death of his Saincts Hence also is proued that seeing in this life the good are afflicted and the bad oftentimes prosper temporally there must nedes be an other Court of exact Iustice and an other Reaconing day wherin euerie one shal receiue according as they haue donne good or euil which was sufficiently intimated by Gods discussing and manifesting Abels and Cains deserts which were hidden before and in part rewarding them accordingly yet reseruing the ful reward of the one and punishment of the other to the next world Of the Iudge and his sentence Enoch alleadged by S. Iude the Apostle proficied clerly saying Behold our Lord cometh in his holie thousands to doe iudgement aganst al and to reproue al the impions of al the workes of their impietie wherby they haue donne impiously and of al the hard things which impious sinners haue spoken against him Thus holie Enoch preached touching the wicked which thought there was no Iudgement to come nor Iudge to be feared At this Iudgement al shal appeare in bodie and soule returning to life For that Al men shal rise from death is proued by the immortalitie of mans soule which God did not make nor produce of corruptible matter but immediatly Breathed into his face the breath of life and man became a liuing soule so the soule being immortal and hauing a natural inclination to the bodie mans natural perfection requireth the coniunction of bodie and soule for neither soule nor bodie separated is a man but both ioyned in one subsistence are a man in so much that mankind should perish except the bodies shal rise againe and liue with the soules And then shal the bodies be qualified according to the state of the soules happie or miserable for euer Of Eternal life the translation of Enoch is a figure For seeing God preserueth his corruptible bodie so long from death and infirmitie it is a token and manifest signe that by the same powre of God the bodies of men shal at last day after that al men are once dead rise againe and remaine with the soules for euer The good in Eternal ioy the wicked in Eternal paine Both signified by the custodie of the gate of Paradise by Angels who for euer kepe out these that are stil defiled with sinne and so they depart into fire euerlasting and admit the innocent and iust into the kingdome of heauen which is euerlasting ioy and perfect felicitie Thus we see the face and briefe summe of Religion in the beginning of the world til the floud and the state of the Church which was alwayes Visible consisting of men good and bad with a continual Succession of Rulers as wel spiritual as temporal For the first borne were both Priestes and Princes in euerie familie And amongst the same one euer chief of al. From which ranke Cain was excluded or rather excluded him selfe by Going forth from the face of our Lord. Wherupon holie Moyses râ—â—teth this Monarchical succession of one chiefe and Supreme Head from Adam by the line of Seth Enos Cainan Malaleel Iared Enoch Mathusala Lamech and Noe. Neuertheles he setteth downe also the progenie of Cain the first beginner of a worldlie schismatical and heretical conuenticle opposite to the Citie of God He denied Gods prouidence as Thargum Hierosolomitanum testifieth protesting to Abel That there was no Iustice nor Iudge nor other world then this no reward for vertue nor punishment for sinne and so desperatly he killed Abel of these negatiue principles proceeded other like detestable opinions and most wicked life sauage and barbarous crueltie and al kind of impietie And in processe of time albeit manie remained in true faith and vnitie of the Church yet by conuersation with such miscreantes especially by occasion of Mariages betwen the faithful and infidels almost the whole world was corrupted in maners But Noe was iust and perfect In punishment therefore of so great and enormious sinnes God sent the general floud wherby al Cains progenie and al other infidels were wholly destroyed and extinguished and the true Church notably purged onlie iust Noe and his familie reserued By whom the same true Church was continued and the world againe replenished with men CHAP. VIII The waters diminishing by litle and litle 6. Noe sendeth forth a crow 8. after him a doue thrise 18. lastly goeth forth with al that were with him in the arke 20. erecteth an Altar and offereth Sacrifice AND God remembred Noe and al the beasts and al the cattle which were with him in the arke and brought a winde vpon the earth and the waters decreased †And the sountaines of the depth and the floud gates of heauen were shut vp and the rayne from heauen was stayd †And the waters returned from the earth going comming and they begane to decrease after a hundred fiftie dayes †And the arke rested the seauenth moneth the seauen twentith day of the moneth vpon the mountaines of Armenia †But the waters for al that were going and decreasing vntil the tenth moneth for in the tenth moneth the first day of the moneth the topps of the mountaines appeared †And after that fourtie dayes were passed Noe opening the windowe of the arke which he had made let forth a crowe †which went forth and did not returne til the waters were dried vpon the earth †He sent forth also a doue after him to see if the waters were ceased yet vpon the face of the earth †Which finding not where her foote might rest returned to him into the arke for the waters were vpon the whole earth and he stretched forth his hand and caught her and brought her into the arke †And hauing expected yet seauen moe dayes againe he let forth a doue out of the arke †But she came to him at euentide carrying a bough of an oliue tree that had greene leaues in her mouth Noe therfore vnderstood that the waters were ceased vpon the earth †And he expected yet neuertheles other seauen dayes and he sent forth a doue which returned not any more vnto him †Therfore in the sixt hundred and one yeare the first moneth the first day of the moneth the waters were cleane diminished vpon the earth and Noe opening the roofe of the arke looked and sawe that the face of the earth was dried †In the second moneth the seuen twentyth day of the moneth the earth was dried †And God spake to Noe saying †Goe forth of the arke thou thy wife thy sonnes and the wiues of thy sonnes with thee †Al cattle that are with thee of al flesh as wel in soules as in beastes al creepers that creepe vpon the earth bring out with thee goe yee vpon the earth increase and multiplie vpon it †Noe therfore went forth and his sonnes his wife and the wiues of his sonnes with him
that the people of God should offer sacrifice though for special purposes certaine particular sacrifices were some times appointed but this dutie obligation presupposed our Lord first admonishing to offer the best and perfectest things in euerie kind prescribeth with what rites and ceremonies it shal be done As in offering an holocaust of the heard it must be a male vvithout spotte and be offered at the dore of the tabernacle the offerer putting his handes vpon the head of the hoste the priests must offer the bloud povvring it in the circuite of the altar plucke of the skinne cut the ioyntes in peeces lay them in order the entrales and feete being vvashed burne al vpon the Altar And the like in other sacrifices al for iust and reasonable causes without which the wisdome of God doth nothing Sap. 7. Psal 103. v 24. 3. An holocaust In respect of diuers things offered the diuers maner and causes of offering there were manie sortes of Sacrifices but al are reduced to three kindes The first was Holocaust in which al was burned in the honour of God and resolued into vapour which ascendeth vpwards in signe that al we haue is of God The second was Sacrifice for sinne that of diuers sortes for the varietie of sinnes and persons and part of this sacrifice was burned the other part belonged to the Priests The third was Pacifique sacrifice wherof one part was burnt an other pertayned to the Priests and an other to them that gaue the oblation And of this kinde there were two sortes one of thanksgeuing for benefites receiued the other to procure fauoure in anie good enterprise or desire Al the which did prefigure and forshew one only Sacrifice of Chtists bodie and bloud offered by him in two maners bloudie on the Crosse once for euer wherof S. Paul expressy speaketh Heb. 9. vnbloudie in formes of bread and wine wherof the same S. Paul speaketh Heb. 13. v. 10. shewing that Christians haue an Altar and consequently a Sacrifice farre excelling those of the Tabernacle and our Sauiour him selfe Math. 26. v. 25. speaking of the contents in the chalice said it was his bloud of the nevv Testament which he then instituted and dedicated as is there noted And the ancient Fathers by Caluins confession in Heb. 9. generally vse this distinction of the same Sacrifice offered in bloudie in vnbloudie maner They likewise teach that al lawful Sacrifices of the Law of nature and of Moyses did end and were complete in this one which is our daylie Sacrifice our immaculate lâ—mâ—e our manna our libament our holocaust our Sacrifice for sinne our Pacifique Sacrifice for al purposes and in steede of al old Sacrifices So S. Augustin lib 8. c. 27. lib. 17. c. 20. de ciuit lib. 3 de Bapis c. 19. lib. 1. cont aâ—uâ—rs lâ—g ptophet c. 18. 20. S. Chrysost in Psal 95. S. Leo. ser 8. de Pass and other fathers teach 9. Svvetesauour Not that the sauour of corporal things though it were sweter then of burnt flesh and bones delighteth Gods most pure substance but for that mans frailtie in some good sorte performing his dutie is very acceptable to his diuine goodnes For otherwise he required not these Sacrifices nor other external Rites for him felf but he would haue his people for their owne good to be exercised therein especially for three causes First to kepe them from Idolatrie wherto they were very prone as appeareth by their often falling notwithstanding continual admonitions to the contrarie For being as it were burdened with manie ceremonies pertaining to Gods true seruice they might haue lesse mind leysure and occasion to serue Idols Secondly for so much as man consisteth of soule and bodie as the soule must interiorly vvorship God in spirite and veritie so the bodie must also honour him exteriorly seruing iustice vnto sanctification that is by external good workes to increase iustice and sanctitie when by them the mind is instructed and inuited to know and honoure God For otherwise saieth S Dionyse c. 1. â—alest Hiâ—rer vnles mans vnderstanding vse the helpe of corporal things diuine veritie can not be attained And S. Augustin lib. 10. c. 5 ciuit teacheth that God commanded external Sacrifices thereby to lead his seruants vnto mortified spirites contrite and humbled harts to mercie and compassion towards others In briefe c. 3. Enchir to the true and perfect seruing of his Diuine powre by faith hope and charitie Thirdly that these external Sacrifices and Rites might prefigure and signifie greater more excellent and more effectual Mysteries of the new Testament For as S. Paul speaketh Heb. 10. the lavv of Moyses hauing a shadovv of good things to come not the verie image of the things brought not to perfection nor tooke avvay sinnes by the bloud of oxen or goaâ—es but being asisâ—â—id a shadovv rather shaded then perfectly shewed the great benefites which the new law as a perfect image liuely representeth especially Christs passion which is the verie fountaine of grace and mercie And wheras the old law could not iustifie Gal. 3. the law of Christ doth in dede iustifie as the Gospel witnesseth saying Ioan 1 v. 17. The lavv vvas geuen by Moyses grace and veritie vvaâ— made by Iesus Christ CHAP. II. How to offer flovvre 4. loaues wafers with oile and incense without leauen or honie 12. also first fruictes 13. And salt in euerie oblation VVHEN a soule shal offer an oblation of sacrifice to our Lord fine flowre shal be his oblation and he shal poure oyle vpon it and put franckincense †and shal carie it to the sonnes of Aaron the priests of whom one shal take a handful of the flowre and the oile and al the franckincense and shal put it a memorial vpon the Altar for a most sweete sauour to our Lord. †And that which shal be left of the sacrifice shal be Aarons and his sonnes Holie of holies among the oblations of our Lord. †But when thou offerest a sacrifice baked in the ouen of flowre to wit loaues without leauen tempered with oyle and wafers vnleauened layd ouer with oyle †If thine oblation be of the frying panne of flowre tempered with oyle and without leuen †thou shalt diuide it in litle peeces and shalt poure oyle vpon it †And if the sacrifice be from the gridiron in like maner the flowre shal be tempered with oyle †which offering to our Lord thou shalt deliuer to the handes of the priest †Who hauing offered it shal take a memorie of the sacrifice and burne vpon the altar for a swete sauour to our Lord †and whatsoeuer is left shal be Aarons and his sonnes Holie of holies among the oblations of our Lord. †Euerie oblation that is offered to our Lord shal be made without leauen neyther shal any leauen and honie be burned in the sacrifice of our Lord. †The first fruites only of them and
