † For as the arrow shot of a strong archer returneth not, so shall not the evils return back, that shall be sent upon the earth. † Woe is me, woe is me: who shall deliver me in those days? † The beginning of sorrows and much mourning, the beginning of famine and much destruction. The beginning of wars and the potestates shall fear, the beginning of evils and all shall tremble. † In these what shall I do, when the evils shall come? † Behold famine, and plague, and tribulation, and distress are sent all as scourges for amendment, † and in all these they will not convert themselves from their iniquities, neither will they be always mindful of the scourges. † Behold, there shall be good cheap victuals upon the earth, so that they may think that peace is directly coming toward them, and then shall evils spring upon the earth, sword, famine, and great confusion. † For by famine many that inhabit the earth shall die, and the sword shall destroy the rest that remained alive of the famine, † and the dead shall be cast forth as dung, and there shall be none to comfort them. For the earth shall be left desert, and the cities thereof shall be thrown down. † There shall not be left a man to till the ground and to sow it. † The trees shall yield fruits, and who shall gather them? † The grape shall become ripe, & who shall tread it? For there shall be great desolation to places. † For a man shall desire to see a man, or to hear his voice. † For there shall be left ten of a city, and two of the filled that have hid themselves in thick woods, and cliffs of rocks. † As there are left in the olivet, and on every tree, three or four olives. † Or as in a vinyeard when it is gathered there are grapes left by them, that diligently search the vineyard: so shall there be left in those days three or four, by them that search their houses in the sword. † And the earth shall be left desolate, and the fildes thereof shall wax old, & the ways thereof, and all the paths thereof shall bringforth thorns, because no man shall pass by it. † virgin's shall mourn having no bridegrooms, women shall mourn having no husbands, their daughters shall mourn having no help: † their bridegrooms shall be consumed in battle, and their husbands be destroyed in famine. † But hear these things, and know them ye servants of our Lord. † Behold the word of our Lord, receive it: believe not the gods of whom our Lord speaketh. † Behold the evils approach, and slack not. † As a woman with child when she bringeth forth her child in the ninth month, the hour of her deliverance approaching, two or three hours before, pains come about her womb, and the infants coming out of her womb, they will not tarry one moment. † So the evils shall not slack to come forth upon the earth, and the world shall lament, and sorrows shall hold it round about. † hear the word, my people: prepare yourselves unto the fight, & in the evils so be ye as strangers of the earth. † He that selleth as if he should flee, and he that buyeth as he that should lose it. † He that playeth the merchant, as he that should take no fruit: and he that buildeth as he that should not inhabit. † He that soweth, as he that shall not teape: so he also that pruneth a vinyeard, as if he should not have the vintage. † They that marry so as if they should not get children, & they that marry not, so as it were widows. † wherefore they that labour, labour without cause: † ●or soreners shall reap their fruits, & shall violently take their goods, and overthrow their houses, and lead their children captive, because in captivity, and famine they beget their children. † And they that play the merchants by robrie, the longer they adorn their cities and houses, and their possessions and persons: † so much the more will I be zealous toward them, upon their sins, saith our Lord. † As a whore envieth an honest & very good woman: † so shall justice hate impiety when she adorneth herself, and accuseth her to her face, when he shall come that may defend him that searcheth out all upon the earth. † Therefore be not made like to her, nor to her works. † For yet a little while & iniquity shall be taken away from the earth, & justice shall reign over you. † Let not the sinner say he hath not sinned: because he shall burn coals of fire upon his head, that saith I have not sinned before our Lord God and his glory. † Behold our Lord shall know all the works of men, and their inventions, 
Eccli. 23. Luc▪ 16. Gen. 1.  & their cogitations, and their hearts. † For he said: Let the earth be made, and it was made: let the heaven be made, & it was made. † And by his word the stars were made, & he knoweth 
Psal. 146. v. 4. Job. 38.  the number of the stars. † Who searcheth the depth and the treasures thereof: who hath measured the sea, & capacity thereof. † Who hath shut up the sea in the midst of waters, & hath hanged the earth upon the waters with his word. † Who hath spread heaven as it were a vault, over the waters he hath founded it. † Who hath put fountains of waters in the desert, and lakes upon the tops of mountains, to sendforth rivers from the high rock to water the earth. † Who made man & put his hart in the mids of the body, and gave him spirit, life and understanding. † And the inspiration of God omnipotent that made all things, and searcheth all hid things, in the secrets of the earth. † He knoweth your invention, and what you think in your hearts sinning, and willing to hide your sins. † wherefore our Lord in searching hath searched all your works, and he will put you all to open shame, † and you shall be confounded when your sins shall come forth before men, and the iniquities▪ shall be they, that shall stand accusers in ●hat day. † What will you do? or how shall you hide your sins before God and his Angels? † Behold God is the judge, fear him. Cease from your sins, and now forget your iniquities to do them any more, & God will bring you out, and deliver you from all tribulation. † For behold the heat of a great multitude is kindled over you, and they shall take certain of you by violence, & shall make the slain to be meat for idols. † And they that shall consent unto them, shall be to them in derision, and in reproach, and in conculcation. † For there shall be place against places, and against the next cities great insurrection upon them that fear our Lord. † They shall be as it were mad sparing no body, to spoil and waste yet them that fear our Lord. † because they shall waste and spoil the goods, and shall cast them out of their houses. † Then shall appear the probation of mine elect, as gold that is proved by the fire. † hear my beloved, saith our Lord: Behold the days of tribulation are come: and out of them I will deliver you. † do not fear, nor stagger, because God is your guide. † And he that keepeth my commandmentes, and precepts, saith our Lord God: Let not your sins overway you, nor your iniquities be advanced over you. † Woe to them that are entangled with their sins, and are covered with their iniquities, as a filled is entangled with the wood, & the path thereof covered with thorns, by which no man passeth, & it is closed out, & cast to be devoured of the fire.   
FINIS.    

A table of the Epistles, taken forth of the old Testament, upon certain festival days. The other feasts, and all the Sundays have their Epistles in the new Testament. As is there noted.  

In the feast of our Blessed Ladies Conception. Prou. 8. v. 22. to the v. 36.  
S. John evangelist. Eccli. 15. v. 1. to v. 7.  
The epiphany. Isaioe, 60. v. 1. to v. 7.  
Candlemas day, Malach 3. v. 1. to v. 5.  
S. Thomas Aquinas. Sap. 7. v. 7. to. v. 15.  
The Annunciation of our B. Lady, Isaioe. 7. v. 11. to v. 16.  
S. mark. Ezechiel. 1. v. 5. to v. 14.  
S. Philippe and S. James. Sap. 5. v. 1. to. v. 6.  
S John ante portam Latinam, the same.  
The nativity of S. John Baptist. Isa. 49. v. 1. to. v. 6. & v. 23.  
Visitation of our B. Lady. Cant. 2. v. 8. to v. 15.  
The octave of S. Peter and S. Paul. Eccli. 44. v. 10. to. v. 16.  
S. marry Magdalen. Cant. 3. v. 2. to. 6. & ca 8. v. 6. to. 8.  
S. Anne, Proverb. 31. v. 10. to the end of the chap.  
The Assumption of our B. Lady. Eccli. 24. v. 11. to. 21.  
Decollation of S. John Baptist. jere. 1. v. 17. to the end.  
The nativity of our B. Lady. Proverb. 8. v. 22. to. 36.  
S. Matthew. Ezech. 1. v. 10. to. 15.  
S. Martin. Eccli. 44. v. 25. & ca 45. v. 1. to. v. 9  
S. Cecilie. Eccli. 51. v. 13. to. 18.  
S. Catherine. Eccli. 51. v. 1. to. 13.  
In the anniversary of the dead. 2. Mach. 12. v. 42. to the end of the chapter.   
Deo Gratias.   


AN HISTORICAL TABLE OF THE TIMES, SPECIAL PERSONS, MOST NOT ABLE things, AND CANONICAL books OF THE OLD TESTAMENT.  Anni mundi. Pattiarches. Especial points of the sacred history of God's Church ever visible. Schisms and infidelity. Canonical Scriptures. a The first year & first week. Adam the first man, of whom all mankind is propagated. a Creation of heaven and earth, and all things therein, in six days. Gen. 1. Man last created was made lord of all corporal creatures of this lower world, & placed in paradise. Gen. 2. For transgressing God's commandment Adam and Eve were cast out of paradise. But by God's grace repenting had promise of a redeemer. Gen. 3.  Genesis containeth the history of the visible Church, from the beginning of the world to the death of Joseph in the year of the world. 2340. b 130. Seth borne. Cain the first borne became a husbandman, Abel next borne, a shepherd. Gen. 4. God respecting Abel's sacrifice, and not cain's, Cain killed Abel. Gen. 4.   c. 235. Enos borne. Seths' children and other faithful were called the sons of God to distinguish the true Church from the wicked city begun by Cain. Gen. 6. Cain wentforth from the face of our Lord; began a new city opposite to the city of God.  d. 325. Cainan In the days of Enos began public prayers of many assembling together (besides Sacrifice, which was before) Gen. 4. v. 26. Gen. 4. v. 16. His generations in the right line to Lamech, who slew him, are these, without notice of time when they were borne or died: Enoch, Irad, Maviael, Mathusael, Lamech. Gen. 4. v. 17.  e 395. Malaleel    f 460. Iared,    g 622. Enoch, Mathusala. Lamech. Enoch a Prophet pleased God in all his ways. None borne in the earth like to Enoch. Eccli. 49. v. 16. Some declining from God, and marching in marriage with cain's race begat those monstruous men huge of stature, most wicked & cruel called giants.  h 687. Noah bor. k Adam died at the age of 930. years. Gen. 5. v. 5. To whom Seth succeeded chief Patriarch. And so in the rest. Gen. 6. v. 4.  i 874. Sem bor. And the next two years Cham, & Japhet. l Enoch in the year of his age 365. was seen no more: because God took him. Gen. 5. v. 24. Enoch was translated that he should not see death. Heb. 11. v. 5.   k 930.  m Seth died in the year of his age. 912.   l 987.  o Enos died anno aetatis; 905.   m 1042.  p Cainan died, an. aet. 980.   n 1056.  q Malaleel died, an. aet. 895.   o 1140.  r Iared died, an. aet. 962.   p 1265.  s Noah the preacher of justice, forewarned all men that except they repent, God would destroy them with a flood. And by God's commandment built an ark (or ship) wherein himself, & his family, with other living creatures, were preserved from drowning.   q 1290.  v Lamech died (before his father) in the year of his age. 777.   r 1422.  w Mathusala died, an. aet 969. immediately before the flood, as seemeth most probable.   s 1536.     t 1556.     v 1651.     w 1656     x 1656.  x The same year of the world, 1656. the 17. day of the second month Noah with his three sons his wife, and their wives, in all eight persons, and seven pairs of every kind of clean living creatures, and two pairs of unclean entered into the ark. And presently it rained forty days and nights together. Whereby all living creatures on the earth out of the ark were drowned. Gen. 7. Al cain's race, with other wicked infideles were utterly destroyed, by the flould. Gen. 7.   

THE END OF THE FIRST AGE, AND BEGINNING OF THE SECOND.  y 1658. Arphaxad borne the son of Sem. The whole earth being covered with water, Noah with his family, and other living creatures remained in the ark twelve months and ten days (a just year of the sun) then coming forth built an altar and offered sacrifice. Which God accepting blessed them for new increase. Gen. 8. & 9   z 1693. Cainan. * c Heber consented not to the building of Babel. And therefore his family kept still their former language, which thenceforth for distinction sake, was called the Hebrew tongue. He lived to see Abraham's father. And Noah, Sem, Arphaxad, Phaleg, and other most godly men lived some part of Abraham's time, who was never corrupted in faith, nor religion.   a 1723. Sale,   * Not affirming but supposing that Cainan was the son of Arphaxad, we place him here: and Sale 30. years after. b 1753. Heber,    c 1787. Phaleg.  Nemrod the son of Chus, and nephew to Cham, about three score years after the flood, by force and subtlety drawing many followers, began a new sect of infidels. And afterwards was the principal auctor of building the tower of Babel. Where the tongues of the builders were confounded, & so they were separated into many nations, about 130. years after the flood. Gen. 10. v. 25. After Nemrod his son Belus reigned in Babylon, about the year of the world. 1871. which was 215. years after the flood.  d 1817. Reu.    e 1850. Sarug.    f 1879. Nachor,    g 1908. There,   h 1979. Abraham borne. i By God's commandment, Abraham at the age 75. years having been much persecuted for religion, went forth of his country Chaldea. Whereupon his father there went as far as Haran, in the confines of Mesopotamia. And Lot went further with him into Chanaan. Which country God then promised to give him▪ and to multiply his seed, and therein to bless all nations. Gen. 11. v. 31. & 12. v. 1. & 7. And after him his son Ninus beginning to reign about the year 1936. set up idolatry, causing his father to be honoured as the great God, called Belus jupiter: & his grandfather Nemrod, otherwise called Saturnus, or Sator deorum, the father of gods. i 2054.     

