a child to be corrected vnto amendment but as an enemie was suffered to be indurate For of them whom Gods mercie suffereth not to be indurate it is written God scourgeth euerie child vvhom he receiueth And in an other place VVhom I loue I correct and chastise Againe VVhom God loueth he chastiseth Let no man therfore with Paganes and Manichees presume to reprehend or blame Gods iustice but certainly beleue that not Gods violence made Pharao indurate but his owne wickednes and his vntamed pride against Gods precepts Againe what els is it to say I vvil indurate his hart but when my grace is absent from him his owne wickednes wil obdurate him To know this by examples water is congeled with vehement cold but the heate of the sunne coming vpon it is resolued and the sunne departing it freezeth againe In like maner by the lasines of sinners charitie waâ—eth cold they are hardned as yse but when the heate of Gods mercie commeth vpon them they are againe soâ—tned So Pharao without pittie or compassion afflicting the Hebrewes became as hard as yse but Gods hand touching him with afflictions he made humble supplication that Moyses and Aaron would pray to God for him promising what they demanded againe when the plagues were remoued he was more indurate against God and his people then before VVherby we see Gods gentlenes indulgence and sparing of Pharao not his â—igour nor his wil or set purpose but his permission and Pharaoes owne wilful malice hardned his hart and brought him to obstinate contempt of Gods coÌ„mandments And therfore God did only indurate him in that coÌ„mon phrase of speaking as a father or a maister hauing brought vp his child or seruant delicatly and not sufficiently punished his frequent faultes wherby he becometh worse and worse desperate and obdurate at last the father or maister saieth I haue made thee thus bad as thou art I by sparing thee and suffering thee to haue thine owne pleasure haue nourished thy peruersnes and carelesnes yet he saieth not this as though by his wil and intention but by his goodnes and gentlenes the man became so wicked It may here be demanded againe why did not our Lord so mercifully punish Pharao as wholy to reclame him for it semeth that had benne greatest mercie and God dealeth so with some why doth he not with al that al might be saued First it is most iustly and rightly ascribed to their iniquitie which deserue to be indurate againe why this sinner is reclaimed and not an other of the same il deserts is to be referred to Gods inscrutable iudgements which are often secrete neuer vniust Let it therfore suffice piously and humbly to beleue that as Moyses testifieth God is faithful and vvithout anie iniquitie iust and right and as the royal Prophet also professeth Thou art not a God that vvâ—â—â— iniquitie and as the Apostle teacheth there is no iniquitie vvith God By al which and some more to the same effect which we omit S. Augustin concludeth againe that properly Pharao hardened his owne hart God only by bestowing benefites vpon him which he abused and not plaguing him so much as he deserued but letting him liue and reigne and persecute the Church for the time vntil he and al his armie were in the middes of the sea VVhither as the same lerned father noteth ser 89. their owne desperate boldnes drew them vaine furie through their owne madnes prouoking them to goe so farre where God not working but only ceasing to continew his miracle the waters returning to their owne nature and meeting together inuolued and drowned them al. Other like expositions the same lerned father hath in other places As q. 18. super Exodum he teacheth that Pharao being already so wicked through his owne fault other things were done to him and his people which partly were to the correction of others and might haue bene to his but he abusing al became worse worse by Gods suffering and dispensation not only for his 〈◊〉 but euidently iust punishment Li. 5. cont Iulian c. 3. touching the ground of tentation he alleageth the Apostle saying Euerie one is tempted of his ovvne concupiscence abstracted and allured but touching one kind of Gods punishing some that are ouerwhelmed in obstinate sinnes he alleageth the saying of an other Aopstle God hath deliuered them into passions of ignominie and into a reprobate â—â—nâ—e to do those things that are not conuenient for God deliuereth them saith he conveniently that the same sinnes are made both punishments of sinnes past and are deserts of punishments to come Yet he maketh not the willes euil but vseth the euil as he wil who can not wil anie thing vniuâ—â—ly Againe q. 24. It appeareth saith he that the causes of induration of Pharaoes hart were not only for that his Inchanters did like things to those which Moyses and Aaron did but the very patience of God by which he spared him Gods patience according to mens hartes is profitable to some to repentance to some vnprofitable to resist God persist in euil yet not of it selfe vnprofitable but through the euil hart Briefly q 36. I haue harned Pharaoes hart that is I haue bene patient ouer him and his seruants Epist 105. God doth not indurate by imperting malice but by not imperting mercie or grace Li de Proedâ—st Grat. c 4. God is sayed to indurate him whom he wil not mollisie So to make him blinde whom he wil not illuminate So also to repel him whom he wil not cal And â— 6 what is that to say I vvil indurate his hart but I wil not mollifie it cap 14. It ought to haue auailed Pharao to saluation that Gods patience deâ—erring his iust and deserued punishment multiplied vpon him frequent stripes of miracles or miraculous punishmeÌ„ts Cap 15. Did not Nabucodonosor repent being punished after innumerable impieties and recouered the kingdome which he had lost But Pharao by punishment became more obdurate and perished Both were men both Kings both persecutors of Gods people both gently admonished by punishments VVhat then made their endes diuers but that the one feeling Gods hand mourned in remembrance of his owne iniquitie the other by his freewil fought against Gods most merciful veritie Neither is this the doctrin of S. Augustin alone but of other Doctors also Origen li. 3. Periarch c. de Libert arbitrij saieth the Scripture sheweth manifestly that Pharao was indurate by his owne wil. For so God saied to him Thou vvouldest not If thou vvilt not dismisse Israel S. Basil Orat. quod Deus non sit auctor malorum saieth God beginning with lesse scourges proceeded with greater and greater to plague Pharao but did not mollifie him being obstinate neither yet did punish him with death vntil he drowned himselfe when he presumed through pride to passe the same way by which the iust went
art with me Thy rod and thy staffe they haue comforted me †Thou hast prepared in my sight a table against them that truble me Thou hast fatted my head with oyle and my chalice inebriating how goodlie is it †And thy mercie shal folow me al the dayes of my life And that I may dwel in the house of our Lord in longitude of dayes PSALME XXIII Christ is Lord of the whole earth being Creatour and Redemer of man 3. Good life with faith in him is the way to heauen 7. whither Christ ascending with triumph Angels admire him †The first of the Sabbath the Psalme of Dauid THE earth is our Lordes and the fulnesse therof the round world and al that dwel therein Because he hath founded it vpon the seas and vpon the riuers hath prepared it †Who shal ascend into the mount of our Lord or who shal stand in his holie place †The innocent of handes and of cleane hart that hath not taken his soule in vayne nor sworne to his neighbour in guile †He shal receiue blessing of our Lord and mercie of God his Sauiour †This is the generation of them that seeke him of them that seeke the face of the God of Iacob †Lift vp your gates ye princes and be ye lifted vp ô eternal gates and the king of glorie shal enter in †Who is this king of glorie Our Lord strong mightie our Lord mightie in battel †Lift vp your gates ye princes and be ye lifted vp ô eternal gates and the king of glorie shal enter in Who is this king of glorie The Lord of powers he is the king of glorie PSALME XXIIII A general prayer of the faithful against al enemies 4. with desire to be directed in the way of godlines 7. and to be pardoned for sinnes past 9. acknowledging Gods meeknes 17. our weaknes necessitie of helpe and hope in God 22. concludeth with prayer for the whole Church †Vnto the end the Psalme of Dauid TO THEE ô Lord I haue lifted vp my soule †my God in thee is my confidence let me not be ashamed †Neither let mine enemies scorne me for al that expect thee shal not be confounded †Let al be confounded that do vniust thinges in vayne Lord shew me thy wayes and teach me thy pathes †Direct me in thy truth and teach me because thou art God my Sauiour and thee haue I expected al the day †Remember ô Lord thy commiserations and thy mercies that are from the beginning of the world †The sinnes of my youth and my ignorances doe not remember According to thy mercie remember thou me for thy goodnesse ô Lord. †Our Lord is sweete and righteous for this cause he wil geue a law to them that sinne in the way †He wil direct the milde in iudgement he wil teach the meeke his wayes †Al the wayes of our Lord be mercie and truth to them that seeke after his testament and his testimonies †For thy name ô Lord thou wilt be propitious to my sinne for it is much †Who is the man that feareth our Lord he appoynteth him a law in the way that he hath chosen †His soule shal abide in good things and his seede shal inherite the land †Our Lord is a firmament to them that feare him c. his testament that it may be made manifest to them †Myne eies are alwayes to our Lord because he wil plucke my fecte out of the snare †Haue respect to me and haue mercie on me because I am alone and poore †The tribulations of my hart are multiplied deliuer me from my necessities †See my humiliation and my labour and forgeue al my sinnes †Behold mine enemies because they are multiplied and with vniust hatred hated me †Keepe my soule and deliuer me I shal not be ashamed because I hoped in thee †The innocent and righteous haue cleaued to me because I expected thee †Deliuer Israel ô God out of al his tribulations PSALME XXV Dauid in banishment among the Philistimes trusteth in the iustice of his cause 9. and prayeth God earnestly to deliuer him that he may with more freedom and commodity serue him as he desireth †Vnto the end the Psalme of Dauid IVDGE me ô Lord because I haue walked in my innocencie and hoping in our Lord I shal not be weakened †Proue me Lord and tempt me burne my reynes and my hart †Because thy mercie is before mine eies and I am wel pleased in thy truth †I haue not sitten with the councel of vanitie and with them that doe vniust thinges I wil not enter in †I “ haue hated the Church of the malignant and with the impious I wil not sitte †I wil wash my handes among innocentes and wil compasse thy altar ô Lord †That I may heare the voice of praise and shew forth al thy meruelous workes †Lord I haue loued the beautie of thy house and the place of the habitation of thy glorie †Destroy not ô God my soule with the impious and my life with bloudie men †In whose handes are iniquities their righthand is replenished with giftes †But I haue walked in mine innocencie redeme me and haue mercie on me †My foote hath stood in the direct way in the Churches I wil blesse thee ô Lord. ANNOTATIONS PSALME XXV 5. I haue hated the Church of the malignant Holie Dauid forced by reason of persecution to dwel amongst Infidels the Philistians after he had twise spared king Saules life 1 Reg 24. v. 5. et c. 26. v. 9. lamented v. 19. how great affliction it was to him to be cast out that he could not a vvel in the inheritance of our Lord where God was rightly serued and that his enemies had done so much as in them lay to make him fal into idolatrie by their fact as it were saying â—oâ— serue strange goddes Neuertheles his zele was such that as he here professeth he hated the Church of the malignant that is the congregations of al miscreants his immaculate religious puritie was so perfect that he would not so much as in exâ—eâ—â—â—l shew conforme his actions to theirs in matters of religion nor yeld his 〈◊〉 presence in their conuenticles but said VVith the impious I vvil not siâ—â—â— instructing vs Christians for the word to the end in the title sheweth that this 〈◊〉 perteyneth also to vs that we must both hate the Church or con-â—â—â—◠〈◊〉 of the malignant to witte of Painims Iewes Turkes and Hererikes and â—â—t â—i tâ—
my bones shal say Lord who is like to thee Deliuering the needie from the hand of them that are stronger then he the needie and poore from them that spoile him Vniust witnesses rysing vp asked me things that I knew not †They repayed me euil things for good sterilitie to my soule †But I when they were trublesome to me did put on cloth of heare I humbled my soule in fasting and my prayer shal be turned into my bosome †As a neighbour as our brother so did I please as mourning and sorowful so was I humbled †And they reioyced against me and came together scourges were gathered together vpon me and I was ignorant †They were dissipated and not compunct they tempted me they scorned me with scorning they gnashed vpon me with their teeth †Lord when wilt thou regard restore thou my soule from their malignitie myne only one from the lions †I wil confesse to thee in the great Church in a graue people I wil prayse thee †Let them not reioyce ouer me that are my aduersaries vniustly that hate me without cause and twinckle with the eies †Because they spake in deede peaceably to me and in the anger of the earth speaking they meant guiles †And they opened their mouth awide vpon me they said Wel wel our eies haue seene †Thou hast sene ô Lord keepe not silence Lord depart not from me †Arise and attend to my iudgement my God and my Lord vnto my cause †Iudge me according to thy iustice ô Lord my God and let them not reioyce ouer me †Let them not say in their hartes Wel wel to our soule neitheir let them say We haue deuoured him †Let them blush and be ashamed together that reioyce at my euils Let them be clothed with confusion and shame that speake great things vpon me †Let them reioyce and be glad that wil my iustice and let them say alwayes Our Lord be magnified that wil the peace of his seruant †And my tongue shal meditate thy iustice thy prayse al the day PSALME XXXV The prophet describeth the wicked malice of obstinate sinners 6. Against which he opposeth Gods infinite goodnes 9. with his prouident mercie towards the worst and iust reward of the good 12. praying to escape the dangerous gulfe of pride †Vnto the end to the seruant of our Lord Dauid him selfe THE vniust hath said within him selfe that he would sinne there is no feare of God before his eies †Because he hath done deceitfully in his sight that his iniquitie may be found vnto hatred †The wordes of his mouth are iniquitie and guile he would not vnderstand that he might doe wel †He hath meditated iniquitie in his bed he hath set himselfe on euery way not good and malice he hath not hated Lord thy mercie is in heauen and thy truth euen to the clowdes †Thy iustice as the hilles of God thy iudgementes are great depth Men beastes thou wilt saue ô Lord †as thou hast multiplied thy mercie ô God But the children of men shal hope in the couert of thy winges †They shal be inebriated with the plentie of thy house and with the torrent of thy pleasure thou shalt make them drinke Because with thee is the fountaine of life and in thy light we shal see light †Extend thy mercie to them that know thee and thy iustice to them that are of a right hart Let not the foote of pride come to me and let not the hand of a sinner moue me †There haue they fallen that worke iniquitie they were expelled neither could they stand PSALME XXXVI An exhortation not to enuie nor imitate the euil who for most part prosper in this world and are damned eternally but to flee euil and doe good duly considering that God diuersly permitteth and punisheth the wicked and likewise comforteth and afflicteth the iust al for their good †A Psalme to Dauid him self HAVE no emulation toward the malignant neither enuie them that doe iniquitie †Because they shal quickely wither as grasse and as the blossomes of herbes they shal soone fal †Hope in our Lord and doe good and inhabite the land and thou shalt be fed in the riches therof †Be delighted in our Lord and he wil geue thee the petitions of thy hart †Reuele thy way to our Lord and hope in him and he wil doe it †And he wil bring forth thy iustice as light and thy iudgement as midday †be subiect to our Lord and pray him Haue no emulation in him that prospereth in his way in a man that doth iniustices †Cease from wrath and leaue furie haue not emulation that thou be malignant †Because they that are malignant shal be cast out but they that expect our Lord the same shal inherite the land †And yet a litle while and the sinner shal not be and thou shalt seeke his place and shal not find it †But the meeke shal inherite the land and shal be delighted in multitude of peace †The sinner shal obserue the iust and shal gnash vpon him with his teeth †But our Lord shal scorne him because he foreseeth that his day shal come †Sinners haue drawen out the sword they haue bent their bowe That they may deceine the poore and needie that they may murder the right of hart †Let their owne swordes enter into their hartes and let their bowe be broken †Better is a litle to the iust aboue much riches of sinners †Because the armes of sinners shal be broken in pieces but our Lord comfirmeth the iust †Our Lord knoweth the daies of the immaculate and their inheritance shal be for euer †They shal not be confounded in the euil time and in the dayes of famine they shal be filled †because the sinners shal perish But the enemies of our Lord forth with as they shal be honoured and exalted vanishing shal vanish as smoke †The sinner shal borrow and not pay but the iust is merciful and wil geue †Because they that blesse him shal inherite the land but they that curse him shal perish †With our Lord the steppe of man shal be directed and he shal like wel of his way When he shal fal he shal not be brused because our Lord putteth his hand vnder †I haue bene yong for I am old and I haue not sene the iust forsaken nor his seede seeking bread †Al the day he is merciful and lendeth and his seede shal be in blessing †Decline from euil and doe good and inhabite for euer and euer †Because our Lord loueth iudgement and he wil not forsake his sainctes they shal be
