to haue in length on the north quarter foure thousand fiue hundred reedes vvith the same length on the vvest quarter and consequently on the east and south that is nine thousand passes or nine myles on euerie side in al the circuite thirtie six myles Of vvhich greatnes it is certaine the temple and citie neuer were No not after the temple vvas augmented by Herod Ascoloâ—ites vvherof Iosephus writeth li. 15. c. 14. Antiq. Iudâ—icarum Neither vvere there anie such waters issuing from the material temple nor such trees on the bankes therof bringing forth fruites euerie moneth as are described ch 47. v. 1. 12. Al vvhich vvith other like dissonances considered the later Iewes confessing that this prophecie is not hitherto fulfilled say that their Messias whom they expect shal builde such a terrestrial citie and temple with al the appertinances as are shewed in this vision Reiecting therfore these Iewish errors and ridiculous imaginations Richardus de Sancto Victore Hugo Cardinalis Nicolaus Lyranus and some other Christian Doctors suppose that God in dede conditionally according to his antecedent wil promised al these thinges euen as the letter soundeth to the Iewes if after their deliuerie from captiuitie they should sincerely serue him vvalke rightly in his wayes and perfectly kepe his commandmentes And that besides this supposed literal sense al the same should more excellently be performed in the mystical temple and citie of God our Sauiour Christ and his Church But for so much say these Doctors as the Iewes performed not that which vvas required of their part in perfect life and due seruice of God this vision was not fulfilled but only in some part according to the vertues and merites of the better sorte of that people by the restauration of the citie temple and other thinges as in the bookes of Esdras that lastly for their general reuolt from Christ persecuting him to death their temple and citie were againe destroyed the people slaine dispersed reiected except only the few reliques conuerted to Christ In vvhom with the multitude of Gentiles the vvhole vision hath ful effect This opinion albeit grounded in probabilitie yet semeth not so certaine nor in dede so probable as the iudgement of S. Ierom S. Theodoret in their commentaries as also of S. Gregorie in his homiles vpon Ezechiel and of manie others both ancient and late writers VVho not finding hovv to applie this vision in al partes to the state of the old testament neither that promise of such a huge great temple and citie with the rest vvere agreable to Gods vvisdome do only expound this vision to perteine in some partes to the Iewes reduced from temporal captiuitie as in figure of al mankind redemed by Christ and of his Church gathered of al nations enriched and adorned vvith al spiritual graces vertues and powre Neither yet expounding al of the militant Church but some part of the triumphant only as surpassing the perfectest state of this transitorie life Vve therfore out of their large discourses shal abridge a fevv and brief marginal notes for some light of vnderstanding the text and entrance into the spiritual sense principally intended by the Holie Ghost CHAP. XL. In a vision the prophet seeth the reedisication of Ierusalem 5. with the measures of diuers partes therof 47. and of the court and entrie of the temple IN the fiue and twentith yeare of our transmigration in the beginning of the yeare the tenth of the moneth the fourtenth yeare after the citie was strooken in this self same day the hand of our Lord was made vpon me and he brought me thither †In the visions of God he brought me into the Land of Israel and left me vpon a mountaine exceding high vpon which there was as it were the building of a citie bending toward the south †And he brought me in thither and behold a man whose forme was as the forme of brasse and a linen corde in his hand and a reede of measure in his hand he stood in the gate †And the same man spake to me Sonne of man see with thine eyes and heare with thine eares and set thy hart on al thinges which I wil shew thee for thou art brought hither that they may be shewed to thee declare al thinges that thou seest to the house of Israel †And behold a wal on the out side round about the house and in the mans hand a reede of measure of six cubits a palme he measured the breadth of the building with one reede the height also with one reede †And he came to the gate that looked to the way of the east he ascended by the steppes therof he measured the threshold of the gate with one reede the bredth that is one threshold with one reede in bredth †and a chamber with one reede in length and one reede in bredth and betwen the chambers fiue cubites †and the threshold of the gate by entrie of the gate within with one reede †And he measured the entrie of the gate of eight cubites and the front therof of two cubites and the entrie of the gate was within †Moreouer the chambers of the gate to the way of the East three on this side and three on that side one measure of the three and one measure of the fronts on both partes †And he measured the bredth of the threshold of the gate of tenne cubits and the length of the gate of thirtene cubits †and the border before the chambers of one cubite and one cubite the end on both sides and the chambers were of six cubites on this side and that side †And he measured the gate from the roofe of the chamber euen to the roofe therof the bredth of fiue and twentie cubits doore against doore †And he made fronts by sixtie cubits to the front the court of the gate on euerie side round about †And before the face of the gate which raught euen to the face of the entrie of the inner gate fiftie cubits †And oblique windowes in the chambers and in their fronts which were within the gate on euerie side round about and in like maner there were also in the entries windowes round about within and before the fronts the picture of palme trees grauen †And he brought me out to the vtter court and behold celles and the pauement paued with stone in the court round about thirtie celles in the compas of the pauement †And the pauement in the front of the gates according to the length of the gates was beneath †And he measured the bredth from the face of the lower gate euen to the front of the inner court without an hundred cubits to the East and to the North. †The gate also that looked to the way of the North of the vtter court he measured as wel in length as in bredth â€