THE END OF THE SECOND AGE, AND BEGINNING OF THE THIRD.  k 2055.  k By occasion of famine in Chanaan, Abraham went into Egypt with his wife, and Lot. Gen. 12. v. 10.   l 2056.  l They returned into Chanaan, became very rich: and God renewed his great promises to Abraham. Gen. 13. m Lot [amongst others] being taken captive, Abraham with three hundred and eighteen men rescued them al. whereupon Melchisedech offered sacrifice in bread & wine: blessed Abraham, & received tithes of him. Gen. 14.   n 2064.  n Sara long barren persuaded Abraham to take her handmaid Agar to wife. o Agar conceived & brought forth a son, who was named Ishmael. Gen. 16.  o 2065.  p Circumcision was instituted, that Abraham, and his sons, & all the men of his family might be distinguished from others. Gen. 17. Sodom and Gomortha with other cities were burnt with brimstone. From whence Lot was delivered by Angeles. Gen. 19 Ishmael attempting to corrupt Isaac in manners (which S. Paul calleth persecution. Gal. 4.) was cast out of Abraham's house together with his mother. Gen, 21. v. 29. And nevertheless had twelve sons, all dukes before Isaac had any issue, Which S. Paul noteth. 1. Cor. 15. v. 46, First that is natural, afterward that which is spiritual.  p 2078.  q Sara conceived and bore a son called Isaac, Gen. 21.   q 2079. Isaac, borne. r Abraham by God's commandment was ready to offer Isaac in sacrifice, but was stayed by an Angel. And former promises were renewed. Gen. 22.   r 2104.  s After the death of Sara, Abraham married Cetura, by whom he had six sons. Gen. 25.   s 2116.  t Isaac married Rebecca the daughter of Bathuel, son of Nachor Abraham's brother. Gen. 24.   t 2119. jacob & Esau. borne. w Abraham died at the age of 175. years. Gen. 25.   v 2139.     w 2154.     x 2216.  x Isaac blessed Jacob thinking him to be Esau. Gen 27. Esau also had much issue, and prospered in the world. But his progeny, as also Ismaels', & all abraham's of spring by his last wife Cetura were excluded from the promised inheritance, & other blessings. Gen. 25. v. 5. & 6. & ch. 28. v. 4. & 14.  y 2217.  y Jacob going into Mesopotamia to fly the danger of his brother's threats, saw in sleep a ladder reaching from the earth to heaven. Goe 28. And being there he served his uncle Laban seven years for his younger daughter Rachael, received Lia the elder; and served other seven for Rachael. And six more for certain fruit of the flocks. Gen. 29. & 30. Apis king of Argives, of ●up piters race, going into Egypt, taught the people to plant vines, and make wine, to blow with oxen, and to sow & reapecorne, was made their king and after his death honoured in the form of an ox, for their great god. S. Aug. li. 18. c. 5. de civit.  z 2224. Reuben. Simeon. Levi Judas. Dan. [li. Nephtha Gad. Aser. Issachar. Zabulon. Joseph: b. e Jacob returning from Mesopotamia wrestled with an Angel, & was called Israel. Gen. 32. & 35. v. 10.   a 2225. Benjamin. bor. f Rachael died, and was buried in Bethleem. Gen. 35. v. 18. & 19   b 2226.  g joseph was sold, and carried into Egypt; & shortly after cast into prison, where he interpreted the dreams of two eunuchs. Gen. 37. 39 & 40.   c 2227.  h Isaac died, at the age of 180. years.   d 2230.  i joseph interpreting king Pharaoh his dreams, and giving wise counsel to provide for the scarcity to come, was made ruler of Egypt. He then married, & had two sons Manasses, and Ephraim in the seven years of plenty. Gen. 41. k Jacob sent his ten sons into Egypt to buy corn. Where they were threatened as suspected spies, and one was kept in prison, till they should bring their brother Benjamin. Gen. 42.   e 2236.     f 2246.     g 2247.     h 2259.     i 2260.     Caath. Phares. l They returning into Egypt with Benjamin in their company, Joseph first terrified them, afterwards manifested himself unto them. And sending for his father and whole kindred, they all went into Egypt. Gen. 43. 44. 45. & 46. As people increased, so idolatry was multiplied, and innumerable gods feaned and served with superstitious rites in all heathen nations. Amongst which first the Assyrians, and at last the Romans held the principality, others in respect of them were of less power, or of shorter time, & as it were dependentes of them: as S. Augustin observeth. li. 18. c. 2. de ●●uit.  l 2269.   m Jacob blessed and adopted the two sons of Joseph, preferring Ephraim the younger before Manasses. Gen. 48. prophesied of all his twelve sons; and in Judas of Christ. Gen. 49. v. 10. And then died.  job either of the progeny of Nachor, or as seemeth more probable of Esau, lived the same time; in which the children of Israel were pressed with servitude in Egypt. Himself writ the history of his affliction in the Arabian tongue which Moses translated into Hebrew. m 2286. Amran. Esron. n Joseph buried his father in Chanaan, and nourished his brethren with their families, as their patron & superior. Gen. 50. v. 18.   o 2340.   o He died at the age of 110. years. Gen. 50. After his death the superiority of the children of Israel descended not to his sons, but to his brethren and rested in Levi the third brother living longest of all the twelve, to the age of 137. years. Exodi. 6. v. 16. whose genealogy is there declared to show the descent of Aaron and Moses. About this time was Atlas the great Astronomer brother of Prometheus, grandfather to Mercurius the elder, whose nephew Mercurius, otherwise called Tris megistus, the master of moral philosophy must needs be a good while after Moses. S. Aug. li. 18. c. 39 de civit. Also Cecrops the first king and builder of Athens, was in Moses' time, after him Cadmus built Thebes, and the first that brought letters into Grece, more ancient than many Pammes gods S. Aug. li. 18. c. 8. etc. The book of Exodus containeth the affliction and delivery of the children of Israel, & precepts of God's law. p 2401. Aaron. borne. Aram. r Moses an infant of three months was put in a basket on the water, & taken thence by pharao's daughter, nurced by his own mother, and brought up in pharao's court. Exod. 2.   q 2404. Moses' borne.  s At the age of forty years he went to his brethren to comfort them. Where killing an Egyptian that oppressed an Israelite, he was forced to flee into Madian Exod. 2.   s 2244.   t After other forty years God appeared to Moses in a bush burning & not wasting. Sent him into Egypt with power to work miracles, & to bring the children of Israel out of that bondage.   t 2484.  Aminadab. v Pharaoh and the Egyptians resisting were plagued with ten sundry afflictions. At last the Israelites were delivered, and Pharaoh with all his army drowned. Exo. 3. to. 15.    
THE END OF THE THIRD AGE.  

THE BEGINNING OF THE fourth AGE.  Anni. mund. High-priests. The line of Judas. The sacred history. Schisms and infidelity. Scriptures.    w The law was given in Mount Sina the fifth day after their going out of Egypt. Exod. 19 20. In the absence of Moses the people forcing Aaron to consent, made & adored a golden calf for God. Exod. 32.   x 2485.   x The tabernacle, with all things pertaining thereto, was prepared in the first year, and erected the first day of the second year of their abode in the desert. Exod. 40.     Aaron.  y In the same second year Aaron was consecrated Highpriest, and his sons priests, for an ordinary succession: Moses remaining Superior extraordinary during his life. levit. 8. Nadab & Abiu offered strange fire in sacrifice and were burnt to death. levit. 10. Leviticus containeth the Rites of Sacrifices, priests, feasts, fasts, and vows. Numeri, so called because in it are numbered the men of twelve tribes able to bear arms, also the Levites deputed to God's service about the tabernacle, and the mansions of the people in the desert with other things happening in the 40. years of their abode there     z Balaam a sorcerer hired by Balac king of Moab to curse the Israelites, was forced by God's power to prophesy good things of them. Num. 22. 23. 24. Chore, Dathan, & Abiron with many others murmuring & rebelling against Moses & Aaron were partly swallowed alive into the earth others burned with fire from heaven. Num. 16.      a Moses and Aaron doubting that God would not give water out of a rock to the murmuring people, were foretold that they should die in the desert, and not enter into the promised land. Num. 20.    b 2523. Eleazar  b Aaron died in the mount Hor, and his son Eleazar was made Highpriest. Num. 20.    c 2524.   c Moses repeated the law, commending it earnestly to the people. Then died, and was secretly buried by Angels in the valley of Moab. Deut. 34.      To whom joshua succeeded in temporal government his spiritual remaining in the Highpriest Nu. 27. v 20. d Al the children of Israel that came forth of Egypt above the age of twenty years died in the desert except two, joshua & Caleb. Num. 26. v. 64. 65. All nations generally besides the Jews, serving many false gods, those thought themselves most religious that were most superstitious, & studious of art magic, necromancy & the like. And every country yea almost every town & village had their peculiar imagined gods, as S. Athanasius discourseth, Orat. contra idola. Deuteronomie is an abridgement and repetition of the law, contained more largely in the former books.    e Presently after Moses' death joshua brought the people over Jordan into Chanaan joshua. ●. And in the space of seven years conquered the land. joshua. 6. etc.   f 2531,   f And divided the same amongst the tribes. joshua. 13.   g 2533.   g The tribes of Reuben Gad and half Manasses having received inheritance on the other side of Jordan, Num. 32. v. 33. and now returning thither made an altar by the river side, which the other tribes suspecting to be for sacrifice, and so to make a schism, prepared to fight against them: but they answering that it was only for a monument; all were satisfied, joshua 22.  The book of joshua, is the first of those which are properly called Historical, declaring how the Israelits conquered & possessed the land of Chanaan, it containeth the history of 32. years.   Naasson.  The Romans otherwise most prudent accounted all inventors of arts, conquerors of countries, & all archivers of great explores at least after their deaths to be gods. And not only men, but also many other things were held for gods.  h 2556. h joshua at the age of 110. years died. joshua. 24. v. 29. & had no proper successor.     i 2556.   i Eleazarus the Highpriest died the same year, joshua. 24. v. 33. And his son Phinees succeeded.    Phinees.  k After the death of joshua the people were afflicted by foreign nations, God so permitting for their sins, but repenting he raised up certain captains, who were called judges, of divers tribes without ordinary succession, to deliver & defend the country from invasions. These were in all fourtenne in the space of near 300. years.   l 2564.   l Othoniel the first judge, of the tribe of Juda, delivered the Israelites from molestation of the king of Syria. He governed (comprehending also the intermission) forty years, judic. 3. v. 11. Neither did it suffice their fancies to commend themselves and their goods to the protection of few gods but divers things: yea and the same things according to divers state to divers gods, and goddesses. As S. Augustin noteth. li. 4. c. 8. the civit. that they thought it not sufficient to commend their lands & possessions to one god, or goddess, but the fields to one, mountains to an other, little hills to an other, valleys, or meadows to an other. Likewise their corn not all to one, but the seed newly sown to one, beginning to brewerd to an other, when it riseth & beginneth to have knots to an other, when it bladeth to an other, when the ear springeth to an other, when it is ripe ready to be reaped to an other. And so without end more and more vain gods were imagined by the devils suggestion, The book of judges showeth the state of the people of God the space of near three hundred years after the death of joshua, when they had sometimes temporal governors of divers tribes, some times none. m 2588.   m Aod of the tribe of Benjamin the second judge, killed Eglon king of Moab, and so delivered Israel, and slew ten thousand Moabites. Jud. 3. v. 20. 29.      n Samgar a husbandman the third judge, killing six hundred Philisthimes with the coulter of a plough defended Israel. Judic. 3. v. 31. He with Aod, and the times, wanting judges, governed seventy five years.   o 2663.   o Barach by direction of Deborah a prophetess, fight against Sisara, chief captain, of Jabin king of Asor, Jahil a stout woman slew the same captain, striking a nail in his head, jud. 4. They governed 38. years.    Abisue. Salmon. p Gedeon confirmed by miracles that he was sent of God overtherw the Madianites, and delivered Israel, governing forty years. Judic. 6. 7. 8.   p 2701.   q Abimelech the base son of Gedeon unjustly usurping authority, killed his seventy brethren one only escaping, but within three years was hated of his followers, and slain by a woman. Iud 9   q 2741.   r Thola defended the country from invasion of enemies three years. Jud. 10.   r 2744.   s jair a potent noble man defended the people twenty two years. jud. 10. v. 3.   s 2767. Bocci.  t Jepte first rejected but afterwards entreated by the ancients of the people, fought for them and overthrew the enemies. And upon an undiscrete vow offered his daughter in sacrifice. Jud. 11.   t 2789.  Booz.   who so deluding men brought them to eternal ruin.    v He killed in civil war forty two thousand Ephraimites, and governed six years. Jud. 12.   w 2795.   w Abesan a fortunate good man ruled in peace seven years. judic. 12. v. 9 About this time Booz of the tribe of Juda married Ruth a Moabite: by whom the right line of Judas descended by Phares to David. Ruth. 4. v. 18. etc. The people in this time of peace fell again to idolatry. For which God suffered the Philistimes to afflict them. Jud. 13. The tribe of Dan, set up idolatry, jud. 18.  x 2802.   x Ahialon governed likewise in peace ten years. jud. 12. v. 11. A heinous crime being committed in the tribe of Benjamin and not punished, the other Israelites made battle against them & being themselves also great sinners lost many men in two conflicts, but in the third the tribe of Benjamin was almost destroyed. jud. 19 v. 20. The book of Ruth amongst other mysteries showeth the genealogy of David, of whose seed Christ was borne. y 2812.  Obed. y Abdon an other nobleman governed eight years jud. 12. v. 13.   z 2820. Ozi.  z Samson from his birth a Nazareite of admirable streingth did many heroical acts, killed many Philistimes in his life, & more by his own death. He governed twenty years. jud. 13. v. 5. etc. ch. 16. v. 31.   a 2840. Hei, otherwise Zaraias.  a Heli of the stock of Aaron by the line of Ithamar was High priest and governed Israel forty years. 1. Reg. 4. v. 18.     Isai, or Jesse. b Samuel (whose mother being long barren had presented him an infant in the temple, according to her vow) was a Nazareire and a prophet from a child. 1.  The four books of kings show the state of the Church from the b 2880.     first Kings of God's people to their captivity. And the two books of Paralipomenon do repeat briefly some things written before, partly add things omitted in other books  Maraioth. David b. Reg. 1. & 3. And after the death of Heli, governed the people of Israel before Saul twenty years. And with him twenty years more. About the year of the world. 2830. Troy was taken and destroyed by the Grecians. In which battle were Agamemnon, Ulysses, Achilles, Nestor, & many others not in deed so renowned for any virtues or facts of their own, as Homer, Horace, Vi●gil, Onid, & others by poetical liberty & flattery set them forth. But most folly appeareth in that the city of Rome was afterwards commended to those gods, which were taken in Troy, not able to defend them selves from invasion and spoil. S. Aug. li. 1. c. 3. civit. The psalms written by David, a summary of all holy Scriptures. c 2900. Achimelech or Amarias'. David king. c By the importunity of the people to have a king, God appointed Samuel to anoint Saul. 1. Reg. 10. who at first governed well, but afterwards declining from God was deposed, & David anointed by the same prophet Samuel. 1. Reg. 16. Yet Saul was not actually deprived of the sceptre so long as he lived. 1. Reg. 31.   d 2920. Abiathar, or Achitob. Solomon. d David king & prophet●●. led his kingdom as a right parterne of all good Kings: made the book of psalms full of all divine knowledge, prepared means for building the temple, ordained divers sorts of musicans, and reigned forty years. 2. Reg. totus. 2. Par. 23 etc.   e 2960. Sadoc.  e Solomon excelling in wisdom, prospered in this world. 3. Reg. 3. etc.   f 2964.   f He built the temple and adorned the same with all excellent furniture requisite for God's service: disposing all in order, as David had ordained.    
THE END OF THE fourth AGE.  