and began to pray with teares †saying Thou art iust ô Lord al thy iudgementes are iust and al thy waies mercie truth and iudgement †And now Lord be mindful of me and take not reuenge of my sinnes neither remember the sinnes of me or of my parentes †Because we haue not obeyed thy commandmentes therfore we are deliuered in spoile and captiuitie and death and into a fable and into reproch to al nations in which thou hast dispersed vs. †And now Lord great are thy iudgementes because we haue not done according to thy preceptes haue not walked sincerely before thee †and now Lord according to thy wil do with me command my spirite to be receiued in peace for it is expedient for me to die rather then to liue †The verie same day therfore it chanced that Sara the daughter of Raguel in Rages a citie of the Medes she also heard reproch of one of her fathers handmaydes †because she had beene deliuered to seuen husbandes the diuel named Asmodeus had killed them forth with as they were entred in vnto her †Therfore when she rebuked the wench for her fault she answered her saying Let vs no more see sonne of thee or daughter vpon the earth thou murderer of thy husbandes †What wilt thou kil me also as thou hast now killed seuen husbandes At this voice she went into an higher chamber of her house and three dayes and three nightes did not eate nor drinke †but continewing in prayer with teares besought God that he would deliuer her from this reproch †And it came to passe the third day whiles she accomplished her prayer blessing our Lord †she sayd Blessed is thy name ô God of our fathers who when thou hast bene angrie wilt doe mercie in the time of tribulation forgeuest them their sinnes that inuocate thee †To thee ô Lord I turne my face to thee I direct myne eyes †I desire Lord that thou loose me from the bond of this reproch or els take me away from the earth †Thou knowest Lord that I neuer coueted a husband and haue kept my soule cleane from al concupiscence †Neuer haue I companied my self with sporters neither haue I made my selfe partaker with them that walke in lightnesse †But a husband I consented to take with thy feare not with my lust †And either I was vnworthie of them or they perhaps were not worthie for me because perhaps thou hast kept me for an other man †For thy counsel is not in mans power †But this hath euerie one for certayne that worshippeth thee that his life if it be in probation shal be crowned and if it be in tribulation it shal be deliuered and if it be in correction it shal be lawful to come to thy mercie †For thou art not delighted in our perditions because after a tempest thou makest a calme and after teares and weeping thou powrest in ioyfulnesse †Be thy name God of Israel blessed foreuer †At that time the prayers of both were heard in the sight of the glorie of the high God †and the holie Angel of our Lord Raphael was sent to cure them both whose prayers at one time were recited in the sight of our Lord. CHAP. IIII. Tobias thincking he shal dye geueth his sonne godlie admonitions 7. especially exhorteth him to geue almes diligently 13. to flee al fornication pride and fraude 21. And telleth him of money lent to a friend THERFORE when Tobias thought his prayer to be heard that he might haue died he called to him Tobias his sonne †and sayd to him Heare my sonne the wordes of my mouth lay them as a foundation in thy hart †When God shal take my soule * burie my bodie and thou shalt doe * honour to thy mother al the dayes of her life †for thou must be mindful what perils and how great she suffered for thee in her wombe †And when she also shal haue accomplished the time of her life burie her beside me †And al the dayes of thy life * haue God in thy mind and beware thou consent not to sinne at anie time and pretermitte the preceptes of our Lord God †* Of thy substance geue almes and turne not away thy face from anie poore person for so it shal come to passe that neither the face of our Lord shal be turned from thee †As thou shalt be able so be merciful †If thou haue much geue aboundantly if thou haue litle studie to impert also a litle willingly †For thou dost treasure vp to thy self a good reward in the day of necessitie †because almes deliuereth from al sinne and from death wil not suffer the soule to goe into darkenesse †Great confidence before God most high shal almes be to al them that doe it †* Take heed to thy self my sonne of al fornication beside thy wife neuer abide to know crime †* Neuer permitte pryde to rule in thy word for in it al perdition tooke his beginning †* Whosoeuer hath wrought anie thing for thee pay him his hyre immediatly and let not the hyre of thy hyred seruant remayne with thee at al. †* That which thou hatest to be done to thee by an other see thou doe it not to an other at anie time †Eate thy bread with the hungrie needie and of thy garmentes couer the naked †* Set thy bread and thy wine vpon the burial of a iust man and doe not eate and drinke therof with sinners †Seeke counsel alwaies of a wiseman †At al time blesse God and desire of him that he direct thy waies and that al thy counsels remayne in him †I tel thee also my sonne that I gaue tenne talentes of siluer whiles thou wast yet a child to Gabelus in Rages a citie of the Medes and I haue a bil of his hand with me †and therfore enquire how thou maist come to him and receiue of him the foresayd weight of siluer and restore him the bil of his hand †Feare not my sonne we leade in dede a poore life but we shal haue many good thinges if we feare God and depart from al sinne and doe wel CHAP. V. Yong Tobias seeking a guide for his iourney Raphael the Angel in shape of a man presenteth himself and vndertaketh this office 23. The mother lamenteth the abscence and danger of her sonne THEN Tobias answered his father and sayd I wil doe al things father whatsoeuer thou hast commanded me †But how I shal require this money I can nor tel he knoweth not me and I know not him what token shal I geue him Yea neither the way which leadeth thither did I euer know †Then his father answered him and sayd I haue the bil of his hand with me which when thou shalt
or Ecclesiastae c. but stil Lectio libri Sapientiae The solution therfore is very probable that this booke of wisdom was written by Philo Iudeus not he that liued after Christ but an other of the same name nere two hundred yeares before And Ecclesiasticus by Iesus the sonne of Sirach Who not only imitated Salomon but also compiled their bookes for most part of Salomons sentences conserued til their times by tradition or in separated scrolles of papers yea they so vtter some sentences in his person as if himself had written them As touching the auctoritie of these two bookes and some others it is euident that the Iewes refuse them And therfore manie ancient Fathers writing against them spared sometimes to vrge such bookes as they knew would be reiected Especially hauing abundant testimonies of other holie Scriptures for deciding matters of faith against them Euen as our Sauiour himself proued the Resurrection of the dead against the Sadduces out of the bookes of Moyses which they confessed for Canonical Scripture denying other partes where the same point might otherwise haue bene more euidently shewed And so S. Ierom in respect of the Iewes saide these bookes were not Canonical Neuertheles he did often alleage testimonies of them as of other diuine Scriptures sometimes with this parenthesis si cui tamen placet librum recipere in cap. 8. 12. Zachariae other times especially in his last writinges absolutly without such restriction as in cap. 1. 56. Isaiae in 18. Ieremiae Where he professeth to alleage none but Canonical Scripture As for al the other ancient fathers here aboue mentioned ascribing this booke to Salomon and manie others cited by Doctor Iodocus Coccius To. 1. Thesauri li. 6. art 9. they make no doubt at al but that it is Canonical Scripture as appeareth by their expresse termes Diuine Scripture Diuine word Sacred letters Prophetical saying the Holie Ghost saith the like Finally aswel ancient General counsels namely that of Charthage an D. 419. With others as the later of Florence and Trent haue declared this booke to be Canonical And that conformably to the most ancient and lerned Fathers as S. Augustin not only iudgeth himself but also plainly testifieth li. de Pradestinat Sanct. c. 14. saying The sentence of the booke of wisdom ought not to be reiected by certaine inclining to Pelagianisme Which hath bene so long publiquely read in the Church of Christ and receiued of al Christians Byshops and others euen to the last of the Laitie Penitents and Catecumes cum veneratione diuinae auctoritatis With veneration of diuine auctoritie Which also the excellent writers next to the Apostles times alleaging for witnes nihil se adâ—ibere nisi diuinum testimonium crediderunt thought they alleaged nothing but diuine testimonie The summe and contents of this booke is an Instruction and Exhortation to Kinges and al Magistrates to minister iustice in the comonwealth teaching al sortes of vertues vnder the general names of iustice Wisdom With frequent Prophecies of Christs Coming Passion Resurrection other Christian Mysteries Al may be commodiously diuided into three partes In the six first chapters the auctor admonisheth al Superiors to loue and exercise iustice and wisdom In the next three he teacheth that Wisdom procedeth only from God is procured by prayer good life In the other tenne chapters he sheweth the excellent effects and vtilitie of wisdom and Iustice THE BOOKE OF WISDOM CHAP. I. Superiors are admonished to do iustice sincerely seking God 7. Who being euery where seeth al thinges 11. Murmuration detraction and lying bring to perdition 13. God created men to liue but they brought death vpon themselues LOVE iustice you that iudge the earth Thincke of our Lord in goodnes and in simplicitie of hart seeke him †because he is found of them that tempt him not and he appeareth to them that haue saith in him †For peruerse cogitations seperate from God and proued powre chasteneth the vnwise †because wisdom wil not enter into a malicious soule nor dwel in a bodie subiect to sinnes †For the Holie Ghost of discipline wil flie from him that feyneth and wil withdraw himselfe from the cogitations that are without vnderstanding and he shal be chastened of iniquitie â—niâ— wing †For the spirite of wisdom is gentle and wil no 〈…〉 the â—â— for from his lippes because God is witnes of 〈…〉 is a true searcher of his hart and an hâ—arâ—r 〈…〉 cause the Spirite of our Lord â—ath 〈…〉 who le world and that which contayneth al 〈…〉 â—udge of voice †For this cause he that speaketh â—â—â—â—st thinges can not be hid neither shal the chastising iudgment passe him †For in the cogitations of the impâ—ouâ— there shal be examination and the hearing of his workes shal come to God to the chastising of his iniquities †Because the eare of ielousie heareth al thinges and the tumult of murmurings shal not be hid †Kepe your selues therfore from murmuring which profiteth nothing and refraine your tongue from detraction because an obscure speache shal not passe in vaine and the mouth that lyeth killeth the soule †Zeale not death in the errour of your life neither procure ye perdition by the workes of your handes †Because God made not death neither doth he reioyce in the perdition of the liuing †For he created al thinges to be and he made the nations of the earth to health and there is no medicine of destruction in them nor kingdome of hel in the earth †For iustice is pâ—rpetual and immortal †But the impious with handes wordes haue prouoked it and esteming it a freind haue fallen to decay and haue made couenances with it because they are worthie to be of the part therof CHAP. II. Such as hope not of life to come 6. addict themselues to 〈…〉 â—â— and persecute the iust especially our Sauioâ—◠〈…〉 their wickednes 23. Death came vpon man by the 〈…〉 FOR they haue said thinking with the 〈…〉 Little and with tediousnes is the time of 〈…〉 the end of a man there is no recouâ—â—â—â— and 〈…〉 knowne that hath returned from hel †because oe of 〈…〉 were we borne and after this we shal be as if 〈…〉 bene because the breath is a smoke in our nosthrels â—â—â—â—ch a sparke to moue our hart †Which being extinguished our bodie shal be ashes and the spirit shal be powred abrode as soft ayre and our life shal passe as the trace of a cloude and shal be dissolued as a mist which is driuen away by the beames of the sunne and oppressed with the heate therof †and our name in time shal be forgotten and no man shal haue remembrance of our workes †For our time is the passing of a shadow and there is no returne of our end because it is sealed and no man returneth †Come therfore