is the Sabbath of our Lord therfore it shal not be found †And the seuenth day came and some of the people going forth to gather found not †And our Lord said to Moyses How long wil you not keepe my commandementes and my law †See that our Lord hath geuen you a Sabbath and for this cause on the sixt day he geueth you duble portions let each man tarie with himselfe and let none goe forth out of his place the seuenth day †And the people kept the Sabbath on the seuenth day †And the house of Israel called the name therof Manna which was as it were coriander seede white and the taist therof like to flowre with honie †And Moyses sayd This is the word which our Lord hath commanded Fil a gomor of it and let it be kept vnto the generations to come hereafter that they may know the bread wherwith I fed you in the wildernes when you were brought forth out of the Land of Aehypt †And Moyses sayd to Aaron Take one vessel and put Manna into it so much as a gomor can hold and lay it vp before our Lord to keepe vnto your generations †as our Lord commanded Moyses And Aaron put it in the tabernacle to be reserued †And the children of Israel did â—aâ—e Manna fourtie yeares til they came into the habitable land with this meate were they fed vntil they touched the borders of the land of Chanaan †And a gomor is the tenth part of an ephi ANNOTATIONS CHAP. XVI 15. Man hu vvhat is this VVhen the people of Israel in the desert had spent their prouision of meate brought from Aegypt and according to Gods promise had receiued store of quailes going forth in the morning they sawe a strange thing lye vpon the ground like to hoare frost wherat merueling they said one to an other VVhat is this in their language Man hu VVherupon saith Theodoret q. 30. in Exod their demand vvas turned into the name and it vvas called Manna VVhich as the same and other ancient Doctors gather by the holie Scriptures was a wonderful and miraculous meate and withal a figure of a more excellent thing long after promised and geuen by our B. Sauiour in the holie Sacrament of the Eucharist As witnesse S. Gregorie Nysâ—en â—nar vitâ— Moysi â—irâ—a mâ—dium S. Ambrose li. de ijs qui Myst. inâ—â—â—ant cap. 8. S. Cyril Alexandrinus S Chryâ—ostom S. Augustin Theophilact and others vpon the sixt of S. Iohn VVhere also the text of our Sauiours long discourse with the Capharnaites sheweth euidently that he promised to geue a farre better meate then Manna to those that beleued in him Iam saieth our Lord the bread of life vvhich desended from heauen your fathers did eate Manna in the desert and died The bread vvhich I vvil geue is my flesh for the life of the vvorld My flesh 〈◊〉 meate in deede and my bloud is drinckâ— indeede c. S. Paul likewise teacheth 1. Cor 10 that this Manna and the vvater issuing out of the rocke were figures of the same B Sacrament as is noted in those places Here only we commend to the Christian readers remeÌ„brance that the thing figured doth euer excede the figure according to S Pauls doctrin Collos 2. wishing him therfore to consider that in Manna were at least twelue clere miracles Firâ—â— it was made by Angels wherof it is called the bread of Angels Secondly it was not produced from the earth nor water as ordinarie meates are but came from the ayre Thirdly how fast or slowly soeuer anie man did gather it in the end ech one had the same measure ful called a gomor and no more nor lesse Fourthly the sixth day which was next before the Sabbath that which they gathered was found to be duble portions to other dayes that is two gomors for euerie one Fiftly there fel none at al on the Sabbath day Sixtly if in the rest of the weke anie part was left al night it putrified and was corrupt in the morning but the night before the Sabbath day it remained sound and good Seuently notwithstanding diuersitie of stomakes in so great a multitude the same measure was sufficient and no more to euerie one young and old and of middle age Eightly the heate of the sunne melted and consumed that which remained in the field though otherwise it induâ—ed heate of the fire seething in water grinding in milles and beating in motters Ninthly it tasted to euerie one what they desired Tenthly it seemed neuerthelesse to the euil minded loathsome and light meate but pleasant to the good Eleuently part of it was kept in the Arke by Gods commandment and was not corrupted in manie hundreth peares Twelftly this strange and extraordinarie prouision continued fourtie yeares that is til the children of Israel came to the promised land and then ceased You see then so miraculous a figure farre excelled Zuinglius or Caluins communion bread which containeth no miracle at al only signifying Christs bodie But as our Sauiours owne wordes importe and ancient fathers teach vs by Manna was prefigured Christs verie bodie and bloud with his soule and Diuinitie vnder the forme of bread For this indeede infinitly excelleth Manna containing al the foresaid or rather much more eminent miracles For first it was consecrated by the maruelous power of Christs word and euer since the same is done by the like power communicated to Priests 2 in his Church militant 3 one and the verie same and not manie in innumerable places and in euerie lesâ—e or greater forme yea in the least particle of the accidents that may be Christ is whole and entire 4 It geueth abundance of grace in this life signified by the day before the Sabbath for the glorie of the next liâ—e in eternal â—est 5 where is no more vse of Sacraments but euerlasting fruition of glorie 6 VVhoso euer therfore would make temporal commoditie of this heauenlie foode as it were reseruing Manna for other dayes of the weke it perisheth to him and turneth to his ignominie but being reserued in the faithful soule for the life to come which is the true Sabbath it remaineth an heauenlie treasure 7 And so it auaileth to euerie one as their soule which is the spiritual stomake of supernatural meate is lesse or more disposed 8 Though heate of persecution and other aduerse power take away this Sacrament and Sacrifice abrode in the field of this world yet no power extinguisheth it within the Church where it is in due maner prepared and ministred to the children of God 9 where it yeldeth al comfort strength and contentment to good spiritual desires 10 but to the incredulous Capharnaitessemeth vnpossible and to carnal conceipts loathsome 11 Being worthely receiued into our mortal bodies our arke or temporal tabernacle it remaineth in incorruptible effect wherby the bodie