THE BEGINNING OF THE FIFTH AGE.  Annimundi. High-priests. kings of luda. The sacred history. Schisms and infidelity. Scriptures. g 2972.   g The temple being finished in seven years, was the● dedicated most solemnly, with exceeding devotion of the king, and all the people with abundance of sacrifices And afterwards the same king Solomon writ three sapiential books. The proverbs, Ecclesiastes & the canticle of Canticles. But in his old age fell from God, and it is uncertain whether he died penitent or no. He reigned forty years. 3. Reg. 11. jeroboam the first king of the ten tribes made a wicked schism, setting up two golden calves in Beth●l and Dan: which most of the people served as their gods.  h 3000. Achimaas. Roboam. h King Roboam leaving the advise of ancients and following young counsellors, offended the people: and ●s servant jeroboam was made king of ten tribes: only Juda & Ben●amin remaining to him. He reigned seventeen years. 3. Reg. 14. v. 21. He re●●ned 22. years. 3. Reg. 12 After him were these Kings of diverse families of the same ten tribes. The proverbs. Ecclesiast s. Canticle of Canticles. i 3017.  Abias'. i His son Abias' reigned wickedly three years. 3. Reg. 15. v. 2. Nadab son of jeroboam reigned two years 3. Reg. 14. Basa of the tribe of Issachar reigned 24 years. 3. Reg. 15. Ela two years. 3. Reg. 16.  k 3020. Azarias Asa. k Asa a good king destroyed idolatry, and reigned 41. years. 3. Reg. 15. v. 10. Zambri but seven days. 3. Reg. 16. v. 15. Amri▪ 12. years whereof The Bnis reigned in civil war against him three years. v. 22. Achab married Jezabel a Sidonian, and served Baal, reigning 21. years. 3. Reg. 10. etc.  l 3061.  josaphat. l Josaphat governed the kingdom well 25. years, 3. Reg. 22. v. 42. & 43. saving that he joined affinity with Achab king of Israel, and with Jezabel. 2. Paral. 18. v. 1.    johanam.     m 3086.  joram. m Joram reigned wickedly eight years. 4. Reg. 8. v. 17. & 18. 2. Paral. 21. v. 5. & 6. The three next are omitted by S. Matthew. Ochozias reigned two years. 3. Reg. 22. v 52. Elias Elizeus and divers other prophets preached, & did many miracles in the kingodm of Juda and Israel, not writing any particular books. n 3094. joiada. * Ochozias. n By the evil counsel of his mother Athalia, Ochozias governed wickedly one year, & was slain by Jehu together with Joram king of Israel. 4. Reg. 8. v. 27. & ch. 9 v. 27. 2. Paral. 22. v 3. & 9 joram twelve years. 4. Reg. 3. Jehu killed Joram and Jezabel, destroying the whole house of Achab reigned 8. years. 4. Reg. 9 & 10.  o 3095.   o Queen Athalia murdering the children of her own son the late king, usurped the kingdom six years. 4. Reg. 11. v. 1. joachaz reigned. 17. years. 4. Reg. 13.  p 3101.  * joas. p The youngest son of Ochozias called Joas being saved from the slaughter, was made king by means of Joiada Highpriest, and Athalia slain 4. Reg. 11. v. 4. joas reigned sixteen years. 4. Reg. 13. v. 10. Jeroboam 41. years. 4. Reg. 14. v. 23.   Zacharias.  He governed well during the life of Joiada. But afterwards fell to idolatry, & caused Zacharias the highpriest and son of Joiada to be slain. 2. Paral. 24. v. Zacharias reigned but six months. 4. Reg. 15. v. 8.   Sadoc. or Joathan.  22. And shortly after the sameking was treacherously slain when he had reigned 41. years. 4. Reg. 12. v. 20. & 2. Paral. 24. v. 25. Sellum but one month. 4. Reg. 15. v. 15.  q 3142. Sellum * Amasias. q Amasias beginning well did some good things, 4. Manahem reigned 10. years. 4. Reg. 15. v. 17. Phaceia two years. 4. Reg. 15. v. 23.  Helcias  Reg. 14. v. 3. But after the spoil of the Idumeans he worshipped their idols. 2. Paral. 25. v. 14. And reigned 29. years. ibidem. Phacee reigned 20. years. 4. Reg. 15. v. 27.  r 3171.  Ozias, or Asarias'. r Ozias sometime reigned well, 4. Reg. 15. v. 3. but afterwards presuming to offer incense on the altar was repelled by the Highpriest, & presently strooken with leprosy, and cast out of the temple and city. He lived after that he was king. 52. years. 2. Par. 26. v. 16. Osee reigned nine years. 4. Reg. 17.   Azarias  s Joathan a godly king governed a great part of his father's time, and after his death sixteen years. 4. Reg. 15. 2. Par. 27. The kingdom of Israel having stood above two hundred and fifetie years was subdued by the Assitians & much people carried captive into Assyria. 4. Reg. 17. v. 6. In the days of king Ozias was Isaias the Prophet. Likewise Osee: Joel: Amos: Abdias: and Jonas. s 3223.  joathan. t Achaz a wicked king, after many benefits received from God, fell to idolatry, reigning sixteen years, destroyed holy things, shut up the temple, and perverted many of the people, 4. Reg. 16. 2. Paral. 28. The Grecians every fourth year set forth enter judes in honour of jupiter Olympus, whereof began the count of Olimpias, about the year of the world 3247. Micheas prophesied in the reign of Joathan: the former prophets yet living.  Urias.  v Ezechias a most godly king advanced true religion, which was much decayed. He recovered health being mortally sick, which was confirmed by miracle in the sun returning back: and made a Canticle of praise with thanks to God, and reigned 29. years. 4. Reg. 18. 2. Paral. 29. 30. 31. 32. And after six Olympiad's, that is, 24. years. Rome was built.  t 3239.  Achaz.  New inhabitants being sent from Assiria into jury, mixed their paganism with the Israelites religion, made many wicked, and detestable sects. 4. Reg. 17. v. 29. Nahum and Habacuc prophesied after the captivity of the ten tribes. v 3255.  Ezechias.    w 3284.  Manasses w Manasses for his great sins was carried captive into Babylon, where he repent and was restored to his kingdom: he reigned & lived in captivirie 55. years. 4. Reg. 21. ●. Par. 33.  About this time happened the history of To buy, who lived in all 102. years. Tob. 14. v. 2. x 3339.  Amon. x Amon reigned evil two years. 4. Reg. 21. 2. Par. ●3.  Sophonias prophesied in the reign of Josias king of Juda. y 3341.  josias. y Josias a very good king purged the Church of idolatry, repaired the temple, celebrated a most solemn Pasch, was slain in battle by the king of Egypt, (which all the people much lamented, especially jeremy the prophet) when he had reigned 31. years. 4. Reg. 22. 23. 2. Par. 34 35. In the time of Numa the second king of the Romans, Pythagoras taught transmigration of souls from one body to an other. jeremy also began to prophecy being a child in the days of Josias, & continued in the captivity of the two tribes. Baruch was his Scribe and also a Prophet. z ●372.  joachaz, or Jechonias. z Joachaz otherwise called Jechonias, reigning but three months was carried into Egypt (where afterwards he died 4. Reg. 23. v. 34.) and Eliakim, otherwise called Joakim, his brother was made king: Who in the third year of his reign was carried into Babylon. 4. Reg. 23. v. 34. 2. Par. 36. v. 4. 5. and with him Daniel, and the other three children. Dan. 1.  Daniel began to prophecy also very young in Babylon, and continued after  Zaraias  Shortly after which time happened the history of Susanna. Dan. 13.  the relaxation from captivity.    And the same Joakim after his reign of three years, lived other eight years in captivity. 4. Reg. 24. v. 1. 2. Par. 36. v. 4. & 5. A certain captain picking a quarrel apprehended jeremy and by consent of principal men, cast him into a dungeon the king not knowing thereof. 4. Reg. 25. jere. 37. 38. Ezechiel prophesied also in the captivity, in the country near to Babylon. a 3383.  joachin, otherwise Jechonias. a Joachin called also Jechonias, son of the former Jechonias, or Joachaz, reigned but three months & was carried into Babylon & with him Ezechiel the Prophet and others. And his uncle Matthanias, otherwise named Sedecias was made king who reigned eleven years. 4. Reg. 24. 2. Paral. 36. Ishmael killed Godolias the governor, and others. 4. Reg. 25. jere. 41.  b 3394. josedech.  b In the eleventh year of Sedecias when king Jechonias the younger was prisoner in Babylon, Jerusalem was taken, the Temple destroyed, and the people carried captive into Babylon▪ 4 Reg. 25. 2. Paral. 36. In the mean time Daniel was in singular great estimation both with the faithful people, and pagans, and was advanced to authority as also by his means the other children, for which they were envied and persecuted but were miraculously protected. Dan. 1. ad 7. & 13. 14. Many Jews fled into Egypt and fell to idolatry, resisting & contemning Jeremies' admonitions to the contrary. jere. 42. 43. 44.   
THE END OF THE FIFTH AGE.  

THE BEGINNING OF THE SIXTH AGE.  Anni mund. High-priests. The line of David. The sacred history. Schisms and infidelity. Scriptures. c 3418. jesus son of Josedech. From the captivity, the Jews had no Kings: but the line of David continued in these persons from Jechonias to Christ. c In the captivity by diligence of the prophets, many Jews had great zeal in true religion. And about the 24. year of the captivity Assuerus otherwise called Astyages, made Esther Queen, and wicked Aman seeking to destroy all the Jews in those parts, was himself hanged on the gallows which he had prepared for Mardocheus. Esther. 7. etc. When the monarchy came to the Chaldees by the power of Nabuchodo nosor king of Babylon, there was greatest confusion of many gods, and of all kinds of idolatry. The history of Esther Mardocheus and Aman written in the book of Esther in the captivity. d3420.  Salathiel. d Euilmerodach delivered Jechonias (or Joachin) from prison, and entertained him as a prince. 4. Reg. 25. v. 27.   e3464.   e balthasar being slain, Darius' king of Medes & Persians possessed Babylon: & Cyrus succeeding Darius, released the Jews from captivity, and gave licence to Zorobabel, & Jesus to reduce the people into jury.     Zorobabel. 2. Paral. 36. v. 22. 1. Esd. 1. And great dissension among the more learned Grecians. For the pythagorians put their chief happiness, or Summum bonum, in the immortality of the soul. The Stoics in moral virtues. The Achademikes conceived much of pure spirits, as Angels, but could affirm nothing. The Peripatetikes placed the consummation of all, in the aggregation of spiritual, corporal, and worldly prosperity.  f3465.   f The Jews being returned into Jerusalem set up an altar and offered sacrifice. 1. Esd. 3. v. 2.  Esdras write the relaxation of the Jews from captivity. And Nehemias the reparation of Jerusalem. g3466.   g The next year they began to build the temple. 1. Esd. 3. v. 8.   h3469. joachin.  h Attaxerxes (otherwise called Cambyses, also Assuerus) forbade to perfect the temple. And Jesus the Highpriest returned into Babylon. 1. Esd. 4. v. 7.     Abiud.    i3470.   i Daniel understood by vision that Christ should come within seventy weeks which make 490. years from the perfecting of the temple, & the walls of Jerusalem. Dan. 9 v. 25. The schismatical Samaritans opposed against the building of the temple. 1. Esd. 4.  k3490. Eliasib.  k Aggeus & Zacharias the prophets exhorted to build the temple. 1. Esd. 5. The Saducees acknowledging only the five books of Moses rejected all other Scriptures, and denied the resurrection. Aggeus. Zacharias. l3500.   l Judith killed Holofernes, either about this time, or in the days of Manasses before the captivity. Praefat. Judith. The Scribes expounded holy Scriptures sophistically. judith, either here, or before the captivity. m3502.  Eliacim. m The temple being perfected Malachias (who is supposed to be Esdras) exhorted to offer sacrifice with sincerity. Mal. 1. & 2. The pharisees were precise in the letter corrupting the sense, making large hems of their garments, often washing themselves, and the like. Malachias. n3508.   n And Nehemias brought the King's Edict for the reparation of Jerusalem. 2. Esd. 2.   o3509.   o Esdras, Nehemlas and others laboured in repairing Jerusalem, but were often interrupted. 2. Esd. 3.   p3530.  Azor. p About this time the city was well repaired with three walls. 2. Esd. 3. & 7. And so by the judgement of some expositors, the count of seventy weeks began, according to the prophecy of Daniel. ch. 9 v. 26.    joiada.     q 3504. jonathan.  q Nehemias returning from Persia (or Chaldea) into jury found thick water, for the fire, which jeremy had hid in a deep cave. 2. Mach. 1. v. 20. & 23.    jaddus. Sadoc. r Alexander the great honoured Jaddus the Highpriest. joseph. li. 11. c. 8. Antiq.   r 3644.   s Onias a most zealous godly Highpriest. 2. Mach. 4. was persecuted by Simon a church warden, slain by Andronicus a courtly minion, v. 34. And after his death prayed for all the people. ch. 15. v. 12.   s 3689. Onias. Achim. t Jesus the son of Sirach writ the book of Ecclesiasticus in the time of this Simon Highpriest, as seemeth ch. 50. v. 24. & 25.    Simon. Priscus.  v The seventy two Interpreters being sent by Eleazarus Highpriest to Ptolomeus Philadelphus' king of Egypt translated the Hebrew Scriptures into Greek Sanaballat a Grecian obtained licence for his sonnein law Manasses, the Apostata highpriest, to build a temple in Garizim. joseph. li. 11. c. 8. Antiq.  t 3700.   w An other Jesus (Nephew of the former) translated Ecclesiasticus into Greek. Prologue. Eccli: Ananias an other false pretender built an other schismatical temple in Egypt.   Eleazarus.  x Philo the elder writ the book of wisdom in Greek. S. Icrom in pref. In the time of Onias the second, his brother Jason obtained for money to be highpriest.  w 3720.     Ecclesiasticus containeth many moral precepts, and is a storehouse of virtues: and holy mysteries.  Manasses an Apostata. Eliud.    w 3750. Onias.    The book of wisdom is also replenished with much doctrine of virtue, and of divine mysteries.  Simon.     x 3810. Onias. Eleazar.    y 3825.   y Antiochus Epiphanes persecuted the Church most cruelly, like as Antichrist will do near the end of the world. 1. Mach. 1. v. 11. & 2. Mach. 5. 6 7. Antiochus set up the abomination of desolation whereof Daniel prophesied. ch. 9   Mathathias.  z In defence of the Church Mathathias and his sons with others made wars, killed, and oue● threw all their enemies, advanced religion, cleansed the temple, & delivered the people from persecution. 1. Mach. 2. etc. 2. Mach. 8. & seq.  The books of Maccabees contain the history of the Jews from Alexander the great to the time of Joannes Hyrcanus' highpriest, above two hundred years. z 3846.  Mathan. d After the wars, the Jews in Jerusalem writ to the Jews in Egypt, exhorting them to keep the feasts, and other rites, as they were observed in jury 2. Mach. 1. & 2. After Jason followed more usurpers of the Highpriesthood.  a 3847. judas. Machabeus.  e Pompeius the great taking Jerusalem subdued the Jews to the Romans. He entered into the holy place, called Sancta Sanctorum, there profaned holy things, carried away Aristobulus (who had been Highpriest) prisoner, & confirmed Hyrcanus in his place. After whom Cassius also spouled the temple. S. Aug. li. 18. c. 4●. de civil. Menelaus.  b 3853. jonathas.  f S. John Baptist was borne of Elizabeth, who had been long barren. Lysimachus.  c 3869. Simon.   Alcimus.  d 3878. joannes. Hyrcanus. jacob.     Aristobulus.     e 3847.       Alexander.       joseph the husband of the most B Virgin.     Hyrcanus. Marie.    f 4000       JESUS CHRIST.  And six months after, Christ our saviour was borne, of the B. Virgin Marie, in Bethleem; circumcised, adored by the Sages, and presented in the Temple. When king Herod reigned in Judea. Herodians held opinion that Herod was Christ, the Messias, whom the Jews had long expected.   Antigonus  g Joseph fled with the child & his mother into Egypt, and Herod murdered the innocent infants. But Christ the son of God coming into this world cut of all these, & other old sects. And from time to time cutteth of all haresies, that rise against his Church.   Anaelus.  h Returning from Egypt they dwelled in Nazareth.   g4001. Aristobulus.  i Christ at the age of twelve years remaining in Jerusalem unknown to his parents was found the third day in the temple amongst the Doctors.   h4006. joshua. Simon. Mathias  k S. John Baptist preached and baptised in Jordan. Of whom Christ amongst others, was baptised, and fasted in the desert forty days.   i 4012. josephus. Jozarus. Eleazar joshua.  l Christ crucified, redeemed mankind; arose from death; ascended to heaven; & sending the holy Ghost planted his perpetual visible Church.   k 4030. Anna's Ishmael. Eleazar Simon.     l 4034. Caiphas.    The first holy Scripture of the new Testament was S. Mathewes Gospel written about the year of Christ 41. And the last was S. john's Gospel the year 99  
The end of the sixth age, and of the old Testament.   