Ammon and Amalec the for eners with the inhabitantes of Tyre †Yea and Assur also is come with them they are made an aide to the children of Lot †Doe to them as to Madian and Sisara as to Iabin in the torrent Cisson †They perished in Endor they were made as the dung of the earth †Put their princes as Oreb and Zeb and Zebee and Salmana Al their princes †which haue saide Let vs possesse the Sanctuarie of God for an inheritance †My God put them as a wheele and as stubble before the face of the winde †Euen as fire that burneth a wood as a flame that burneth the mountaines †So shalt thou pursew them in thy tempest and in thy wrath thou shalt truble them †Fil their faces with ignominie and they wil seeke thy name ô Lord. †Let them be ashamed and trubled for euer and euer and let them be confounded and perish †And let them know that Lord is thy name thou onlie the Highest in al the earth PSALME LXXXIII Deuout persons feruently desire eternal glorie 6. accounting it in the meane time a happie state to be in the militant Church 12. where God first geuing grace wil geue glorie in the triumphant †Vnto the end for wine presses t the children of Core a Psalme HOW beloued are thy tabernacles ô Lord of hoastes †my soule coueteth and fainteth vnto the courtes of our Lord. My hart and my flesh haue reioyced toward the liuing God †For the sparow also hath found her an house and the turtledoue a nest for her selfe where she may lay her young ones Thine altars ô Lord of hoastes my King and my God †Blessed are they that dwel in thy house ô Lord for euer and euer they shal praise thee †Blessed is the man whose helpe is from thee he hath disposed ascension in his hart †in the vaile of teares in the place which he hath appointed †For the lawgeuer shal geue blessing they shal goe from vertue into vertue the God of goddes shal be seene in Sion †Lord God of hoastes heare my prayer receiue with thine eare ô God of Iacob †Behold ô God our protectour and looke vpon the face of thy Christ †Because better is one day in thy courtes aboue thousands I haue chosen to be an abiect in the house of my God rather then to dwel t in the tabernacles of sinners †Because God loueth mercie and truth our Lord wil geue grace and glorie †He wil not depriue them of good thinges that walke in innocencie ô Lord of hoastes blessed is the man that hopeth in thee PSALME LXXXIIII With commemoration of Gods former benefites 5. Christs Incarnation is prophecied 9. bringing peace and saluation 11. mercie and iustice concurring together Vnto the end to the children of Core a Psalme O Lord thou hast blessed thy land thou hast turned away the captiuitie of Iacob †Thou hast forgeuen the iniquitie of thy people thou hast couered al their sinnes †Thou hast mitigated al thy wrath thou hast turned away from the wrath of thine indignation †Conuert vs ô God our sauiour and auert thy wrath from vs. †Wil t thou be wrath with vs for euer or wilt thou extend thy wrath from generation vnto generation †O God thou being turned shalt quicken vs and thy people shal reioyce in thee †Shew vs ô Lord thy mercie and giue vs thy saluation †I wil heare what our Lord God wil speake in me because he wil speake peace vpon his people And vpon his saincts and vpon them that are conuerted to the hart †But yet his saluation is nigh to them that feare him that glorie may inhabite in our land †Mercie and truth haue met each other iustice and peace haue kissed †Truth is risen out of the earth and iustice hath looked downe from heauen †For our Lord certes wil geue benignitie and our land shal giue her fruite †Iustice shal walke before him and shal set his steppes in the way PSALME LXXXV In consideration of his owne imperfections the royal prophet or other faithful person prayeth God 5. according to his mercie and goodnes 9. shewed in conuerting Gentiles 13. and in deliuering the supplicant him self from the state of damnation 16. that he wil stil direct and defend him against al enimies †A praier to Dauid him selfe Incline thine eare ô Lord and heare me because I am needie and poore †Keepe my soule because I am holie saue thy seruant my God that hopeth in thee †Haue mercie on me ô Lord because I haue cried to thee al the day †make ioyful the soule of thy seruant because to thee ô Lord haue I lifted vp my soule †Because thou ô Lord art swete and milde and of much mercie to al that inuocate thee †Receiue ô Lord my praier with thine ears and attend to the voice of my petition †In the day of my tribulation I haue called to thee because thou hast heard me †There is not the like to thee amongst goddes ò Lord and there is not according to thy workes †Al nations what soeuer thou hast made shal come and shal adore before thee ô Lord and they shal glorifie thy name †Because thou art great and doing meruelous thinges thou onlie art God †Conduct me ô Lord in thy way and I wil walke in thy truth let my hart reioyce that it may feare thy name †I wil confesse to thee ô Lord my God with al my hart and wil glorifie thy name for euer †Because thy mercie is great vpon me and thou hast deliuered my soule out of the lower hel †O God the wicked are risen vp vpon me and the synagogue of the mightie haue sought my soule and they haue not set thee in their sight †And thou ô Lord the God of compassion and merciful patient and of much mercie and true †Haue respect to me and haue mercie on me giue thine empire to thy seruant and saue the sonne of thy handmaide †Make with me a signe vnto God that they may see which hate me and may be confounded because thou ô Lord hast holpen me PSALME LXXXVI The Church of Christ beginning in Ierusalem 3. is extended to al Nations 5. glorious 6. and permanent 7. in holie ioy To the children of Core a Psalme of Canticle THE fundations thereof in the holie mountaynes †our Lord loueth the gates of Sion aboue al the tabernacles of Iacob †Glorious thinges
to our Lord a new song because he hath done meruelous thinges His righthand hath wrought saluation to himselfe and his arme is holie †Our Lord hath made knowne his saluation in the sight of the Gentiles he hath reueled his iustice †He hath remembred his mercie and his truth to the house of Israel Al the ends of the earth haue seene the saluation of our God †Make ye iubilation to God al the earth chaunt and reioyce and sing †Sing to our Lord on harpe on harpe and voice of psalme †on long drawen trumpets and voice of cornet of horne Make iubilation in the sight of the king our Lord †let the sea be moued and the fulnes therof the round world and they that dwel therin †The riuers shal clappe with hand the mountaynes together shal reioyce †at the sight of our Lord because he cometh to iudge the earth He wil iudge the round earth in iustice and the peoples in equitie PSALME XCVIII Christ reigneth notwithstanding his enimies repine is adored 5. also his footestoole 6. whom ancient Prophetes did inuocate A Psalme to Dauid himselfe OVR Lord hath reigned let peoples be angrie he that sitteth vpon the Cherubs let the earth be moued †Our Lord great in Sion and high aboue al peoples †Let them confesse to thy great name because it is terrible and holie †And the honour of the king loueth iudgement Thou hast prepared directions thou hast done iudgement and iustice in Iacob †Exalt ye the Lord our God and “ adore his footstoole because it is holie †Moyses and Aaron in his priestes and Samuel among them that inuocate his name They inuocated our Lord and he heard them †in a piller of a cloud he spake to them They kept his testimonies the precept which he gaue them †O Lord our God thou heardest them God thou wast propitious to them and taking vengeance vpon al their inuentions Exalt ye the Lord our God and adore ye in his holie mount because the Lord our God is holie ANNOTATIONS PSALME XCIX 5. Adore his footestoole For so much as al Expositors also the Hebrevv Rabbins affirme that the Psalmist here prophecieth of Christ the promised Messias that should redeme mankind and seing the Arke of couenant perteyneth not to the seruice of Christ but vvas only a figure of him the footestoole of Messias here mentioned must nedes be something perteyning to him and therfore most ancient Fathers expound it of Christs humanitie And because the Prophet speaketh of perpetual adoration not only of the shorte time he conuersed vvith men in this life vvhen very fevv adored him the same fathers vnderstand here the adoration of Christ in the blessed Sacrament of the Eucharist Which S Ambrose teacheth lib. 3. de Spiritu Sancto c. 12. in these plaine vvordes By the footstoole must be vnderstood the earth by the earth the flesh of Christ VVhich vve also at this day adore in the Mysteries and vvhich the Apostles adored in our Lord Iesus S. Augustin more largely vpon this Psalme I am made doubtful saith he I feare to adore the earth lest he condeme me that made heauen and earth Againe I feare not to adore the footstoole of my Lord because the Psalme saith to me Adore his footstoole I seeke vvhat is his footstoole and the Scripture Isaiae 66. telleth me the earth is his footstoole Doubtful I turne myself vnto Christ because I seeke him here and I finde hovv vvithout impietie the earth may be adored vvithout impietie his footstoole may be adored For he tooke earth of earth because flesh is of earth and he tooke flesh of the flesh of the B. virgin Marie And because he vvalked here in the same flesh and gaue the very flesh to vs to eate vnto saluation and no man eateth that flesh onles he first adore it it is found hovv such a footstoole of our Lord may be adored and not only vve doe not sinne in adoring but vve should sinne in not adoring Thus farre S. Augustin Further instructing not to coÌ„ceâ—ue of Christs flesh as â—he Capharnaites did that he would cute it in peeces from his bodie and geue them portions therof His very flesh is geuen and eaten not in fleshlie maner but in sacramental See Annotations Ioan. 6. PSALME XCIX Al are inuited to reioyce in God Creator of al. A Psalme in confession MAKE ye iubilation to God al the earth serue ye our Lord in gladnesse Enter ye in before his sight in exultation †Know ye that our Lord he is God he made vs and not we ourselues His people and the sheepe of his pasture †enter ye into his gates in confession his courtes in hymnes confesse ye to him Praise ye his name †because our Lord is sweete his mercie for euer and his truth euen vnto generation and generation PSALME C. King Dauid gratfully celebrateth the two general diuine vertues Mercie and Iustice 2. by his owne example exhorteth al especially Superiors to direct their wayes in sinceritie 4. and to seperate the wicked from conuersation of the good A Psalme to Dauid himselfe MERCIE and iudgement I wil sing to thee â— Lord I wil sing †and I shal vnderstand in the immaculate way when thou shalt come to me I walked through in the inocencie of my hart in the middes of my house †I did not propose before mine eies any vniust thing I hated them that do preuarication †A peruerse hart hath not cleaued to me the malignant declining from me I knew not †One secretly detracting from his neighbour him did I persecute One of a proud eye and vnsatiable hart with him I did not eate †Mine eies are towards the faithful of the earth that they may sit with me A man that walketh in the immaculate way he did minister to me †He that doth proudly shal not dwel in the middes of my house he that speaketh vniust thinges hath not directed in the sight of mine eies †In the morning did I kil al the sinners of the earth that I might destroy out of the citie of our Lord al those that worke iniquitie PSALMES CI. A sinner in affliction of mind prayeth God to deliuer him 10. desolate of al other helpe 13. conceiueth comforth in Gods eternal goodnes and singular mercie in redeming mankind and propagating the Church 24. Prayeth to be made mature in vertue before he dye that he may liue with God 26. who only and wholly being immutable establisheth his seruantes for euer The prayer of the poore when he shal be anxious and shal make his petition before our Lord. LORD heare my prayer and let my crie come to thee †Turne not away thy face from me in what
†And he gaue them into mercies in the sight of al that had taken them †Saue vs ô Lord our God and geather vs out of the Nations That we may confesse to thy holie name may glorie in thy prayse †Blessed be our Lord the God of Israel from euerlasting vnto euerlasting and al the people shal say Be it be it ANNOTATIONS PSALME CV 10. He redeemed them VVhat price or ransom saith S. Augustin was geuen in this redemption Or is it a prophecie that this was done in figure of Baptisme where we are redemed from the hand of the diuel by a great price which is the bloud of Christ VVherupon it was more conueniently figured not by what sea soeuer but by the read sea For bloud hath redde coulor And touching the effect of Baptisme destroying al former sinnes he teacheth in the exposition of the next Psalme and either the same holie father or some other good author Ser. 42. de temp that as the Israelites passed safely through the read sea and al the Aegyptians going in with them were drowned so the baptised are saued in the water of Baptisme and al their sinnes are destroyed PSALME CVI. Againe the Psalmist inuiteth al men to render thankes to God for their deliuerie from dangers or euils in general 4. particularly from dangers in iorney 10. in prison or captiuitie 17. in sicknes spiritual and corporal 23. in nauigation 33. describing the changeable course of thinges in this world 38. especially of mens states 42. for al which the iust wil praise God Allelu ia CONFESSE ye to our Lord because he is good because his mercie is for euer †Let them say that are redemed of our Lord whom he redemed out of the hand of the enemie and out of the countries he gathered them †From the rising of the sunne and the going downe from the north and the sea †They wandered in the wildernes in a place without water the way of citie for habitation they found not †Hungrie and thirstie their soule fainted in them †And they cried to our Lord when they were in tribulation and he deliuered them out of their necessities †And he conducted them in to the right way to goe into a citie of habitation †Let the mercies of our Lord confesse to him and his meruelous workes to the children of men †Because he hath filled the emptie soule and the hungrie soule he hath filled with good thinges †Them that sate in darkenes and in the shadow of death bound in needines and yron †Because they exasperated the wordes of God and they prouoked the counsel of the Highest †And their hart was humbled in labours they were weakened neither was there anie to helpe †And they cried to our Lord when they were in tribulation and he deliuered them out of their necessities †And he brought them out of darkenes and the shadow of death and brake their bondes asunder †Let the mercies of our Lord confesse to him and his meruelous workes to the children of men †Because he hath destroyed the gates of brasse and the barres of yron he hath broken †He hath receiued them out of the way of their iniquitie for they were humbled for their iniustices †Their soule did abhorre al meaâ—e they approched euen to the gates of death †And they cried to our Lord when they were in tribulation and he deliuered them out of their necessities †He sent his word and healed them and deliuered them out of their destructions †Let the mercies of our Lord confesse to him and his meruelous workes to the children of men †And let them sacrifice the sacrifice of praise and shew forth his workes in exulation †They that goe downe into the sea in shippes making trafike in the great waters †They haue sene the workes of our Lord and his meruelous thinges in the depth †He sayd and the blast of the storme stood and the waues therof were exalted †They ascend euen to the heauens and they descend euen to the depthes their soule pyned away in euils †They were trubled and were moued as a drunken man and al their wisedom was deuoured †And they cried to our Lord when they were in tribulation and he brought them out of their necessities †And he turned his storme into calme and the waues therof were quiet And they reioyced because they were quiet and he conducted them into the hauen of their wil. †Let the mercies of our Lord confesse to him and his meruelous workes to the children of men †And let them exalt him in the church of the people and the chayre of the ancientes let them praise him †He turned the riuers into a desert and the issues of waters into drinesse †The fruiteful land into a salt ground for the malice of them that inhabite it †He turned the desert into pooles of waters and the land without water into issues of waters †And he placed the hungrie there and they built a citie of habitation †And they sowed fildes and planted vineyardes and they made fruicte of natiuitie †And he blessed them and they were multiplied excedingly and their beastes he lessened not †And they were made fewe and were vexed by the tribulation of euiles and with sorow †Contempt was powred out vpon princes and he made them wander where was no way and not in the way †And he did helpe the poore out of pouertie and made families as sheepe †The iust shal see and shal reioyce al iniquitie shal stoppe her mouth †Who is wise and wil keepe these thinges and wil vnderstand the mercies of our Lord PSALME CVII The royal prophet promiseth 5. and rendereth praises to God 7. for his deliuerie from trubles and aduancement in the kingdom 13. praying God stil to helpe mans infirmitie A Canticle of Psalme to Dauid himselfe MY HART is readie ô God my hart is readie I wil chaunte and wil sing in my glorie †Arise my glorie arise psalter and harpe I wil arise early †I wil confesse to thee in peoples ô Lord and I wil sing to thee in the Nations †Because thy mercie is great aboue the heauens and thy truth euen to the cloudes †Be exalted aboue the heauens ô God and thy glorie ouer al the earth †that thy beloued may be deliuered Saue with thy righthand and heare me †God spake in his holie I wil reioyce and wil diuide Sichem and I wil mesure the vale of tabernacles †Galaad is mine and Manasses is mine and Ephraim the protection of my head Iuda is my king †Moab the potte of my hope Vpon Idumea I wil extend my shoe the strangers are made my freindes †Who wil conduct me into a fensed citie who wil conduct me into