these two things haue I heard †That powre is Gods and mercie ô Lord is to thee because thou wilt render to euery one according to his workes PSALME LXII Dauid in banishment with great affection desireth to vnite himselfe with God in meditation 4. purposing and promising euer to praise him 10. prophicieth the vaine endeuoures and condemnation of his enimies and his owne aduancement A Psalme of Dauid when he was in the desert of Iuda 1. Reg. 22. O GOD my God to thee I watch from the morning light My soule hath thirsted to thee my flesh to thee very manie wayes †In a desert land and inaccessible and without water so in the holie haue I appeared to thee that I might see thy strength and thy glorie †Because thy mercie is better then liues my lippes shal prayse thee †So wil I blesse thee in my life and in thy name I wil lifte vp my hands †As with marrow and fatnes let my soule be filled and my mouth shal praise with lippes of exultation †If I haue bene mindful of thee vpon my bedde in the morning I Wil meditate on thee †because thou hast bene my helper †And in the couert of thy winges I wil reioice my soule hath cleaued after thee thy right hand hath receiued me †But they in vaine haue sought my soule they shal enter into the inferiour partes of the earth †They shal be deliuered into the handes of the sworde they shal be the portions of foxes †But the king shal reioice in God al shal be praised that sweare by him because the mouth is stopped of those that speake wicked thinges PSALME LXIII A prayer of the iust reposing their whole trust in God 7. and reioycing that the enimies machinations are frustrate Vnto the end a Psalme of Dauid HEARE ô God my prayer when I make petition from the feare of my enimie deliuer my soule †Thou hast protected me from the assemblie of the malignant from the multitude of them that worke iniquitie †Because they haue sharpned their tongues as a sworde they haue bent the bow a bitter thing †that they may shoote in secretes at the immaculate †Sodanely they wil shoote at him and wil not feare they haue confirmed to themselues a wicked worde They haue talked to hide snares they haue saide who shal see them †They haue search 〈…〉 they haue failed searching with scrutani◠†Man shal come to a 〈…〉 and God shal be exalted Childrens arrowes are made their woundes †and their tongues are weakned against them Al that saw them were trubled †and euerie man feared And they shewed forth the workes of God and they vnderstood his doinges †The iust shal reioice in our Lord and shal hope in him and al the right of hart shal be praised PSALME LXIIII. God is rightly praised in Sion and I erusalem in his Church only for his benefites bestowed and promised 8. Vnto which also in the time of grace al nations shal be called To the end a Psalme of Dauid the Canticle of Ieremie and Ezechiel to the people of the transmigration when they begane to goe forth AN hymne ô God becometh thee in Sion a vow shal be rendered to thee in Ierusalem †Heare my prayer al flesh shal come to thee The wordes of the wicked haue preuailed vpon vs and thou wilt be propitious to our impieties Blessed is he whom thou hast chosen and taken he shal dwel in thy courtes †We shal be replenished in the goods of thy house holie is thy temple meruelous in equitie †Heare vs ô God our sauiour the hope of al the ends of the earth and in the sea farre †Preparing mountanes in thy strength girded with might which trublest the depths of the sea the sound of the waues therof †The Gentiles shal be trubled and they that inhabite the borders shal be affraide of thy signes the outegoinges of the morning and euening thou shalt delight †Thou hast visited the earth and hast inebriated it thou hast multiplied to inrich it The riuer of God is replenished with waters thou hast prepared their meat because so is the preparation therof †Inebriate her riuers multiplie her fruites in her dropps she shal reioyce springing †Thou “ wilt blesse the crowne of the yeare of thy goodnes and thy fildes shal be replenished with plentie †The u beautiful places of the desert shal be fat and the litle hilles shal be girded aboute with exultation The rammes of the shepe are clothed and the valleis shal abounde with corne they wil crie yea they wil say an hyme ANNOTATIONS PSALME LXIIII. 12. God vvil blesse the crovvne Vnder the Allegorie of the land of Iurie vvherunto the people of God vvere to be restored after their captiuitie in Babylon the Psalmist here prophecieth greater thinges then can be verified of the temporal state of the Iewes that the militant Church shal stil be blessed from the beginning to the end yelding expected fruict and al the iust that perseuere to the end of their liues shal receiue most happie and glorious revvardes of their laboures As S. Paul after his meritorious trauels confidently expected his glorious revvard vvhen he saide 2. Tim. 4. I haue fought a good fight I haue consummate my course I haue kept my faith Concerning the rest there is layde vp for me a Crovvne of iustice vvhich our Lord vvil render to me in that day a iust Iudge And not only to me but to them also that loue his coming And this is called the crovvne of the yeare of Gods benignitie because God of his ovvne benignitie vvithout mans former desert geueth grace and in the end for merite folovving geueth a crovvne of glorie So our Blessed Sauiour according to his fulnes of grace vvhich vvas in his soule and infinite merite receiued a crovvne of glorie in the consummation of his temporal life after the space of thirtie three yeares And our Blessed Ladie the mother of God receiued an ansvverable crovvne to her excellent grace and merites in the consummation of her life at the end of sixtie three yeares In memorie of vvhich numbers of yeares deuout men haue piously instituted certaine formes of prayers called the Crovvnes or Corones of our Sauiour and of our Ladie PSALME LXV The prophet inuiteth al men to praise God for his meruelous workes and benefites donne to the Iewes 7. Who being vngratful 8. Gentiles are called 16. and bring forth better fruict Vnto the end a Canticle of resurrection MAke ye iubilation to God al the earth †say a psalme to his name geue glorie to his praise â€