haue not lent not because of wickednes but they were afraid to be defrauded without cause †But yet vpon the humble be stronger of minde for almes differre him not †Because of the commandment receiue the poore and because of his pouertie send him not away emptie †Lose money for thy brother and thy freind and hide it not vnder a stone vnto perdition †Put thy treasure in the precepts of the Highest it shal profite thee more then gold †Shut vp almes in the hart of the poore and the same shal obteyne for thee against al euil †Aboue the shilde of the mightie aboue the speare it shal fight against tnyne enemie †A good man becometh suretie for his neighbour and he that hath lost shame wil leaue him to himself †Forget not the kindnes of a suertie for he hath geuen his life for thee †The sinner and vncleane person fleeth from his suretie †A sinner counteth the goodes of his suretie to himself and vnthankful in minde wil forsake him that deliuered him †A man is suretie for his neighbour and when he hath lost shame he shal be forsaken of him †Naughtie suretieshippe hath vndone manie that were In good case and hath tossed them as a waue of the sea †Whurling round about it hath made mightie men to remoue and they haue wandred in strange nations †A sinner that trangresseth the commandment of our Lord shal fal into naughtie suretieshippe and he that endeuoureth to doe manie thinges shal fal into iudgement †Recouer thy neighbour according to thy power and take heed to thy self that thou fal not †The beginning of mans life water bread and garment and house couering his turpitude †Better is the poore mans fayre vnder a roofe of bordes then sumptuous cheere in a strange place without a house †Let the least thing please thee in steede of a great and thou shalt not heare the reproach of peregrination †It is a naughtie life to change lodging from house to house and where he shal lodge he shal not deale boldely nor open his mouth †He shal lodge and feede and make the vnthanckful drinke and beside these thinges he shal heare bitter wordes †Passe thou stranger furnish the table with the thinges thou hast in thy hand feede the rest †Depart from the presence of the honour of my freindes for the necessitie of my house my brother is to be lodged with me †These thinges be greuous to a man that hath vnderstanding rebuke for the house and the reproch of the lender CHAP. XXX Chastisment of children is necessarie and indulgence very dangerous 14. Health is better then riches 17. A trublesome life is worse then death 22. Be not pensiue but chereful in mind HE that loueth his soune doth accustome him to stripes that he may reioyce in his later end and not grope after the doores of his neighboures †He that teacheth his sonne shal be praised in him in the middes of them of his houshold he shal glorie in him †He that teacheth his sonne doth cast the enemie into emulation and in the middes of his freindes he shal glorie in him †His father is dead he is as it were not dead for he hath left behind him the like to himself †In his life he sawe and reioyced in him in his death he was not made sorie neither was he confounded before the enemies †For he left a defender of his house against the enemies one that should render thanck to his freindes †For the soules of his sonnes he wil binde vp his woundes at euerie voice his bowels shal be trubled †An vntamed horse becometh stubburne and a dissolute childe wil become headie †Pamper thy sonne and he wil make thee afraid play with him and he wil make thee sorowful †Laugh not with him lest thou be sorie and at the last thy teeth shal be on edge †Geue him not power in his youth and contemne not his cogitations †Curbe his necke in youth and knock his sides whiles he is a childe lest perhaps he be hardned and beleeue thee not and he shal be sorow of minde to thee †Teach thy sonne and worke in him that thou offend not in his dishonestie †Better is a poore man whole and strong of force then a rich man weake and scourged with miserie †The health of the soule in holines of iustice is better then al gold and siluer and a sound bodie then infinite reuenewes †There is no riches aboue the riches of the health of the bodie and there is noe delight aboue the ioy of the hart †Better is death then a bitter life and euerlasting rest then continual sicknes †Good thinges hid in a mouth that is shut are as messes of meates set about a graue †What shal sacrifice profite an idol for neither shal he eate nor smel †so he that is chased away of our Lord beareth the rewardes of iniquitie †seing with his eies groning as an eunuch embracing a virgin and sighing †Geue not heuines to thy soule afflict not thyself in thy counsel †Ioyfulnes of the hart this is the life of a man and a treasure without defect of holines and the ioy of a man is long life †Haue mercie on thine owne soule pleasing God and refraine and comfort thy hart in his holines and expel sorow far from thee †For sorow hath killed manie and there is noe profite in it †Enuie and anger diminish the daies and thought wil bring old age before the time †A magnifical hart is good in bankettes for his bankettes are made diligently CHAP. XXXI By seeking vertue and laboring for necessaries the flesh is subdued to the spirite 8. Moderate riches are best 12. with temperance in diette 30. especially in drinking VVATCHING after honestie shal pine the flesh the thought thereof taketh away sleepe †The thought of foreknowlege turneth away the vnderstanding greuous infirmitie maketh a sober soule †The riche man hath laboured in gathering of substance together in his rest he shal be replenished with his goodes †The poore man hath laboured in the diminishing of his liuing and in the end he is made poore †He that loueth gold shal not be iustified he that foloweth after corruption shal be replenished of it †Manie haue bene geuen into falles for gold and their perdition hath come by the beautie thereof †The gold of them that sacrifice is a wood of offence wo to them that folow after it and euerie vnwise man shal perish in it †Blessed is the rich man that is found without spot and that hath not gone after gold nor hoped in money and treasures †Who is this we wil praise him for he hath done meruelous thinges in
length he may punish vs. †For which cause he neuer certes remoueth away his mercie from vs but chastening his people by aduersitie he forsaketh them not †But let these thinges be sayd of vs in few wordes for an admonition of the readers And now we must come to the storie †Therfore Eleazarus one of the chief of the Scribes a man striken in age and comely of countenance with open mouth gaping was compelled to eate swines flesh †But he embracing rather a most glorious death then an hateful life went before voluntarily to the punishment †And considering how he ought to come patiently susteyning he determined not to committe vnalwful thinges for loue of life †But they that stood by moued with vnlawful pitie for the old frendshipe of the man taking him in secrete desired that flesh might be brought which it was lawful for him to eate that he might feyne to haue eaten as the king had commanded of the flesh of the sacrifice †that by this fact he might be deliuered from death and for the old freindshipe of the man they did him this courtesie †But he begane to thinke vpon the worthie preeminence of his age and ancientnes and the houre heares of natural nobilitie his doinges from a childe of very good conuersation and according to the ordinances and the holie law made of God he answered quickly saying that he would rather be sent vnto hel †For it is not meete quoth he for our age to feyne that manie young men thinking that Eleazarus of foure score yeare tenne is passed to the life of Aliens †they also through my dissimulation and for a litle time of corruptible life may be deceiued and hereby I may purchase a stayne and a curse to mine old age †For although at this present time I be deliuered from the punishments of men yet neither aliue nor dead shal I escape the hand of the Almightie †Wherfore in departing manfully out of this life I shal appeare worthie of mine old age †and to yong men I shal leaue a constant example if with readie mind and stoutly I suffer an honest death for the most graue and most holie lawes These thinges being spoken forthwith he was drawen to execution †And they that led him and had bene a litle before more milde were turned into wrath for the wordes spoken of him which they thought were vttered through arrogancie †But when he was now in killing with the strokes he groned and sayd O Lord which hast the holie knowlege thou knowest manifestly that wheras I might be deliuered from death I doe susteyne sore paines of the bodie but according to the soule for thy feare I doe willingly suffer these thinges †And this man certes in this maner departed this life leauing not only to yong men but also to the whole nation the memorie of his death for an example of vertue and fortitude CHAP. VII The noble Martyrdome of seuen refusing to eate swines flesh and boldly admonishing king Antiochus of his damnable state 41. Lastly the mother hauing encoreged her sonnes likewise dyeth gloriously AND it came to passe that seuen brethren together with their mother being apprehended to be compelled by the king to eate against the law swines flesh were tormented with whippes and scourges †But one of them which was the first sayd thus What seekest thou and what wilt thou lerne of vs we are readie to dye rather then to transgresse the lawes of God coming from our fathers †The king therfore being wrath commanded frying pannes and brasen pottes to be heated †the which forth with being heated he commanded his tongue that had spoken first to be cut out and the skinne of his head being drawen of the endes also of his handes and feete to be chopped of the rest of his bretheren and his mother looking on †And when he was now made in al partes vnprofitable he commanded fire to be put vnto him and that breathing as yet he should be fried in the frying panne wherin when he was long tormented the rest together with the mother exhorted one an other to dye manfully †saying Our Lord God wil behold the truth and wil take pleasure in vs as Moyses declared in the profession of the Canticle And in his seruants he wil take pleasure †That first therfore being dead in this maner they brought the next to make him a mocking stocke the skinne of his head with the heares being drawen of they asked if he would eare before that he were punished throughout the whole bodie in euerie member †But he answering in his countrie speach said I wil not doe it Wherfore this also in the next place receiued the torments of the first †and being at the verie last gaspe thus he said Thou in dede ô most wicked man in this present life destroyest vs but the king of the world wil raise vs vp which dye for his lawes in the resurrection of eternal life †After him the third is had in derision and being demanded his tongue he quickly put it forth and constantly stretched out his handes †and with confidence he said From heauen doe I possesse these but for the lawes of God now doe I contemne these selfe same because I hope that I shal receiue them againe of him †So that the king and they that were with him merueled at the yong mans courege because he estemed the torments as nothing †And this being thus dead the fourth they vexed in like maner tormenting him †And when he was now euen to dye thus he said It is better for them that are put to death by men to exspect hope of God that they shal be raysed vp againe by him For to thee there shal not be resurrection vnto life †And when they had brought the fifth they tormented him But he looking vpon him †sayd Thou hauing power among men wheras thou art corruptible doest what thou wilt but thinke not that our stock is forsaken of God †And doe thou patiently abide and thou shalt see his great power in what sort he wil torment thee and thy seede †After him they brought the sixth and he beginning to dye sayd thus Be not deceiued vainely for we suffer this for our owne sakes sinning against our God and thinges worthie of admiration are done in vs †but doe not thinke that thou shalt escape vnpunished for that thou hast attempted to fight against God †But the mother aboue measure meruelous and worthie of good mens memorie which beholding her seuen sonnes perishing in one dayes space bare it with a good hart for the hope that she had in God †exhorted euerie one of them in their countrie language manfully being replenished with wisedome and ioyning a mans hart to a womans cogitation †she sayd to them I know not how you appeared in my wombe for neither did I
reproches v God semed to be wel pleased with Christ as with his owne Sonne if it be so let him deliuer him from these afflictions say these blasphemers w diuine powre without man formed me in the wombe of my mother a virgin x As I haue no father but thee O God so without intermission from myn incarnation to this time I haue had thee my protector y leaue me not now without comforte seing I must dye as thou hast determined and I freely consented yet leaue me not in death but raise me againe to life Psal 15. v. 9. 10. z Almost al are become myn enemies and those few that would can not helpe me a Delicate lasciuious yougmen b and the scribes Pharises and elders of the people haue al conspired against me c condemning me and perswading the people to crie Crucifie crucifie him d So weakned with paines of torments as fluide water not able to consist e My bones and strongest partes of my bodie are weakned verified when our Sauiour fel downe vnder his crosse f the part that first and last liueth is weakened as soft waxe by heat of the fire and ready to faile g al my powres and radical humiditie is dried vp as a potters vessel is baked in the furnace h Through exceding great drught which our Sauiour professed on the crosse saying I thirst i thus thou O God hast suffered me to come to the last breath of life next to death Yet finally ouâ— Seuiour gaue vp his spirite before he should haue died v. 21. k Agane this royal Prophet recounteth by whom and how our B. Sauiour should suffer euen as clere as tho Euangelistes afterwards haue written the historie â—â—â— 19. l Our Sauiours body was so racked on the crosse that his bones might be seene and counted m The persecuters vvittingly determined al tiâ—â— crueltie beheld it vvith their eyes and vvithout al compassion persisted in malice reioyced and blasphemed n the souldiars that crucified our Sauiour taking his garments for their praye o yet in mysterie of his Church diuided not his coate p He prophecieth Christs speedy resurrection q Christs saul vvas not seperated from his bodie by force of the torments but he preuenting death freely yelded vp his spirite Ioan. 10. v. 9. 