not heare for neither is there breath in their mouth †Let them that make them become like to them and al that haue confidence in them †Ye house of Israel blesse our Lord ye house of Aaron blesse our Lord. †Ye house of Leui blesse our Lord you that feare our Lord blesse ve our Lord. †Blessed be our Lord out of Sion who dwelleth in Ierusalem PSALME CXXXV God being meruelous in himself 4. hath shewed his powre and goodnes in his workes as wel in general to al the world 10. as in particular towards his elected people Alleluia CONFESSE ye to our Lord because he is good because his mercie is for euer Confesse ye to the God of goddes because his mercie is for euer †Confesse ye to the Lord of lordes because his mercie is for euer †Who onlie doth great meruels because his mercie is for euer †Who made the heauen in vnderstanding because his mercie is for euer †Who established the earth ouer the waters because his mercie is for euer †Who made the great lightes because his mercie is sor euer †The sunne to rule the day because his mercie is for euer †The moone and starres to rule the night because his mercie is for euer †Who stroke Aegypt with their firstbegotten because his mercie is for euer †Who brought forth Israel out of the middes of them because his mercie is for euer †In a mightie hand and loftie arme because his mercie is for euer †Who diuided the Read sea into diuisions because his mercie is for euer †And brought forth Israel through the middes therof because his mercie is for euer †And he ouerthrew Pharao and his host in the Readsea because his mercie is for euer †Who led his people through the desert because his mercie is for euer †Who stroke great kinges because his mercie is for euer †And slewe strong kinges because his mercie is for euer †Sehon the king of the Amorrheites because his mercie is for euer †And Og the king of Basan because his mercie is for euer †And he gaue their land for an inheritance because his mercie is for euer †For an inheritance to Israel his seruant because his mercie is for euer †For in our humiliation he was mindful of vs because his mercie is for euer †And he redemed vs from our enemies because his mercie is for euer †Who geueth foode to al fleshe because his mercie is for euer †Confesse ye to the God of heauen because his mercie is for euer Confesse ye to the Lord of lordes because his mercie is for euer PSALME CXXXVI The Prophet describeth how lamentably the people in captiuitie of Babylon wil bewaile the want of meanes to serue God and of their natiue soyle 7. with iust desire of their enimies punishment A Psalme of Dauid for Ieremie VPON the riuers of Babylon there we sate and wept whiles we remembred Sion †On the willowes in the middes therof we hanged vp our instrumentes †Because there they that led vs captiue demanded of vs wordes of songes And they that led vs away Sing ye an hymne to vs of the songes of Sion †How shal we sing the song of our Lord in a strange land †If I shal forget thee ô Ierusalem let my right hand be forgotten †Let my tongue cleaue to my iawes if I doe not remember thee If I shal not set Ierusalem in the beginning of my ioy †Be mindful ô Lord of the childrem of Edom in l the day of Ierusalem That say Rase it rase it euen vnto the foundation therof †Daugther of Babylon miserable blessed is he that shal repay thee thy payment which thou hast payed vs. †Blessed is he that shal hold and shal dash thy litle ones against the rocke PSALME CXXXVII The whole Church or anie iust person rendreth thankes to God for his benefites 4. praying that al kinges and kingdomes may do the same 4. because God being high respecteth and aduanceth the humble To Dauid him self I wil confesse to thee ô Lord in my whole hart because thou hast heard the wordes of my mouth In the sight of Angels I wil sing to thee †I wil adore toward thy holie temple and wil confesse to thy name For thy mercie and thy truth because thou hast magnified aboue euerie thing thy holie name †In what day soeuer I shal inuocate thee heare me thou wilt multiplie strength in my soule †Let al the kinges of the earth ô Lord confesse to thee because they haue heard al the wordes of thy mouth †And let them sing in the wayes of our Lord because great is the glorie of our Lord. †Because our Lord is high and he beholdeth low thinges and high thinges he knoweth far of †If I shal walke in the middes of tribulation thou wilt quicken me and vpon the wrath of mine enimies thou hast extended thy hand and thy right hand hath saued me †Our Lord wil repay for me ô Lord thy mercie is for euer despise not the workes of thy handes PSALME CXXXVIII Gods knowlege 7. and presence 10. without the helpe or hinderance anie thing extendeth to al thinges times and places 17 he geueth exceding great honour to his sainctes 20 the wicked as enimies to God are iustly hated 23. the iust pray for Gods perpetual direction Vnto the end a Psalme of Dauid LORD thou hast proued me and hast knowen me †thou hast knowen my sitting downe and my rising vp †Thou hast vnderstood my cogitations far of my path and my corde thou hast searched out †And thou hast foresene al my wayes because there is not a word in my tongue †Behold ô Lord thou hast knowen al the last thinges them of old thou hast formed me and hast put thy hand vpon me †Thy knowledge is become meruelous of me it is made great and I can not reach to it †Whither shal I goe from thy spirit and whither shal I flee from thy face †If I shal ascend into heauen thou art there â—f I descend into hel thou art present †If I shal take my winges early and dwel in the extreme partes of the sea †Certes thither also shal thy hand conduct me and thy right hand shal hold me †And I sayd Perhaps darknes shal treade ouer me and the night is mine illumination in my delightes †For darkenes shal not be darkened from thee and the night shal be lightened as the day as the darkenes therof so also the light therof †Because thou hast possessed my reynes thou hast receiued me from my mothers wombe †I wil confesse to
expedient that one man dye for the people and the whole nation perish not vvhich the holie Euangelist ascribeth to his office being highpriest of that yeare he prophecied that IESVS should dye for the nation and not only for the nation but togather into one the children of God that were dispersed IESVS REDEMER correct in vs our errors gather the dispersed conserue them that are and shal be gathered make al one flocke in one fould vnder one Pastour thy selfe IESVS CHRIST To whom with the Father and the Holie Ghost be al thankes praise honour and glorie now and for euer and euer AMEN The prayer of Manasses vvith the second third Bookes of Esdras extant in most Latin and vulgare Bibles are here placed after al the Canonical bookes of the old Testament because they are not receiued into the Canon of Diuine Scriptures by the Catholique Church THE PRAYER OF MANASSES KING OF IVDA WHEN HE WAS HELD CAPTIVE IN BABYLON LORD omnipotent God of our fathers Abraham Isaac and Iacob and of their iust sede which didst make heauen and earth with al the ornamentes of them which hast bound the sea with the word of thy precept which hast shut vp the depth and sealed it with thy terrible and laudable name whom al thinges dread tremble at the countinance of thy powre because the magnificence of thy glorie is importable the wrath of thy threatning vpon sinners is intollerable but the mercie of thy promise is infinite and vnsearchable because thou art our Lord most high benigne long suffering and very merciful and penitent vpon the wickednes of men Thou Lord according to the multitude of thy goodnes hast promised penance and remission to them that haue sinned to thee and by the multitude of thy mercies thou hast decreed penance to sinners vnto saluation Thou therfore Lord God of the iust hast not appointed penance to the iust Abraham Isaac and Iacob them that haue not sinned to thee but hast appointed penance for me a sinner because I haue sinned aboue the number of the sand of the sea Myne iniquities Lord be multiplied mine iniquities be multiplied and I am not worthie to behold looke vpon the height of heauen for the multitude of mine iniquities I am made crooked with manie a band of yron that I can not lift vp my head and I haue not respiration because I haue stirred vp thy wrath and haue done euil before thee I haue not done thy wil and thy commandmentes I haue not kept I haue set vp abominations and multiplied offenses And now I bowe the knee of my hart beseeching goodnes of thee I haue sinned Lord I haue sinned I acknowlege myne iniquities Wherefore I beseech disiring thee forgeue me Lord forgeue me and destroy me not together with myne iniquities neither reserue thou for euer being angrie euils for me neither damme me into the lowest places of the earth because thou art God God I say of the penitent in me thou shalt shew al thy goodnes because thou shalt saue me vnworthie according to thy great mercie and I wil prayse thee alwayes al the dayes of my life because al the power of the heauens prayseth thee and to thee is glorie for euer and euer Amen THE THIRD BOOKE OF ESDRAS For helpe of the readers especially such as haue not leysure to read al vve haue gathered the contentes of the chapters but made no Annotations because the text it self is but as a Commentarie to the Canonical bookes and therfore we haue only added the concordance of other Scriptures in the margin CHAP. I. Iosias king of Iuda maketh a great Pasch 7. geuing manie hostes to such as wanted for sacrifice 14. the Priestes and Leuites performing their functions therin 22. in the eightenth yeare of his reigne 25. He is slayne in battel by the king of Aegypt 32. and much lamented by the Iewes 34. His sonne Ieconias succedeth 37. After him Ioacim 40. who is deposed by the king of Babylon 43. Ioachin reigneth three monethes and is caried into Babylon 46. Sedecias reigneth eleuen yeares wickedly 52. and he with his people is caried captiue into Babylon the citie and temple are destroyed 57. so remayned til the Monarchie of the Persians AND Iosias made a Pasch in Ierusalem to our Lord immolated the Phase the fourtenth moone of the moneth †appointing the Priestes by courses of dayes clothed with stoles in the temple of our Lord. †And he spake to the Leuites the sacred seruantes of Israel that they should sanctifie them selues to our Lord in the placing of the holie arke of our Lord in the house which king Salomon sonne of Dauid built †It shal not be for you to take it vpon your shoulders And now serue your Lord and take the care of that nation Israel in part according to your villages and tribes †according to the writing of Dauid king of Israel and according to the magnificence of Salomon his sonne al in the temple and according to your fathers portion of principalitie among them that stand in the sight of your brethren the children of Israel †Immolate the Pasch and prepare the sacrifices for your bretheren and doe according to the precept of our Lord which was geuen to Moyses †And Iosias gaue vnto the people that was found of sheepe lambes and kiddes and goates thirtie thousand calues three thousand †These thinges were geuen to the people of the kinges goodes according to promisse and to the priestes for the Phase sheepe in number two thousand and calues an hundred †And Iechonias and Semeias and Nathanael bretheren and Hasabias and Oziel and Coraba for the Phase sheepe fiue thousand calues fiue hundred †And when these thinges were done in good order the Priestes and the Leuites stood hauing azymes by tribes †And according to the portions of their fathers principalitie in the sight of the people they did offer to our Lord according to those thinges which were written in the booke of Moyses †and rosted the Phase with fire as it ought and the hostes they boyled in cauldrons and in pottes with beneuolence †and they brought to al that were of the people and afterward they prepared for them selues and the priestes †For the Priestes offered the fatte vntil the houre was ended and the Leuites prepared for them selues and their brethren the children of Aaron †And the sacred singing men the children of Asaph were by order according to the precept of Dauid and Asaph and Zacharias and Ieddimus which was from the king †And the porters at euerie gate so that none transgressed his owne for their brethren prepared for them †And the thinges were consummate that perteyned to the sacrifice of our Lord. †In that day they celebrated the Phase and offered hostes vpon the sacrifice of our Lord according to the precept of king Iosias †And the children of Israel that were found at that time
that with sorowes haue kept thy testimonies †Neither thinke thou of them that in thy sight haue conuerst falsly but remember them that according to thy wil haue knowen thy feare †Neither be thou willing to destroy theÌ„ that haue had the maners of beastes but respect them that haue taught thy law gloriously †Neither haue indignation towards them which are iudged worse then beastes but loue them that alwayes haue confidence in thy iustice and glorie †Because we and our fathers languish with such diseases but thou for sinners shalt be called merciful †For if thou shalt be desirous to haue mercie on vs then thou shalt be called merciful to vs hauing no workes of iustice †For the iust which haue manie workes layd vp of their owne workes shal receiue reward †For what is man that thou art angrie with him or the corruptible kinde that thou art so bitter touching it †For in truth there is no man of them that be borne which hath not done impiously and of them that confesse which haue not sinned †For in this shal thy iustice be declared and thy goodnes ô Lord when thou shalt haue mercie on them that haue no substance of good workes †And he answered me and sayd Thou hast spoken somethinges rightly and according to thy wordes so also shal it be done †because I wil not in dede thinke vpon the worke of them that haue sinned before death before the iudgement before perdition †but I wil reioyce vpon the creature of the iust and I wil remember their pilgrimage also and saluation and receiuing of reward †Therfore as I haue spoken so also it is †For as the husbandman soweth vpon the ground manie seedes and planteth manie plantes but not al which were sowen in time are preserued nor yet al that were planted shal take roote so they also that are sowen in the world shal not al be saued †And I answered and sayd If I haue found grace let me speake †As the seede of the husbandman if it come not vp or receiue not the rayne in time if it be corupted with much rayne perisheth †so likewise also man who made with thy handes and thou named his image because thou art likened to him for whom thou hast made al thinges and hast likened him to the seede of the husbandman †Be not angrie vpon vs but spare thy people and haue mercie on thy inheritance And thou hast mercie on thy creature †And he answered me and sayd The thinges that are present to them that are present and that shal be to them that shal be †For thou lackest much to be able to loue my creature aboue me and to thee often times euen to thyselfe I haue approched but to the vniust neuer †But in this also thou art meruelous before the Highest †because thou hast humbled thyself as becometh thee hast not iudged thyself that among the iust thou maist be very much glorified †For which cause manie miseries and miserable thinges shal be done to them that inhabite the world in the later dayes because they haue walked in much pride †But thou for thyselfe vnderstand for them that are like vnto thee seeke glorie †For to you paradise is open the tree of life is planted time to come is prepared abundance is prepared a citie is builded rest is approued goodnes is perfited perfit wisdome †The roote of euil is signed from you infirmitie and mothe is hid from you corruption is fled into hel in obliuion †Sorowes are past the treasure of immortalitie is shewed in the end †Adde not therfore inquiring of the multitude of them that perish †For they also receiuing libertie haue despised the Highest and contemned his lawe and forsaken his wayes †Yea and moreouer they haue troden downe his iust ones †and haue sayd in their hart that there is no God and that knowing that they dye †For as the thinges aforesayd shal receiue you so thirst and torment which are prepared shal take them for he would not man to be destroyed †But they them selues also which aâ—e created haue deâ—yled his name which made them haue bene vnkinde to him that prepared life †Wherfore my iudgement now approcheth †Which thinges I haue not shewed to al but to thee to few like vnto thee And I answered and sayd †Behold now Lord thou hast shewed me a multitude of signes which thou wilt beginne to doe in the latter times but thou hast not shewed me at what time CHAP. IX Certaine signes shal goe before the day of iudgement 14. More shal perish then be saued 25. Prayer with other good workes are meanes to saluation AND he answered me and sayd Measuring measure thou the time in it selfe and it shal be when thou seest after a certaine part of the signes which are spoken of before shal passe †then shalt thou vnderstand that the same is the time wherin the Highest wil beginne to visite the world that was made by him †And when there shal be sene in the world mouing of places and truble of peoples †then shalt thou vnderstand that of these spake the Highest from the dayes that were before thee from the beginning †For as al that is made in the world hath a beginning and also a consummation and the consummation is manifest †so also the times of the Highest haue the beginning manifest in wonders and powers and the consummations in worke and in signes †And it shal be euery one that shal be saued and that can escape by his workes and by fayth in which you haue beleeued †shal be leaft out of the foresayd dangers and shal see my saluation in my land and in my costes because I haue sanctified my â—elfe from the world †And then shal they be in miserie that now haue abused my wayes and they that haue reiected them in contempt shal abide in torments †For they that knew not me hauing obtained benefits when they liued †and they that loathed my law when they yet had libertie †and when as yet place of penance was open to them vnderstoode not but despised they must after death in torment know it †Thou therfore be not yet curious how the impious shal be tormented but inquire how the iust shal be saued and whose the world is and for whom the world is and when †And I answered and sayd †I haue spoken hertofore and now I say and hereafter wil say that they are moe which perish then that shal be saued †as a floud is multiplied aboue more then a droppe †And he ansvvered me and sayd Like as the field so also the sedes and as the flovvers such also the colours and as the workeman such also the worke and such as the husbandman such is the husbandrie because it was the time of the world †And