VERY GOOD SVBIECTES the Iewes the king prince Antiochus much health welfare and to be happie †If you and your children farewel if thinges be with you to your mind we geue very great thankes †And I being in infirmitie and mindeful of you benignely being returned out of the places of Persis taken with a grieuous infirmitie haue thought it necessarie to haue a care for the common profite †not despayring of myself but hauing great hope to escape the sicknes †But considering that my father also at what times he led his armie in the higher places he shewed who should take the princedome after him †that if any mishappe should chance or hard tydings be told they that were in the countries knowing to whom the whole gouernement was committed might not be trubled †Besides this considering that al the potestates and bordering neighboures wayte for times and expect the euent I haue appointed my sonne Antiochus king whom I hauing recourse oftentimes to the higher kingdoms did commend to manie of you I haue writen to him that which is set downe here beneath †I pray you therfore and desire you mindful of the benefits both publike and priuate that euerie one keepe his fidelitie to me and to my sonne †For I trust that he wil deale modestly gently and folowing my purpose and that he wil be common vnto you †Therfore the murderer and blasphemer being very sore strooken and as himself had handled others in a strange countrie among the mountaynes with a miserable death departed this life †But Philip his foster brother remoued his bodie who fearing the sonne of Antiochus went to Ptolomee Philometor into Aegypt CHAP. X. Iudas Machabeus clenseth the temple and institueth the feast of dedication 10. Young Antiochus Eupator reigning Ptolomeus of disgust killeth himself with poyson 14. Iudas resisteth great forces of Gorgias taketh certaine holdnes from the Idumeans punisheth traytors and killeth manie enimies 24. In his battel against Timothee is miraculously assisted from heauen 37. and finally killeth him BVT Machabeus and they that were with him our Lord protecting them recouered the temple the citie againe †but the altars which the aliens had set vp through the streets and also the temples he threw downe †And hauing purged the temple they made an other altar and out of fyred stones taking fire they offered sacrifices after two yeares and set incense and lampes and the breads of proposition †Which thinges being done they besought our Lord prostrate on the ground that they might no more fal into such euils but and if they had sometime sinned that they might be chastened of him more mildly not be deliuered to barbarous blasphemous men †And what day the temple had bene polluted of the aliens it happened that on the same day was made the purification the fiue and twentith of the moneth which was Casleu †And with ioy eight dayes they kept in maner of tabernacles remembring that a litle before they had kept the solemne day of Tabernacles in the mountaynes and in dennes after the maner of beasts †For the which cause they bare before them stalkes of herbs and greene boughes and palmes to him that gaue successe to clense his place †And they decreed by common precept and decree to al the nation of the Iewes euerie yeare to keepe these dayes †And Antiochus that was called the Noble his departure out of life was after this sort †But now of Eupator the sonne of Antiochus the impious we wil tel the thinges that haue bene done abbridging the euils that were done in the warres †For he hauing taken vpon him the kingdom appointed ouer the affaires of the king one Lysias general of the host of Phaenicia and Syria †For Ptolomee who was called Macer determined to be a keeper of iustice toward the Iewes and especially for the iniquitie that was done against them and to deale peaceably with them †But being accused for this of his freinds to Eupator when he was called oftentimes traytour because he had left Cypres commited vnto him by Philometor and remouing to Antiochus the Noble had reuolted also from him he made an end of his life with poyson †But Gorgias being captayne of the places taking vnto him strangers often warred against the Iewes †And the Idumeans that kept the commodious holdes receiued them that were chased from Ierusalem and attempted to make battel †And they that were with Machabeus beseeching our Lord by prayers that he would be their helper made an assault vpon the holdes of the Idumeans †and sticking to it with great force they wanne the places killed them that came in the way slewe altogether no lesse then twentie thousand †And wheras certaine were fled into two towres very strong hauing al prouision to make resistance †Machabeus for the expugning of them leauing Simon and Ioseph and also Zachaeus and such as were with them very manie himself turned to those battels which forced more †But they that were with Simon being led with couetousnes were perswaded with money by certaine that were in the towres and taking seuentie thousand didrachmaes they let certayne escape †But when it was told Machabaeus what was done assembling the princes of the people he accused them that they had sold their bretheren for money their aduersaries being let goe †These therfore being become traytours he slewe and forth with he tooke the two towres †And with weapons and handes doing al thinges prosperously in the two holdes he slewe more then twentie thousand †And Timothee who before had bene ouercome of the Iewes hauing called together an armie of foren multitude and gathering horsemen of Asia came as to take Iurie by armes †But Machabeus and they that were with him when he approched besought our Lord sprinkling their head with earth and being girded about the loynes with heareclothes †lying flatte at the brimme of the altar that he would be propicious to them and an enemie to their enemies and an aduersarie to their aduersaries as the law saith †And so after prayer taking weapons going forth somewhat far out of the citie and being come very neere the enemies they pitched †And at the very first rising of the sunne both ioyned battel these in deede hauing our Lord the suretie of victorie and prosperitie with vertue but they had courege for the captayne of the battel †But when there was a sore fight there appeared to the aduersaries from heauen fiue men vpon horses comelie with golden bridles conducting the Iewes †of whom two hauing Machabeus betwen them compassing him round about with their armour kept him safe and against the aduersaries they threw darts fire balles wherby both confounded with blindnes and filled with perturbation they fel. †And there were slaine twentie thousand fiue hundred and horsemen six