10. r the most pure and sanctified soule of vvhose fulnes al other iust soules are sanctified Å¿ that it stay not in hel vvhich deuoured al other soules in the old Testament t The propagation of the Church of Christ in al nations v not the carnal but spiritual children of Iacob Isaac and Abraham Rom. 9. v. 8. w the Church gethered both of Ievves and Gentiles is very great and vniuersal x Our Sauiour promised to geue his ovvne bodie the bread of life Ioan. 6 and performed the same at his last supper y those that be faithful humble and poore in spirit participat the sruict of this most excellent Sacrament z The effect of this B. Sacrament is the resurrection in glorie and life euerlasting a Gentiles which haue bene idolaters shal recollect themselues when they heare Christ preached and shal turne to true Religion b Although men can neither deserue to be conuerted nor to perseuere in iustice yet Christ meriteth to haue a continual kingdom which is the perpetual visible Catholique Church c Not only the poore sorte but also the mightie ones of the world shal be conuerted to Christ participate his B. Bodie in the Sacrament d and religiously adore the same e Al that adore God shad adore him in this Sacraments f Death being once ouercome it shal haue no more powre g Againe the prophet inculcateth the continuance of the Catholique Church h Apostles and other preachers of Christ Christs Resurrection The Passion of Christ according to Dauid Christs conditional prayer was not heard His absolute prayers were alwaies heard Christs suffered for our example â— Pet. 2. The Hebrew text corrupted by the Iewes This Psalme is of Christ Prophecie of the visible and vniuersal Church in huâ—â— Psal S. Agustin proueth the Church to be alwaies visible and great by this Psalme The Eucharist prophecied in this place Real presence of Christ in the Eucharist ThaÌ„ksgeuing for Gods protection The 7. key a Christ the good pastor gouerneth protecteth Isa 40. Iere. 23. Ezech. 34. Ioan. 10. 1. Pet. 2. 5. b and feedeth his faithful flocke c Baptisme of regeneration d which is the first iustification e Gods precepts which the baptised must obserue Mat. 28. v. 20. f Saluation is in the name and powre of Christ not in mans owne merites g in great dangers of tentations to mortal sinne h yet by Gods grace we may resist i Gods direction and law is streight k and strong l Christ hath prepared for our spiritual foode the B. Sacrament of the Eucharist S. Cyprian Epist 63. Eutim in hunc Psal m against al spiritual enemies the world the flesh and the diuel n Christian soules are also streingthned by the Sacraments of Confirmation Penance holie-Orders Matrimonie and Extreme Vnction o The B. Sacrament and Sacrifice of Christs bodie and bloud p continual and final peseuerance is by Gods special grace q in eternal life Christ Lord of al the world The 5. key a Christ rising from death the first day of the weeke had al powre geuen him in heauen and in earth Mat. 28. b Not only the soile it selfe but al the fruict and al that dwel therin are Gods c Though Christ created and redeemed al yet only the iust shal inherite heauen d not occupied himselfe in vaine and vnprofitable thinges but in commendable workes e Gods mercy goeth before iustifications iust workes folow and so glorie is the reward of al. f This sorte of people thus seruing God shal receiue euerlasting blisse g The prophet contemplating in spirite Christs Ascension inuiteth Angels to receiue him and by prosopopeia speaketh also to the gates of heauen by which he is to enter h Angels answer admiring demanding as in a dialogue how Christ is become so glorious i The Prophet answereth that Christ by his powre hath ouercome al enemies in battel k Againe he willeth Angels to open the gates and biddeth the gates to enlarge them selues l the Angels demand as before m the prophet answereth that Christ is Lord also of Angels and al heauenlie powres vnder God A prayer of the faithful The 7. key a This Psalme perteyneth more properly to the new testament And is artificially composed the verses beginniÌ„g with distinct letters in order of the Hebrew Alphabet to the last verse b my minâ— to be atteÌ„tiue c not be frustrate of my petition d that patiently expect the time when God wil assist e This maner of praying is frequent in the Psalmes signifying as a prophecie that so it wil come to passe and the conformitie of the iust to Gods iustice f in true faith and religion g al our
vvombe of the Catholique Church l Moreouer as a strong archer striketh deepe with his arrovves so they that patiently suffer much in this vvorld m do multiplie good vvorkes n Such shal be very happie o very easily ansvver al that can be obiected against them p in the day of Iudgement Feare of God the vvay to happines the 7. key a If such seruants of God be maried they shal ordinarily haue issue and succession in their fa 〈…〉 but especially the soules of such shal bring forth manie meritorious vvorkes b in the bâ—â—ome of the Catholique Church vvhich vvas founded in Christs side c Children also signifie good workes d Revvard in heauen for good vvorkes in earth The Church stil firme in persecution the 6. key a Israel vvhich is the Church of God reioycing saith that enimies haue often b euen from the beginning of the world persecuted me as when Cain persecuted Abel other wicked persecuted Seth Enoch Noe the Chalders persecuted Abraham the Aegyptians persecuted the Israelites and so in other generations c But they haue neuer ouercome me So the Psalmist testifieth for al times past prophecieth the same for times to come d Persecuters not being able to ouerthrow or suppresse the Church haue laide great weightie burdens of tribulations vpon her backe which she hath patiently and strongly borne e they haue stil persisted one sorte after an other but with long animitie the Church hath stood fast and constantly passed through al distresses In moral sense sinners build iniquitie vpon the back of the Church yea and vpon Gods back when they presume to sinne trusting in the end to be absolued by vertue of holie Sacraments leift in the Church Likewise when they excuse their sinnes imputing the cause to other creatures of God vvherby they are allured vvhich is in effect saith S. Augustin to accuse God and to build iniquities on Gods back vvho made those creatures f God therfore who is iust vvil at last cast such presumptuous sinners from his back and breake their stiffe neckes g then shal they be confounded h separated eternally from God become like fruitles and vvithered grasse cast avvay despised yea cursed of al and blessed by none as the Prophet denounceth in the next verses The sixth penitential Psalme the 7. key a This prayer agreeth to al true penitents crying to God for helpe being â—â— her in depth of sorovv for sinne and so it is one of the Penitential Psalmes or the depth of feruent desire to ascend tovvards perfection in vertue and from this vaile of miserie into heauen and so it is a Gradual Psalme or in the depth of temporal paines and so it is a special prayer for soules in Purgatorie offered by the Church in their behalfe b None is able to abide the rigour of Gods iustice c But al must relie vpon his mercie d For thy promises made in the law that thou wilt remitte sinnes to the penitent geue more grace to them that seeke it and mitigate also the paines due for sinnes e The hope of penitents is like to the watches of the day time from morning vntil night vvhich are more comfortable then vvatches of the night f The greatest comforth is in Christ our Redemer vvhose plentiful Redemption bringeth more abundance of grace g Christs Redemption being sufficient for al the vvorld is effectual only to true liuing members of the Catholique Church Confidence of innocencie the 7. key a Dauid by Gods special grace hauing a sincere minde tovvards al men euen tovvards his enimies and an humble hart not desiring anie thing ambiciously but al to the honour of God proposeth his ovvne example for others to imitate that they may vvith him offer the sacrifice of humilitie and innocencie vnto God from vvhom al good thinges procede b Al this vvith a thankful mind to God vvho gaue this grace c As children after they are vveaned come stil vvillingly to their mother so doth the childe of God relie vpon Gods helpe though he alvvayes feele not the same svvetnes d according to his demaneur herein he expecteth revvard e King Dauid or anie other being for his vertue aduanced and revvarded by God is a good example to moue others to do the like so shal they receiue like revvard Christs coming to restore man the 5. key a It is an vsual thing that Dauid Moyses other Prophetes speake of themselues in the third person b King Dauid desiring and so farre as lay in him promising to build a Temple to God vvith great instance prayed that he might persorme the same But God disposing othervvise that not he but his sonne should build it he neuertheles prepared the matter vvorkemen and money shevved the forme and disposed the Leuites hovv to serue therin c Moreouer by vovv depriued himself of entering into his ovvne house or taking his ordinarie rest til he might if it so pleased God knovv the place vvhere it should be built d It vvas reueled to Dauid that the Temple should be built in that part of Ierusalem vvhich looketh tovvards Bethleem othervvise called Ephrata vvhere our Sauiour vvas borne e VVithin Ierusalem vvhich is compassed vvith vvoodes In this vision also the vvhole forme of the Temple vvas reueled vnto him as he testifieth 1. Par. 28. v. 19. Al thinges quoth he came vvritten vvith the hand of our Lord vnto me that I might vnderstand al the vvorkes of the paterne f Holie Dauid moued vvith exceding deuotion repared to the place vvhere Gods Temple should be built g adored God vvhere the Propitiatorie as a footstoole representing Gods presence should stand VVhat meruel then if deuotion moue Christians to visite the holie places vvhere our Sauiour God and Man vvas Incarnare vvas borne suffered death vvas buried ascended into heauen or anie other place vvhere his feete stood h O God leauing Silo Gabaon and the like places come into thy holie Temple i VVith the Arke of couenant vvhere thou sanctifiest thy people And here againe the Prophet illuminated vvith a higher Mysterie and inflamed vvith more deuotion prayeth for Christes coming into the vvorld and that after his Passion he vvil rise not only in glorie of soule but also of bodie prefigured by the Arke of testimonie vvhich vvas in the tabernacle and after in the Temple k Grant therfore that thy Priestes vvhich must offer sacrifice in this sacred place be indued vvith vertues and good life vvorthie of their degree l and the Leuites vvho are ordained to serue there be likevvise made fitte for their diuers functions both in the old and nevv Testament m And seing thou hast geuen such meeknes deuotion zele sinceritie and other vertues making him a man according to thyne ovvne hart and therupon promised to establish his sede n differ not to send thy promised Messias Christ our Redemer o Henceforth to the end of this Psalme the Prophet relateth Gods reuelation to him That he hath truly
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
loaues and fishes Ioan 6. And some real effect Christs blessing must nedes worke also in the blessed Sacrament Mat. 26. VVhich can be no other but changing bread and wine into his bodie bloud seing him selfe expresly sayeth This is my bodie this is my bloud And though Gods blessing in this place be also a precept yet it is not to al men for euer but for the propagation of mankind which being long since abundantly propagared the obligation of the precept ceaseth the cause ceasing So S. Cyprian S. Ierome S. Augustin and other Fathers expound this place And confirme the same by the text for immediatly God signifying to what end he spoke saith and replenish the earth VVhich benig replenished Gods wil is therin fulfilled CHAP. II. The worke of six dayes being finished God rested the seueÌ„th day blessed it 8. Then placing man in paradise planted with bewtiful swete trees witered with foure riuers 16. comandeth him not to eate of the tree of knowledge of good euil 18. formed a woman of a ribbe of Adam THE heauens therfore the earth were fully finished and al the furniture of them †And the seuenth day God ended his woorke which he had made rested “ the seuenth day from al woorke that he had done †And he blessed the seuenth day and sanctified it because in it he had ceased from al his woorke which God created to make †These are the generations of heauen earth when they were created in the day when our Lord God made the heauen and the earth †And euery plant of the filde before it shotvp in the earth And euerie herbe of the ground before it sprang for our Lord God had not rayned vpon the earth and man was not to til the earth †But a spring rose out of the earth watering al the ouermost part of the earth †Our Lord God therfore formed man of the slyme of the earch and breathed into his face the breath oflife man became a liuing soule †And our Lord God had planted a Paradise of pleasure from the beginning wherin he placed man whom he had formed †And our Lord God brought forth of the ground al maner of trees fayre to behold and pleasant to eate of the tree of life also in the middle of Paradise and the tree of knowledge of good euil †And a riuer issued out of the place of pleasure to water Paradise which from thence is diuided into four heades †The name of the one is Phison that is it which compasseth al the land of Heuilath where gold groweth †And the gold of that land is very good there is sound bdelium the stone onyx †And the name of the second riuer is Gehon that is it which compasseth al the land of Ethiopia †And the name of the third riuer is Tygris that same passeth along by the Assirians And the fourth riuer the same is Euphrates †Our Lord God therfore tooke man put him in the Paradise of pleasure to woorke keepe it †And he commanded him saying Of euerie tree of Paradise eate thou †But “ of the tree of knowledge of good euil eate thou not For in what day soeuer thou shalt eate of it “ thou shalt dye the death †Our Lord God also said It is not good for man to be alone let vs make him a helpe like vnto him selfe †Our Lord God therfore hauing formed of clay al beastes of the earth and foules of the ayre brought them to Adam that he might see what to cal them for al that Adam called any liuing creature the same is his name †And Adam called al beastes by their names and al foules of the ayre and al cattel of the filde but vnto