the way â— He sendeth messengers and giftes to pacifie his brother Esau 24. wrestling with an Angel is not ouercome in fine the Angel benummeth his thiegh blesseth him and for telleth that he shal be called Israel IACON also went on his iourney that he had begunne and the Angels of God met him †Whom when he had seene he said These are the Campes of God and he called the name of that place Mahanaim that is Campes †And he sent also messengers before him to Esau his brother into the land of Seir into the countrie of Edom †and he commanded them saying Thus speake ye vnto my lord Esau This saith thy brother Iacob I haue soiourned and haue bene with Laban vntil this present day †I haue oxen and asses and sheepe and men seruants and wemen seruants and now I send a lâ—agacie to my lord that I may finde grace in thy sight †And the messengers returned to Iacob saying We came to Esau thy brother and behold he cometh with spede to mete thee with foure hundred men †Iacob “ feared exceedingly being sore affraid diuided the people that was with him the flockes also and the shepe and the oâ—en and the camels into two troupes †saying If Esau come to one troupe and strike it the other troupe that remaineth shal be saued †And Iacob said O God of my father Abraham and God of my father Isaac O Lord that didest say to me Returne into thy land and into the place of thy natiuitie and I wil doe thee good †I am inferiour to al thy mercies and thy truth that thou hast fulfilled to thy seruant With my staffe I passed ouer this Iordain and now with two troupes I doe returne †Deliuer me from the hand of my brother Esau because I am sore affraid of him lest perhaps he come and strike the mother with the children †Thou didest say that thou wouldest do good to me and dilate my seed as the sand of the sea which for multitude can not be numbred †And when he had slept there that night he separated of those things which he had giftes to his brother Esau †she goates two hundred he goates twentie ewes two hundred and rammes twentie †thirtie milch camels with their coltes sourtie kine and twentie bulles twentie she asses and their foles ten †And he sent by the handes of his seruants euerie flocke by it selfe and he said to his seruants Goe before me and let there be a space betwen flocke and flocke †And he commanded the former saying If thou mete my brother Esau and he aske thee whose art thou or whither goest thou or whose are these that thou doest folowe †thou shalt answere Iacobes thy seruant he hath sent them for gifts to my lord Esau himselfe also cometh after vs. †In like maner he gaue commandements to the second and the third and to al that folowed the flocks saying With the selfe same words speake ye to Esau when you shal finde him †And ye shal adde Iacob also thy seruant himselfe foloweth on after vs for he said I wil pacifie him with the gifts that goe before and afterward I wil see him perhaps he wil be gracious vnto me †The giftes therfore went before him but himselfe lodged that night in the campe †And when he was risen early he tooke his two wiues and his handmaides as manie with his eleuen sonnes and passed ouer the ford Iaboc †And when he had set ouer al things that appertained to him †he taried alone and behold “ a man wrasteled with him til morning †Who when he saw that he could not ouercome him he touched the sinowe of his thighe and forthwith it shranke †And he said to him Let me goe for it is breake of day He answered I wil not let thee goe vnlesse thou blesse me †He therfore said What is thy name He answered Iacob †But he no thy name quoth he shal not be called Iacob but Israel for if thou hast bene strong against God how much more shalt thou preuaile against men †Iacob asked him Tel me by what name art thou called He answered Why doest thou aske my name and blessed him in the same place †And Iacob called the name of the place Phanuel saying I haue sene God face to face and my soule was made safe †And immediatly the sunne rose to him after that he was past Phanuel but he halted on his foote †For which cause the children of Israel eate not the sinowe that shrunke in Iacobes thighe vnto his present day because he touched the sinowe of his thighe and it shrunke ANNOTATIONS CHAP. XXXII 7. Feared exceedingly Iustly may we meruel why Iacob so often assured by Gods promises confirmed by his manie blessings protected in al former dangers accompained the night before with armies of Angels indued also with al vertues and namely with perfect charitie which expelleth feare was for al this so vehemently afeard S. Augustin answereth that he neither distrusted in God nor did anie vnlawful thing but did his owne endeuour wisely and confidently lest by presuming or desparing he should rather haue tempted God then trusted in him The causes of his feare were in respect of him selfe and his brother For considering Gods former promises benefites protections were not to be presumed as absolute signes of his perpetual loue but conditional if him selfe perseuered sincerly in Gods seruice And seing The iust man novveth not vvhether he be vvorthie of loue or of hatred he might doubt lest by his twentie yeares conuersation among Infidels in Mesopotamia he had contracted some sinnes for which God might suffer him to fall into calamitie and affliction And though he was in dede stil more and more vertuous and consequently in Gods more fauour and protection yea so much the more by how much lesse he presumed of his owne good state and merites yet by the vehement apprehending of his brothers inclination to reuenge the greatnes of the occasion by procuring the first-birth-right and his fathers blessing from him the newes of his speedie coming towards him with foure hundred men the natural situation of the place where Esau might esâ—aly inuâ—ron him and as he humbly thought his owne vnworthines he was possessed with natural feare such as happeneth to constant men and was sore afflicted for the tender care of his familie But reflecting vpon Gods goodnes he prudently disposed of his people and flockes and besought God to protect him and his by prayer qualified with requisite conditions to wit with humilitie not asking for his owne but for Abraham and Isaacs sake and for Gods owne promise acknowledging himselfe to be lesse then Gods mercies towards him with gratitude recounting great benefites receiued saying VVith my staffe I passed ouer this Iordan and novv vvith â—vvo troupes I do returne with confidence in that God had said he VVould dilate his
in that day In truth because God is not with me these euils haue found me †But I wil hide and keepe close my face in that day for al the euils which they haue done because they haue folowed strange goddes †Now therfore write vnto you this canticle and teach the children of Israel that they know it by hart and sing it by mouth and this song be vnto me for a testimonie among the children of Israel †For I wil bring them into the Land for the which I sware to their fathers flowing with milke and honie And when they haue eaten and are ful and fatte they wil turne away to strange goddes and serue them and wil detract from me and make my couenant of none effect †After that manie euils and afflictions shal haue found them this canticle shal answer them for a testimonie which no obliuion shal take away out of the mouth of their seede For I know their cogitations what thinges they are about to doe this day before that I bring them into the Land which I haue promised them †Moyses therfore wrote the canticle and taught it the children of Israel †And our Lord commanded Iosue the sonne of Nun and said Take courage and be strong for thou shalt bring the children of Israel into the Land which I haue promised and I wil be with thee †Therfore after that Moyses wrote the wordes of this law in a volume and finished it †he commanded the Leuites that caried the arke of the couenant of our Lord saying †Take this booke and put it in the side of the arke of the couenant of our Lord your God that it may be for a testimonie against thee †For I know thy contention and thy most stiffe necke Whiles I yet liue and goe in with you you haue done alwayes contenciously against our Lord how much more when I shal be dead †Gather to me al the ancientes by your tribes and your doctors and I wil speake these wordes in their hearing and wil inuocate against them heauen and earth †For I know that after my death you wil doe wickedly and wil decline quickly from the way that I haue commanded you and euils shal come vpon you in the later times when you shal doe euil in the sight of our Lord to prouoke him by the workes of your handes †Moyses therfore spake in the hearing of the whole assemblie of Israel the wordes of this song and finished it euen to the end CHAP. XXXII A Canticle of the Law wherin the people are exhorted to serue God for his perfect goodnes for his singular benefites for their former ingratitude and for his mercie stil mixed with his punishmentes 44. Al which being earnestly commended to them to remember and teach their children 48. Moyses is commanded to goe into a mountaine whence he shal see the promised land but not enter into it HEARE ye heauens what thinges I speake the earth heare the wordes of my mouth †My doctrine grow together as raine my speach flow as the dew as it were a shower vpon the herbe and as it were droppes vpon the grasse †Because I wil inuocate the name of our Lord geue magnificence to our God †The workes of God be perfect and al his waies iudgementes God is faithful and without any iniquitie iust and right †They haue sinned to him and not his children in filthines a froward and peruerse generation †These thinges doest thou render to our Lord thou foolish and vn wise people Is not he thy father that hath possessed thee and made and created thee †Remember the old daies thinke vpon euerie generation aske thy father and he wil declare to thee thy elders and they wil tel thee †When the highest diuided the nations when he separated the sonnes of Adam he appointed the limites of people according to the number of the children of Israel †But our Lords part is his people Iacob the corde of his inheritance †He found him in a desert land in a place of horrour and of wast wildernes he ledde him about and taught him and kept him as the apple of his eye †As the eagle prouoking her young to flie and houering ouer them hath he spred his winges and he hath taken him and caried him on his shoulders †Our Lord onlie was his guide and there was not with him a strange God †He placed him ouer an high land that he might eate the fruites of the fieldes that he might sucke honie out of the rocke and oile out of the hardest stone †Butter from the heard and milke of the sheepe with the fatte of lambes and of rammes the sonnes of Basan and bucke goates with the marow of wheate and might drinke the bloud of the grape most pure †The beloued was made grosse and spurned made grosse fatted dilated he left God his maker and departed from God his saluation †They prouoked him in strange goddes and in abominations stirred him to anger †They immolated to diuels and not to God to goddes which they knew not there came new fresh ones whom their fathers worshipped not †God that begatte thee thou hast forsaken and hast “ forgotten our Lord thy creatour †Our Lord saw and was moued to wrath because his sonnes and daughters prouoked him †And he said I wil hide my face from them and wil confider their last for it is a peruerse generation and vnfaithful children †They haue prouokedme in that which was no God and haue angred me in their vanities and I wil prouoke them in that which is no people and in a foolish nation wil I anger them †A fyre is kindled in my wrath and shal burne euen to the lowest partes of hel and shal deuoure the earth with her spring and shal burne the foundations of mountaines †I wil heape euils vpon them and myne arrowes I wil spend in them †They shal be consumed with famine and birdes shal deuoure them with most bitter biting the teeth of beastes wil I send vpon them with the furie of those that traile vpon the ground and creepe †Without shal the sword deuoure them within fearefulnes the young man and the virgin together the sucking child with the old man †I said Where are they I wil make their memorie to cease from among men †But for the wrath of the enemies I haue differred lest perhaps their enemies might be proude and would say Our mightie hand and not the Lord hath done al these thinges †A nation without counselis it and without wisedome †O that they were wise and vnderstoode and would prouide for their last †How should one pursew a thousand and two put ten thousand to flight was it not therfore because their God sold them and our Lord inclosed them †For our
Catullus and Cerenus soundeth out Christ vvith harpe tenne stringed Psalter rising vp from hel so attributing the summe of this whole booke to the Royal Prophet Dauid as if he supposed no other author Touching therfore the argument or contentes of this diuine Psalter al Catholique Doctors vniformly agree that it is the abridgement summe and substance of al holie Scriptures both old and new Testament As may first be probably collected by that Christ himselfe often comprehending al the old Testament by the termes of the Law and Prophetes in one place Luc. 24. v. 44. semeth not onlie to reduce al to the Lavv and Prophetes iointly but also to the Psalmes alone or seuerally But whether this be our Sauiours diuine meaning or no in that place out of this and manie other places al the ancient Fathers teach expresly that the Psalmes are an Epitome of al other holie Scriptures For example S. Denys li de Eccles Hierar contemplat 2. after brief recital of the contents of other holie Scriptures saith This sacred booke of diuine Canticles doth exhibite both a general song and exposition of diuine thinges S. Basil calleth the Psalmodie of Dauid the common and most plentiful storehouse of al sacred doctrine the treasure of perfect Theologie S. Ambrose accounteth it the register of the vvhole Scripture Origen S. Cyprian S. Ierom S. Chrysostom S. Gregorie S. Beda S. Bernard Cassiodorus Eutimius and others vse the same or very like termes S. Augustin particularly distinguishing al the Scriptures into foure sortes of bookes sheweth that the Psalmes conteyne al The Lavv saith he teacheth somethinges the Historie somethinges the Prouerbes also and Prophetes teach somethinges but the Booke of Psalmes teacheth al. It proposeth the lavv recounteth thinges of old prescribeth the due ordering of mens actions and prophecieth thinges to come Briefly it is a common treasure of good doctrine aptly administring that is necessarie to euerie one And a litle after exemplifying in particular points Is not here saith he al greatnes of vertue and is not here the right square of iustice is not the comlines of chastitie the consummation of prudence is not vvhatsoeuer may be called good lerned in the Psalmes Here is the knovvlege of God the clere prenounciation of Christ to come in flesh the hope of general Resurrection feare of torments promise of glorie reuelation of mysteries Euen al good thinges are here as in a common great treasure laide vp and heaped together See then and obserue here Christian reader the admirable wisdom and goodnes of God The meanes of mans saluation being so disposed that his owne free consent and cooperation is therto necessarily required according to that most approued doctrin of the same S. Augustin Qui creauit te sine te non iustificat te sine te He that created thee vvithout thee doth not iustifie thee vvithout thee to helpe our weaknes and sweetly to draw our mindes otherwise auerse from trauel and paine the Holie Ghost hath ordained that in smal rowme and in pleasant maner we may attaine necessarie knowlege of God our selues easely kepe the same in memorie and dayly put in practise our chiefest dutie in seruing and praising God by singing reading or hearing these diuine Psalmes which one booke as euerie one shal be able to lerne it more or lesse perfectly openeth and sheweth the way to vnderstand al other Scriptures and so to finde enioy the hidden treasures of Gods word in like maner as a key openeth a lock For the whole sacred Bible is a sealed Booke and not rightly vnderstood til the seale or lock be opened by the key of Gods spirite geuing knowlege which the Holie Ghost amongst other wayes inspireth very often by sacred Musike or Psalmodie As S. Gregorie noteth in holie Scripture 4. Reg. 3. v. 15. where Eliseus not yet knowing Gods wil in a particular case called for a Psalmist or player on instruments and vvhen the Psalmist sang the hand of our Lord came vpon Eliseus and presently he prescribing what should be donne procured plentie of water without rayne where was none before and prophecied victorie against the enimies Reason also and experience teach that as men of cheerful hart are apt to sâ—â—g so the exercise of reading singing or playing Psalmes is a conuenient and a special meanes to attaine quietnes or cheerfulnes of mind But as this holie Psalter is the key of other Scriptures so it selfe is most especially a sealed and locked Booke requiring manie keyes Euerie Psalme saith S. Hilarie hath a peculiar key and oftentimes there be so manie lockes and keyes of one Psalme as there be diuers persons that speake to diuers endes and purposes For albeit diuers mysteries are sometimes connected and so require sundrie keyes yet there is but one principal proper key of ech Psalme otherwise it should be diuided into manie Psalmes Our first endeuour therfore must be to find the proper key of euery Psalme that is to know what is principally therein conteyned To this purpose the lerned Expositers of this booke haue obserued tenne general pointes or seueral matters to which al the contents may be reduced as it were so manie keyes and meanes of entrance into the sense and true vnderstanding of al the Psalmes And the same may likewise be called the tenne stringes of this diuine instrument Vpon one of which euery Psalme principally playeth touching the rest more or lesse as cause requireth for more melodious harmonie and perfect musike The first key or string is God himself One in Substance Three in Persons Almightie Alperfect Powre VVisdom Goodnes Maiestie Iustice Mercie other Diuine Attributes The second is Gods workes of Creation Conseruation and Gouerning of the whole world The third Gods Prouidence especially towards man in protecting and rewarding the iust in permitting and punishing the wicked The fourth is the peculiar calling of the Hebrew people their beginning in Abraham Isaac and Iacob their maruelous increase in Aegypt diuers estates manie admirable and miraculous thinges donne amongst them with their ingratitude reiection and reprobation The fifth principal key and string is Christ the promised Redemer of mankind prophecying his Incarnation Natiuitic Trauels Sufferings Death Resurrection Ascension and Glorie The sixt is the propagation of Christs name and Religion with Sacrifice and Sacramntes in the multitude of Gentiles beleeuing in him euen to the vttermost coastes of the earth the Catholique Church euer visible The seuenth is the true maner of seruing God with sincere faith and good workes The eight holie Dauid interposeth manie thinges concerning himselfe As Gods singular benefites towards him for which he rendereth thankes and diuine praises recounteth his enimies dangers and afflictions of mind bodie namely by Saul Absalon and others humbly beseeking and obtaining Gods protection He also expresseth in himselfe a perfect image