they resolued to fight and to encounter manfully that manhood might decide the matter because the holie citie and the temple were in danger †For there was lesse care for their wiues and children and also for their bretheren and kinsemen but the greatest and principal feare was for the holines of the temple †And they also that were in the citie tooke no litle care for them that were to ioyne battel †And when they did al hope that iudgement would be geuen and the enimies were present and the armie was set in aray the beastes horsemen disposed in conuenient place †Machabeus considering the coming of the multitude and the varietie of the prouision of armour and the fiercenes of the beastes stretching forth his handes vnto heauen he inuocated our Lord that worketh wonders who not according to the might of armes but according as it pleaseth him geueth victorie to the worthie †And he sayd inuocating in this maner Thou Lord which didst send thyne Angel in the time of Ezechias king of Iuda and didst kil an hundred eightie fiue thousand of the campe of Sennacharib †now ô Dominatour of the heauens send thy good Angel before vs in feare and trembling of the greatnes of thyne arme †that they may be afrayde which with blasphemie come against thyne holie people And he in dede ended his prayer thus †But Nicanor and they that were with him with trumpets songues came nere †But Iudas and they that were with him inuocating God by prayers ioyned battel †with the hand in dede fighting but in their hartes praying to our Lord they ouerthrew no lesse then fiue and thirtie thousand being greatly delighted with the presence of God †And when they had ceased and returned with ioy they vnderstood that Nicanor was slaine for al his armour †A shout therfore being made and a great crie they blessed the Almightie Lord in their countrie language †And Iudas who by al meanes was in bodie and mind readie to dye for his citizens commanded that Nicanors head and hand with the shoulder being cut of should be caried to Ierusalem †Whither when he was come hauing called his countrimen and the Priestes to the altar he sent also for them that were in the castel †And shewing them the head of Nicanor the wicked hand which he stretching forth against holie house of almightie God had mightely bragged †The tongue also of impious Nicanor being cut out he commanded to be geuen pecemeale to the birdes and the hand of the furious man to be hanged vp against the temple †Al therfore blessed the Lord of heauen saying Blessed be he that hath kept his place vndefiled †And he hung vp Nicanors head in the toppe of the castel that it might be an euident manifest signe of the helpe of God †Therfore al by common counsel decreed by no meanes to let passe this day without solemnitie †but to kepe the solemnitie the thirtenth day of the moneth Adar which is called in the Syrian language the day before Mardocheus day * These thinges therefore being done concerning Nicanor from that time the citie being possessed of the Hebrewes I also in these wil make an end of speaking †And if wel and as is competent for a storie that myself also would but “ if not so worthely it resteth to be pardoned me †For as to drinke alwayes wine or alwayes water is hurtful but to vse now one now an other is delectable so to the readers if the speach be alwayes exact it wil not be gratful Here therefore it shal be ended ANNOTATIONS CHAP. XV. 12. Onias prayed for al the people And. v. 14. Ieremie prayeth for the people As against prayer of the faithful for the dead Ch 12. so against prayer of Saincts for the militant Church Protestants haue no better euasion vvhen they are pressed with these examples then by denying the auctoritie of the Bookes For seing the Prophet Ieremie and the Highpriest Onias being in Limbo patrum no holie soules ascending into heauen before Christ did pray for the vvhole people of the Ievves it is also certaine that they and other Sainctes in glorie do of their excellent charitie pray for those that are in this mortallife Yet neither do vve Catholiques vrge this place as though vve had no other to alleage for vve shevv the same doctrine by other holie Scriptures Gen. 48. Exo 32. Iere. 15. Luc. 16. 2 Petri 1. Apoc. 5. 6 8. and others neither must vve omite these bookes because our aduersaries denie them seing the lerned Doctores and holie Fathers confirme the same doctrine by those Scriptures Among others ancient Origen tomo 18 in Ioan. sayth it appeareth that Sainctes departed from this life haue care of the people as it is written sayth he in the Actes of the Machabees manie yeares after the death of Ieremie this is Ieremie the prophet of God vvo prayeth much for the people Likervvise S. Bernard Ser. 3. vigil Natiuit Domini Ser. 11. againe Ser. 76. in Cantica admonisheth that a good religious man is like to this Onias who prayeth to God for al the people 39. If not se vvorthely He demandeth not pardon as though he suspected any error in his doctrine or in the history but of his vnpolished stile in writing As S Paul sayth that himself vvas rude in speach yet not in knovvlege 2. Cor. 11. v. 6. But we who by Gods great goodnes haue passed now to the end of this English old Testament iustly fearing that we haue not worthely discharged so great a worke and in no wise presuming that we haue auoided al errors as wel of doctrine as historie much more we acknowlege that our stile is rude and vnpolished And therfore we necessarily and vvith al humilitie craue pardon of God and al his glorious Sainctes Likevvise of the Chruch militant and particularly of you right vvelbeloued English readers to vvhom as at the beginning vve directed and dedicated these our endeuoures so to you vve offer the rest of our laboures euen to the end of our liues in our B. Sauiour IESVS Christ to vvhom be al praise and glorie Amen THE CONTINVANCE OF THE CHVRCH AND RELIGION IN THE SIXTH AGE from the captiuitie in Babylon to the coming of our Sauiour nere the space of 640. yeares SVCH is the prouidence of Almightie God that not obscurely or at sometimes only but manifestly and without intermission his Diuine Maiestie is acknowleged his name glorified his Religion professed and his preceptes obserued by a visible knowne Church from the beginning of the world to the end therof as we haue already shewed in the other fiue ages and shal no lesse clerly declare the same in this sixth For albeit the peculiar people of God were for their sinnes caried forth of their countrie and held captiues in Babylon seuentie yeares and after their reduction