A particular TABLE OF THE MOST PRINCIPAL things contained as well in the holy text, as in the Annotations of both the Tomes of the old Testament. In which, the letter A. directeth to the former volume; B. to the latter; and the numbers to the pages.  

AARON of the tribe of Levi designed to assist his brother Moses a 163. called the prophet of Moses a 169. He yielded to make an idol a 243. was consecrated Highpriest a 275. In him & his seed the Priesthood of the written law was established. a 206. 275. 278. b. 438. 610. He once murmured against Moses a 348. He & Moses offended in doubting of Gods will a 365. b. 196. He died in mount Hor a 366. And is particularly praised b 438.  
Abel offered sacrifice sincerely, a 13. 15. 31. and was slain by his brother. ibidem.  
Abdias prophesied the captivity, and relaxation of the Jews: and the Incarnation of Christ the redeemer of mankind b 840.  
Abiathar the Highpriest was deposed a 692.  
Abimelech killed his brethren and usurped government a 534.  
Abram left his country Chaldea for religion, a 45. 51. a principal Patriarch a 50. He and his seed were strangers in divers countries four hundred and thirty years a 60. 187. His name changed to Abraham a. 63. 65. His faith and singular obedience, a 75. His many virtues. a 200. 203. He was never an idolater a 203. 515. He died at the age of 175. years a 83. His praises b 438.  
Absalon ambitious and seditious a 663. He perished in rebellion a 670.  
Abstinence a 9 39 47. 280. 545. 934. b 613. 772. 994. see Fasting.  
Accaronites durst not keep the ark of God, a 582.  
Accidents remain without subject in the holy Eucharist, a 4.  
achan's secret sin punished in the multitude a 481.  
Achitophel a wicked counselor a 667. hanged himself a 669.  
Adam created in grace and knowledge, a, 5. transgressing lost the same a, 10. repent and is saved b 356.  
Adonai one of the names of God, is also read in place of Tetragramaton, the name of four letters which the Jews pronounce not a 168.  
Adoration civil due to men a 77. 133. 144. 152. 868. adoration religious of holy persons and other things a. Ssssss 746. 746 763. but divine adoration is only due to God a. 218. 219. see idolatry.  
Egypt was diversly plagued a 170. 177. & cc  
Affinity spiritual and carnal in certain degrees hinder marriage a. 298. etc.  
Agar lawfully married to Abraham a 62.  
Aggeus prophesied after the relaxation from captivity, exhorting to build the temple b. 865. 999.  
Ahias prophesied the division of salomon's kingdom a. 731. and afterwards the utter ruin of Iero●oams house a. 738.  
Alcimus an Apostata deceived the Assidians b 915. did much wickedness, and died miserably b 922.  
Alleluia a voice of praise to God a. 1009. b. 191. 217.  
Alexander the great brought the monarchy to the Grecians. b. 8●2. 999. He honoured Jaddus the high priest a. 2●8. b. 999. His empire divided into four kingdoms b. 793.  
〈…〉 s deed's a. 429. 969. 100 of●●n commended in the sapiential books b 288. 296. 297. 300. 302. also 784.  
Alphabet ●n Hebrew is mystical and very hard b. 215. 650.  
Altars erected for sacrifice a. 47. 51. 94. 101. 227. 685. 720. 947. b. 905.  
Am●n required divine honour a. 1040. he favoured traitors a. 1053. persecuted the Jews a. 1041. and himself was hanged a. 1046.  
Ambition breedeth sedition a 663. it deceiveth and overthroweth a. 670. 1045.  
Ambition, abundance, and idleness are the cause of much corruption b. 701.  
Amos a heardesman prophesied before the captivity of the ten tribes b. 829.  
Amram nephew of Levi, and father of Moses and Aaron, lawfully married his aunt a. 168. 299. 3●8.  
Angels offer men's prayers to God, a. 214 1006. resist the devil a. 13. and wicked men a. 369. b. 9●3. especially Antichrist b 802. their ministery in the Church a 47. 161. 242. 249. 545. 546. 935. 1061. 1072. b 781. they protect men and places a. 147. 193 478 519. 527. 924. 995. 996. 1007. 1029. b. 323. 670 798. 973. 992. they are exceeding many b. 792. 992. they learn secrets one of an other b. 794.  
Antichrist probably supposed to come of the tribe of Dan a. 150. the Jews will receive him b. 801. He is prefigured a. 534. 538. 1014. b. 794. 801. 895. 970. He shall be strong and cruel for a short time, b 792. to wit three years and a half b. 803. He shall then be overthrown b 747.  
Antiochus his cruel edict b. 894. 1001. his repentance in sickness was not sincere, not fruitful b. 911 969. He died miserably. b. 911. 968. 1002. he was a figure of Antichrist b 970.  
Antiquity a note of true doctrine b. 331.  
Aod by especial inspiration killing Eglon is not to be imitated a. 522.  
Apostasy from faith first happened in Cain a. 16. after in Nemrod a. 45. 48. in jeroboam a 734. and others.  
Ark of no how great, a 25. it was a figure of the Church a 28.  
Ark of the Testament much reverenced a. 336. 360. 579. 583. 584. 647. 843. 876. 882 b. 147. 949. 996. It overthrew Dagon a. 581.  
Arphaxad king of the Medes vainly boasted a 1012.  
Ashes a holy ceremony a 12. 32. 1019. 1023. 1042. 1108. b 533. 559. 795. 844. 902. 904.  
Assidians professed a religious rule of life b 898. 915. 972. 977. 982. Threescore of them martyrs b. 915.  
Avarice a detestable sin especially in clergy men a 576. 585. b 530. 558. 562.  
Aureola an especial accidental glory of martyrs, holy Doctors, & Virgins, b 802.   

B  
Baal the false god of the Moabites, Madianites, Sidonians, and other nations, a 370. worshipped some times by Jews was once overthrown by Gedeon, a 528. again his prophets destroyed by Elias, a 747. Jehu also killed many worshippers of Baal a 783. and king Joas destroyed his temple a 906.  
Babylon built a 45. was long potent and glorious, but at last destroyed, b 469. 518. 639. 642. etc. 713. 8●3.  
Balaam the sorcerer, first refused, afterwards attempted to curse God's people, a 389. His ass spoke a 370. He prophesied true and good things of Israel a 371. etc. he was slain together with the Madianites a 386.  
Baptism prefigured a 4. 32. 199. b. 197. 740. 994. It taketh away all sins a. 193. b. 197.  
S. John Baptist precursor of Christ b. 887.  
Baruchs' prophecy is Canonical Scripture b. 661.  
Beda most modest in expounding holy Scripture. a 46.  
Behemoth an elephant, or an other greater beast is subject to God's ordinance, a 1106.  
Belus jupiter imagined by idolaters to be the greatest god a. 42. b. 1076.  
Beza corrupteth the Gospel a 46. saith God created man to fall a 171. b 394.  
Blessing of creatures operative a. 5. 47. 90. 93. It belongeth to the greater to bless the less a. 59 48●. 524. 721.  
Blessing by a set form of words a. 35.  
Blind leaders excuse not their followers a 572.  
Brazen serpent erected a. 336. was afterwards broken in pieces a. 799. how it healed those that were hurt b 366.  
Brother's are four manner of ways, a. 53. 570.  
Burden of Babylon (& the like) sigsignifieth doleful & comminatorie prophecy of ruin b 469 etc. 854.   

C  
Caath the son of levi. father of Amram, and grandfather of Aaron and Moses a 167.  
Calvin contemneth all the fathers, a 59 maketh God the auctor of sin a. 171. carpeth at Moses a 245. chargeth the book of wisdom with error. b. 364.  
Canon of the Church of Christ is an infallible rule declaring which are divine Scriptures, a 989. and of more authority than the Jews Canon. ibidem.  
Canticle of Canticles is a sacred Colloquium, or interlude b 334. it pertaineth to three spouses, b. 335.  
Captivity of the ten tribes in Assyria a. 798.  
Captivity of the two tribes in Babylon had three beginnings a. 813. 932. b. 649 jerem. 52. v. 28. 29. 30. and b. 77●▪ Dan. 1. and the same captivity was released by degrees at divers times. a. 944. etc. 1. Esd. 1. 2. 6. 2. Esd.. ●.  
Catholic name designeth true Christians, and the true Church. a. 22.  
Catholics are spiritual soldiers a. 10●0. All Catholics participate of the prayers and other good works of all the just, b 223.  
Ceremonies in the law of nature a. 32. 211. observed by Solomon, not expressed in the written law a 877. Prescribed to Ezechiel to lie on one side a certain time b 685. ceremonial laws at large from the mids of Exodus, and the greatest part of leviticus, continually used in divine service b 959. ordained for three especial causes a. 264. 283.  
Children of the Church are the spiritual seed of Abraham a. 53.  
Choice to be made of desires, words, and deeds b 425.  
Christ our redeemer promised a. 10. 12▪ 359. 364. 768. 963. b 244.  
He was prefigured by Abel a. 13. by no a. 28. by Abraham a. 51. by Melchisedech a. 55. and others innumerable, and forshewed by all the prophets. 449. His Incarnation & other mysteries following especially in these places a. 31. 47. 197. 373. 703. 934. b. 16. 16. 45. 113. 158. 202. 203. 313. 325. 462. 463. 464. 494. 495. 506. 536. 542. 601. 603. 609. 667. 702. 790. 841. 850. 860. 871. 872. 874. 941. 990. 991. His genealogy from Phares (the son of Judas) to David a 571. from David to the captivity a. 939. from the captivity to Joseph, and consequently to his B. mother of the same family b. 1004. Christ being in Egypt, the idols lost their power b 476. His Passion, and Resurrection more particularly a. 13. 88 362. 366. 553. 1060. b. 26. 46. 49, at large. 70. 256. 540. 568. 580. 636. 877. His Resurrection the third. day b. 816. He was sold for thirty pence a. 117. b. 880. Christ a Priest and a King a. 56. 397. b. 36. 204. He came in humility b. 511. He will come in majesty b. 888.  
Christians called fishes a. 4. and are of three states a 709.  
Church of Christ prefigured by the ark of no a. 28. by the tabernacle a, 259. by the Israelites in the desert a. 465. 467. by the coming of the Queen of Saba to Solomon a. 718. by Judith, Esther, & many other persons and things a. 1051: b. 872. It is the proper inheritance▪ of Christ b. 16. 166. 281. 870. 873. 882.  
The Church is perpetual and visible from the beginning of the world, a. 19 35. 48. 203. 649. 714. 937. b. 17. 88 119. 125. 163. 337. 455. 497. 528. 539. 555. 556. 601. 604. 607. 608. 687. 692. 704. 709. 768. 775. 801 839. 868. 884. 997. See the Historical table b. 1073. etc.  
The Church of Christ is universal consisting of all nations a 65. 206. 317. 576. 716. 728. b 42. 50. 90. 121. 161. 211. 537. & in many other places of Isai & other prophets. It is more conspicuous and more glorious, than the Church of the old testament a 205. 943. b 336. 432. 485. 999.  
It cannot err a. 74. 434. 715. 803. 943. b. 163. 335. 340. 456. 515. 536. 573. 1001.  
It is the only fold of Christ's sheep b. 744.  
Out of the Church is no salvation. a. 28. b. 536. 698. 882.  
Circumcision instituted a 65. 198. renewed a. 477.  
Circumstances do aggravate sins b. 717. 815.  
Clean and unclean a ceremonial distinction before Moses' law a. 26. more distinguished by the law a. 281. 283. etc.  
Clergy men must be orderly called to their function a. 274. etc. b. 588. and for their virtues, b 546. They ought not to serve for temporal reward a 502. (v. 7.) b 36. 737. 885. They ought above others to have compassion on the poor b. 8●5. Their office is to water the whole world with true doctrine a. 709.  
Commandments of God are possible to be kept a 458. 604. b 15. and in many psalms (especially the 118.) and in all the Sapiential books, and prophets. See Grace.  
Communion of Protestants is no Sacrament, neither hath any miracle in it a 210. See Eucharist.  
Communities and all common wealths require unity, observation of laws, and eminent virtue of the superiors b 951.  
Concubines in the old Testament were lawful wives a 62. 534. 557. 664.  
Concupiscence without consent is not sin a 12.  
Confession of sins a 32. 333. b 400.  
Confidence in God most necessary a 106. 605. b 20. 53. and in many psalms: item. 478 491. 493. 858. 900.  
Conscience guilty of wickedness tormenteth the sinner a. 1046.  
Consideration directeth good works b 319. 420.  
Constancy in good shall reap reward b 381. In freindshipe is most necessary b 386.  
Consuls in Rome governed by inteecourses of days b 918.  
Contempt of admonition aggravateth sin b 807.  
Contrition a part of penance a 32. 722. b 21. 32. 101. 735. 827.  
Conversation requireth honest, discrete, and profitable speech b 403.  
Covenant between God and man a 214. 449. 515.  
Covenant with men must also be kept b 814.  
Cross of Christ prefigured a 47. 145. 146. 195. 211. 279. 364. b 546. 687. 996.  
Cruelty not mercy to spare an obstinate or impenitent sinner b 390.  
Curses for enormous sins a 450. 452. He that maliciously curseth is cursed of God b 345.  
Custom in sin is hardly cured b 17. 101. 577. 822. 836.   