Adam there was not found an helper like him selfe †Our Lord God therfore cast a dead sleepe vpon Adam and when he was fast a sleepe he tooke one of his ribbes filled vp flesh for it †And our Lord God built the ribbe which he tooke of Adam into a woman and brought her to Adam †And Adam said This now is bone of my bones and flesh of my flesh she shal be called woman because she was taken out of man †Wherfore man shal leaue his father mother shal cleaue to his wife they shal be two in one flesh †And they were both naked to wit Adam his wife and were not ashamed ANNOTATIONS CHAP. II. 2. The seuenth day Al creatures benig made in their kindes in six dayes complete and perfect God not neding as men often do in their workes to perfect poolish or amend the same rested the seuenth day and therfore the natural perfection of Gods workes is attributed to the seventh day and the supernatural perfecting of men in eternal life after the Resurrection is attributed to the eight day as S. Augustin and other fathers teach And for this cause God blessed and sanctifyed the seuenth day and after we haue in the Decalogue or tenne commandments that this day al should rest and abstaine from workes yea and kepe it festiual occupying them selues in spiritual exercises seruice and special worshipe of God as the Iewes did euen til Christs and his Apostles time praying and hearing the word of God read and expounded in the Sabboth day VVherby we see that distinction of dayes pertayneth to Religion the people of God thus obseruing the Sabboth in memorie of the Creation diuers other feastes in memorie of other benefites And we now kepe the Sunday holie in memorie of Christs Resurrection and other feastes in gratful remembrance of other Mysteries of Christs Natiuitie the coming of the Holie Ghost and the like Yea also feastes of his blessed Mother and other Sainctes for the benefites receiued from Christ by them and for more honour to Christ in them So this Catholique obseruation of feastes is neither Iudaical which also in the law was good but now is abrogated nor heathnish for we honour not Iupiter nor Iuno noranie false god or goddesse but our Lord God Creator Redemer for his sake his best seruants VVherof see the Annotations in the English new Testament 4. chap. to the Galathians VVherto we here only adde these wordes of S. Basil VVhich may serue for a general answer to the most common obiection Honor seruorum redundat in communâ—m Dominâ—m The honour of the seruantes redoundeth to the common Lord or Maister So saith he the honour of Sainctes is the honour of Christ their Lord and ours 17. Of the tree of knovvledge Besides the law of nature by which Man was bound to direct al his actions according to the rule of reason and besides the supernatural diuine law by which he was bound to beleue and trust in God and to loue him aboue al things hauing receiued the giftes of faith hope and
†Yea and al cattle beastes and creepers that crepe vpon the earth according to their kinde went sorth out of the arke †And Noe built an Altar to our Lord and taking of al cattle and foules that were cleane offered Holocausts vpon the Altar †And our Lord smelled a sweete sauour and said I wil no more curse the earth for men for the sense and cogitation of mans hart are prone to euil from their youth I wil no more therfore strike euerie liuing soule as I haue done †Al the dayes of the earth seed-time and haruest cold and heate sommer and winter night and day shal not rest ANNOTATIONS CHAP. VIII 20. Built an Altar Noe without expresse commandment and without delay offereth Sacrifice to God for the benefite receiued in his and his families conferuation with the other liuing creatures in that general deluge of the world VVel knovving saith S. Ambrose That to be true thankesgeuing vvhich is presented not commanded therfore he made no delay For the vertue of a gratful mind excludeth doutful deliberation and he that expecteth til the dâ—bt of thankes be exacted is an vngratful person For more solemnitie he dedicated an apt and permanent place for this peculiar diuine seruice Building an Altar to our Lord. The Hebrew word Mizbeach of the verbe Zabach to kil or make sacrifice and the Greeke Thysiasterion signifie an Altar to sacrifice on not a common table for meate He offered of the cleane and best things because pure and deuout Sacrifice is due to God Moreouer it was large and bountiful for he offered of al the kindes of cleane beastes and foules Finally he offered them in Holocaustes where al was burned and consumed in the honour of God How gratful al this was to God Moyses signifieth saying Our Lord smelled a svveete sauour not that either anie sweete corporal sauour could of it selfe delight God who is the most spiritual substance or that the burning of flesh bones and bowels of beastes could yeld sweete sauour but the deuouâ— mind declared by such external dutie greatly pleased God For God requireth both but specially a sincere hart As not only diuine Scriptures and holie Fathers but also moral Philosophers teach vs. It vvere a greu us thing saith Plato writing of sacrifices If God had respect railier to the giftes and sacrifices of men then to their mind lib. perites proseuches CHAP. IX God reneweth the blessing of multiplication 3. alloweth the eating of flesh but not of bloud 8. promiseth neuer againe to destroy the world by water 22. Chamsaw and reported his fathers nakednes which Sem and Iapheth couered 24. For which he his cursed and they are blessed AND God blessed Noe and his sonnes And he said to them Increase multiplie and replenish the earth †And your terror and dread be it vpon al the beasts of the earth and vpon al the foules of the ayre with al that moue vpon the earth al the fishes of the sea are deliuered to your hand †And “ al that moueth and liueth shal be yours for meat euen as the grene herbes haue I deliuered al to you †Sauing that “ flesh with bloud you shal not eate †For I wil require the bloud of your soules at the hands of al beasts and at the hand of man at the hand of eech man and of his brother wil I require the soule of man †Who soeuer shal shee l mans bloud his bloud shal be â—hed for to the image of God man was made †But increase you and multiplie and goe vpon the earth and fil it †Thus also said God to Noe and to his sonnes with him †Behold I wil establish my couenant with you and with your seede after you †and with euerie liuing soule that is with you as wel in al foules as in cattle beasts of the earth that are come forth out of the arke and in al beasts of the earth †I wil establish my couenant with you and al flesh shal be no more destroyed with the waters of a floud neither shal there be from henceforth a floud to wast the earth †And God said This is the signe of the couenant which I geue betwen me and you and betwen euerie liuing soule that is with you for perpetual generations †my bowe wil I set in the clouds and it shal be the signe of a couenant betwen me and betwen the earth †And when I shal couer the element with cloudes my bowe shal appeare in the cloudes †and I shal remember my couenant with you and with euerie liuing soule that beareth flesh and there shal no more be waters of a floud to distroy al flesh †And my bowe shal be in the cloudes and I shal see it and I shal remember the euerlasting couenant that was made betwen God and euerie liuing soule of al flesh which is vpon the earth †And God said to Noe This shal be the signe of the couenant which I established betwen me al flesh of the earth †The sonnes therfore of Noe that came out of the arke were Sem Cham and Iaphet and Cham he is the father of Chanaan †These three are the sonnes of Noe and of these was al mankind spred ouer the whole earth †And Noe a husbandman began to til the grounde and planted a vineyard †And drinking of the wine was made “ drunke and naked in his tabernacle †Which when Cham the father of Chanaan had seene to wit that his fathers priuities were bare he told it to his two bretheren abroad †But in dede Sem and Iapheth put a cloake vpon their shoulders and going backward couered the priuities of their father and their faces were turned away and they sawe not their fathers priuities †And Noe awaking from the wine when he had learned what his younger sonne had done to him †he said “ Cursed be Chanaan a seruant of seruantes shal he be vnto his bretheren †And he said Blessed be the Lord God of Sem Chanaan be his seruant †“ God enlarge Iapheth and dwel he in the tabernacles of Sem and Chanaan be his seruant †And Noe liued after the floud three hundred fiftie yeares †And al his dayes were in the whole nyne hundred fiftie yeares and he died ANNOTATIONS CHAP. IX 3 Al that moueth S. Iustinus Martyr S. Chrisostom and other ancient Doctors proue that flesh was lawful to be eaten before the floud but being not necessarie because men were stronger and other things also of more force the better sorte which were of Seths race abstained from it But after the floud flesh being more necessarie God altereth that custome of abstinence with this limitation and commandment that they shal not eate bloud 4. Flesh vvith bloud Though this positiue precept of not eating bloud serued wel to make men more abhorre manslaughter
when they iustly feared reuenge for so gteat and inhumane iniuries done vnto him chap. 50. v. 20. 35. Into hel mourning Protestants denying more places for soules after this life then Heauen for the iust and Hel for the wicked translate the hebrew word Sheol graue for hel Because if they should grant that Iacob or other holie fathers of the old Testament descended into hel they must confesse some other hel then where the damned are tormented whither no Christian wil say that those fathers went If they contended only about the sense and meaning of the text it were more tolerable for therin they speake according to their erronious opinion as they thinke But knowing as some of them doe that Hel is the true word of the text there is no sinceritie nor moral honestie in putting Graue in place therof And that they know it the second table of the Bible printed at London 1602. witnesseth noting for a common place that in the 37. chap. of Genesis v. 35. Hel is taken for graue therby confessing that the true English word of the holie Scripture in that place is Hel but that they would haue it to signifie graue VVherupon anie reasonable man would thinke to finde the word Hel in the text with some glosse to shew that graue were to be vnderstood But in al their Editions also in that which was printed the yeare next folowing 1603 wherto the same table is adioyned they reade graue and not hel in that place though in some other places they much disagree in translating the same word As for the sense it can not be that Iacob ment the graue for when he said he would goe to his sonne he supposed him to be deuoured by a wild beast and not buried in a graue And therfore must necessarily meane that he would goe where he thought the soule of his sonne to be VVhich was neither in heauen for then he would rather haue ascended thither ioyful then descended to anie place mourning neither did he meane the hel of the dammed for that had bene desperation but to a lowe place where the iust soules then remained in rest which was called Limbus Patrum or Abrahams bosome That is saith S. Augustin in his answere to Bishop Euodius Epist 99. secretae cuiusdam quiet is habitatio The habitation of a certaine secret rest CHAP. XXXVIII Iudas hauing three sonnes by a Chananite 6. marieth the first and after his death the second to Thamar 10. who also dying he delayeth to match the third with her 15. But him selfe begetteth of her taking her for a harlote two sonnes twinnes Phares and Zara. THE same time Iudas going downe from his brethren turned in to a man an Odollamite named Hiras †And he sawe there the daughter of a man of Chanaan called Sue and taking her to wife he did companie with her †Who conceaued and bare a sonne and called his name Her †And conceauing a childe againe she called her sonne after he was borne Onan †She bare also the third whom she called Sela after whose birth she ceased to beare any more †And Iudas gaue a wife to Her his first begotten named Thamar †Also Her the first begotten of Iudas was wicked in the fight of our Lord and was slaine of him †Iudas therfore said to Onan his sonne companie with thy brothers wife and be ioyned to her that thou mayest “ rayse seede to thy brother †He knowing that the children should not be borne to himselfe companying with his brothers wife shed his seede vpon the ground left children might be borne in his brothers name †And therfore our Lord stroke him because he did a detestable thing †For the which cause Iudas said to Thamar his daughter in lawe Be a widowe in thy fathers house til Sela my sonne growe vp for he feared lest he also might dye as his brethren Who went her way and dwelt in her fathers house †And after many dayes were come and gone the daughter of Sue the wife of Iudas died who after his mourning hauing receiued consolation went vp to the shearers of his sheepe himselfe and Hiras his shepheard of his flocke the Odolamite into Thamnas †And it was told Thamar that her father in law came vp into Thamnas to sheare his sheepe †Who putting of the garments of her widowhood tooke a veile and changing her habite sate in the crosse way that leadeth to Thamnas because Sela was growne and she had not taken him to her husband †Whom when Iudas had seene he supposed her to be an harlot for she had couered her face lest she should be knowen †And going vnto her he said Suffer me to lye with thee for he knew her not to be his daughter in law Who answering What wilt thou geue me that thou maiest enioy my companie †He said I wil send thee a kid out of the flockes And when she said againe I wil suffer that thou wilt if thou geue me a pledge til thou send that which thou doest promise †Iudas said What wilt thou to be geuen thee for a pledge She answered Thy ring and bracelet and staffe which thou holdest in thy hand The woman therfore by once companying conceaued †and rising she went her way and putting of the apparel which me had taken put on the garments of her widowhood †And Iudas sent a kid by his shephard the Odolamite that he might receiue the pledge againe which he had geuen to the woman who when he had not found her †he asked the men of that place Where is the woman that sate in the crosse way Al making answere There was no harlot in this place †He returned to Iudas and said to him I haue not found her yea the men also of that place said vnto me that there neuer sate harlot there †Iudas said Let her take it to her surely she can not charge vs with a lye I sent the kid which I promised and thou didest not find her †And behold after three moneths they told Iudas saying Thamar thy daughter in law hath played the harlot and her bellie semeth to swel And Iudas said Bring her forth that she may be burnt †Who when she was led to execution she sent to her father in law saying By that man whose these things are haue I conceaued looke whose the ring is and the bracelet and the staffe †Who acknowledging the giftes said She is iuster then I because I did not geue her to Sela my sonne But he knew her no more †And when she was readie to be brought to bed there appeared twinnes in her bellie and in the verie deliuerie of the infants one put forth the hand wherin the midwife tyed a skarlet string saying †This shal come forth the former †But he drawing backe his hand the other came forth and the woman said Why is the partition diuided