supposing me to be like a ruinous or shaken wal that is easily throwne downe g They thinck stil to depriue me of my reward the price of my laboures and merites h but I runne so much more diligently as thirsting after righteousnes in this life and glorie in the next to finish my course i A most dangerous tentation when after threates and crueltie persecutors endeuour by swete wordes and promises to perswaed the iust to fal into sinne k I resolutly purpose not to yeld to anie tentations l Gods faithful seruantes are not only constant themselues but also exhorte and perswade al others as much as in them lieth to serue God and trust in him m Vsing false weightes they defraud one an other n God hauing nce spoken it is most assured o Two especial attributes of God p God is Omnipotent so that he can both reward and punish infinitly q and Merciful that he is readie to receiue al sinners into his fauour if they wil repent and turne vnto him Mat. 16. Rom. 2. 1. Cor. 3. Gal. 6. Dauids deuotion in banishment the 8. key a Holie Dauid made this deuout meditation when he was in the forest of Haret or desert of Ziph 1. Reg. 22. 23. and could not come to the tabernacle of God nor to Ierusalem where he especially desired to be in the inheritance of our Lord which was to him a great affliction As the like is now to Catholiques when they are put in close prison for their faith or otherwise hindered that they can not be present at the most holie and daylie Sacrifice In which ease we must supplie as we may this great losse and comfort ourselues with this or like Psalme or prayer saying O God my God to thee I watch b Euen from the first downing of the morning c my soule thirsteth after thee d yea also my very flesh and whole bodie feeleth great paines by this affliction of mind and desireth releefe and rest e Being now in case that I can not serue thee ô God as I would yet I exhibite myselfe present in spirite before thy holie place f meditating thy powre and thy glorie g This consolation in banishment from thy diuine Seruice is sweeter to me then manie temporal liues or anie worldlie prosperitie h For as the Passions of Christ abound in vs saith S. Paul 2. Cor. 1. so also by Christ our comfort aboundeth i Replenish my soul ô God with the aboundance of thy grace k so shal I be more able to praise thee l Seing in the night also in my bed I meditate of thee m I wil more diligently do the same in the morning n My temporal and spiritual enimies o and they shal be damned for their sinnes p It happened lâ—terally to Saul that he was slaine in battle which he made against his enimies q and his dead bodie was hung on a wall 1. Reg. 31. exposed to wilde beastes or birdes though it was after wards bu nt and buried r Dauid was presently after Sauls death exalted to the kingdome in figure of Christ whose name and glorie was exalted after the destruction of the Iewes by Pagane Emperours A confident prayer in trihâ—lation the 7. key a By example of thy former protection b from the conspiracie of wicked men I trust most assuredly in thy helpe c They are resolued to intrappe me d But as they haue failed so 〈…〉 and be ouerreached in their bad counsels as Achitophel 2. Reg. 17. e God hath chosen the weake of this world â—o confound the strong f much merueled seing the wicked so punished g The iust shal be praised for rightly seruing God Conuersion oâ— Gentiles the 6. key a The seuentie interpreters seing Dauid here prophecie of the peoples returne from Babylou added the names of Ieremie and Ezechiel who being in that captiuitie prophecied the same more largely As likewise these and other Prophetes foresavv in spirite and more especially prophecied the going forth of al nations from Babylon that is forsaking Idolatrie and embracing true Religion â—n the Church of Christ so S. Augustin Eutymius and others b Not in Babylon nor els vvhere but only in the Church praises and vovves are gratful to God c Alnations shal know thee d The wicked are insolent in threatning e but thou mercifully pardoning our sinnes they shal not hurt vs. f They are happie to whom thou hast prepared grace and glorie g The voice of the faithful reioycing in the hope of eternal glorie Rom. 5 h nothing polluted shal enter into heauen Apo. 21. i Thou which art al powreful as appeareth by the huge montaines k seas and other thy workcâ— l Thou wilt by thy omnipotent powre moue the hartes of obdurate men and so conuert innumerable of al nations to thee m Thou wilt draw manie to thee with ioy and gladnes from the vttermost coastes of the east and weast n God wrought diuers miracles in waters Gen. 7. Exo. 7. 14. 15. Iosue 3. 4. Reg. 5. 6. c. o likewise in prouiding meate for his people Exo. 16. 3. Reg. 17. 4. Reg. 4. 7. c. which were figures of Baptisme Eucharist and other Sacraments of Christ washing from sinnes and augmenting grace p so replenishing the Chureh with most sacred Mysteries q Endewing the Apostles and other preachers with spiritual grace and lerning r continuing the succession of pastores to watter and feede the faithful people Å¿ God blesseth the whole course or circle of time of the Church militant in this world t and the crowne or happie end of euerie iust persons life vv those vvhich are more eminent shal particularly reioyce in their ovvne and others spiritual progresse in vertue v Euen those which before had only a shew of beautie but in dede vvere barren shal yelde abundant fruict x The principal pastores shal in proportion reioyce aboue the rest for the grace and glorie of al their flocke y the subiectes also and inferior people shal be satiate vvith their happie lotte z Al together prelates and people higher and lovver shal vvith vn forme voice sing praises to God and perpetual hymnes Perpetuitie of the Church S. Aug. Eutym Reward of the iust Sainctes crownes are of Gods benignitie The Corones of our Lord and our Ladie Gentils succede the Iewes the 6. key a Mystical resurrection Gentiles succeding in place of the Iewes b Shew your internal ioy by external wordes and deedes c In drovvning the vvorld in confounding the tongues in Babel in burning Sodom and Gomorrha with brimston in plaging the Aegyptians in drovvning Pharao and his vvhole armie in the read sea in destroying the Chananites and other infideles in punishing the tenne tribes and aftervvards the other tvvo by captiuitie and innumerable other punishments al for sinnes d for vvhich euen the vvicked though not sincerly conuerted yet of seruile feare feaned and falsly promised to amend but performed it not as Pharao afflicted vvith plagues vvas