D.  
Days dedicated to God's service a 7. see fasts and feasts  
Damnation after this life is extreme misery b 349. and remediless. ibid.  
daniel's whole book is Canonical b 769,  
Daniel with other three children of the royal blood of Juda were carried into Babylon b 772. 997. He discovered the false accusation of Susamna at the age of twelve years b 803. And continued to prophecy to his old age b 806. He was of singular wisdom b 725. He was also most holy b 697. 772. He and the other three were advanced b 776. 998. He was zealous and with all diserete in God's service b 789. was defended by an Angel from the lions b 790. Prophesied of four Monarchies b 791. He was called the Man of desires b 796. He had the vision of Christ's coming within seventy weeks of years b 796.  
Darkness & other privations are to the beauty and profit of the universal state of creatures b 780.  
David the youngest son of Jesse was called from keeping sheep, and anointed to be king a 604. b 148. By playing on his harp king saul was refreshed a 604. He killed Goliath a 608. He was singularly protected by God a 610. 612. b 38. 54. etc. He had amity with Jonathas a 609. 611. 613. He would not drink the water that was procured with danger a 683. His zeal & devotion great a 648. 848. 855. 865. b 55. 115. 441. He danced before the ark a 647. He wisely feaned himself to be mad, a 617. b 69. Spared saul's life a 621. 627. He was the second time anointed king a 639. the third time, a 645. He sometimes sinned a 654. 684. 853. Many of his issue slain a 656. His posterity conserved till Christ a 740. 849. 904. b 244. 408. 440. 442. 462. 464. 579. 880. 1004. He was in many respects a figure of Christ a 606. etc. b 18. 19 59 He made all the psalms b 3. 4. 19 34. Of him is written all the second book of Kings, part of the first and third, & from the eleventh chapter to the end of the first of Paralipomenon.  
Deborah a prophetess and figure of the Church a 523.  
Deceit sometimes lawful a 92. 483.  
Dedication of things to God a 787. 850. 862. 969. See Altar, Temple etc.  
Delta the Greek letter representeth the form of the musical instrument called the Psalter b 14.  
Detraction is as bad in the hearer as speaker b 415.  
Diveles were created in grace b 431. They require sacrifice a 371. b 992. They tempt men, even to the end of this life a 10. b 992. They delude their servants a 554.  
Doctrine doth fructify in the well disposed a 461. It is bread of the mind b 419.  
Dreams of divets kinds, and often from God a 116. 124 301. 530. 1052. b 422. 773. 985.  
Drunkenness detestable b 303. dangerous, deceitful, beastly, hurtful to others, senseless & insatiable b 304.   

E  
Ecclesiastes signifieth eminently The Preacher b 373.  
Ecclesiasticus signifieth a Preacher. ib. The book of Ecclesiasticus is Canonical Scripture a 989. b 343. 372. 398 It is a storehouse of all virtues b 373.  
Ecclesiastical authority a 332. 433. See Supreme head of the Church.  
Eleazar a valiant soldier offered himself to present death. b 913.  
Elias had a distinct habit, and rule of life a 761. His zeal in religion, a 747. 761. His miracles a 939. He is yet huing a 19 33. 762. b 444. His letters to king Joram after his translation a 903. 935. He shall return & preach before the day of judgement b 888. 996.  
Eliu an arrogant disputer a 1096. preferred his private spirit above all others, a 1097. perverted the state of the controversy, a 1099. 1100. 1113.  
Elizeus had the two spirits, of prophecy, and of working miracles, as Elias had before a 763. His particular miracles a 940.  
Enchanters are sometimes suffered to do marvelous things, but not true miracles, nor all they desire a 176. 177. 180. They sometimes confess the power of God. 178. 371.  
Enoch yet liveth a 19 b 437.  
Epicures believe not eternal punishment, nor reward b 346.  
Equivocation is sometimes lawful a 52. 71. 89. 91. 777. 1026. b 964.  
Esther most humble and prudent a 10●7. b 998 a figure of our B. Lady, and of the Church a 1051. The whole book of Esther is Canonical Scripture a 1035. 1036. 1052.  
Eucharist a Sacrament and Sacrifice a 190. b 885. Prefigured by blood, a 228. by the loaves of proposition, a 229. by all old sacrifices a 239. 264. 288. b 609. Christ's real presence in the Eucharist a 150. 188. 210. b 50. 69. 181. See Paschal lamb, and Manna, Transubstantiation confessed by Hebrew Rabbins b 993.  
Evangelists signified by four living creatures, and by four wheels, b 676. 690.  
Eve was not borne, but built of Adam's rib a 7. She was a figure of the B. virgin a 11.  
Example in governors is of great importance, b 387. 848. Examples ought to move b 628. 818.  
Excommunication prefigured a 332.  
Exequys for the dead a 77. 202. 637. 711. 931. 936. b 978.  
Ezechias mortally sick recovered miraculously a 805. b 504.  
Ezechiel a Priest a Prophet, and a Martyr b 674. He prophesied in Chaldea, b 998. the beginning and end of his prophecy is very hard. 674. 711. He is often called the son of man b 677. His last vision pertaineth in some part to the Jews, but more principally to the Church of Christ, b 749. 763. It can not be expounded of the Jews, and their Temple, b 753. 765. 767.   

F.  
Faith is above reason a 775. without faith none can be saved b 289. 348.  
Faith is the ground of all true virtues a 60. b 411. there is no true faith but the Catholic faith of the whole Church, b 536. Faith alone doth not justify, a 61. 900. b. 70. Faith and good works gain heaven, a 393. 410. b 34. 338.  
Fasts instituted and observed a 382. 706. 899. 934. 957. 1006. 1029. 1045. b 534. 615. 795. 825. 827. 874. 895. 994 It is an act of religion b 514▪ great effects thereof, ibidem.  
Fathers and the holy Doctors do build, & adorn the Church b 537.  
Faults must be revealed or concealed with discretion, b 400. 402.  
Fear of God is the first degree of wisdom b 269. It is the seed of all other virtues, and of eternal glory, b 375.  
Fear of Superiors because they are Gods ministers is necessary a 594. b 412.  
Fear not men commanding contraie to God, b 313.  
Fear of God with the observation of his commandments is the sum of all godly doctrine b 333.  
Feasts instituted and observed, a 7. 225. 307. 380. 430. 707. 934. 1050. 1059. b 153. 947. 972. 994.  
Fire sent miraculously a 15. 279. 528. 748. 761. 855. b 948.  
Fire perpetually kept in the tabernacle, a 271. 279.  
Fire shall burn the world immediately before the general judgement b 97. 545.  
Four miracles in the fire which jeremy hid b 948. 949.  
Firmament signifieth the space from the highest stars to the earth a 1.  
Flattery is full of guile b 401.  
Fortitude consisteth more in suffering patiently, then in repelling forces a 88  
Fortitude contemneth imagined fear b 301. Fortitude required in judges b 383.  
Free consent is required in every covenant, a 214. and in man's justification b 323.  
free-will is in man a 13. 15. 33. 191. 200. 207. 458. 459. 596. 703. 978. b 177. 217. 271. 323. 349. 418. 466. 526. 543. 567. 821.  
No sin can be committed without consent of free-will. a 11. 32. Luther abhorred the name of free-will, & Calvin disliked it. a 16.  
Freindshipe is a strong band. a 609. b▪ 405▪ 426▪ False freindshipe faileth in adversity a 1046.   

G  
Guard of the outward senses. a 972.  
Gedeon was confirmed by miracles a▪ 528. encoraged by a dream. a 530. By a stratagem with a few he overthrew many a 531.  
Genealogies are recited from Adam to Noe. a 18. 818. From Noah to Abraham, a 44. 50. 819. From Abraham by Isaac, and Jacob, to David, a 821. From David to Josias, a 823. and to his sons, a 939. Also from his son Jechonias to Christ b 1004.  
Genealogies of Levi to Aaron and Moses, a 168. 828. 939. b 1004.  
Gentiles shall be converted to Christ, a 51. 85. 146. 453. 463. 529. 681. 716. b 16. 119. 425. 484. 498. 521. 543. 544. 558. 636. 702. 743. 812. 813. 839. 872.  
Giants before noah's flood▪ a 22. 1033. 1090. others after the flood a 402.  
Gloria Patri: etc. added after every psalm by ecclesiastical tradition b 266.  
Glory eternal a 35. 712. b 34. 83. 156. 492.  
God is one in substance a 30. 47. 160. 196. 702. 934. b 41. 182. 362. 988. Known by his works a 162. 178. 464. 1105. b▪ 435. 436. 508. Only God knoweth all things a 1103 b 251.  
God calleth the whole world his beauty, and his peculiar people his Cord. b 879. He would have all to be saved b 706. 714. 735. 816. 822. 835. 847. His threats are conditional b 579. 844. He rewardeth all that keep his law, and punisheth the transgressors a 216. 401. 451. 1101. b 21. 22. 830. 831.  
God's especial protection in distresses. a 804. 924. 1019. 1044. 1051. 1090. 1107. b 27. 30. 37. 51. 56. 57 61. 67. 255. 262. 487. 512.  
God figheth for his servants three ways. a 512.  
God tempteth not to evil a 76. He is never the cause of sin a 153. 535. 666. 684. 758. 1024. 1061. b 23. 192. 541. 612. 822. His permission is sometimes called his fact b 653. 654. He made man right a 5. b 327. 550. He is jealous a 216. 1018. b 726. He speaketh by his priests, prophets, and Preachers a 194. b 861.  
God useth his creatures to supernatural effects a 163. 764. 998. 1005. And suspendeth their natural operation at his wil b 781.  
God's foreknowledge what will happen, or may happen, doth not prejudice man's free-will b 349.  
Gog and Magog signify Antichrist, and his adherentes b 746.  
Goliath provoking the Israelites, was slain by David a 605. 608.  
Gospel is kowen by the Church a 989.  
Grace is necessary, otherwise none can merit a 245. b 65. 217. 293. 405. 512. 513. 520. 549. 667. 995. It requireth man's cooperation, a 401. 422. 463. 603. 704. 892. b 33. 43. 217. 323. 394. 408. 528. 536. 603. 811. 869. 995.  
Grace is also necessary to persevere a 422. b 129. 293. 679.  
Grace sufficient is given to every one, effectual of Gods especial mercy to some, b 678.  
All grace is from the fullness of Christ b 538. 881. It enableth man to keep the commandments a 458. 704. b 584. 742. 865.  
Gradual psalms are prayers and prophecies b 234.  
Gratitude acknowledgeth benefits received, b 447.   

H  
Habacuc prophesied before the captivity of Juda b 857.  
another Habacuc being carried by an Angel from jury into Babylon, brought meat to Daniel in the lion's den b 809. 858.  
Happiness in this life consisteth in fleeing sin, and serving God b 15. 16. 267. 317.  
Happiness eternal is in seeing God a 247. b 38. 317.  
Hardness of hart a 164. 171. 201.  
Hail did not extinguish the fire a 180. b 367.  
Head of the Church in the Law of nature was by succession of patriarchs a 35. 50. 206. In the written Law by succession of Highpriestes a 277. 327. 713. 939. b 1004. See the historical table. One head is necessary of every community a 350. b 284. 920.  
Heaven not open to men before Christ, a 31. 118. 202. 293. 396. 407. 515. 711.  
Heber consented not to build Babel a 45.  
Hebrew was the only tongue of all men before Babel. ibidem.  
Hebrew Bibles now extant are not more certain than the Latin: a Prefat. b 260.  
Hell often signifieth the place of souls called Limbus, not grave, a 118. 130. 131. 1081. 1085. b 37. 39●. 877.  
Heli was punished for not correcting his sons a 584.  
Heliodorus a sacrilegious commissioner was severely beaten by Angels. b 952. 953.  
Heresy and idolatry breed many sects a 49. 798. b 202. 421. It is described by the resemblance of a wicked woman b 410.  
Heretics and false prophets are known by going forth from the Church a 18. They are proud, a 45. b 272. 588. They seek to destroy a 695. b 461. 955. They pervert the truth by wrangling b. 605. 691. 693. 694. 837. They teach many absurdities a 1071. They foolishly compare their errors with Catholic Religion, a 801. They allure most by temporal and carnal motives a 374. 386.  
Heretical service, & sermons not to be heard a 356. 359. See schism.  
Herod the first stranger king of the Jews b 1003.  
Histories have a mystical sense a 571. 943. 945. 956. 1000 1002. 1005.  
The holy Ghost was sent the fiftieth day after Pasch a 219 b 828.  
The seven gifts of the holy Ghost are most eminent in Christ b 467.  
Holy things, a 616. 706. 770. 874. See places.  
Holofernes presuming in strength of his army, a 1019. was slain by Judith a 1029.  
Honour is due to Kings, though they be wicked a 1046.  
Hospitality is meritorious a 69.  
Hours of the church's service b 231. disliked by heretics, but defended by the Scriptures, and holy Fathers b 232.  
Humility most necessary in greatest authority b 419.  
Hyperbola is a frequent figure in holy Scriptures a 53. 417. 871. 1069. b 582. 593. 629. 654. 732. 929.  
Hypocrisy is often joined with cruelty. b. 624.   