†For our Lord knoweth the way of the iust and the way of the impious shal perish ANNOTATIONS PSALME I. 1. Hath not gone not stood not sitte The Hebrew stile and maner of discourse differeth here from other nations in mentioning first the lesse euil and the greatest last VVhereas we would say in the contrary order He is happie that hath not sitte that is hath not setled himselfe in wickednes nor finally persisted obstinate more happie that hath not stood anie notable time continued in sinne and most happie that hath not gone not geuen anie consent at al to euil suggestions 2. His vvil in the vvay of our Lord. As one part of happines consisteth in declining from euil so the other is in doing good the wil desiring and diligently endeuoring to walke in the way of vertue and law of God VVhich is true iustice and right forme of good life proposed in this Psalme for attayning eternal beatitude PSALME II. Christs glorie the world repining therat 4. shal be propagated in al the world 7. His diuine powre as wel spiritual in conuerting mens hartes as external in seuere iustice is prophecied VVHY did the Gentiles rage and peoples meditate vaine things †The kings of the earth stood vp and the princes came together in one against our Lord and against his Christ †Let vs breake their bondes a sunder and let vs cast away their yoke from vs. †He that dwelleth in the heauens shal laugh at them and our Lord shal scorne them †Then shal he speake to them in his wrath in his furie he shal truble them †But I am appoynted king by him ouer Sion his holie hil preaching his precept †The Lord said to me Thou art my Sonne I this day haue be gotten thee †Aske of me and I wil geue thee the Gentiles for thyne inheritance and thy possession the endes of the earth †Thou shalt rule them “ in a rod of yron and “ as a potters vessel thou shalt breake them in peeces †And now “ ye kings vnderstand “ take instruction you that iudge the earth †Serue our Lord in feare and “ reioyce to him with trembling †Apprehend discipline lest sometime our Lord be wrath and you perish out of the iust way †When his wrath shal burne in short time blessed are al that trust in him ANNOTATIONS PSALME II. 2. Kinges and Princes against Christ VVhen Christ and his Apostles preached the Gospel both Iewes and Gentiles with their Princes Kinges and Emperors most furiously resisted but al in vaine For they could not hinder the wil and powre of God But the more they persecuted the more was increased the zele and number of Christians 8. The gentiles thyn inheritance By this promise of God to Christ S. Augustin conuinced the Donatistes in them the Protestantes that say the Church of Christ failed and became smal or inuisible as though Christ the Sonne of God could sometimes lose his inheritance which is the Catholique Church gethered of the Gentiles and his possession extended to the endes of the earth 9. As a potters vessel If a potters vessel saith S. Ierom in hunc Psal tom 8. be broken whiles it is soft it may easily be repared but after it is hard it can not be made whole againe So sinners are more easily restored to grace shortly repeating then long obdurate yet that which is vnpossible to man is possible to God Mat. 10. For as clay in the potters hand so are you in my hand saith our Lord. Iere. 18. 10. Ye kinges vnderstand Not onlie innumerable other people of al nations but also after a while Kinges and Emperors beleued in Christ And such as at first persecuted became most Christian Catholique Defenders of the faith 10. Take instruction you that iudge the earth Petilianus Gaudentius other Donatistes inueyghing against Christian Kinges for punishing heretikes most falsly auoched that Christianitie neuer found kinges but inuious enimies and persecuters To whom S. Augustin answereth in seueral bookes that Christian Kinges and Princes are not enemies to Christianitie but are enemies to heretikes the rebelles of Christ and his Church For according to this prophecie of king Dauid Christian kinges are instructed and know it is their dutie â—â— the seruice of God to defend the Church against Heretikes and other Infidelles And it is the propertie of Apostataes to fauour heretikes So good Constantin the great maintained Catholique vnitie and Iulian the Apostata to make greater diuision tooke Churches from Catholiques and gaue them to Donatistes to nourish dissention and so to oâ—eâ—â—â—row al Christians But God stil protecteth the true Church againâ—â— al such suttle and malicious dâ—uiâ—es because it is Christs inheritance 11. Râ—â—oyâ—e vvith trembling Gods seruice is tempeted with two affections with ioy in consideration of his goodnes mercie meeknes and with feare in respect of his â—ustice and â—euere iudgement The one is a remedie against desperation the other against presumption PSALME III. King Dauid recounteth his danger when his sonne Absalom conspired against him 4. and thanketh God for his deliuerie 9 acknowledging al helpe to be from God Mistically Christs persecution Death Burial and Resurrection †The “ Psalme of Dauid “ when he fled from the face of Absalom his sonne 2. Reg. 15. LORD why are they multiplied that truble me manie rise vp against me †Many say to my soule There is no saluation for him in his God †But thou Lord art my protectour my glorie exalting my head †With my voice I haue cried to our Lord and he hath heard me from his holie hil †“ I haue slept and haue bene at rest and haue risen vp because our Lord hath taken me †I wil not feare thousandes of people compassing me arise Lord saue me my God †Because thou hast stroken al that are my aduersaries without cause thou hast broken the teeth of sinners †Saluation is our Lordes and thy blessing vpon thy people ANNOTATIONS PSALME III. 1. Psalme of Dauid Al Interpreters agreably teach that king Dauid made not the titles which are before the Psalmes Neuertheles they are authentical as endited by the Holie Ghost And it is most probable Esdras added those titles which are in the Hebrew and the Seuentie interpreters writte the other in their Greke Edition Both which S. Ierom translated into Latin In these titles fiue thinges may be noted First the former two hauing no title at al the general name of Psalme common to al is particularly appropriated to some and other names to others VVhich in al are twelue to witte Psalme Inscription Prayer Canticle Psalme of Canticle Canticle of Psalme Hymne Testimonie
thy father and leaue not the lawe of thy mother †that grace may be added to thy head and a cheyne of gold to thy necke †My sonne g if sinners shal entise thee condescend not to them †If they shal say Come with vs let vs lye in waite for bloud let vs hide snares against the innocent without cause †let vs swalow him aliue as hel and whole as one descending into the lake †We shal finde al precious substance we shal fil our house with spoiles †Cast in thy lot with vs let there be one purse of vs al. †My sonne walke not with them stay thy foote from their pathes †For their feete runne to euil and make haste to shede bloud †But h a nette is cast in vayne before the eies of them that haue winges †Them selues also lye inwayte against their owne bloud practise deceites against their owne soules †So the pathes of euerie couetous man take violently the soules of the possessors †Wisdom preacheth abrode she geueth her voice in the streates †In the head of multitudes she cryeth in the doores of the gates of the citie she vttereth her wordes saying †O children how long doe you loue infancie and fooles couet those thinges which are hurtful to them selues and the vnwise hate knowlege †Turne-ye at my correption behold I wil vtter my spirite to you and wil shewe you my wordes †“ Because I called and you refused I streched out my hand and there was none that regarded †You haue despised al my counsel and haue neglected my reprehensions †I also wil laugh in your destruction and wil scorne when that shal come to you which you feared †When soden calamirie shal fal on you and destruction as a tempest shal be at hand when tribulation and distresse shal come vpon you †Then shal they inuocate me and I wil not heare in the morning shal they arise and shal not finde me †for that they haue hated discipline and not receiued the feare of our Lord †nor consented to my counsel detracted from al my correption †They shal eate therefore the fruites of their way and shal be filled with their owne counsels †The auersion of litle ones shal kil them and the prosperitie of fooles shal destroy them †“ But he that shal heare me shal rest without terrour and shal enioy abundance feare of euils being taken away ANNOTATIONS CHAP. I. 2 VVisdom As wel in these Sapiential bookes as in other holie Scriptures and sacred writers the vvord vvisdom hath three significations Sometimes it importeth the Diuine Attribute called Gods wisdom sometimes supernatural wisdom geuen to men by the Holie Ghost and sometimes it signifieth mere humane vvisdom gotten by the natural light of reason and mans industrie The first as like vvise other Diuine Attributes Gods Povvre Goodnes Iustice Truth Mercie and the like are not qualities or other accidents in God as the same termes signifie in creatures For in God there is no Accident but al in him is this Diuine Substance and Essence vvhose diuers Excellences are called by such names as mans capacitie can better conceiue and so Gods vvisdom is God himselfe and is approprieted to the second Person of the blessed Trinitic as Povvre is approprieted to God the Father and Goodnes to the Holie Ghost In this sense chap 3. v. 16. is saide Our Lord by vvisdom founded the earth c. The second is called Sap. 3. v. 25. the vapore of Gods povvre and a pure emanation orinfluence of the glorie of Almightie God and so is a participation of Diuine increated wisdom called also diuine according to a certaine anologie or similitude of Gods owne wisdom and is the principal gifte of the Holie Ghost by vvhieh God is righstly knovvne and duly serued including al other supernal giftes and vertues vvherof is treated in these bookes and so vvhich al men are inuited vvith assured promise of celestial and eternal revvard The third vvisdome is mere humane gotten by natural vvitte and studie such as Philosophers haue knovving manie truthes but mixt vvith manie errors and much ignorance truly called vvorldlie vvisdom seruing only for this vvorld But the second kind vvhich is as asparkecle of Gods vvisdom maketh meu othervvise ignorant and of smal capacitie rightly vvise in dede the true seruants of God and enheriters of the kingdom of heauen as these bookes do most copiously teach 24. Because I called and you refused God voursaffeth foure benefites of grace to euerie man al necessarie and sufficient for his saluation 1. He calleth al by preaching or good inspiration 2. He offereth helpe 3. He instructeth the ignorant what is good that they may choose it if they wil. 4. And reprehendeth euil that they may shunne it They therfore that neglect this manifold grace in this life shal without al remedie be damned being to late to repent in an other world For then they shal crie and not be heard v. 28. 33. But he that shal heare me Contrariwise those that accept Gods grace and cooperate therwith shal haue eternal rest and ioy The very same which S. Paul teacheth 2. Cor. 5. v. 10. Euerie one shal receiue the proper thinges of the bodie according as he hath done either good or euil CHAP. II. Gaining of wisdom bringeth much good 10. and auoydeth much euil 16. deliuering from error of Idolaters and Haretikes †MY sonne if thou wilt receiue my wordes and wilt hide my commandments with thee †that thyne eare may heare wisdom incline thyne hart to knowe prudence †For if thou shalt cal for wisdom and incline thyne hart to prudence †If thou shalt seeke her as money and as treasures shalt dig her vp †then shalt thou vnderstand the feare of our Lord and shalt finde the knowlege of God †Because our Lord geueth wisdom and out of his mouth prudence and knowlege †He wil keepe the saluation of the righteous protect them that walke simply †Keeping the pathes of iustice garding the wayes of saints †Then shalt thou vnderstand iustice and iudgement and equitie and euerie good path †If wisdom shal enter into thy hart and knowlege please thy soule †counsel shal keepe thee and prudence shal preserue thee †that thou mayst be deliuered from the euil way and from the man that speaketh peruerse thinges †“ who c leaue the right way and walke by darke wayes †“ who are glad when they haue done euil and reioyce in most wicked thinges †whose wayes are peruerse and their steppes infamous †That thou mayst be deliuered from “ the strange woman and from the forener which mollifieth her wordes †forsaketh the guide of her youth †and hath forgotten the couenant of her God For her house is bowed downe to death and her pathes to hel †Al “ that goe in vnto her shal
that they must be iust and gentle and hast made thy children of good hope because iudging thou geuest in sinnes place of repentance †For if thou didst punish the enemies of thy seruants and that deserued to die with so great consideration geuing time and place whereby they might be changed from their wickednes †With what diligence hast thou iudged thy children to whose parents thou gauest othes and couenants of good promises †Therfore when thou geuest vs discipline thou scourgest our enemies very manie wayes that iudging we may thinke vpon thy goodnes and when we are iudged we may hope for thy mercie †Wherfore to them also which in their life haue liued foolishly vniustly thou hast geuen great torments by the same thinges which they did worshipe †For they wandered long in the way of errour esteming for goddes those thinges that in beasts are superfluous liuing after the maner of sensles infants †For this cause thou hast geuen iudgement on them as on sensles children to be in derision †But they that were not amended by scornes and reprehensions haue tried the worthie iudgement of God †For in what thinges they suffering tooke indignation by those whom they thought goddes when seing they were destroyed in them him whom in time past they denied that they knewe they acknowleged the true God for the which cause the end also of their condemnation shal come vpon them CHAP. XIII Men folowing their phantasies knew not God by his creatures but honored the creatures for goddes 10. Most sottishly also worshipped thinges fashioned by mens handes as goddes BVT al men be vame in Whom there is not the knowlege of God and of these good thinges which are sene they could not vnderstand him that is neither attending to the workes haue they agnised who was the workeman †but either the fyre or the wind o◠the swift ayre or a circle of starres or exceding much water or the sunne and the moone they thought to be goddes rulers of the world †With whose beautie if being delighted they thought them goddes let them know how much the Lord of them is more beautiful then they For the author of beautie made al those thinges †Or if they merueled at their vertue operations let them vnderstand by them that he which made these is stronger then they †for by the greatnes of the beautie and of the creature the creator of them may be sene to be knowen therby †But not withstanding there is yet in these lesse complainte For they also perhaps erre seeking God and desirous to finde him †For whereas they conuerse in his workes they enquire they are perswaded that the thinges be good which are seene †But againe neither ought these to be pardoned †For if they could know so much that they were able to estimate the world how did they not more easely find the Lord therof †But they are vnhappie their hope is among the dead who haue called the workes of mens handes godds gold siluer the inuention of art and the similitudes of beastes or an vnprofitable stone the worke of an old hand †Or if an artificer a carpenter cut streight timber out of the wood pare of al the barke therof cunningly and vsing his art diligently frameth a vessel profitable for the common vse of this life †and vseth the chippes of that worke to dresse his meate †and maketh that which is left therof which is for no vses but being a crooked peece of wood and ful of knobes carueth it diligently in the holownes therof and by the skil of his art fashioneth it and maketh it like to the image of a man †or compareth it to some beast straking it ouer with redde and with paynting making the colour therof ruddie and layeth a colour ouer euerie spot that is in it †and maketh a