is the Sabbath of our Lord therfore it shal not be found †And the seuenth day came and some of the people going forth to gather found not †And our Lord said to Moyses How long wil you not keepe my commandementes and my law †See that our Lord hath geuen you a Sabbath and for this cause on the sixt day he geueth you duble portions let each man tarie with himselfe and let none goe forth out of his place the seuenth day †And the people kept the Sabbath on the seuenth day †And the house of Israel called the name therof Manna which was as it were coriander seede white and the taist therof like to flowre with honie †And Moyses sayd This is the word which our Lord hath commanded Fil a gomor of it and let it be kept vnto the generations to come hereafter that they may know the bread wherwith I fed you in the wildernes when you were brought forth out of the Land of Aehypt †And Moyses sayd to Aaron Take one vessel and put Manna into it so much as a gomor can hold and lay it vp before our Lord to keepe vnto your generations †as our Lord commanded Moyses And Aaron put it in the tabernacle to be reserued †And the children of Israel did â—aâ—e Manna fourtie yeares til they came into the habitable land with this meate were they fed vntil they touched the borders of the land of Chanaan †And a gomor is the tenth part of an ephi ANNOTATIONS CHAP. XVI 15. Man hu vvhat is this VVhen the people of Israel in the desert had spent their prouision of meate brought from Aegypt and according to Gods promise had receiued store of quailes going forth in the morning they sawe a strange thing lye vpon the ground like to hoare frost wherat merueling they said one to an other VVhat is this in their language Man hu VVherupon saith Theodoret q. 30. in Exod their demand vvas turned into the name and it vvas called Manna VVhich as the same and other ancient Doctors gather by the holie Scriptures was a wonderful and miraculous meate and withal a figure of a more excellent thing long after promised and geuen by our B. Sauiour in the holie Sacrament of the Eucharist As witnesse S. Gregorie Nysâ—en â—nar vitâ— Moysi â—irâ—a mâ—dium S. Ambrose li. de ijs qui Myst. inâ—â—â—ant cap. 8. S. Cyril Alexandrinus S Chryâ—ostom S. Augustin Theophilact and others vpon the sixt of S. Iohn VVhere also the text of our Sauiours long discourse with the Capharnaites sheweth euidently that he promised to geue a farre better meate then Manna to those that beleued in him Iam saieth our Lord the bread of life vvhich desended from heauen your fathers did eate Manna in the desert and died The bread vvhich I vvil geue is my flesh for the life of the vvorld My flesh 〈◊〉 meate in deede and my bloud is drinckâ— indeede c. S. Paul likewise teacheth 1. Cor 10 that this Manna and the vvater issuing out of the rocke were figures of the same B Sacrament as is noted in those places Here only we commend to the Christian readers remeÌ„brance that the thing figured doth euer excede the figure according to S Pauls doctrin Collos 2. wishing him therfore to consider that in Manna were at least twelue clere miracles Firâ—â— it was made by Angels wherof it is called the bread of Angels Secondly it was not produced from the earth nor water as ordinarie meates are but came from the ayre Thirdly how fast or slowly soeuer anie man did gather it in the end ech one had the same measure ful called a gomor and no more nor lesse Fourthly the sixth day which was next before the Sabbath that which they gathered was found to be duble portions to other dayes that is two gomors for euerie one Fiftly there fel none at al on the Sabbath day Sixtly if in the rest of the weke anie part was left al night it putrified and was corrupt in the morning but the night before the Sabbath day it remained sound and good Seuently notwithstanding diuersitie of stomakes in so great a multitude the same measure was sufficient and no more to euerie one young and old and of middle age Eightly the heate of the sunne melted and consumed that which remained in the field though otherwise it induâ—ed heate of the fire seething in water grinding in milles and beating in motters Ninthly it tasted to euerie one what they desired Tenthly it seemed neuerthelesse to the euil minded loathsome and light meate but pleasant to the good Eleuently part of it was kept in the Arke by Gods commandment and was not corrupted in manie hundreth peares Twelftly this strange and extraordinarie prouision continued fourtie yeares that is til the children of Israel came to the promised land and then ceased You see then so miraculous a figure farre excelled Zuinglius or Caluins communion bread which containeth no miracle at al only signifying Christs bodie But as our Sauiours owne wordes importe and ancient fathers teach vs by Manna was prefigured Christs verie bodie and bloud with his soule and Diuinitie vnder the forme of bread For this indeede infinitly excelleth Manna containing al the foresaid or rather much more eminent miracles For first it was consecrated by the maruelous power of Christs word and euer since the same is done by the like power communicated to Priests 2 in his Church militant 3 one and the verie same and not manie in innumerable places and in euerie lesâ—e or greater forme yea in the least particle of the accidents that may be Christ is whole and entire 4 It geueth abundance of grace in this life signified by the day before the Sabbath for the glorie of the next liâ—e in eternal â—est 5 where is no more vse of Sacraments but euerlasting fruition of glorie 6 VVhoso euer therfore would make temporal commoditie of this heauenlie foode as it were reseruing Manna for other dayes of the weke it perisheth to him and turneth to his ignominie but being reserued in the faithful soule for the life to come which is the true Sabbath it remaineth an heauenlie treasure 7 And so it auaileth to euerie one as their soule which is the spiritual stomake of supernatural meate is lesse or more disposed 8 Though heate of persecution and other aduerse power take away this Sacrament and Sacrifice abrode in the field of this world yet no power extinguisheth it within the Church where it is in due maner prepared and ministred to the children of God 9 where it yeldeth al comfort strength and contentment to good spiritual desires 10 but to the incredulous Capharnaitessemeth vnpossible and to carnal conceipts loathsome 11 Being worthely receiued into our mortal bodies our arke or temporal tabernacle it remaineth in incorruptible effect wherby the bodie
this people and shal diuide vnto them the Land which thou shalt see †And we abode in the valley against the temple of Phogor CHAP. IIII. Moyses exhorteth the people to kepe Gods commandments 15. Namely that they make no similitude nor image of man nor of beast bird fish sunne moone nor of anie creature to serue the same for the Creator He fortelleth his owne death 23. threatneth them if they forsake God 41. and appointeth three cities of refuge on the same side Iordan AND now Israel heare the preceptes and iudgementes which I teach thee that doing them thou mayest liue and entring in mayest possesse the Land which the Lord the God of your fathers wil geue you †You “ shal not adde to the word that I speake to you neither shal you take away from it keepe the commandment of the Lord your God which I command you †Your eyes haue seene al thinges that our Lord hath done against Beelphegor how he hath destroyed al his worshippers out of the middes of you †But you that cleaue to the Lord your God liue al vntil this present day †You know that I haue taught you preceptes and iustices as the Lord my God hath commanded me so shal you do them in the Land which you shal possesse †and you shal obserue and fulfil them in worke For this is your wisedome and vnderstanding before peoples that hearing al these preceptes may say Behold a people ful of wisedome and vnderstanding a great nation †Neither is there other nation so great that hath goddes approching vnto them as our God is present at al our petitions †For what other nation is there so renowmed that hath the ceremonies and iust iudgementes and the whole law which I wil sette forth this day before your eyes †Keepe thy selfe therfore and thy soule carefully Forget not the wordes that thyne eyes haue seene and let them not fal out of thy hart al the daies of thy life Thou shalt teach them thy sonnes and thy nephewes †the day wherin thou didst stand before the Lord thy God in Horeb when our Lord spake to me saying Assemble vnto me the people that they may heare my wordes and may learne to feare me al the time that they liue on the earth and may teach their children †And you came to the foote of the mount which burned euen vnto heauen and there was in it darkenes and a clould and mist †And our Lord spake to you from the middes of the fyre The voice of his wordes you heard and forme you saw not at al. †And he shewed you his couenant which he commanded you to do and the tenne wordes that he wrote in two tables of stone †And he cōmanded me at that time that I should teach you the ceremonies and iudgementes which you should doe in the Land that you shal possesse †Keepe therfore your soules carefully You saw not any similitude in the day that our Lord spake to you in Horeb from the middes of the fire †lest perhaps deceiued you might make you a grauen similitude or image of male or female †the similitude of al cattel that are vpon the earth or of birdes that flie vnder heauen †and of creeping beastes that moue on the earth or of fishes that vnder the earth abide in the waters †lest perhapes lifting vp thyne cies to heauen thou see the Sunne and the Moone and al the starres of heauen and deceiued by errour thou adore and serue them which the Lord thy God created to serue al nations that are vnder heauen †But you our Lord hath taken and brought out of the yron furnace of Aegypt to haue you his people by inheritance as it is this present day †And our Lord was angrie with me for your wordes and he sware that I should not passe ouer Iordan nor enter into the excellent Land which he wil geue you †Behold I die in this ground I shal not passe ouer Iordan you shal passe and possesse the goodlie Land †Beware lest at any time thou forget the couenant of the Lord thy God which he hath made with thee and make to thee a grauen similitude of those thinges which our Lord hath prohibited to be made †because the Lord thy God is a consuming fyre ielouse God †If you shal begette sonnes and nephewes and abide in the Land and being deceiued make to you some similitude committing euil before the Lord your God to prouoke him to wrarh †I cal this day heauen and earth witnesses that you shal quikly perish from out of the Land which being passed ouer Iordan you shal possesse You shal not dwel therin long time but our Lotd wil destroy you †and disperse you into al nations and you shal remaine a few among the nations to the which our Lord wil lead you †and there you shal serue goddes that were framed with mens hand wood and stone that see not nor heare nor eate nor smel †And when thou shalt seeke there the Lord thy God thou shalt finde him yet so if thou seeke him with al thy hart and al tribulation of thy soule †After that al the thinges aforesaid shal finde thee and in the latter time thou shalt returne to the Lord thy God and shalt heare his voice †Because the Lord thy God is a merciful God he wil not leaue thee nor altogether destroy thee nor forget the couenant wherein he sware to thy fathers †Aske of the dayes of old that haue bene before thy time from the day that God created man vpon the earth from one end of heauen to the other end therof if euer there was done the like thing or it hath beene knowen at any time †that a people should heare the voice of God speaking out of the middes of fyre as thou hast heard and liued †if God so did that he went in and tooke vnto him a Nation out of the middes of nations by temptations signes and wonders by fight and strong hand and stretched out arme and horrible visions according to al thinges that the Lord your God did for you in Aegypt thine eies seeing it †that thou mightest know that our Lord he is God and there is none other beside him †from heauen he made thee to heare his voice that he might teach thee And in earth he shewed thee his fyre verie greate and thou didst heare his wordes out of the middes of the fyre †because he loued thy fathers and chose their seede after them And he brought thee out of Aegypt going before thee in his great power †to destroy verie great nations and stronger then thou at thy entring in and to bring thee in and geue thee their land in possession as thou seest this present day †Know therfore this day and thinke in thy hart that our Lord he is God in heauen aboue and in the earth beneth