I  
jacob the Patriarch was a plain sincere man a 84. replenished with many virtues a 106. He lawfully bought the firstbirthright, a 85. was content with mean estate a 94. His prophecies and blessings a 149. He was blessed in Abraham b 438.  
Idols, and Images at large a 217. 314. 465. divers sorts of idols, b 209. 360. 361. 365. 565. 630. 671. They can not help themselves not others a 464. b 209. 514. 634. 639. 686.  
jechonias king of Juda was preserved in Babylon a 817. b 586. 997.  
jehova is none of the right names of God a 168.  
jephte sinned in vowing rashly: not in performing his vow. a 542.  
jeremy a Priest, Prophet, Virgin & Martyr. b. 548. 575. prophesied in Jerusalem and Egypt. b. 998. He hid himself from his persecutors. b. 615. which God approved. b. 616. He hid holy fire, the ark, and Altar of incense. b. 949.  
jericho walls fell miraculously a 480.  
jeroboam rebelled against Solomon a 731. He lawfully possessed the kingdom of ten tribes. ibidem But most wickedly raised schism and idolatry a 734.  
jerusalem hath four significations. a. 4. It was first called Jebus a. 497. 503. 557. Afterward Jerusalem. ibid. and was the chosen city of God. a. 609. 645. 730. etc. b 101. 117. 124. etc. Often impugned and protected, a. 684. 787. 790. 802. etc. b. 149. 236. 238. 249. At last destroyed by the Chaldees. a. 815. 933. b. 563. 596. 599▪ 647. 703. Yet not all the people destroyed. a. 815. b. 565. 655. Re-edified. a. 965. etc. It was most wicked in the time of Christ. b. 454. Lastly destroyed by the Romans'. b. 489. 545.  
jesus the son of Sirach writ the book of Ecclesiasticus. another Jesus his nephew, translated it into Greek b 343. 373.  
Jethro prefigured the wisdom of Christian Gentiles. a. 213.  
jews the peculiar people of God. a. 43. 161. 194. 462. b. 140. 142. 191. 699. 822. 884. They murmured ten times more notoriously. b. 148. 607. and very often, b. 833. 888. Their rejection a. 146. 453. 575. b. 69. 119. 455. 489. 527. 543. 544. 560. Made contemptible, b. 544. 627. 740. 836. 873. 880. 885. They persecuted Christ. b. 346. and his Church b. 880. Their ruin described by a metaphor of proud women b. 457. They shall be converted in the end of the world. a. 408. 540. b. 340. 702. 813. 834. 849. 878. 996.  
jezabel most wicked, a 754. perished miserably. a 781.  
Islands among other nations shall be converted to Christ. b 483. 508. 537.  
Images of false gods are idols. a. 103. 245. 412. 553. 556. 906. b. 195. 364. 776.  
Image of a dead man honoured with divine honour was the beginning of idolatry b. 364.  
Images of Cherubimes a. 229. 254. 711. b. 813.  
Image, or statue of a man. a. 612.  
Images of palmetrees, and other things a. 700. 720. 935.  
Imprecations are oftentimes zealous and lawful desires b. 265. or prophecies. b. 127. 823.  
Incense used amongst especial ceremonies. a 239. 259. 294. 337. b 254.  
Indulgences a. 1070.  
Induration of hart a. 170. 171. etc. 404. 582.  
Infidelity, or spiritual fornication obscureth the understanding. b. 814.  
Ingratitude aggravateth other sins. b. 819. it was great in the Jews. b. 851.  
Injury to be remitted with three conditions. b. 414.  
Intention excuseth some errors. b. 289.  
job probably of Esau's progeny a. 114. was a King or an absolute Prince. a. 1059. His book most part in verse. a. 1060. He was an admirable example of patience, a. 1059. 1062. 1114. His afflictions increased by degrees. a. 1111. He was a right plain man. a. 1063. His wife signified carnal cogitations. a. 1064. His friends erred, a. 1064. 1108. He sinned not in complaining of his afflictions. a. 1065. He prefigured Christ. a. 1060. 1069. 1094. He had nine conflicts with his adversaries. a. 1066. etc. 1111. He convinced Eliu with silence. a. 1103. In some things he sinned venially. a. 1106. 1108. and did penance a. 1109. His cause was justified against his adversaries. ibid. They were pardoned for his sake, and himself rewarded. a. 1109.  
joel prophesied. before the captivity of the ten Tribes. b. 824.  
S. John Baptist was foreshowed by isaiah b. 507. by Malachi. b. 887.  
john Hyrcanus' son of Simon was Highpriest after the wars of the Maccabees. b. 946. 1003. 1004.  
joiada Highpriest caused Q. Athalia to be slain, and Joas to be crowned King of Juda a 785.  
jonas being sent to preach in Ninive fled from that function. b. 842. in a tempest was cast into the sea, and swallowed by a whale, ibid. He prayed in the whales belly, and was cast safe on the land, b. 843. He preached the destruction of Ninive: the coming of Christ: & conversion of all Nations. b. 841. He was a figure of Christ's Resurrection. b. 845.  
jonathas Highpriest and general governor. b. 920. 1003.  
joram slain by Jehu a. 780.  
josaphat the place where probably shall be the General judgement b. 828.  
joseph endued with many virtues a. 121. suddenly advanced a. 127. called the saviour of the world a. 128. was a figure of Christ. a. 151. a Prophet. a. 152. b. 445. He had double portion. a. 499. 826.  
josias king of Juda destroyed idolatry: and made a great Pasche a. 810. was very devout and liberal. a. 812.  
joshua governor of Israel a. 468. He conquered, and divided the land of Chanaan a 473. etc. in all his book. b 440. He slew one and thirty Kings a 493. exhorted, and blessed the people a 509.  
Iron did swim upon the water a 773.  
Irregularities a 304.  
Isaac borne by promise a 72. prefigured Christ a 76. He and Jacob were blessed in Abraham b 438. He blessed Jacob in place of Esau a 89.  
Isaias an evangelical Prophet b 452. also an Apostolical, announcing Christ, & his Church. b 460. 521. & seq. In the former part of his prophecy he admonisheth and threateneth the people for their sins: in the latter part he comforteth them b 452. He went naked when God so commanded him b 477. He inveigheth against evil Pastors b 530.  
Israelites chosen not for their merit, but by mere grace a ●61. They increased exceedingly. a 323. were guided by a cloud, and pillar of fire a 191. 345.  
jubiley year a 312.  
judgement and justice what they signify in holy scripture. b 495. 529.  
judgement general. a. 34. 48. 203. 576. 712. 936. 1095. b 22. 97. 138. 178. 498. 828. 888. 996.  
judgement beginneth at the house of God (or with the clergy) b 687.  
judges of Israel were figures of Christ a 516. They were extraordinaryly raised to save the people a 520. They were finally holiemen a 516. b 440.  
judges are called gods a 221. 223. they ought not to be partial a 437.  
judiths' book Canonical Scripture a 989. 1010. 1023. b 999. she was a figure of the Blessed Virgin, and of the Church a 1032. she led a most holy life a 1021. 1025. 1033. and a special example of holy widowhood a 1034.  
jurisdiction pertaineth to the Ordinary clergy a 433. to Prophets by extraordinary commission a 692. b 449.  
Just men always some in the Church a 21. 24. 26. 35. 48. 201. 204. 465. b 453. 682.  
justice necessary. a 481. 559. 560. 754.  
justice and mercy must be mixed. a 563. b 199.  
justice consisteth in declining from evil & doing good. b 76. 529. 550.  
justice may consist with venial sins. a 1066. 1079. b 34. 35.  
justification by faith & good works. a 472. b 43.   

K  
Kings shall be converted to Christ. a 72. b 17. 522.  
A King desired by the Jews a 585. was disliked by God. a 586. 594.  
kings have privileges above Dukes. a 533. 587. They are anointed with oil. a 590. 604. 639. 645. 779. They receive spiritual grace thereby. a 591.  
Good Kings are called the Kings of God. a 884. They are bound to destroy idolatry, and infidelity. a 810. 891. 901. 916. 927. 942 b 17. 344. and to advance Religion a. 918. b 17.  
kings honoured with glorious titles for their zeal in religion a 475. They receive the law at the priest's hands a. 433. and direction in principal actions. a 620. 633.  
Bad Kings. b 17.  
Kings of Juda had continual succession a 939.  
Kings of the ten tribes with their families were destroyed a 937.  
kings ought to use many counsellors, not to rely much upon one, a 1054. 1058.  
kingdoms are often changed b 478 513.  
Kingdoms of great power hardly agree, b 574.  
Knowledge of all things in God taketh not away free will a 604. 620. b 349.  
Knowledge of the truth in controversies is a privilege of the highpriest, a 433. 715.  
humane knowledge is unperfect a 1103. it can not comprehend God's works b 374. it is a good knowledge to know that we are ignorant b 755.  
Knowledge of God includeth the keeping of his precepts. b 814.   

L  
Laban sinned in giving Lia for Rachel to Jacob a 96. also in pursuing and threatening Jacob a 100 448. and more grievously in idolatry, a 103.  
Lacedæmonians descended from Abraham b 923. 958.  
Laiheads' hip of the Church is rejected by most heretics, and by all Catholics b 410.  
Lamentations of jeremy are composed in verse, in order of the Hebreu Alphabet, and contain many Mysteries b 650.  
Lamentations, a Song, and Woe b. 677.  
Lamps in the Tabernacle a 233. in the Temple a 720.  
Last four things to be remembered b 384.  
L%%ria is honour due to God only a 219. 411.  
Law of God is most excellent wisdom a 406. 463. It maketh his people most renowned a 460. b 373. it is outwardly sharp, but inwardly sweet b 548.  
laws positive do bind in conscience a 8. Good laws are the safety of the commonwealth, wicked laws the ruin. b 465.  
Law of like pain a 311. 437. b 790.  
Law of Moses ceased after Christ, but the New Law is to the end of the world b 665.  
leaven not offered in Sacrifice a 25. 265. 273.  
Lending is a work of mercy b 415.  
Lents fast is in imitation of Moses, Elias, and Christ a 249. 749. 9%4.  
Leprosy judged by Priests a 285.  
Levi lived longest of all his brethren a 167 b 1080.  
Leviathan a huge fish signifying the devil a 1107.  
Light an accident made the first day. a 2.  
Limbus, or Abraham's bosom a 515. 711. See Hel.  
Loaves of proposition a 229. 310.  
Lot received Angels in his house a 69. his wife turned into a pillar of salt a 70. Of him proceeded the two families of Moabites, and Ammonites a 43. 71.  
Lot in trial, division, or election, is guided by God a 296. 482. 502. 591.  
Love, but believe not enemies, b 390.   

M  
Maccabees so called of Judas Machabeus, b 889. and Judas had this title of his valiant strength b 899.  
Two books of Maccabees Canonical b 890. the auctor asketh pardon for his stile, not doubting of the truth, b 987.  
Both the books in great part contain the same history, b 891.  
Seven brothers Maccabees martyrs, b 962. and their mother b 965.  
Magistrates, a 213. 346. b 154.  
Malachias the Prophet is supposed by some to be Esdras b 883. He prophesied after the Temple was re-edified b 883. 999.  
Man made to God's image a 2. 5. 17.  
Man in his creation had ten prerogatives, a 5.  
Manasses King of Juda repent in captivity, a 807. 926.  
Manna had twelve miracles. a 209▪ all which are more eminent in the B. Sacrament, none at all in the Protestants communion. a 210.  
Mansions and travels of the Israelites, signified the travels for eternal life. a 390.  
Mardocheus detected traitors. a 1040. b 998. He was in extreme danger, a 1044. but delivered, and advanced. a 1045. 1048. 1051.  
Marry the most B. virgin bruiseth the serpent's head a 12. she was prefigured by Aaron's rod. a 359. by Jael, 524. 526. by gedeon's fleece, a 529. by Judith a 1032. by Esther a 1051. Of her, many prophets foretold, b 462. 467. 603. 757. 758. 992. She was free from all sin a 12. b 331. she was not bound to the law of Purification a 284. she excelled in all perfection b 336. 338. 342.  
Marriage not commanded to every person a 6. Plurality of wives lawful in the patriarchs, not in Christians. a 62. 63. 84. 97. 433.  
Marriage was forbid by the law of Moses in certain degrees of kindred, a 121. 297. 298. 302. 378. 498. Other impediments of marriage. a 397.  
Marriage of the brother's wife (deceased without issue) was lawful in the law of nature, a 121. 299. and was ordained by the law of Moses a 448. 570.  
Marriage forbid to be made with Infideles a 78. 248. 730. 958. 981. Yet sometimes dispensed withal in the old Testament a 547. 570. 641. 1039. 1056.  
Marriage in the new Testament is a Sacrament prefigured in the law of nature a 32.  
Married persons have a notable example in Tobias and Sara a 1003.  
Martyrs of the macchabees b 893. 956. etc. to 965. and 1001.  
Matthathias Highpriest and general captain b 897. 982. 1002.  
Meditation requireth four preparations, b 430.  
Melchisedec a King & a Priest, a 55. supposed to be a distinct person from Sem a 56. He offered sacrifice in bread and wine a 58. and therein was a figure of Christ a 56.  
Mercy of God electeth whom he will save, otherwise all should be damned a 85. b 199. It is nevertheless mixed with justice b 938.  
S. Michael Patron of the Church b 798.  
Michas of the tribe of Ephraim, made and adored an idol. a 553.  
Micheas prophesied before the captivity of the ten tribes b 845.  
Ministers amongst heretics are contemptible a 554.  
Miracles are testimonies of truth a 164. 175. 360. 376. 748. b 781. 808. Falseprophetes may do strange things, but not true miracles a 175. 748. b 589.  
Modesty in familiar conversation prescribed, b 389.  
Monarchy of the Assyrians was begun by Ninus a 42.  
Monarchy of the Chaldees by Nabucodonosor b 628. 771.  
Monarchy of the Medes and Persians, was set up by Darius b 788. 988.  
Monarachie of the Grecians by Alexander b 892. 999.  
Monarchy of the Romans by Pompeius b 792. 1003.  
Moses' was protected by God's special providence a 157. His kill of the Egyptian was lawful, but not to be imitated a 159. He was as the God of Pharaoh a 170. He was a Priest a 275. b 181. Chief governor of the people, both temporal and spiritual. a 164. 206. 275. So long as he held up his hands in prayer, the people prevailed in battle. a 211. He saw more Mysteries than other prophets. a 247. b 438. His face appeared glorious a 249. He was buried by Angels, a 468. His praises, b. 438.  
Murmuration severely punished, a 348. 350. 355. 379. 1020.  
Music is of great force a 604. gratful in divine service a 860. b 10. etc.  
Mysteries are spiritual hid things above natural capacity a 91. 141. 196. 320. See Names, Numbers Scriptures.   