worthie habitation for it and setting it in a wal and fastening it with yron †lest perhaps it fal prouiding for it knowing that it can not helpe it selfe for it is an image and it nedeth helpe †And concerning his substance his children for mariage making a vow he seeketh to it He is not ashamed to speake with him that is without soule †and for health certes he besecheth the weake and for life asketh the dead and for helpe inuocateth him that is vnprofitable †and for a iourney asketh him that can not walke and for getting and for working and for the euent of al thinges he asketh him that in al is vnprofitable ANNOTATIONS CHAP. XIII 1. They could not vnderstand him that is Philosophers discussing the nature of manie creatures saw that euerie creature proceded of some other thing so there must nedes be one beginning of al absolute of itselfe neither proceding nor depending of an other nor a limited substance As the thing that is a man is not a beast an oxe is not a horse c. and telling what anie thing is we exclude therby that it is not other thinges but saying without addition HE WHICH IS we shew the beginning of al in no sorte limited and this is God VVhom some Philosophers by such discourse found knew in general sometimes confessed but did not honour him as God and therefore were inexcusable as S. Paule concludeth against them Rom. 1. CHAP. XIIII Foolish men intending to saile honour woodden idols in regard of the profite they receiue by shippes 6. by which some were saued in the general diluge 8. Idols and idolmakers are cursed 12. They were not from the beginning 15. but were deuised for memorie of the dead and worshipped with diuine honour 22. So men forgetting God proceeded in idolatrie with other abominable and cruel enormities AGAYNE an other thinking to sayle and begynning to make a iorney through the fierce waues inuocateth wood more fraile then the wood that carieth him †For couetousnes of getting inuented it and the craftesman by his wisdom framed it †But thy prouidence ô Father doth gouerne because thou hast geuen a way euen in the sea and among the waues a most sure path †shewing that thou art able to saue out of al thinges yea if a man goe to the sea without art †But that thy workes might not be voyde of wisdom for this cause also men commit their liues euen to a little wood and passing ouer the sea are deliuered by shippe †But from the begynning also when the prowde giants perished the hope of the world fleing to a shippe rendered to the world feede of natiuitie which was gouerned by thy hand †For blessed is the wood by the which iustice is made †But the idol that is made by handes cursed is both it and he that made it because he in deede wrought it and the same being fraile was called god †But to God the impious and his impietie are odious
Ser 1. de S. Andrea S. Beda 〈◊〉 4. S. Aug. cont Faust S. Greg. in li. 1. Reg. et in Iob. Inuocation of Patriarches S. Hiere Ep. 12. ad Gauden Obiections answered by holie Scriptuâ—es Iob. 4â— How Sainctes knâ—w mens prayers Titles geuen to men in office and to Sainctes lib. de mortalitate Angels adâ—â—ed Reliqués Images Exequies fâ—â— the dead Purgatorie To. 2. in sept Psal paeuitent Limbus pattâ— No entrance into heauen before Christ Resurrection Iudgement Eternal paine of the damned and glorie of the blessed 1. Co◠◠〈◊〉 dowries of glorified bodies presigured 1 Cor. 〈◊〉 Cathâ— câ—â—s Rom p. 1. c 12. q 9. The Church more knowen to other nations then before The Ecclesiastical and temporal states more distinguished Succession of High Priestes Distinction of offices in Priestes Leuites Succession of temporal princes interrupted Dukes Iudges Kinges M 〈…〉 Church Murmure Idolatrie 〈…〉 e. 〈…〉 〈…〉 * Iudic. 3. Ordinarie meanes of conseruing the Church No participation with infiâ—els No 〈…〉 But one Tabernacle One Altar 〈◊〉 〈…〉 8. Chris orat 1. aduers Iudeos One supreme Iudge of controuersies Al bound to obey him His sentence infallible The Church of Christ preserued from â—â—â—ing in Religion Math. 16. 28. Luc. 22. Ioan 14. 16. Eph. 4. â— Tâ—m 3. Not anie temporal but Christs kingdom is in al nations and perpetual S. Aug. li. 17. â—â— de â—â—uit S. â—â—pipâ—â— here 's 2â— The Church of Christ vniuersal Act. 4. in hunc Psalm The Iewes wil not see Christ 2. Cor. 3. And Heretikes wil not see the Church which yet is alwayes visible S. Aug. in Psal 30. câ—nâ— 2. Collat. Carthag at cont Donatist Ibidem The beginning of the fifth age * Firmnes * in strength :: A vessel so 〈…〉 for the 〈…〉 being 〈…〉 :: â—atus contayned 〈…〉 :: Had designed and dedicated to holie vses :: There was no more with in the arke Deut. 10. but on the outside was the rodde of Aaron Nu. 17. Heb. 9. the golden potte with Manna Exod 16 Heb 9. and the booke of the law repeted by Moyses Deut. 31. :: Prices blesse their people parentes their children :: Salomon knew wel Gods conditional promise but perseuered not in keping his coÌ„mandments and therfore a great part of the kingdom was takeÌ„ from his children yet the right of the kingdom of Iuda remayned to his seede euen to Christ our Sauiour :: Reward of good workes :: External workes of penance except they proceede from the hart suffice not for remission of sinne :: External worship is not acceptable to God except it procede from internal sinceritie and dâ—â—odon VVherfore S. Augustin sayth God is worshipped in faith hope and charitie Enchirid c. â— :: Salomon did not â—el these cities for he could not alienate them but let the king of Tyre haue the vse and reuenewes in payment for timber for the gold which he sent * dirtie or disples sing :: a monument :: Part of Arabia is called Saba nere to Iurie but this Saba is beyond Arabia as S. Hierom testifieth in Esaiae 60 li. 17 it semeth to be in Aethiopia for our Sauiour saith Mat. 12. The quene of the South came froÌ„ the endes of the earth to heare the vvisdom of Salomon :: As this quene had no spirite when she saw Salomons wisdom so the Church gathered of gentiles knowing Christs grace finding the masters of Euangelical doctrin casting away the spirite of pride and laying of al hautinesse of mind lerned to distrust in her self and to trust in the great mercie of her king S. Greg in Psal 7. paâ—â—ten to 2. * A wonderful thing that a Quene vpon fame of a mans wisdom traueled so farre to heare him speake and to see his gouernment but it was Gods inspiration to signifie by this figure that the Church of Christ should be gathered of the Gentiles in al nations Kiges Quenes noâ— potent Princes also submitting themselues to Christ Isaae c. 49. :: Though pluralitie of wiues was then alowed yet it was forbid to multiplie manie Deut. :: The tribe of Iuda :: By Ierusalem is vnderstood the tribe of Beniamin wherin it stood so there remained two tribes to Salomons heyres 2. Reg. â— â—â— Reg. 10. :: From the time that Salomon fel to idolatrie he was more impugned by three perpetual aduersaries Adad Razon and Hieroboam mystically signifying the flesh the world and the diuel :: This fact coÌ„firmed his wordes that he spoke seriously fained not :: VVhether he repented and was saued or no is vncertaine The third part The diuision of the Kingdom Seueral reigues of certaine kinges and preaching of special prophetes :: This pharaise noteth the sequel not the final cause As chap. 14. â— â— :: A diuelish policie to make a religion conformable to the temperal state :: For such a religion such priestes were fittest :: Places on hilles where they sacrificed calues and other thinges to the images of calues :: This foreshewing long before the name of a childe that should be borne importeth that he should do great thinges See 4. Reg. 2â— :: This man of Bethel was indeede a prophet of God but in this lied wickedly and so deceiuing the other prophet made him to breake Gods commandment for which he was slaine VVhervpon Hieroboam swhom the wiked prophet sought to please was lesse afeard to procede in idolatrie :: Not only the deceiuer but also he that is deceiued is guiltie and punishable for breakiÌ„g Gods coÌ„mandment :: By this it appeareth to be Gods worke and punishment :: Ieroboam did not wittingly and of purpose set vp false goddes to the end he might prouoke God to anger for his intention only was to kepe the people froÌ„ going to Ierusalem left by that occasion they should returne to Roboam their Lord king of Iuda ch 12. v. 27. But by settiÌ„g vp idols he did prouoke God consequently to anger So here and in other places this phrase that he might prouoke that it might be fulfilled and the like signifieth not the final cause but the sequele of other factes without direct intention :: Dauids postetitie conserued for his sake :: Those altares which Salomon had made for his wiues that were idolaters Asa destroved not but al which RoboaÌ„ and Abias had made or suffered to be made for their owne people he pulled downe Iosias afterward destroyed also those which Salomon had made 2. â—â—â—â—l 34. :: The aâ—â—â—ouâ— of schisme punished in his posteritie :: Al those that were in the campe chose their general to be their king and preuailed therin though an other half of Israel chose and folowed an other for a time :: Thebni being then dead he reigned peaceably for he began his reigne the 27. yeare of Asa â— 15. 16. and reigned in al 12. yeares :: VVhen Hiel began to build Iericho his eldest sonne died so the rest successiuely that the last died when he finished the building because God by the mouth of
Gods commandments â—os â— f To him that vseth Gods grace wel more grace is continually geuen â—â—â—e 17. g Through such grace he shal perseuer h al thinges worke to the good of them that loue God sincerely i The wicked are carried with euery light tentation k Al rysing at the last day the wicked shal not rise with hope nor comforth but in desolation l the happie congregation of the blessed m approueth rewardeth n in eternal damnation They are happie in hope that decline from euil Iustice consisteth in fleing euil and doing good Of Christ the 5. key Also of his Church the 6. key a Both geÌ„tiles b and Iewes striue invaine against Christ Act. 4. c Pilate and Herod d Annas and Caiphas e The voice of wicked men f especially libertines striuing to shake of al discipline g God for al this wil turne the haries of manie h seuerly reprehend i and iustly punish the obstinate k Christ shal reigne in his kingdome the Church l God the Father speaketh to m God the Sonne Act. 13. Heb. 1. 5. n Christ as man hath the Church for his inheritance o Spred through the whole world p Gods inâ—â—exwiâ— powre Apoc. 2. 19. q A prophecie that kinges shal be conuerted and submit themselues to Christs discipline r None is secure before death Å¿ Some fal from the way of saluation t God wil iudge iustly in the end of this short life both the euil and good So this Psalme concludeth with the ninth key Persecution cannot hinder the glorie of Christ The Church neuer faileth in hâ—ne Psal Custome in sinne more hardly cured Kinges conuerted to Christianitie Defend Catholiques and punish heretikes Apostataes fauoure heretikes and schismatikes because they hate al Christians Ad Petil li. 2. c. 92. Ad Gaud li. 2. c. 26. Ioy and feare Dauid persecuted by his sonne The 8. key a O God let me know how greuiously I haue sinned b that al Israel 1. Reg. 15. v. 13. with al their hart foloweth Absolom So against Christ the Priestes the People Gentiles al conspired Ioan â—â— c my life d he can not escape e But I auouch that God alwaies defendeth me f geuing me victorie g coÌ„firming my kingdom h heauen i I lay downe k and rested in expectation of thy helpe l And am deliuered Christ dyed was buried rose againe m I know thou wilt help me and so I besech thee to do n The streÌ„gth and furie o health and saftie coÌ„meth from God p Abundance of grace promised to Gods seruantes Titles of the Psalmes added by â—â—â—â—as and the Septuagint â—iue thinges to be noted â—â— the titles Psal 4. 6. 8. 15. 16. c. VVhy this is called the Psalme of Dauid The time and occasion of making this Psalme King Dauid prefigured Christ The same Scripture hath diuers literal senses Confidence in God necessary The 7. key a In an instrument apt for verses b This Psalme perteyneth to the beloued signified by the word Dauid S. Aug. li. 17. c. 14. ciuit S. Beda in Psal c VVhen Saul vniustly persecuted iust Dauid God heard his prayers d being straictly beseeged 1. Reg. 23. 26. e Likewise helpe me when soeuer I shal nede f Why do you stil harden your hartes g honour and transitorie glorie h false and deceiptful riches Ephos 4. i Euery godly soule k Rich with vertues l Euerie iust soule hath confidence in God that he wil heare his crie m Iust anger is good necessarie agaiÌ„st sinne n but then is most nede to beware not to excede in passion haue therfore a continual purpose neuer to sinne o Euil cogitations p bewaile repent before you sleepe q Not only external but most especially internal sacrifice of iustice and obseruation of Gods commandments is most necessarie r The solide rewardes promised by God Å¿ reason and grace are freely geuen to man wherby he may know that God wil reward the iust Heb. II. v. 6. t VVherin a iust man inwardly reioyceth v For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament w For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament x For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament y In this confideÌ„ce the iust may rest contented z God so promiseth euerie iust person in particular The signification of this phrase To the end in tâ— etitles of Psalmes 1. Par. 15. Rom. 10. Three spiritual sacrifices necessarie Of penance Iustice Praise VVhat is due to God To our selues To our neighbour To our enemies The world The flesh The diuel To sinne Light of reason sheweth there is a God that rewardeth The general iudgement The 9. key a The faithful iust soule that ouer coÌ„meth her enimies by vertue b eternal glorie c The praier of the whole Church or of anie faithful euer beloued soule d Gods helpe is presently granted of his part though it be sometimes differred for the more good of his seruantes e Before al other affayres we must pray to God S. Ciprian in fine orat Dominicae f The wicked and wickednes haue noe conuersation with God g in the day of iudgement h by final sentence of eternal daÌ„nation i Not in mans powre but in Gods mercie must the iust man trust k In the Church of God l with reuerential feare as in Gods presence m No true nor solide goodnes in the wicked n They thinke nothing but vanitie and mischiefe o yelding lothsome stinâ—h bitternes and rancor p yet they flatter with feaned good wordes Psal 13. Rom. 3. q Albeit the iust desire the conuersion of the wicked yet if they wil not repeÌ„t then the iust conforme their desires to Gods iust iudgement which shal be manifested in the end of the world r The iust shal receiue sentence of eternal glorie God is not author nor cause of sinne A pathetical praier of a sinner the first penitential Pâ—alme the 7. key a This Psalme perteyneth also to penitentes in the new testament b condemneme not eternally c Spare me also for part of the temporal paine which I deserue Psal 37. d Geue me the medicine of grace e My sorow hath inwardly pearced me euen to the bones f with feare of thyiust wrath g leauest thou me in this calamitie h Shew againe thy fauorable contenance i from this fearful affliction k Though my sinnes haue deserued the contrary yet shew thy mercy l This life is the time of repentance after death no cenuersion m In hel nothing but blasphemie n I haue in part lameÌ„ted o I wil adde more sorow penance p I wil persist in my penance til I be throughly watered with thy grace q myn eyes are dimme with weeping for feare of thy iust iudgement r my heares are gray with sorrow Å¿