6. how nere soeuer they be in kinred or freindshipe 12. The whole citie that shal permite false doctrin must be vtterly destroyed men beastes and al moueables and neuer be built againe IF there rise in the middes of thee a prophete or one that saieth he hath seene a dreame and foretel a signe and a wonder †and it come to passe which he spake and he say to thee Let vs goe and folow strange goddes which thou knowest not and let vs serue them †thou shalt not heare the wordes of that prophete or dreamer for the Lord your God tempteth you that it may appeare whether you loue him or no with al your hart and with al your soule †Folow the Lord your God and feare him and keepe his commandementes and heare his voice him you shal serue and to him you shal cleaue †And that prophete or forget of dreames shal be slaine because he spake that he might auert you from the Lord your God which brought you out of the Land of Aegypt and redemed you from the house of seruitude that he might make thee to erre from the way that the Lord thy God commanded thee and thou shalt take away the euil out of the middes of thee †If thy brother the sonne of thy mother or thy sonne or daughter or thy wife that is in thy bosome or thy freind whom thou louest as thy soule wil perswade thee secretly saying Let vs goe and serue strange goddes which thou knowest not nor thy fathers †of al nations round about that be nigh or farre from the beginning vnto the end of the earth †consent not to him nor heare him neither let thyne eie spare him to pitie and hide him †but forthwith thou shalt kil him let thy hand be first vpon him and after thee al the people lay hand on him †With stones shal he be stoned to death because he would haue withdrawen thee from the Lord thy God which brought thee out of the Land of Aegypt from the house of seruitude †that al Israel hearing may feare and may doe no more any thing like to this †If in one of thy cities which the Lord thy God shal geue thee to inhabite thou heare some say †There are gone forth children of Belial out of the middes of thee and haue auerted the inhabitants of their citie and haue said Let vs goe and serue strange goddes which you know not †inquire carefully and diligently the truth of the thing being looked into if thou finde it certaine that is said and that this abomination is in act committed †thou shalt forthwith strike the inhabitantes of that citie in the edge of the sworde and shalt destroy it and al thinges that are in it vnto the very beastes †What stuffe also soeuer there is thou shalt gather together in the middes of the streares therof and shalt burne it with the citie it selfe so that thou consume al thinges to the Lord thy God and it be a heape for euer it shal be built no more †and there shal nothing sticke in thy hand of that anathema that our Lord may be turned from the wrath of his furie and may haue mercie on thee and multiplie thee as he sware to thy fathers †when thou shalt heare the voice of the Lord thy God keeping al his preceptes which I command thee this day that thou mayest doe that which is pleasing in the sight of the Lord thy God CHAP. XIIII Gentiles maner of mourning for the dead is prohibited 3. Likewise to eate things vncleane with mention of certaine cleane and vncleane beastes 9. fishes 11. and birdes 21. Also preceptes of pietie clemencie paying tithes first fruites 27. nourishing of Leuites strangers orphanes and widowes BE YE the children of the Lord your God you shal not cutte your selues nor make bauldnes for the dead †because thou art a holie people to the Lord thy God and he chose thee to be his peculiar people of al nattions that are vpon the earth †Eate not the thinges that are vncleane †This is the beast that you ought to eate The oxe and the sheepe and the goate †the hart and the doa the buffle the chamois the pygargue the wilde beefe the cameloparde †Euerie beast that diuideth the hoofe in two partes and cheweth the cudde shal you eate †But of them that chew the cudde and diuide not the hoofe these you shal not eate as the camel the hare the cherogril because they chew the cudde and diuide not the hoofe they shal be vncleane to you †The swine also because it diuideth the hoof and cheweth not the cudde shal be vncleane their flesh you shal not eate and their carcasses you shal not touche †These shal you eate of al that abide in the waters Such as haue finnes and scales eate †them that are without finnes and scales eate not because they are vncleane †Al birdes that are cleane eate †The vncleane eate not to witte the eagle and the grype and the osprey †the ringtaile and the vulture and kite according to their kinde †and al of the rauens kinde †and the ostriche and the owle and the sterne and the hawke according to his kinde †the herodian and the swanne and the stroke †and the diuer the porphyrion and nightcrow †the onocratal and the charadrion euerie one in their kinde the lapwing also and the batte †And al that creepeth and hath litle winges shal be vncleane and shal not be eaten †Al that is cleane eate †But whatsoeuer is dead of it selfe eate not therof To the stranger that is within thy gates geue it to eate or sel it to him because thou art the holie people of our Lord thy God Thou shalt not boyle a kidde in the milke of his damme †The tenth part thou shalt seperate of al thy fruites that spring in the earth euerie yeare †and thou shalt eate in the sight of our Lord thy God in the place which he shal choose that his name may be inuocated therin the tithe of thy corne and wine and oile and the first borne of thy heardes and sheepe that thou mayest lerne to feare our Lord thy God at al time †But when the way and the place which our Lord thy God shal choose are farre and he hath blessed thee and thou canst not carie al these thinges thither †thou shalt sel and bring al into a price and shalt carie it in thy hand and shalt goe to the place which our Lord thy God shal choose †and thou shalt buy with the same money whatsoeuer pleaseth thee either of heardes or of sheepe wine also and sicere and al that thy soule desireth and thou shalt eate before our Lord thy God and shalt feast thou and thy house †and the Leuite that is within thy gates beware thou forsake him not because he hath no other part in
beastes of the earth and be there none to driue them away †Our Lord strike thee with the boile of Aegypt and the part of thy bodie by the which dung is cast out with scabbe also and itche so that thou canst not be cured †Our Lord strike thee with madnes blindnes and furie of minde †and grope thou at midday as the blinde is wont to grope in the darke and direct not thy wayes And at al times susteyne thou wrong and be thou oppressed with violence neither haue thou any to deliuer thee †Take thou a wife and an other sleepe with her Build thou a house and dwel not therin Plant thou a vineyard and take not the vintage thereof †Be thy oxe immolated beforte thee and thou not eate therof Be thy asse taken away in thy sight and not restored to thee Be thy sheepe geuen to thyne enemies and be there none to helpe thee †Be thy sonnes and thy daughters deliuered to an other people thyne eies seing and daseling at the sight of them al the day and be there no strength in thy hand †The fruites of thy land and al thy laboures let a people eate which thou knowest not and be thou alwaies susteyning calumnie and oppressed al dayes †and astonished at the terrour of those thinges which thyne eies shal see †Our Lord strike thee with a verie sore botche in the knees and shankes and be thou vncurable from the sole of the foote vnto the toppe of thy head †Our Lord shal bring thee and thy King whom thou shalt appoint ouer thee vnto a nation which thou and thy fathers know not and there thou shalt serue strange goddes wood and stone †And thou shalt be destroyed for a prouerbe and fable to al peoples vnto whom our Lord shal bring thee in †Thou shalt cast much seede into the ground and gather litle because the locustes shal deuoure al thinges †Thou shalt plant a vineyard and digge and the wine thou shalt not drinke nor gather any thing therof because it shal be wasted with wormes †Thou shalt haue oliues in al thy borders and shalt not be anointed with the oyle because they shal droppe away perish †Thou shalt begette sonnes and daughters and shalt not enioy them because they shal be ledde into captiuitie †Al thy trees and the fruites of thy ground the blasting shal consume †The stranger that liueth with thee in the Land shal ascend ouer thee and shal be higher and thou shalt descend downeward and be inferior †He shal lend thee and thou shalt not lend him He shal be as the head and thou shalt be the tayle †And al these curses shal come vpon thee and pursewing shal ouertake thee til thou perish because thou heard not the voice of our Lord thy God nor kept his commandmentes and ceremonies which he commanded thee †And they shal be in thee as signes and wonders and in thy seede for euer †because thou didst not serue our Lord thy God in ioy and gladnes of hart for the abundance of al thinges †Thou shalt serue thine enemie whom our Lord wil send vpon thee in hunger and thirst and nakednes and al penurie and he shal put an yron yoke vpon thy necke til he consume thee †Our Lord wil bring vpon thee a Nation from a farre and from the vttermost endes of the earth in likenes of an eagle that flieth with vehemencie whose tongue thou canst not vnderstand †a verie malapert Nation that wil attribute nothing to the ancient nor haue pitie on the litle one †and wil deuoure the fruite of thy cattel and the fruites of thy Land vntil thou perish and wil not leaue thee wheate wine and oile heardes of oxen and flockes of sheepe vntil it destroy thee †and consume thee in al thy cities and thy strong and highe walles be destroyed wherin that hadst confidence in al thy Land Thou shalt be besieged within thy gates in al thy Land which our Lord thy God wil geue thee †and thou shalt cate the fruite of thy wombe and the flesh of thy sonnes and of thy daughters which our Lord thy God shal geue thee in the distresse and vastation wherwith thyne enemie shal oppresse thee †The man that is delicate in thee and very riotious shal much enuie his owne brother and his wife that lieth in his bosome †so that he shal not geue them of the flesh of his children which he wil eate because he hath nothing els in the siege and penurie wherwith thine enemies shal waste thee within al thy gates †The tender and delicate woman that could not goe vpon the ground nor sette downe her foote for ouer much nicenes and tendernes wil enuie her husband that lyeth in her bosome vpon the flesh of her sonne and daughter †and the filthines of the after birthes that come forth from the middes of her thighes and vpon the children that are borne the same howre for they shal eate them secretely because of the penurie of al thinges in the siege and vastation wherwith thine enemie shal oppresse thee within thy gates †Vnlesse thou keepe and doe al the wordes of this law that be written in this volume and feare his name glorious and terrible that is Our Lord thy God †our Lord shal increase thy plagues and the plagues of thy seede greate plagues and continuing sore infirmities and perpetual †and he shal turne vpon thee al the afflictions of Aegypt which thou didst feare and they shal cleaue to thee †Moreouer also al the diseases and plagues that be not written in the volume of this law our Lord wil bring vpon thee til he consume thee †and you shal remaine few in number which before was as the starres of heauen for multitude because thou heardst not the voice of our Lord thy God †And as before our Lord reioyced vpon you doing good to you and multiplying you so he shal reioyse destroying and subuerting you so that you may be taken away from the Land which thou shalt enter to possesse †Our Lord shal disperse thee into al peoples from the farthest partes of the earth to the endes therof and there thou shalt serue strange goddes which thou art ignorant of and thy fathers woode and stone †In those nations also thou shalt not be quiet neither shal there be resting for the steppe of thy foote For our Lord wil geue thee a feareful hart and daseling eies and a soule consumed with pensifenes †and thy life shal be as it were hanging before thee Thou shalt feare night and day and thou shalt not trust in thy life †In the morning thou shalt say Who wil graunt me euening and at euening Who wil grant me morning for the fearefulnes of thy hart wherwith thou shalt be terrified and for those thinges which thou shalt see with thine eies †Our Lord shal bring thee againe