N  
Naamans' example excuseth not English schismatics a 771.  
Naboth was unjustly slain by Jezabels' procurement. a 755  
Nabuchodonosor vainly purposed to subdue all the earth a 1012. He confessed no God but himself a 1014. 1018.  
Nabuchodonosor was not changed into the substance of a beast, but in shape, b 785 787. It is probable that he is eternally saved, b 785.  
Nachor's progeny, from whom Israel descended by Rebecca, a 76. 82. ●13.  
Nadab and Abiu were burnt to death for offering strange fire a 280.  
Nahum prophesied the destruction of Ninive after Jonas b 853.  
Name of God most proper is, HE WHICH IS. a 162.  
Names were given to all corporal creatures by Adam. a 7.  
Names are sometimes mystical a 65. 76. 105. 111. 112. 349. 977.  
Names are sometimes translated according to their signification a 832.  
Nations and principal tongues seventy two. a 43.  
Nazareites a Religious order a 335. 545. 709.  
Nehemias writ the book which is also called the second of Esdras, a 962. His commiseration of his country's calamities a 963. by his especial industry Jerusalem was re-edified 964. etc.  
Nemrod an Arch heretic a 42. 45. 48. Afterwards called Saturnus, the father of gods a 49.  
nigardness is injury to many b. 393.  
Ninivites repenting, fasted, & were spared from ruin b 844. The greatness of the city. ibid. at last it was destroyed. b 855. 856. 863.  
No a just man a 21. 24. 26. and perfect a 24. b 438. a figure of Christ a 40.  
noah's flood a notorious example of God's justice a 28. his sacrifice was very gratful to God a 37. 47.  
Novelty in Religion is a mark of infidelity, and heresy a 429. It pleaseth carnal men, a 462.  
Numbers are sometimes mystical a 141. 267. 320. 327. 328. 1110. b 234. 266. 670. 830.   

O  
Obedience ought to be prompt, and sometimes blind, ● 9 602. b 397. 477. 5●7.  
Obstinate sinners do rarely repent in the end b 378. but become desperate b▪ 488. 533.  
Occasion of sin must be avoided, a 88 138. 1095. b 379. 386. 435.  
Olympiad's began to be counted about the year of the world. 3247. b. 1089.  
Ominous speech a 82▪ 598.  
Onias a most godly Highpriest b 951. and Martyr b 956.  
Oolla and Ooliba the kingdoms of Israel and Juda b 715.  
Oratories in private houses a 1023.  
origen's heresy, that all shall be saved b 188▪  
Original sin is contracted from Adam▪ a, 9▪ 30. b 99 396. 431. 513.  
Osee prophesied of the captivity of both the kingdoms, b 810.  
Oaths false, or of unlawful things do not bind. a 269.  
Oaths by false gods are unlawful, a 421.  
Oaths require▪ truth, justice, and consideration b 406. 554. 556.  
Oil used in consecration of Altars, a 59 101. of priests a 95. 277. of Kings a 590. 604. 639. 645.  
Oils were of two sorts a 95.  
Oz● was stricken dead for touching the ark, a 647.   

P  
Parables are pithy Allegorical sentences. a 1092. b 268. 281.  
Paradise is defended by Angeles, fire, and sword a 13.  
Paralipomenon signifieth a supplement of things omitted, a 817.  
Parents must be honoured and loved, first of all neighbours a 216. b 373.  
Partiality is injustice b 391.  
Paschal lamb with the rites and signification a 184. was a figure of Christ's real presence in the B. Sacrament a 187.  
Paschal feast a 225. 307. 381. 430.  
Pasch made very solemnly by King Josias a 812. 930.  
Pastor's shall always be amongst the faithful people, b 539. 697. 738. 850. Their office is to feed, and to rule, b 850. 85●. 886. They must do as they teach, a 970. Otherwise they are injurious to God's word, b 394. They must cry and not cease b 533. 539. 678. 734. 845. 871. 935. When they have leisure from preaching, they must employ their labours in writing, b 428.  
Patience much commended in the proverbs, in many places. It keepeth from desperation b 376. and bringeth content b 849.  
patriarchs in the Law of nature were all priests, and governed the Church a 212. They continued by perpetual succession to the Law of Moses a 35. 50. 206.  
Peace is forbidden with Infideles a 2●6.  
Peace is a reward of keeping God's law, a 315. 856. 1017. b 233. 273. etc.  
Peace and war, both necessary upon just occasions▪ b 321.  
Peacemakers rewarded b 286.  
Penalty of original sin remaineth in all mankind a 33.  
Penance necessary a 32. 47. b 619. 826. 994. with contrition, confession, and satisfaction▪ a, 32. 685. 934. 977.  
Penitentes must have humility, and confidence a 594. 1020. 1042. 1043.  
People must learn of their pastors, a 215.  
Peregrination, or pilgrimage to holy places, a 84. 899.  
Perfection in this life, is to tend to perfection a 63.  
persecutors love treason, not traitors a 548. b 893.  
persecutors do pretend false causes against the innocent b 618▪ 789. 914. 930. 954.  
Persecution of four sorts b 170.  
Persecution must be borne with patience a 74. 155. 156. 158. 750. 964. It can not hinder the Church b 17. 883.  
Pharaoh by abusing Gods benefits hardened his own hart a 173. 178. 179. 181. 191. 582.  
Philo a Jew writ the book of wisdom before Christ b 343.  
Phinees killing a malefactor, is not to be imitated by private men a 374. His zeal commended b 196. 439.  
Piety is preferred before learning b 382.  
Pilgrimage. a 84. 899.  
Places sanctified a 140. 160. 232▪ 259. 423. 478 700. 785. 879. 9●5. b 2●3. ●46. 760. Also respected by painimes b 956.  
Politic worldlings persecute innocents against their conscience b 983.  
Prayer a 17. 31. 34●. b 715. 965. Set form of prayer & praises a 880. 921. 935. b 965. 1002.  
Prayer with fasting & alms a 1006. b 825.  
Prayer & sacrifice for the dead. 978. 996. It is hitherto observed by the Jews b 979.  
Praise of saints and good men redoundeth to God's praise b 937.  
Preaching a necessary office of Pastors b 533. 539. 678. 734. 845. 850. 853. 871. 886. 935.  
Predestination supposeth the means of justification, and salvation. a 84. 201.  
Prerogatives of man in his creation. a. 5.  
Presumption of proper strength depriveth men of God's assistance b 909. 995.  
Pride is the root of all sins. b 387.  
Priesthood, a 32. 47. 274. b 994.  
Priesthood and Law stand and are changed together a 32. 326.  
Priests proper office is to offer sacrifice a 57 276. 295.  
priests consult God for others a 486. They are called gods a 171. High Priest called Prince a 304. and Princes called priests a 651. 677. 859.  
Pagan priests much esteemed in their own nations. a 143. No priest at all amongst Protestants a ●6.  
Princes of every family, in the law of nature, were priests a 212.  
Procession made by priests & people a 479.  
Prodigality dissipateth that which the wise gathereth b 300.  
Prodigees are signs of God's wrath b 958.  
Promises of God are conditional a 415. 496. 905.  
Prophecy is a principal divine benefit given to few for the good of many b 449.  
Prophecies are called visions b 450. and are certain. b 718. 736. Light of prophecy is more clear, than the light of faith: b 450. Every Prophet perfectly understandeth that he is illuminated b 797. None can prophesy but by God's illumination b 510.  
Prophecy uttered conditionally is true, though the event follow not b 620.  
Prophet's visions are limited a 789. All prophets most principally speak of Christ b 449. many prophets are hard to be understood. b 450. 675. 749. 797. 803. 8●3. 844. Why they are obscure, b 451.  
Many Prophecies are uttered in facts a 731. b 570. 580. 595. 628. 69●. 815. Four greater prophets, and twelve less b 809.  
Propitiatory of God a 229. 293. 342.  
Protestants doctrine concerning hardening of hart a 171.  
proverbs are common, brief, pithy sentences b 268.  
The book of proverbs pertaineth particularly to beginners, Ecclesiastes to such as proceed, and the Canticles to the perfect in piety. b 333.  
Providence of God in men's actions a 136. 166. 176. b 262. etc.  
Prudence requisite in all actions. a 137. 1043. b 427.  
Prudence in disposing soldiers to fight fortifieth the army. b 928.  
Prudence chooseth the less danger, or evil in distress. 937.  
Psalms and Canticles are more special praises of God b 11.  
Psalms 150. all made by David. b 3. 4. 19 174. 176. The whole book called the Psalter b 13. It is a sum of all other Scriptures b 5. & the Key of all other Scriptures. b 6. Itself hath ten keys, or principal Articles of divine doctrine. b 7. 8. It is composed in verse b 9 more ancient than any profane poetry now extant b 10. It was written for many causes: especially for divine service in the old, and new Testament b 11. 12. 109. Many psalms pertain to the new Testament b 21. Seven last psalms instruct more particularly how to praise God. b 260. Number of psalms mystical b 266. Titles of the psalms were added by Esdras and the Septuagint. b 19  
Bishops are bound to be skilful in David's Psalter. Other priests to have competent knowledge therein. b 13. 93.  
Punishment for sin. a 15. 23. 33. 69. 656. 685. 1088. 1091. b 101. 376. 383. 705.  
Purgatory. a 33. 711. b 24. 77. 384. See Prayer for the dead.  
Pusillanimity in a superior is injustice. b 391. In all others a sin, contrary to just zeal, b 417.  
Pythagoras' taught transmigration of souls. b 1000   

Q  
Quales were sent miraculously amongst the Israelites. a. 207. 347. b 193.  
Queen of Saba visited Solomon, and admired his wisdom. a 727.   

R  
Rachel a figure of the Catholic Church. a 103. She was buried in Bethlehem. a 111. Her weeping was prophetical. b 603.  
Rahab delivered two Israelites from danger. a 472.  
Rainbow was before noah's flood, but was afterwards set for a sign of God's mercy. a 38.  
Razias killing himself is not to be imitated. b 984.  
Rechabites a religious order b 613. 995.  
Recidivation aggravateth sins. b 611.  
Redemption by Christ. a 12. etc. b. 16. etc. See Christ.  
Relaxation of the captivity foreshowed. b. 747. performed. b 933. 944. etc.  
Religious orders. a 335. 545. b 613. 995.  
Relics. a 153. 191. 290. b 949. 996.  
Remission of sins. a. 294. 577. 926. etc.  
Remission of injuries with discretion. a 1048.  
Repentance necessary. a. 32. 47. 1074. b. 65. 465. See Penance.  
Restitution. a 223. 270.  
Resurrection. a 34. 48. 203. 712. 936. 1083. b 49. 485. 546. 743. 996.  
Rewards of good works. a 76. 1102. b 199. 393. 395. 448. 543. 579.  
Rewards temporal in the old Testament. a 157. 190. 451. 682.  
Rock of the Church is Christ. who also made S. Peter the rock thereof b. 5. 77.  
rod of Aaron brought forth buds, flowers, and fruit. a 359.  
Rome began to be built about the year of the world. 3. 71. b. 1089.  
Roman monarchy was greater than the former. b 792. 1003.  
Ruth a Moabite prefigured the vocation of Gentiles. a 564. She was very commendable for her virtues. a 569. A comfort to the Gentiles in that Christ descended from her. b 473.   