parente his vvrath must nedes be very great to euerie sinner for his ovvne proper sinnes p The hope of glorious resurrection turneth our calamities into spiritual ioy q Yea the more we suffer in this life for the truth the greater is our comforth in hope of reward r Not only in that we are thy creatures but also in that we are thy seruants we are thy proper worke therfore in both these respectes ô God looke vpon vs with clemencie ſ lead also our posteritie into the right way and make them thy seruantes t O God illuminate our vnderstanding v make our actions by thy grace profitable to vs. vv and make perfect in vs the worke of charitie In which one worke al good workes are included and to which al other are directed For then workes are right sayth S. Angustin when they are directed to this one end Gods prouidence the 3. key a Praise of Gods prouidence with thankes b Which Dauid songue with voice c He that firmely relieth and resteth vpon Gods prouidence is assuredly protected by him d Al secret and sutle machinations e and from al crueltie of tyrants f Terrors obscurly suggested by euil men or spirites with erronions conceipte that men are not bond in time of temporal dangers to confesse the truth g Open persecution threatning present death except men denie the truth which they know h circumuention of craftie enimies by sutle arguing and drawing men into error and so to decline from Catholique Religion i long torments euen to death except Gods seruants wil relent and denie the truth which they assuredly beleue and know in their conscience that they are bond to professe it k On thy left side in aduersitie manie fal from God l on thy right side in prosperitie manie more forgete and forsake God m In sincerely sayng thou art my hope thou makest God thy refuge n Angels haue protection of men by Gods ordinance o The diuel corruptly alleageth this scripture Mat. 4 omitting the latter part of this verse which sheweth when Angels protect iust men towitte when they walke in a right path obseruing ordinarie course in their actions not in geuing themselues headlong into needles danger as the same diuel proposed to our Sauiour to cast himself downe from the pinnacle of the temple Such falling is not the way of the iust but of Lucifer that fel from heauen So S. Bernard noteth Ser. 15. in hunc Psal p God speaketh the rest that foloweth in this Psalme q In eternal saluation Foure sortes of persecution for the Catholique faith 1. 2. 3 4 God leaueth none but those that first leaue him The vvorkes of God admirable the 2. key a Voices beginning instrumentes prosecute this song b when we rest from worke then especially vve ought to thincke vpon Gods vvorkes praise and thanke him for the same c To geue thankes d In prosperitie e in aduersitie f On euerie instrument of tenne stringes signifying the obseruation of the tenne commandments g namely on the Psalter h also on the harpe which signifieth mortification i Carnal and sensual man k he that thinketh only of present thinges not of future l The iust in confidence of a good conscience expect exaltation of their powre m and great consolation in the end of their life n Then shal the iust see their enimies depressed and themselues florish like the palme and ceder trees as folovveth o Militant Church p triumphant q Publikly professe Gods praeises as in the wordes folowing Perpetuitie of the Church the 6. key a Praise to be songue vvith voice b composed by Dauid c the sixth day of the weeke vvhich is our friday d in vvhich day the Church of Christ vvas founded by his bloud shed on the crosse f gloriously escending in soule into limbus and in bodie to his graue g he then put on al armour of strength strength to reforme the world and to inlarge his kingdom according to his owne prediction where he saide If I be exalted from the earth I wil draw al thinges vnto myselfe Ioan. 12. v. 31. Our Sauiour founding his Church by his death begane then to reigne therin h Not only in Iurie and Samaria but the whole earth i and the same Church shal not be destroyed k Christ being eternal hath an euerlasting Church l Al sortes of persecuters the High priestes who sometimes vvatered the spiritual land like riuers vvith Scribes Pharises and other incredulous Ievves also Paganes Turkes and Heretikes haue oppugned the Church m With more force then anie persecutions in the old Testament n but though al these assaultes be great and meruelous yet Christ in protecting his Church is more meruelous o Articles of faith are not euidently apparent to knovvlege but euident to credibilitie to those that are disposed by Gods grace illuminating their vnderstanding and mouing their free vvil to geue consent of beleefe if they vvil p It behoueth therfore al members of the Church to conuerse piously and religiously in this life seing she hath so excellent a spouse protector and instructor q euen to the end of the vvorld Eternal saluation and damnation the 10. key a The Hebrevv letter Lamed vvhich ordinarily is prefixed to the datiue case or signifieth to being set before proper names is a signe of the genetiue case Yet the Septuagint expresse it by the datiue and so doth the latin ipsi Dauid and consequently our English hath to Dauid himselfe to shevv a difference betvven sacred and profane vvriters For in humane bookes the vvriter and auctor is al one but in diuine the Holie Ghost is the proper auctor and a man is the vvriter To signifie therfore the principal auctor Dauid is sometimes named as the instrumental cause to vvhom the Holie Ghost inspired this and other Psalmes and by vvhom they vvere vvritten And vvhen the titles expresse othervvise A Psalme of Dauid yet it is so to be vnderstood that the Holie Ghost is alvvayes the principal auctor and Dauid the instrumental ministerial or secondarie auctor But vvhen other names are expressed either in the genetiue or datiue case or hovvsoeuer it proueth not that those men vvere the vvriters of the same Psalmes but importeth some other thing as by S. Augustins iudgement vve noted in the proemial Annotations page 3. 4. vvherby is proued that this Psalme vvas not written nor composed by Moyses as Hebrevv Rabbins suppose but by the Royal Psalmist Dauid b Made and ordinarily songue in the sourth day of the vveke our vvenesday in vvhich day Iudas the traitor sold our Sauiour Christ to his enimies The reuenge of vvhich vvickednes and of al other sinnes is here prophecied c God more commonly called the God of mercie vvhich vertue in him is aboue al his vvorkes Psal 144 is also the God of reuenges according to his iustice d He procedeth in iudgement resolutly not depending nor fearing not respecting anie person povvre
powre by his meruelous workes m nor were content with his prouidence but carnally coueted thinges not necessarie Exo. 16 17. n According to their carnal desâ—â—â—s o Holie by his function Num. 16. p They adored the image that represented a calf not God Exo. 23. q God being their true glorie they changed him for a false god of the Aegyptians who especially honoâ—ed a calfe called Apâ—s making an image therof and attributed their deliuerie from Aegypt to this imagned god Exo. 32. v. 4 8. Of which and the like foolish and abominable idolatrie S Paul writeth Rom. 1 v. 23. They changed the glorie of the incorruptible God into a similitude of the image of a corruptible man and of foules and of foure footed beastes and of them that crepe where we see what maner of imagies holie Scriptures condemne and not the imagies of Christ and his Sainctes r He sayd he would destroy them but for Moyses prayer spared them Exo 32. Num. 14. Num 14. v. 21. 22. Å¿ The Idol of Moabites and Madianitees Num. 25. v. â— t As God is in deede the liuing God that liueth of himselfe and geueth life to others so false goddes are called dead goddes that can not geue life to anie but doe kil al that serue them at least spiritually and often corporally v Phinees moued by the zele of God as the holie text witnesseth Nu. 25. v. 11. in killing the adulterers pleased God and merited reward Num 20. v. 2. 12. w Moyses afflicted in spirite by the enormious murmuring of the people doubted whether God would geue them water out of the rocke or no not doubting of his powre but of his wil and so when he should haue spoken to the rocke Num. 20. v. 8. he spoke to the incredulous people v. 10. and therin offended God for which he was temporally punished v. 12. Deut. 1. v. 37. c. 3. v. 26. c. 4. v. 21. Deut 2. v. 2. 12. v. 2. 3. Iudic 2. v. 11. 12. Iudic. 2. v. 5. 6. c. Iere. 15. v. 5. x Some Iewes offered these most cruel vnnatural and abominable sacrifices perhaps in the times of Iudges when they were mingled with idolatrous people and serued their goddes Iud. z. v. 12. c. 3 v. 6. But it is more expresse after Dauids time wherof he here prophecieth and was veryfied by Achaz 4 Reg. 16 v. 3. and by Manasses 4 Reg. 21. v. 6. VVhich with other idolatrie king Iosias destroyed 4 Reg 2 v. 1â— y God respected them with his merciful eye and gaue them grace to repent z Here the Psalmist concludeth both the historie and prophecie of this Psame with prayer and praise as foloweth :: A verie fitte prayer in time of schisme The read sea a figure of Baptisme Al former sinnes destroyed in Baptisme Gods perpetual prouidence towards al men The 3. key a Praise God by confessing his mercie prouidence and goodnes 1. Paâ— 16. v. 34. b God of his mercie promised the Redemer of mankind streight after Adams fal c VVhich redemption was intended for al and faileth not of Gods part in anie but of mens owne wilful refusing to be duly penitent and to kepe Gods precepts d Literally of such as wander in this world hauing no setled place to dwel in spiritually of al mankind after his fal e Whensoeuer they cal vpon God he helpeth them as is best for their spiritual health f Al Gods benefites which are of his mercie not of mans deserte are iust matter of praising God g Calamities in this world are commonly inflicted for sinnes h As before in the 6 13 and 19 verses i This verse also is foure times in this Psalme v 8 15. 21. and 1. to admonish vs that as there is oâ—e meanes â—o escape from al dangers by crying to God as v 6 13. 19 and 28 with mouâ—nâ—ng and pâ—nance so there is one cause of praise and thankes for our deliuerie which is Gods me câ—e and grace k God to shew sometimes his powre also to benefite some and to punish others changeth the accustomed course of thinges and states of men at his diuine pleasure as here the â—oyal prophet reciteth some examples And some others are â—ecoâ—ded in dâ—ueâ—s times and places l No doubt much charge was made in the earth by Noeâ— flood And manie thincke that the land of Chanaan was made more fruictful in the time of the Iewes inhabiting and now is more barrane againe m He alludeth to the countrie about Sodome and Gomotre which was most fruictful and most pleasant Gen 13. v 10 but shortly after vvas burnt vvith fire and brunston Gen. 19 v 24 subuerted and turned into a dead and salt sea n Made abundance of fruict to grow o Againe some countries punished for sinnes p An other change in releeuing the poore being humbled Dauid singeth prayses for benefites receiued the 8 key a This Psalme was â—ongue with instruments beginning the musike and voices folowing Psal 56. v. 8. The former part of this Psalme to the 7. verse is the same in sense and almost in wordes with the latter part of the 56 from the 8. verse b King Dauid subdued not only some partes of Chanaan not subiect to the lewes before 2. Reg. 51. Par. 11. but also brought the Philistims Moabites Ammonites Idumeans Amalechites the kinges of Soba Syria and Emath to pay tribute 2. Reg. 8 1. Par. 18. c Yet al these victories and conquestes were but a figure of Christs powre and dominion in al nations And therfore the rest of this Psalme by S. Augustin and other fathers iudgement was rather prophetically vttered by Dauid in the person of Christ and more perfectly performed by Christ in his Church then historically auerred of Dauid himselfe :: The rest of this Psalme is the same with the latter part of the 59. from the 7. verse Psal 59. v. 7. Christ persecuted his enimies punished the 5. key a The wordes of Christ b The Pharisees and Herodians Mat. 22. with their mouth acknowleged Christ a true speaker and a teacher of the way of God in truth therby to draw him into danger and to sheede his bloud c At other times they accused him of great crimes lastly of treason against Caesar d A prediction that Iudas would not make recourse to anie good counseller but complaine of his miserable tormented conscience to the wicked who gaue him no comfort at al e and so desparing the diuel perswaded him to hang himselfe Act. t. v. 16. f The office of Apostleshippe g The posteritie or successors of wicked persecuters prosper not long in this world h Arch heritâ—kes that deuise newe opinions are shortly forsa ken their folowers stil coining new heresies of their owne differing from their false masters i Let them obserue this that vse more swearing and blaspheming then praying or meditating k Christs soule was pensiue when he prayed in the garden and he did workes of penance for
blesse and praâ—e God for euermore The definition of Idolatrie Diuers sortes of Idolatrie Angels honored as goddes Men liuing or dead Corporal creatures sensible and without sense Imagees of false goddes Imagees them selues reputed goddes Idolaters are voide of reason And seruants of diuels â—sal 95. â—5 A prayer with praise of God the 7. key a I am induced to loue God b because he alwayes heareth my prayers c So long as I shal liue d VVhen serred like a stray sheepe from thee the paines of death e and the danger of hel-torments both due for sinne inuironed me and I was not ware therof f But by tribulation falling vpon me I came to knowe my dangerous estate g turned to thee and prayed as foloweth h Afflicted with tribulations i I wil endeuoure to please God in the congregation of those that liue herein grace and in heauen in glorie Thankesgeuing for our Redemer the 5. key a I beleued that God would helpe me b therfore I freely professed that I trusted in him For then in dede faith is perfect when we confesse with mouth that which we beleue in hart c I was vehemently afflicted in tribulations This in the Hebrew is ioyned to the next Psalme before d In the middes of my great affliction I professed that al mans helpe is vaine false deceipful and defestiue and therfore our trust must be in God only e Considering that God hath not only geuen and bestowed manie great benefites vpon me and al mankind but also hath rendered good for euil mercie for our sinneâ— we hâ—uâ—â—g rendered euil for good what now shal I render sayth a true penitent for al that he hath thus rendered to me deseruing so euil f Considering that God hath not only geuen and bestowed manie great benefites vpon me and al mankind but also hath rendered good for euil mercie for our sinneâ— we hâ—uâ—â—g rendered euil for good what now shal I render sayth a true penitent for al that he hath thus rendered to me deseruing so euil g Seing I am not able to render anie thing worthie of Gods fauoure to me yet I wil do that I can I wil gratfully accept his great benefite the cuppe of Christs passion which he dâ—uunke for mankind h and wil praise and cal upon his name i I wil pay voluntarie vowes k for Gods glorie and edification of others l yea I wil offer my life and suffer death when Gods glorie shal require it in whose sight the death of Sainctes is precious and most highly esteemed m Alvvayes vnderstood that such as suffer persecution be in good state of then soules the true seruantes of God n the children of the Church his handmaide o Deliuered me from captiuitie of sinne p In the Church of the faithful The Church of Christ in alnations the 6. key a Not only some but al nations of the Gentiles b and al Ievves Christs Redemption being abundantly sufficient for al are inuited to praise God Rom. 15. v. 11. c Because he hath multiplied his mercie to vs Gentiles to vvhom he made no promise d and most truly performed his promise made to the levves Christ beneficial Mysteries are celebrated by his Church the 6. key a Let vs praise God for his goodnes in making vs of nothing geuing vs manie benefites b and remitting our sinnes Psal 105. 106. 135. c Let the Church of the nevv testament especially confesse his goodnes vvhich hath receiued more mercie and grace d Let al the Clergie praise God novv in the time of more grace and of greater spiritual functions e Yea let the Whole bodie of the Church al that feare and serue God praise his mercie f As wel spiritual as temporal g Though innumerable oppose and endeuour to hurt me saith the Church or anie iust person h yet by Gods povvre not by myn ovvne I am defended and they punished and so the iust hath the victorie and triumpheth i In great troopes and furie k vvith sharpe though shorte force and vvith special noise to terrifie me but in God I ouercame al l I vvas sometimes by vehemencie of tentation declining to sinne m but Gods grace assisted and strengthned me n The same vvord right hand thrise mentioned signifieth the B. Trinitie Also Our Lord signifying Christ in his humanitie the chief instrument of God is here often repeted to signifie the singular efficacie therof o God chastiseth his children p because he vvould not that they should dye eternally So he punisheth as a father not as an enimie q The Prophet novv speaketh in the person of iust soules requiring spiritual doctrin and foode r and promising to serue God Å¿ An euident prophecie of Christ vttered by the Royal Psalmist and novv confessed by euerie Christian that our Sauiour reiected by the Ievves is neuertheles the builder of his Church by ioyning the tvvo peoples of Ievves and Gentiles as tvvo vvalles into one house t God ordayned this acceptable time of grace Mat. 21. â—â— 20. Act. 4. Iâ—m 9. 1 Pet. 2. v The songue of the Hebrevv children vvhen Christ entered Ierusalem vvith palmes of triumph and acclamations w The voice of Christ and his Apostles and other Clergie blessing the people as they desire x This was fulfilled when Christ was brought with bowes of palme and other signes of triumph from Bethania y through the whole citie euen into the Temple and vnto the Altar Mat. 21. z Our first chife and final dutie is to praise God v. 1. vlt. Perfect iustice is in keping Gods law the 7. key The obscuritie of this profound and Psalm appeareth not to the vulgar reader S Augustin differred the explication of this Psalme Omitted to d 〈…〉 e one difficultie At last made 32. sermons in explication therof S. Ambrose writte 22 sermons vpon this Psalme King Dauid a great master of moral doctrin VVhy this Psalme was composed in order of the Alphabet VVhy eight verses are begunne with euerie letter S Basils iudgement that this Psalme conteyneth the argument of manie Psalmes Other expositors of this Psalme S. Ieroms interpretation and explication of the Hebrew Alphabet Idem Proem lament 1. Cor. 13. * God in himself Most of these letters haue also other significations And are diuersly explicated by S. Ambrose S. Beda and others VVherby we may lerne though we vnderstand no more that holie Scriptures are ful of mysteries as S. Ierom calleth this and hard to be vnderstod Gods lavv especially commended in this Psalme 14 Symonyma signifying the lavv of God Gods grace necessarie in euerie good vvorke It enableth freevvil to merite This title vvas added by the Septuagint to admonish vs that this Psalme conteyneth that singular maner of praising God signified by the two Hebrevv vvordes Allelu ja as before Psal 104. a VVhereas al without exception desire to be happie and blessed b they are indede happie according to the perfectest happines of this life that are immaculate c and they