and long The name Cedar is interpreted blackenes and obscuritie which signifieth darkenes of error and sinne g The wicked afflict those that geue no cause of offence Gods protection the 3. key a Towardes Ierusalme and towards heauen b Al helpe cometh from heauen that is from God who of his diuine ordinance especially heareth prayers made in holie places 3. Reg 7. c The iust speaketh and wisheth wel to his owne soule Especially the vvhole Church reioyceth in Gods assured protection d The militant Church e Prosperitie f nor aduersitie can ouerthrow the Church g spiritual life Ioyes of heauen promised to the iust the 10. key a Diuers Prophetes told the Iewes in captiuitie that they should returne to Ierusalem Al Prophetes Christ also and his Apostles and Priestes preach the entrance and ioyes of heauen to the iust Al vvhich the Psalmist savv in prophetical spirite and reioyced b The Ievves coÌ„sider that sometimes they vvere ioyful in the Temple of Ierusalem Christians reioyce in the comforte they haue in the militant Church c Communitie and participation of spiritual graces is a great ioy to Catholiques vvherof the â—amâ— Prophet speaketh Psal 118. v. 6â— and often elsvvhere d Al the tvvelue Tribes frequented Ierusalem e and al nations of the vvorld do come to the Catholique Church f Seates of Iudgement vvere placed in Ierusalem g and seates of Iudgement in the Catholique Church h of Christ i Christ exhorteth to aâ—ke k and promiseth to geue that is rightly asked Christians also inuite each other to pray for the Church Matt. â—â— v. 22. l Christ prayeth for his Church m and gaue his peace to the Apostles and in them to their successors n For in heauenlie Ierusalem al good thinges are prepared are geuen to Sainctes reigning there foreuer A praâ—eâ— in afflict oâ— the 7. key a Seruantes expecting necessaries at their masters handes are commonly very attentiue to receiue that vvhich they hope for so must the faithful praying God be very attentiue and not distracted in their prayers b An other example of handmaides who generally are more diligent then men c Though God suffer his seruantes to sustaine some affliction and reprech yet he heareth and deliuereth them before they be oppressed d Seing persecution stil increase or continevv long the faithful are then specially to conceiue hope of speedie â—â—l eâ—c Gods protection the 3. key a If God had not sent his helpe and defence to vs b we could not haue escaped the force of our enimies c The vvord perhaps doth not here import a doubt or vncertanitie but in modest maner of asseueration leaueth the iudgement of the euent that should hapen if God did not protect his seruantes to their ovvne consideration vvhich is an vsual phrase in most languages d So sudainly should the vveake vvithout Gods protection be destroyed as men are deuoured svvalovved vp by rauening vvild beasts euen before they be throughly dead So vvas Ionas svvalovved into the vvhales bellie e Furious persecution f Suddaine great trubles g Mans subteltie often deceiueth an other man but there is no counsel able to circumuent God Gods protection the 3. key a Thâ—se that confidently trust in God are in such securitie as is mount Sion vvhich is a hil defended also vvith other hilles round about b An other thing required to this securitie is to dvvel vvithin Ierusalem not the terrestrial citie for as S. Augustin obserueth the levves that dwelt therin are destroyed or made captiues and hitherto reiected of God but in the Catholique Church c God wil not alwayes nor finally leaue his seruants in tribulation but only a vvhile for their good d This prayer is also an asseueration for it is certaine that God wil defend and reward the good and right of hart e And no lesse assuredly God wil punish not only the notorious wicked and principal auctors of wickednes but also al those that for feare or for commoditie or for anie other cause decline into obligations bondes couenants or anie vvay consent in external shew with the wicked against God as in outward profession of Heresie or Schisme though such temporizers do not thincke in their hart that the pretended religion is true wherto they are drawne to yeld external conformitie For as the Psalmist here teacheth our Lord wil bring al such accessarie offenders to the same iudgement and punishment vvith the principal vvorkers of iniquitie f Al vvhich being punished then Ierusalem the Catholique Church shal haue peace The deliuered from captiuitie reioyce the 7. key a The Ievves released from captiuitie vvere excedingly and almost incredibly comforted as men for great and vnexpected sundaine ioy thinke it rather a dreame then a truth that they are deliuered from miseries So S. Peter vvhen he vvas deliuered out of prison by an Angel thought it rather a vision then a true deliuerie Such spiritual ioy deuoute soules haue vvhen they are deliuered from sinne Act. 1â— b VVheras in the tvvo former verses and very commonly the Prophet speaketh in the preter tense for the assurance of that he foreshevveth as if it vvere already donne yet here he vt eâ—eâ—h his prophecie in the future tense that the Gentiles wil confesse that God dealeth magnifically vvith his people c The people also themselues gratfully confesse that God dealeth magnifically vvith them d The Prophet forseing al this in spirite prayeth for the performance hereof e And that it may spedely be done as a torrent that runneth in the south part of the vvorld is commonly very great much desired but scarse expected f This is the ordinarie disposition of God that his seruants shal make their seeding vvhich is doe good vvorkes saith S. Augustin vvith teares in tribulation vpon earth g and reape a plentiful haruest the revvard of their suffering and vvel vvorking in the next life In assured hope vvherof the Psalmist and the vvhole Church joyfully conclude this Psalme vvith the tvvo verses folovving Gods helpe in al good vvorkes the 3. key a God not permitting Dauid to build the Temple promised that his sonne should build it and therfore besides other good admonitions geuen to his sonne Salomon he directeth this Psalme to him to be songue vvith others in the dedication of the Temple 3. Reg. 8. 2. Par. 5. b Vnlesse God be the principal Agent no vvorke can prosper c It is vaine to atempt anie thing vvithout Gods grace assisting d they that so doing thincking they haue done something rest e after their painful trauel must rise againe beginne anevv because that vvhich they seme to haue done vvel is nothing vvorth nor shal haue revvard f Contrarivvise vvhere God geuing grace those that truly loue him do good vvorkes g vvith great ease and dilight as they take their sleepe h they merite inheritance in heauen i for their good vvorkes k the revvard is promised to the true children of God borne to him in the