S  
Sabbath day (that is our saturday) instituted. a, 7. 216. 250. 307. 430. 756. b 947.  
Sackcloth worn for penance, a 774. 802. 977. 1021. 1042. 1080. b 501. 795. 824. 838.  
Sacraments of Circumcision. a 65. of hosts for sin. 267. of consecrating Priests. 275. of divers washings, and purifications. 288. and many others in the old Law. More in number, less in effect then the sacraments of Christ. a 705.  
Sacraments of the New law for most part were prefigured in the old Testament. a 199. 32. 705.  
Sacrament of the Eucharist was prefigured. a 150. 188. 210.  
Sacrifice is due to God only, as Lord of all creatures. a 5. 31. 47. 198. 262. b 424. 842. 993. And to no creature how excellent soever. a. 15. 219. 528. 705.  
Sacrifice is the proper office of a Priest. a 57 Three kinds of Sacrifices. a 262.  
Sacrifice ordained for three causes a 264. b 581. divers for divers sins: a. 267. for divers feasts: a 380. with distinct hosts appointed by the Law. a 425.  
Sacrifice in beasts, birds, and other things mystical. a 60. 362.  
Sacrifice by the Law of Moses limited to one place. a 423. 510. 707. 873. by dispensation in other place s. a 519. 545. 707. 893. And in the new Testament one online Sacrifice in all places of the world. b 884. 993.  
Sacrifices of the old Law to be changed. b 69. 98. 884. 993.  
Sacrifice of the Eucharist perpetual to the end of the world. b 280. 544. 885. 993.  
Sacrilege severely punished. b. 953.  
Sacrilegious murder revenged. a 908.  
Saints are to be honoured. a 8. 34. 218. 531. 935. b 252. Are lawfully, and profitably invocated. a 33● 245. 710. 1068. 1110. b 503. 541. 575. 697. 778. 987. 996. They may know our thoughts. a 605. 107. b 541. 578.  
Salathiel the son of Jechonias, and father of Zorobabel, was borne and died in the captivity of Babylon. a 824. 947. 951. b 865.  
Solomon signifieth Pacifier: was also called Ecclesiastes, the Preacher: and Idida beloved: He writ three books. b 333. 334. He was also called the Gatherer. b 314. & Lamuel b 315. He prefigured Christ in divers respects. a 856. b 131. 166.  
Solomon deposed abiathar by extraordinary commission a 692.  
Salomon's salvation is doubtful a 732. 866. b 354.  
Salt signifieth discretion, and was required in every sacrifice. a 265 361. It maketh ground barren. a 537.  
Salvation dependeth upon grace and merits. a 33. b 267. 994. See works meritorious.  
Samaria the head city of the ten Tribes. a 737.  
Samaritans schismatics. a 734. fell into many sects a 744. 798. 941.  
Samson a Nazareite, and a figure of Christ. a 545. 553. He did many strange great things. a 548. etc. He sinned not in killing himself with the Philistimes. a 553. etc. 941.  
Samuel of the tribe of Levi prophesied a child. a 574. He anointed Saul King a 590. Also David. 604. He appeared after his death a 631. b 441.  
Sanaballat procured licence for Manasses to build a schismatical temple. b 960. 1000  
Sapiential books teach the way to serve God, b 267. All five are Canonical Scripture. b 268.  
Saraias Highpriest slain in Rebla. a 816. b 997.  
Satisfaction. a 32. 270.  
Saviour properly pertaineth to Christ: is also attributed to some men. a 128. 521.  
Saul the first King of the sraelites began well. a 587. 595. He afterwards offended in disobedience, and presumption. a 596. 602. 837. He was relieved in spiritual afflition by David's music a 704. Of great envy he hated and persecuted David. a 610. In distress he consulted a Python spirit. a 629. And in desperate extremity killed himself. a 635.  
Scandal hurteth the weak, not the perfect. b 233.  
Schism and heretical conventicles must be avoided a 355. 358. 510. 511. 756. 771. 887. 896. 949. b 56. 232. 238. 526. 696. 710. 777. 862. 894. 896.  
Schismatical Temples in Garizim, and in Egypt b 800. 960. 1000  
School of paganism was set us in Jerusalem by Jason an Apostata. b. 955.  
Scriptures are of most eminent authority. a 3. They have four senses. a 4. Yea many literal senses. b 19 188. Mystical sense is sometimes as certain as the literal. b 8●1. They are hard to be understood a 3. 16. 22. 46. 115. 435. b. 214. 216. 485. 490. 674. 680. 758.  
Scriptures seeming contrary, are reconciled by ten rules a 820.  
They can not in deed be contrary one place to an other. ibid. b 293.  
They are best expounded by the holy father's a. 251. b 14.  
Secrecy justly enjoined, or promised bindeth in conscience. b 434.  
Sects of Panimes▪ barbarism, Scythisme, and Grecisme a. 48.  
Many sects also of the Schismatical Samaritans. a 798. 941. Innumerable amongst the Grecians b 1000  
sepulchres, a 33. 151. 515. Christ's sepulchre glorious. b. 468. 527.  
Serpent's most crafty. a. 9  
Serpent of brass erected for curing infirmity. a 336. b 366. Afterwards broken in pieces. a 799.  
Service of false gods doth not appease them. a 915.  
Seven times signify seven years. b. 783.  
seventy two Interpreters of the Hebrew Bible into Greek b 1000  
Shamefastness is sometimes good, sometimes vicious. b 379.  
Simon High priest and general captain b 936. 1003.  
Simony committed by Giezi a 770.  
Sin entered by envy of the devil. a 11.  
Sins before the flood were great in four respects. a 23.  
Sins of commission and omission. a 272. b▪ 820.  
sins less and greater, or venial and mortal. a 401. 407. b 399.  
Sins of all sorts must be punished a 9 33. 40. 351. 685. 512. 894. b 65. 95. 188. 345. 413. 459. 535. 557. 569. 576. 591. 631. 719. 817. 888.  
Sinners for punishment are suffered sometimes to fall into other sins. a 455. 463. 492. 577. 910. b 389. 572. 679▪ 697. 808. 833.  
All sins are remissible during this life, a 577. 798. 1031. b 65. 188. 328 552. 579. 666. 706.  
Some sinners are of the Elect, and shall be called, and justified. b. 8●1.  
Sinful people are often unconstant. b. 627.  
Sloth breedeth contempt in this life, and damnation in the next. b. 404.  
Sodom and Gomorrha were destroyed with brimstone. a 70.  
Sons of God are the faithful godly people. a 20.  
Sophonias prophesied the captivity of the two tribes. b 861.  
Souls of men are daily created. a 6. b 3●8.  
Souls departed, may be relieved by Sacrifice and prayers a 33. 202. 637. 711. 995. b 24. 284. 979. 996.  
Souls sometimes appear, assuming body▪ after death. a 632.  
Spartians otherwise called Lacedæmonians descended from Abraham. b 933. 934.  
Succession a special proof of true doctrine. b 926. 934.  
Succession of spiritual governors proveth their authority. a 35. 50. 115. 206. 317. 713. 828. 8●0. 939. 984. b 926.  
Succession of patriarchs, and of Highpriestes. See Supreme head of the Church, and the Historical table.  
Succession conserved in the Maccabees, after the apostasy of Manasses, Alcimus. etc. b 956. 1004.  
Sun a very excellent▪ creature, but not so excellent as man. b 398.  
Sun stood the space of a day. a 488. Returned back▪ ten degrees. a 805. b 505.  
Supreme head of the Church. a 35. 50. 171. 327. 433. 475. 846. 657. 899. 905. 912. 960. b 1004.  
Sure●●eshipe is dangerous. b 276.  
Susanna was delivered from false sentence, by Daniel convincing the wicked judges. b 805.  
Suspension from priestly function▪ a 811.  
Sustenance is the proper hire of spiritual woorkmen. a 55.  
Swearing by creatures. a 131. See oaths.  
Sweet answer appeaseth anger a. 532. b 289. 381.   

T  
Tabernacle described, a 230. etc. finished and erected. a▪ 259. It signified the Church of Christ. ibid.  
Temperance in feasting. a 134. 1037.  
Temple intended by David. a 648. 848. was built by Solomon. a 699. 871▪ It was destroyed by the Chaldees. a 815. 933. b 648. 658. and re-edified after the relaxation from captivity. a 945. etc. But the former was more excellent. a 948. b 868.  
The second was profaned, and much impaired by Antiochus Epiphanes. b 893. 959. but recovered and cleansed by Judas Machabeus. b▪ 905. 970. 1002.  
It was enlarged and adorned by Herod▪ b 1003. and finally destroyed by the Romans b 545.  
Temples schismatical were built in Garizim: and in Egypt. b 960. 1000  
Temporal pain remaineth due after sin is remitted. a 33.  
Ten Tribes in great part fell into schism and idolatry, a 734. but not all a 744. 750. 941. 992. 1010. Many of them returned from captivity. a 982. b 600. 602. 743.  
Two tribes, and ten tribes are called by sundry names, b 810.  
temptations happen to the strongest, but hurt them not. b 919.  
Teraphim signify images, as well lawful as unlawful. a 103. 612. b 813.  
Thou the Hebrw letter had the form of a cross. b 688.  
Time is short in comparison of eternity. a 1077. 1084.  
Time or season is to be considered and observed. b 320.  
Tithes paid in the law of nature, and of Moses. a 59 319. 418. 986. b 887.  
Tobias his book is Canonical a 989. 990. He never yielded to schism, nor idolatry a 941. 991. He prophesied. a 1008.  
Tongues divided in Babel. a 43.  
Traditions were long before Scriptures. a 3. They are necessary and certain. a 397. 409.  
Traitors do commonly calumniate good governors, b 954.  
Translations do not fully express the sense of the original tongue. b 374.  
Transubstantiation confessed by rabbins. b 993.  
Treasure of satisfactory works in the Church. a 1069.  
Tribulations are profitable to men. a 115. 1067. b 64. 133. 170. 218. 273. 322. 339. 347. 531. 551. 711.  
Trinity of divine Persons in God. a 30. 47. 67. 196. 702. 934. b 86. 93. 792. 989.  
Truth must be avouched. b. 380.   

V  
Vanity described by Solomon. b 317. etc.  
Venial sins. a 157. b. 34. 305.  
Verse more pleasant to the mind, and more easy to be remembered. a 460. b 11.  
Virtues described and commended in all the five Sapiential books. b 267. etc. more particularly. b 282. to the page. 313.  
Virtue afflicted moveth to compassion. b 957.  
Vestments of Bishops, and priests, a 234. signify virtues requisite in clergy men▪ a 236.  
Vinetree signifieth the Church b 698.  
Virginity. a 542. It is a great blessing, and meritorious state in the Church of Christ. b 530. preferred above marriage. b 531. 995.  
Vision of God is perfect felicity, a 247. b 38.  
Visions of the prophets are often obscure, b 675. 749. 871.  
Union domestical, and civil is necessary, before peace can be made with strangers. b 743.  
Vocation to spiritual functions is necessary. a 234. 251. 323. 326. 346. 792. b 588.  
Vows. a 95. 319. 335. 384. 385. 444. 709. 824. b 140. 323. 6. 3. 843.  
Unlawful vows do not bind. a 542. Yet Jepthe is otherwise probably excused in sacrificing his daughter a 543.  
Usury is forbid. a 224. 313. 443. b 34. 105. 310. 705. 714.   

W  
Wars often made by God's servants. a 55. 211. 366. 385. 403. 414 440. & Seq. In the books of joshua, judges, Kings, and Paralipomenon. Also b 896. 986. Small numbers overcame greater. b 931. etc. In wars a just cause is the best armour. b 966.  
Water made sweet by Moses' throwing in a piece of wood. a 195. By Elizeus casting in salt. a 763.  
Water drawn out of rocks. a 211. 365. 417. 978. b 144. 193. 207.  
Water procured by Elizeus, a 765.  
Waters of the red sea stood like to walls. a 193. Likewise of Jordan. a 474. b 207.  
Water of lustration holy, ● 340.  
Women being virtuous and prudent, are preferred before riches, beauty. etc. b 315. Some most excellent both in the old, and new Testament. b ●16.  
Women in extreme hunger did eat their own children. a 774. b 655. 658. Likewise men sometimes did the same. b 663. 681.  
Widohood is a holy state of life. a 1035.  
The book of wisdom is Canonical Scripture. a 989. b 343. 349.  
Wisdom taken three ways: Increated, which is God himself; Spiritual wisdom; and human wisdom. b 270. 353. 355.  
Wisdom spiritual comprehendeth all virtues, and divine gifts, and compriseth all the means whereby God is served, b 267. consisteth in keeping the law of God. b 582.  
Wisdom (and thereby eternalglorie) is attained by gradation from virtue to virtue. b 352. 995.  
Wisdom considereth things past, present, and to come. a 463. especially it considereth the Creator, ad supernatural virtues. a 1091.  
Wisemen are most humble. b 313. Worldly wise are not to be consulted in spiritual things. b 385.  
worldly men think the Church may be destroyed by persecution. a 165.  
Works necessary to salvation. a 33. b 267. 994.  
All works are not sinful. a 23.  
Works without true faith, or grace may merit temporal reward, but not eternal. a, 784. b 34. 728. 764.  
Works done in grace are meritorious a. 61. 200. 347. 352 442. 539. 567. 704. 895. 936. 970. 988. 995. b 76. 227. 395. 764. 85. 995.  
Works of mortification. a 272. 593. 1021. b 126. 331. 395. 901.  
Works of supererogation. a 920. 936. b 530. 613. 952. 995.  
All voluntary works shall be rewarded or punished. a 15. 722. 988. b 31. 271. 273. 376. 383. 666. 706.   

Y  
Years mystical: The seventh year the ground rested, a 312. debts were remitted amongst the Jews. a 428. the fiftieth year was jubilee, with remission of servitude, and testauration of inheritance. a 312.  
Younger must regard and esteem the judgement of elders. b 433.  
Younger brother for mystery preferred before the elder, as Jacob before Esau. a 85. Ephraim before Manasses. a 146. Moses' before Aaron. a 169. David, and Solomon before their elder brethren, a 604. 688.  
Youth is the fittest time to get virtue, and knowledge. b 332. 448.   

Z  
Zachatias Highpriest was slain by Joas King of Juda. a 908.  
Zacharias the Prophet exhorted to build the Temple. b 868.  
Zele is an indignation rising of love. b 827.  
Zele is necessary in just religious causes, discretely used. a 982. 986. 993. b 55. 126. 898.  
Zele of Simeon and Levi was just, but not discrete, a 109. 149. 1023.  
Zele of Moses against Idolaters. a 244. of Phinees against fornicators. a 374. b 196. 439. of David to God's public service. a, 647. 648. b 55. 115. 126. 256. of Elias against false prophets. a 747. of Matthathias against persecutors of the Church. b 896. And of his sons, and other Maccabees in advancing Religion. b 899. etc.  
Zele of David, Ezechias, and Josias above other Kings in destroying idolatry. b 445.  
Zele of certain Christian Kings rewarded with glorious titles. a 475.  
Zorobabel chief Duke, & Jesus the Highpriest with others built an Altar, a 947. and the Temple after the captivity. a 951. b 866. Which was a figure of the Church of Christ. b, 868.   
FINIS.   

Censura trium Theologorum Anglorum, extra collegium commorantium.  
NOS infrascripti, perlecta hac veteris Testamenti versione, cum Librorum Argumentis & capitum; cumque Annotationibus, ac Recapitulationibus suis locis insertis; nihil invenimus, quod Fidei Catholicae, aut bonis moribus repugnet: sed econtrà reperimus Translationem fidelem; reliqua docta & utilia. utpote quae exactam temporum seriem; Ecclesiae, Pastorum, Doctrinaeque Catholicae successionem, ab ipso mundi exordio deducunt; obscuriora sacri textus loca elucidant; haereses huius temporis argumentis ex ipso eodem textu collectis convincunt; Ecclesiae Catholicae dogmata penè omnia confirmant. Ideoque summâ cum legentium utilitate publcari posse iudicamus; si ordinarijs Librorum Censoribus hoc ipsum approbare beneplacitum fuerit. 1609.  
JOANNES WRIGHTV●, Ecclesiae collegiatae Gloriosiss. Virginis, Cortracensis Decanus.  
MATTHAEUS Kellisonus, S. Theologiae Doctor ac Professor in vniversitate Remensi.  
GVILIELMUS Harisonus, S. Theologiae Doctor. Omnes aliquando Sacrarum Literarum in hoc Collegio Professores.   

You may please (courteous reader) to amend the more especial errors happened in this Edition, by reading thus: 

In the former volume:  
Page 20. line 24. read body etc.  
Page 26. line 7. partitions.  
Page 51. line 13. that bless thee,  
Page 57 line 29. SALEM.  
Page 107. line 1. seeing Esau.  
Page 227. line 6. to the twelve  
Page 305. Add in the margin: much more in the Church of Christ?  
Page 727. line ●4. Navy, and put out monument, in the margin.  
Page 846. line 39 rejoice, that  
Page 910. line 40. and 41. Joas did take Amasias, etc.  
Page 1064. line 39 how they escape many miseries, which are never borne, line 40. birth.  
Page 1069. line 1. nor I gainsay.   

In the latter volume:  
Page 24. after the last line, add:  
Others think he speaketh of that Chusi (or Chusai) who reported to him the death of Absalon. 2. Reg. 18. v. 31.  
Page 268. read the four last lines thus: thirtieth chapter, either an other Auctor, or rather the same under an other title, and in prophetical stile, uttereth like divine sentences; adding in the last chapter, other excellent precepts received of his mother: whereto he adjoineth the praise of a right wise woman: prophetically the Catholic Church.  
Page 721. add in the margin: 

were pastors of cattle here mentioned) subdued the Ammonites.      
We have also found some other faults of less importance; and fear there be more. But we trust the reader may easily correct them, as they occur.