promised vvith an oath p and vvil performe q to sette one of Dauids sonnes vpon his Throne vvhich vvas not only fulfilled in Salomon vvho reigned in great peace and builded the Temple but especially in Christ the Sonne of Dauid to vvhom our Lord God gaue the seate of Dauid his father he shal reigne in the house of Iacob for euer and of his kingdom there shal be no end Luc. 1. v. 32. 33. By this promise S. Peter also proueth Christs Resurrection Act. 2 v. 30. r Concerning the children of Christ members of his kingdom the Church the promise is conditional if they obserue Gods commandments they shal sit vpon his seate be coheyres of his kingdom Rom. 8 v. 17. Å¿ Sion the Catholique Church is a perpetual place where God dwelleth t The Church vvanting Christs visible presence is replenished vvith manie blessinges v and al her humble children are releeued vvith holie Sacraments w The Church hath alwayes some holie Priestes x and some holie people y Of this Church elected by God Christ is the Protector and strong defence z and the same Church shal be a perpetual lampe vvherby others may come to him Fraternal concord the 7. key a Dauid being a most peaceable man euen tovvard his enimies is added by Esdras in this title as an example for others to imitate b That concord is both good and pleasant nedeth no other proofe but only to conâ—ider to behold the fruict therof in euerie communitie and especially in the Church of God c The ointment vvhervvith Aaron and other High Priestes vvere consecrated vvas precious and most odoriâ—erous signifying grace bought by Christs blood and producing vertues vvhich make svvete sauoure d vvas povvred vpon the High Priests head vvho being head of the Church e vnitie and concord descended from him to other Priestes f and so to the people euen to the lovvest and meanest in Gods Church g An other similitude to declare the excellencie of concord As the devv of mount Hermon vvhich is perpetually couered vvith snovv that falleth from the heauen thence descending refresheth fructifieth the hil of Sion so mutual concord and fraternal charitie amongst the faithful nourisheth each other making them fructful in al good vvorkes h VVhere there is vnitie God geueth abundance of grace as vvhere the Apostles vvith other faithful vvere geathered and continued in prayer the Holie Ghost came vpon them al. And the multitude of beleuers then increasing had one hart and one soule Act 2. 4. v. 32. God continually to be praised the 1. key a This last Gradual Psalme as a conclusion exhorteth al to praise God b for to this end he made al creatures in heauen in earth Gods perfection and goodnes the 1. key a Gods seruantes b Clergie that serue in the Temple c and ye Laitie that attend to his seruice must praise him for these causes d â—â—â— goodnes e his benignitie f he hath adopted vs his children g he is omni potent as appeareth by his vvorkes here and elsvvhere recited and manie wayes knovvne to the vvorld Exo. 1â— Ios 12. Num. 21. Ios 13. Psal 113. Gods meruelous workes the 2. key a VVhose goodnes is incomparable b This second part of euerie verse first pronounced by the Priestes confessing praising Gods mercie aboue al his workes was stil repeted by musicians or other assistants in maner as now in Lâ—tanies ô Lord deliuer vs and VVe besech theeto heare vs And as Gloria Patri c. is added in the end of Psalmes and our Lords prayer and the Angelical salutation are often repeted in diuers Offices and in the Rosarie c VVhose diuine powre created al other thinges d By this inuitation to praise our Lord God thrise repeted we professe the blessed Trinitie who is one God in substance and three Diuine Persons e VVhose dominion is ouer al the world f Only God can do true miracles towit workes aboue the course of al nature g In admirable wisdom Gen. 1. h Made the waters aboue nature to remaine vvithin their bondes not to couer the earth Exo. 11. Exo. â—â— Exo. â—â— Num. â—â— i Al Gods benignitie as wel of particular benefites towards his people as general to them and al others procedeth from his mercie The Iewes lamentation in captiuitie the 4. key a By adding to this title for Ieremie the Septuagint Interpreters signifie that this Psalme treateth of the same captiuitie in which Ieremias writte his Lamentations b Nere the riuers in Chaldea wherof Babylon was the head citie c the Iewes remained mourning d remembring the holie rites and seruice of God which had bene in Sion wherof they were depriued in the captiuitie e Al their musical instruments as hauing no vse of them f Either in earnest or in scorne the Chaldees willed them to sing as they were accustomed in their countrie g They excused themselues and refused to sing sacred Psalmes before prophane people neither had they mind to sing in that mourning state of captiuitie h The people shew not only their feruent present desire to serue God in Ierusalem but also their firme purpose stil to desire the same wishing that if they forget it or lose this affection their right handes or what soeuer is most deare or necessarie for them may be forgotten not conserued but suffered to perish i If I lose this affection let me also lose the vse of my tongue k The Idomeans incensed the Chaldees to be cruel against the Iewes wherof they pray for iust reuenge and withal the Psalmist prophecieth that it wil be reuenged which Isaias also prophecieth c. 21. v. 11. l. for their reioycing in Ierusalems miserie m The voice of the Idumeans inciting the Babylonians vtterly to destroy Ierusalem n A prophecie that the people of Babylon should also be punished for their crueltie against the Iewes wherof Isaias likewise prophecieth c. 13. o God wil blesse or reward them that shal seuerly afflict the Babylonians p not sparing their children Morally he is blessed that mortifieth his owne passions cutteth of first il motions or punisheth venial sinnes that they grow not strong vvithin his soule and so draw it to committe mortal sinne S. Aug. hic S. Greg. in fine expos Psal 4. paeuit Thankes to God for benefites the 7. key a This Psalme is a fitte forme of thankes for Dauid or anie other seruant of God b I vvil render thankes and praise c God euer heareth the prayer that is rightly made for vvhich the supplicant is therfore to geue thankes d Angels are present vvhere the faithful pray obserue our prayers and offer them to God if they be sincere as the prayers of Tobias and Cornelius 1. Cor. 11. v. 10. Iob. 12. Act 10. Psal 24. v. 10. e VVhen there vvas not accesse to the Temple yet the Ievves praying in captiuitie turned themselues tovvards the Temple f The Name and Maiestie of GOD The VVORD which
esteme that which their elders teach :: though the same doth not seme reasonable in their owne opinion Mat 5. v. 28. :: It is not lawful to reueale that which we iustly promise to conceale Leuit 19. Deu. 1 16 Prou. 24. Iacob â— :: There is lesse danger in conuersing familiarly with a wicked man then with a freindlie woman In which conuersarion much prudence is required as is before admonished chap. â— :: The excellencie of God which can not be sene with mortal eye Exo. 33. is proposed to our meditation in his workes The like in Iob. 38. 39. 40. 41. and in manie places of holie Scripture :: Of al sensles creatures yea of sensible also that haue not reason the sunne is most excellent Of which al corporal â—reatures receiue their light by whose influence al generation of creatures procedeth wherof is this Maxime in Philosophie that the sunne and man begette a man And Aristotel calleth the sunne the father of men and of goddes li. 2. de anima But the faithful know it is a creature inferior to man in respect of his reasonable soule and in them both in al other creatures acknowlege superexcellent infinite Maiestic in God VVhich also appeareth euen in the least creatures whose natural substances qualities with other accidents the more anie man considereth the more he shal admire God the onlie Creator of al. The 2. part Examples and praises of holie men with praise thankes to God :: Vertuous men are rightly called Lordes and Princes so the children of Heth sayde to Abraham My Lord theâ—â— art a prince of God among vâ— Gen. 23. :: Enoch shal preach penance in the time of Antichrist Gen 5. Gen. 6. :: Noe was perfect Gen. 9. Gen. 12. :: Abraham father of al the beleuers in Christ Gen. 22. Heb. 11. :: Isaac and Iacob were blessed in Abraham Exo. 3. Num. 12. :: Moyses saw Gods workes more clerely then other Prophets yet saw not his substances as is noted Exo. 33. :: Aarons priesthood continued so long as Moyses law that was til Christ And now the priesthood according to the order of Melchisedech continueth to the end of the world Exo. 28. Leuit. 8. Num. 16. :: The tribe of Leui had not a portion of inheritance separate from the iest but had tithes first fruites and oblations for their temporal prouision Num. 25. :: King Dauid gaue special assistance to the Priestes and greatly aduanced Gods seruice 1. Paral 23. â—â—â— :: Iosue succeded in the temporal gouernment for the spiritual perteyned to the successors of Aaron Num. 27. Iosu 10. Only Iosue and Caleb remained of those which came out of Aegypt al the rest dyed in the desert and their children entered into Chanaan Num. 14â— Iosu 14. :: Though some of the Iudges were sometimes great sinners yet they were finally iust for their good actes much renowmed 1. Reg 17 :: Samuel annointed Saul and Dauid kinges 1. Reg 7. â— Reg. 12 :: If Samuel himself had not appeared but some other spitite it could not haue bene noted in his praises See 1. Reg. 28. 1 Reg. 28 2. Reg 11 1. Reg. 17 Ibidem 1. Reg 18 :: Amongst al the renoumed actes of Dauid his pure and sincere hart most pleased God 1. Par. 25 2. Reg 12 :: For Dauids sake God gaue wisdom to Salomon and peace in his kingdom 3. Reg. 3. :: By Apostrophe the auctor turneth his speach to Salomon 3. Reg 4. 3. Reg. 10 :: Salomons sinnes were punished but Gods mercie continued in conseruing his posteritie Psal 88. 3 Reg. 11 Psal 88. v. 34. 3 Reg. 1â— 3. Reg 17 :: Elias procured fire from heauen to burne his sacrifice 3. Reg. 18 and â—wâ—e more to burne an hundred men which persecuted him 4. Reg. 1. 3. Reg. 19 4. Reg. 2. :: The miracle wrought by his dead bodie shewed that he was an holie prophet 4. Reg. 13. See the miracles of Elias and Eliseus To. 1. pag. 940. 4 Reg 13 4. Reg. 20 4. Reg. 18 :: Prayer preuailed when forces were not sufficient Sec 4. Reg. 19. 4 Reg. 19 Isa 37. 4. Reg 2â— Isa 38. Not only this booke but also other holie scriptures witnes that Elias shal returne and preach before the end of the world S. Chrysostom Aretas and other Doctors testifie the same See Annot. Gen. 5. Mal. 4. Mat. 17. In 2. Thes 2. Apoc. 11. 4. Reg. 22 2. Par 34 4. Reg. 23 :: Manie other kinges of Iuda refrained alwayes from committing idolatrie but these three destroyed al places of idolatrie in their kingdom which the others did not 4. Reg. 25 Iere. 1. Ezech. 1. Agge 2. 1. Esd 3. 3. Esd 5. Zach. 3. 2. Esd 2. Gen. 5. Gen. 39. 40. c. :: See the Annotation ch 38 v. 10. :: Ioseph prophecying that the people should depart from Aegypt willed them to carie his bones with them Gen. 50. So by carying his bones they professed that he had truly prophecied :: This Simon called Iustus and Priscus was high priest when this booke was written in the time of Ptolomie the first king of Aegypt a very holie man and dead before it was translated into Greke about the time of Ptolomie the third called Euergetes nere 300. yeares before Christ Iosephus li. 12. Antiqui * Libationâ— Three nations the Idumeans Philistijmes and Samaritanes did most persecute the Isralites the Samaritanes were not one pure nation but mixt of Assirians and Iewes and so here called no nation Num. 6. v. 23. :: They are also called a foolish people because they knowing true religion mixed idolatrie therwith according to diuers sectes as appeareth 4. Reg. 17. v. 29. :: VVhere we are not able to render recompence to benefactors especially to God we are the more bond to acknowlege his manie great benefites altogether vndeserued by vs. :: VVhen senses are most ripe and the soule most free from great sinnes is the aptest time to serue God to get al vertues and true knowlege Eccle. 12. :: In stead of riches labour to get wisdom for it is much better then al gold siluer :: Merite is in this life and reward in the next Gods special benefite of sending Prophetes to the people The function of Prophetes to exhorte to repentance with hope of Gods mercie by Christ Foure greatter Prophetes and welue lesseâ— were auctors of the prophetical bookes folowing Baruchs booke being inserted in Ieremies Prophecies are called visions for their certaintie Light of prophecie is next to the light of glorie and more clere then the light of faith Prophecies are hard to be vnderstood for diuers causes 2. Pet. 1 Suddaine transition from one thing to an other S. Ierom. iâ—c 2. 3 Nahum That which is spoken of certaine persons is ment of others S. Chrys â—o 8. iâ—â—â—ath 2. S. Aug. dâ—catech â—â—â—ibus c. 3. Prophecies are often vttered in figuratiue speaches Some consist in thinges done others are mixt with histories and temporal thinges with
breadth 90. so it was in citcuite of the vvalles 480. And euerie forlong hauing 125. paces of fiue foote the pace the compasse vvas 60. Italian myles about 50. or 48. English myles a sufficient trauel of three dayes to passe through the principal streates and more publique places therof b As vvel this as manie other like prophecies shevv that Gods threates are conditional if sinners vvil repent for then God changeth his sentence S. Chrys ho. 5. ad popul S. Iero in hun â—ocum S. Greg. li. 16 c. 18 Moral The same is also clere Iere 18. v. 8. c Great remorse detestation of sinne maketh penitents to excede in austere vvorkes vvhich being vvel meant is accepted at Gods handes so it be not indiscreete Iere. 18. Ioel. â— a Ionas coniectured by their penance that God vvould for this time spare Niniue and so vvas afflicted fearing that both this and other prophecies should be reputed vn certaine But this doubt is solued vnderstanding Gods threates to be conditional as before ch 3 v. 4. and so it proued For they falling againe into former sinnes vvere afterwards destroyed Nahum 1. 2 3. Psal 58. Ioel. 2. b Ionas had iust cause to be greued so God had iust cause of compassion that the citie should not perish In this prophecie vvhich is also an historie vvho could haue thought that Ionas had bene a figure of our Sauiours death and resurrection vnles himself had so expounded it Mat. 12. * greued S. Epiph. devita prophet Micheas prophecied the same time vvith Isai c. a If the prophet should not admonish the people both he and they should dye in their sinne Iere. 3. v. 18 19 but he dischargin his office as â—od is witnes they not repenting shal perish in their iniquitie Deut. 32. Isa 1. Isa 26. b Samaria gathering riches by traffike with idolaters communicated also vvith them in idolatrie therfore their riches shal be caried into Niniue other places of Assyria c Tel not these calamities vvhich I foreshew amongst your enimies lest they reioyce therat d But lament in your ovvne houses vvhich shal be ruined replenished vvith dust S. Ierome here testifieth the hardnes of this place praying for the assistance of the Holie Ghost to vnderstand it e Ironiously he sayth the glorie that is the miserie of Israel shal be extended to Odolla the vttermost citie of Iuda a By the figure Liptote that is here called vnprofitable vvhich is indede extreme hurtful hath nothing profitable in it b The princes of the people command the prophets not to speake and inculcate so much of future afflictions c God ansvvereth that his threates procede from his mercie For he vvould saue al and those that either vvalke rightly or repent shal feele the effect of his mercie but except they be admonished neither the good vvil perseuere in goodnes nor the euil returne into the right vvay d In further proofe of Gods mercie he promiseth to gather his Church of al nations by Christ a The chief of both the kingdomes the tvvo tribes the tenne were great extorcioners and the poore murmuring against the rich also extorted ech from other imitating the greater sorte in euil b False prophetes sought also their priuate gaine c Likewise the Iudge peruerted iudgement scraping their tempo al profite of other mens quarels Ezec. 22. Soph. 3. d And therfore al sortes greeuously offending shal al vvorthely perish Iere. 26. a The Ievves confesse this prophecie to be of Christ the promised Messias but denie it to be of our Sauiour IESVS of Nazareth framing for their purpose diuers arguments which the lerned may see very vvel confuted by Doct. Franc. Ribera in this place The later dayes are this whole time from Christ to the end of the vvorld which is the last time or state after which shal be no other statâ— of time but eternitie Though in some places the later dayes or last dayes signifie the time that folovveth after the thing then mentioned as Isa 9. v. 1. 2 Tim. 3. v. 1. Isa 2. b True and sincere christians loue kepe peace yea rather sustaine iniuries with meeknes then contend one against an other 1 Cor. 6. c Al such quiet patient people as vvalke in the name of God our Lord wil kepe this peace yea euen vvith them that hate peace Pâ— 119. suffering persecution with alacritie of minde Heb. 10. v. 34. S. Iren l. 4. c 67. aduers haeres S Iustin Apolog. 2. pro Christian S. Cyril in hunc locuÌ„ d The Iewes shal be at last conuerted to Christ Soph. 3. Luc. 1. Dau. 7. e Captiuitie of the two tribes f The relaxation from captiuitie a Ierusalem is called daughter of the spoiler that is addicted to spoyling oppressing the poore as ch â— and therfore shal be spoyled yet shal be restored conserued til Bethlehem bring forth the Dominatour Christ our Lord. Mat. 2. Ioan. â— b Bethlehem a smal citie of least account amongst manie yet by Christ borne there it became not a litle one but more excellent then manie others Mat. â— v. 6. Christ man and God The Church hath alvvayes true pastors a VVheras God shevved most singular great benefits the vngratful malignant people required him with most vvicked reprochful crueltie As is excellently set forth in the Churches seruice on good friâ—day Iere. 2. Exo 14. Num. 22. b Both Moyses Aaron were figures of our Sauiour and their sister Marie a figure of B Marie the mother of Christ c VVorkes of iustice mercie do farre excel external sacrifice of the old lavv Leuit. 26. Deut. 28. Agge 1. d Thou Ierusalem art so wicked foolish as to imitate the most vvicked kings and people of the tenne tribes Amri Achab. 3. Reg 16. v. 25. 30. a Such general speach doth not importe absolutly al vvithout exception but that very manie or the farre greater part of the vvicked remaned so stil notvvithstanding the prophetes diligence in preaching by the vvhich fevv were conuerted b In time of great general distresse ne rest freindes euen domestical may not be trusted because euerie one in such case hath care of himself though it be vvith preiudice of others Mat. 10. v. 21. â—5 c Babylon shal be taken and spoyled by the Medes Persians by them the Iewes shal be deliuered vvherat the Chaldees vvil much repine d Pastors office is to feede and rule vvith meate and rodde vvith doctrine and discipline Iere. 10. Act. 10. Collos 2. Iuc 1. v. 55. 73. Gen. 22. v. 17. f God gaue truth to Iacob performing that vvhich was promised g of his mere mercie to Abraham S. Ierom. Epist ad Paulin. Nahum prophecied about 50. yeares after Ionas â—ere 135. before the destruction of Niniue a Burden signifieth comminatorie pen siue prophecie of ruine and punishment Allegorically Nahum according to his name comforteth the iust shevving that God vvil reuenge them by destroying