his seâ—uâ—ce before vvorldlie cares b In one Sonne of Man Christ is saluation saith S. Augustin and in him not because he is the sonne of man but because he is the Sonne of God c He saith not that the spirit or soule shal turne into the earth but the soule shal depart from the bodie and so euerie one in whom worldlie men put their trust shal according to the bodie returne into his earth Gods excellencie in creating and gouerning the vvorld the 2. key a It is good to sing Psalmes of praise to God b A prophecâ—e of the estauratâ—on of Ierusalem after the captiuitie c Remitteth sinnes to the penitent d Besides experience of euerie one that shal behold the firmament in a clere night the holie Scripture Gen. 15. v. 5. sheweth that the starres are innumerable to man For albeit Pâ—olomaey other Astronomers numbereth certaine more notorious starres which serue especially for some knowlege in the science of Astronomie numbering 349. such in the Zodiach 316. in the South part therof and 360. on the North part which are in al 1025. Yet al acknowlege that no man can come nere to anie probable coniecture of the whole number nor is able to attaine anie perfect knovvlege of their natural influences and special proprietes And therfore the Psalmist proposeth here the admirable and vnsearchable knovvlege of God who both most exactly knovveth the number e and so perfectly their nature that his diuine Omniscience geueth to euerie starre a proper name according to their singular differences and proprieties f Thinges subiect to Gods knovvlege and vvisdom are innumerable g Al these and the like benefites do shevv Gods imcomparable greatnes vvisdom and goodnes h Both sacred and prophane auctors testifie that rauens seing their yong ones either vvithout fethers or to haue vvhitish vnlike to theirs as suspecting that they are not their ovvne birdes but of some other kinde leaue them destitute of meate therfore God the auctor of nature and conseruer of al kindes of creatures by his special prouidence feedeth them either by a certaine dew hanging nere them in the ayre as Isidorus supposeth or by litle beastes or flees sent by Gods prouidence vvhich they catching into their mouthes are nourished and brought vp as S. Chrysostom teacheth ser in Heliam or by vvhat other meanes soeuer al agree that yong rauens are neglected by their parents and are fedde meruelously by Gods ordinance by vvhich example the Psalmist shevveth that much more God hath care of men especially of Ho. in hunc Psalm such meu saith S. Chrysostom as honour him vvith hymnes and praises vvhom also he hath called to be his peculiar people and his ovvne portion or inheritance Gods prouidence especially tovvards the Church the 6. key a Ierusalem in the latter part of Dauids time al the time of Salomon and part of other kings reignes til the captiuitie had peace prospered Againe after the captiuitie the Citie was repared the Temple reedified and the whole land receiued and enioyed manie blessinges But al this was no more then a figure of the excellent benefites here prophecied and more euidently verified in Christs Catholique Church partly here militant in the whole world and especially in the glorious Ierusalem and Sion the perfect vision of peace and contemplation of God in eternal life The Hebrews ioyne this Psalme vvith the precedent b In comparison of other cities and peoples of the world the gates of Ierusalem were strongly fensed c and the citizens blessed much more the Church of Christ is built vpon a fure rock her faithful children indued with al spiritual graces and most of al heauen it â—â—lâ—â— is free from al danger of calamitie and the Sainctes are most secure most happie enioying eternal fruit on of God d Hath geuen peace in thy borders e and the very best corne and al other fruictes wine oyle milke honey and the rest Allegorically in the Church reconciliation with God by remission of sinnes and peace of conscience in the Sacraments of Baptisme Penance vvith the most spiritual food of Christs Bodie and Bloud in the Eucharist and graces of other Sacraments In heauen most assured peace and ioy without end f This perteyneth most specially to Euangelical doctrine preached g and quickely receiued in al the world Rom 10. v. 18. h Snow nourisheth the earth making it vvarme by Antiperistasis as is euident in natural Philosophie i and noysome ayre is changed into clere vveather In the Church by penance austere life men are purged from sinnes and vices euil spirites are also driuen avvay If your sinnes shal be as scarlet they shal be made vvhite as snovv and if they be redde as vermilion they shal be vvhite as vvool Isaâ—e 1. v. 18. k Yea some that are hardned in sinne as yse or chrystal shal be melted broken or made fitte to be ingraffed in Gods Church So S. Peter vvas admonished by a vision Act. â—0 v 1â— to kil and eate Othervvise vvithout Gods grace geuing remorse and sorovv no man can ouercome his ovvne vices m But Gods vvord preached n and his grace touching mens hartes o innumerable are conuerted p The Church only enioyeth these spiritual benefiâ—es q Considering that al mankind vvas in the masse of sinne and that God letteth manie iustly perish those to whom he geueth his grace to iustification are specially bond to praise him r And therfore the Prophet concludeth this Psalme and the rest folovving vvith Alleluia Our Creator to be praised by al creatures the 2. key a Al ye heauenlie spirites praise God for the excellencie of your nature b And for your innumerable multitude c Al creatures wanting sense or reason shewforth the Maiestie and excellencie of their Creator d Againe God is to be praised for the diuersitie of stares in men wherby the whole communitie is conserued gouerned e God only no false imagined god made disposed al thinges in order f More especially for that God hath so fortified his Church g Sanctified children h that by grace and free wil which he geueth them approch vnto him i Al this considered the Psalmist concluding with Alleluia inuiteth al to praise our Lord. The Church must euer praise God the 6. key a God our Lord whom al creatures are bond to praise only accepteth those mens praises that liue in his holie Church b eternal rest c Hieghest praises of God shal be continually vttered by Sainctes in glorie for stil as praises passe by their tongues and mouthes more like praises shal succede from their throte and hartie affection so out of the abundance of the hart their mouth shal stil speake Gods praise d Glorified Sainctes shal also haue iudiciarie povvre First al in general shal like and approue Gods iustice in punishing the vvicked Secondly the vvicked shal be iustly condemned in comparison of the blessed vvho passed through and ouercame the like yea and greater tribulations