First the passage of the Israelites ouer Iordan In the five first chapters Secondly their conquest of the promised Land In the seuen chapters folowing Thirdly the partition of the same Land amongst nine Tribes and a half from the. 13. chap. to the 22. Fourthly In the three last chapters the returne of the other two Tribes and a half to their possessions on the east side of Iordan with Iosues last admonition to them al to serue God sincerly and his and Eleazars death THE BOOKE OF IOSVE IN HEBREW IEHOSVA CHAP. I. Iosue encoreged by our Lord 10. admonisheth the people to prepare themselues to passe ouer Iordan 12. and al the able men of the tribes of Ruben Gad and half Manasses to march armed before the rest 16. Al promise to doe whatsoeuer he commandeth AND it came to passe after the death of Moyses the seruant of our Lord that our Lord spake to Iosue the sonne of Nun the minister of Moyses and said to him †Moyses my seruant is deade arise and passe ouer this Iordan thou and al the people with thee into the Land which I wil geue to the children of Israel †Euerie place the steppe of your foote shal treade wil I deliuer to you as I haue spoken to Moyses †From the desert and Libanus vnto the great riuer Euphrates al the land of the Hetheites vnto the great sea against the going downe of the sunne shal be your border †No man shal be able to resist you al the daies of thy life as I haue beene with Moyses so wil I be with thee I wil not leaue nor forsake thee †Take courage and be strong for thou shalt by lotte diuide to this people the Land for the which I sware to their fathers that I would deliuer it to them †Take courage therfore and be very strong that thou keepe and doe al the Law which Moyses my seruant hath commanded thee decline not from it to the right hand or to the left that thou mayest vnderstand al thinges which thou doest †Let not the volume of this law depart from thy mouth but thou shalt meditate in it daies and nightes that thou maiest keepe and doe al thinges that be written in it then shalt thou direct thy way and vnderstand it †Behold I command thee take courage and be strong Feare not and dreade not because the Lord thy God is with thee in al the thinges to whatsoeuer thou shalt goe †And Iosue commanded the princes of the people saying Passe through the middes of the campe and command the people and say †Prepare for your selues victuals for after the third day you shal passe ouer Iordan and shal enter to possesse the Land which our Lord your God wil geue you †To the Rubenites also and Gaddites and halfe tribe of Manasses he said †Remember the word which Moyses the seruant of our Lord commanded you saying Our Lord your God hath geuen you rest and al this Land †Your wiues and children and cattel shal tarie in the Land which Moyses deliuered to you beyond Iordan but passe you ouer armed before your brethren al that are strong of hand fight for them †vntil our Lord geue rest to your brethren as to you also he hath geuen and they also possesse the Land which our Lord your God wil geue them and so returne into the Land of your possession and you shal dwel in it which Moyses the seruant of our Lord gaue you beyond Iordan against the rysing of the sunne †And they made answer to Iosue and said Al thinges that thou hast commanded vs we wil doe and whither soeuer thou shalt send vs we wil goe †As we obeyed Moyses in al thinges so wil we obey thee also only be our Lord thy God with thee as he was with Moyses †He that shal gainesay thy mouth and not obey al thy wordes that thou shalt command him let him die thou only take courage and doe manfully CHAP. II. Two discoueres sent into Hiericho are hid and concealed by Rahab 8. and vpon promise of like safetie to her whole samilie 21. she helpeth them secretly away THERFORE Iosue the sonne of Nun sent from Setim two men to spie in secrete and said to them Goe and view the Land and the citie of Iericho Who going entred into the house of a woman a harlot named Rahab and rested with her †And it was told the king of Iericho and said Behold there are men come in hither by night of the children of Israel to spie the Land †And the king of Iericho sent to Rahab saying Bring forth the men that came to thee and are entred into thy house for they be spies and are come to view al the Land †And the woman taking the men hid them and said I confesse they came to me but I knew not whence they were †and when the gate was a shutting in the darke and they withal went out I know not whither they be gone pursew quickly and you shal ouertake them †But she made the men to goe vp into the roofe of her house and couered them with the stalke of flaxe which was there †And they that were sent folowed them the way that leadeth to the ford of Iordan and they being gone out the gate for with was shutte †Neither were they yet a sleepe that lay hidde and behold the woman went vp to them and said †I know that the Lord hath geuen this Land to you for your terrour is fallen vpon vs and al the inhabitantes of the Land are become fainte †We haue heard that the Lord dried vp the water of the Redsea at your entring when you came out of Aegypt and what thinges you did to the two kinges of the Amorrheites that were beyond Iordan Sehon and Og whom you slew †And hearing these thinges we greatly feared and our hart fainted neither did there remaine spirite in vs at your entring in for the Lord your God he is God in heauen aboue in the earth beneth †Now therfore sweare to me by the Lord that as I haue done mercie with you so you also doe with my fathers house and you geue me a true signe †that you saue my father and mother my brethren and sisters and al thinges that he theirs and deliuer our soules from death †Who answered her Be our liues for you vnto death only if thou betray vs not And when our Lord shal haue deliuered vs the land we wil doe in thee mercie and truth †She therfore did let them downe by a corde out of a window for her house ioyned fast to the wall †And she said to them Goe vp to the mountaines lest perhaps they meete you returning and there lie hid three daies til they returne and so you shal goe on your way †Who said to her We shal be quitte from this oath wherwith thou hast sworne vs †if
now ye children of Iemini wil the sonne of Isai geue to al you fieldes and vineyardes and make al you tribunes centurions †because you haue al conspired against me and there is none that telleth me especially where my sonne also hath entred league with the sonne of Isai There is none of you that pitieth my case neither is there that telleth me for that my sonne hath raised vp my seruant against me lying in waite for me vntil this day †And Doeg the Idumeite which stood by and was the chief among the seruantes of Saul answering I sawe quoth he the sonne of Isai in Nobe with Achimelech the sonne of Achitob the priest †Who consulted our Lord for him and gaue him victuals yea and the sword of Goliath the Philistian he gaue to him †The king therefore sent to cal for Achimelech the priest the sonne of Achitob and al his fathers house the priestes that were in Nobe who came al to the king †And Saul said to Achimelec Heare thou sonne of Achitob Who answered I am readie my Lord. †And Saul said to him Why haue you conspired against me thou and the sonne of Isai and hast geuen him bread and a sword and hast consulted our Lord for him that he might rise vp against me continuing a traitour vntil this day †And Achimelech answering the king said And who amongst al thy seruantes faithful as Dauid and the kings sonne in lawe and going fourth at thy commandmeÌ„t and glorious in thy house †Did I beginne this day to consult our Lord for him farre be this from me let not the king suspect such a thing against his seruant in al the house of my father for thy seruant knew not any thing concerning this busines either litle or great †And the king saidy Ding thou shalt dye Achimelec thou and al thy fathers house †And the king said to the curriers that stood about him Turne your selues and kil the priests of our Lord for their hand is with Dauid knowing that he was â—led and they told me not And the kings seruantes would not extend their handes vpon the priests of our Lord. †And the king said to Doeg Turne thou and runne vpon the priests And Doeg the Idumeite being turned tanne vpon the priests and murdered in that day eightie fiue men reuested with an ephod of linnen †And Nobe the citie of the priests he stroke in the edge of the sword men and wemen and children and sucklinges and oxe and asse and shepe in the edge of the sword †But one sonne of Achimelech the sonne of Achitob escaping whose name was Abiathar fled to Dauid †and told him that Saul had slaine the priestes of our Lord. †And Dauid said to Abiathar I knew in that day when Doeg the Idumeit was there without doubt he would tel Saul I am giltie of al the soules of thy father †Abide with me feare not if any man shal seeke my life he shal seeke thy life also and with me thou shal be preserued CHAP. XXIII The citie of Ceila oppugned by the Philistijms is releeued by Dauid 7. Who fearing to be there betrayed 13. fleeth into the desert of Ziph. 16. Ionathas repayreth secretly to him and they confirme againe their former league 19. The Ziphians promise to betray Dauid 27. but Saul leaueth for a while to persecute him being forced to defend the land from the Philistians inuading it AND they told Dauid saying Behold the Philistijms oppugne Ceila and spoyle the barnes †Dauid therefore consulted our Lord saying Shal I goe and strike these Philistians And our Lord sayd to Dauid Goe and thou shalt strike the Philistians and shalt saue Ceila †And the men that were with Dauid sayd to him Behold we resting here in Iurie are afrayd how much more if we shal goe into Ceila against the bandes of the Philistians †Againe therefore Dauid consulted our Lord. Who answering sayd to him Arise and goe into Ceila for I wil deliuer the Philistians in thy hand †Dauid therefore and his men went into Ceila and fought against the Philistians and droue away their beastes and stroke them with a great slaughter and Dauid saued the inhabitantes of Ceila †Moreouer at that time when Abiathar the sonne of Achimelech fled to Dauid into Ceila he went downe hauing with him an ephod †And it was told Saul that Dauid was come into Ceila and Saul sayd Our Lord hath deliuered him into my handes and he is shut vp being entered the citie wherein are gates and lockes †And Saul commanded al the people that they should goe downe into Ceila to fight and beseige Dauid and his men †Which when Dauid vnderstood that Saul secretly prepared euilâ— against him he sayd to Abiathar the priest Applie the Ephod †And Dauid sayd Lord God of Israel thy seruant hath heard a bruite that Saul determineth to come into Ceila to destroy the citie for me †Wil the men of Ceila deliuer me into his handes and wil Saul come downe as thy seruant hath heard Lord God of Israel tel thy seruant And our Lord sayd He wil come downe †And Dauid said Wil the men of Ceila deliuer me and the men that are with me into the handes of Saul And our Lord sayd They wil deliuer thee †Dauid therefore arose and his men about six hundred and going out of Ceila wandered hither and thither vncertaine and it was told Saul that Dauid was â—led from Ceila and was saued for which cause he dissembled to goe forth †But Dauid abode in the desert in most strong places and he taried in the mount of the desert Ziph in a shadowed hil Saul notwithstanding sought him alwayes and our Lord deliuered him not into his handes †And Dauid saw that Saul was gone forth to seeke his life Moreouer Dauid was in the desert Ziph in a wood †And Ionathas the sonne of Saul arose and went to Dauid into the wood and strengthened his handes in God and sayd to him †Feare not for neither shal the hand of Saul my father finde thee and thou shalt reigne ouer Israel and I shal be second to thee yea and my father knoweth this †Both therefore made a league before our Lord And Dauid abode in the wood but Ionathas returned into his house †And the Zeipheites went vp vnto Saul in Gabaa saying Loe doth not Dauid lye hid with vs in the most safe places of the wood in the Hil Hachila which is on the right hand of the desert †Now therefore as thy soule hath desired come downe it shal be our charge to deliuer him into the kinges handes †And Saul sayd Blessed be ye of our Lord because you haue pitied my case †Goe therefore I pray you and prepare diligently and deale curiously and consider the place where his foote is and who hath seene him there for he thinketh of me that I
speake against vs. These thinges did Dauid and this was decreed of him al the daies that he dwelt in the countrie of the Philistians †Achis therefore did credite Dauid saying Manie euils hath he wrought against his people Israel Therefore he shal be my seruant for euer CHAP. XXVIII The Philistians fighting against Saul Dauid promiseth fidelitie to Achis 3. Saul destroyeth magicians 6. but God not answering him 7. seeketh a woman that hath a Pithon spirite 12. willeth her to raise vp Samuel 15. who appearing fortelleth him that he and his sonnes shal die the next day AND it came to passe that in those daies the Philistijms gathered together their companies that they might be prepared to battel against Israel and Achis sayd to Dauid Knowing know thou now that thou shalt goe forth with me in the campe thou and thy men †And Dauid sayd to Achis Now thou shalt know what thy seruant wil doe And Achis sayd to Dauid And I wil appoint thee keper of my head al daies †And Samuel was dead and al Israel mourned for him and buried him in Ramatha his citie And Saul tooke al the magicians and soothsayers out of the land †And the Philistijms were gathered together and came and camped in Sunam and Saul also gathered together al Israel and came into Gelboe †And Saul saw the campe of the Philistijms and feared and his hart was afrayd excedingly †And he consulted our Lord and he answered him not neither by dreames nor by priestes nor by prophetes †And Saul sayd to his seruantes Seeke me a woman that hath a pithonical spirite and I wil goe to her and wil aske by her And his seruantes sayd to him There is a woman that hath a pithonical spirite in Endor †He therefore changed his habite and was clothed with other garmentes and he went himselfe and two men with him and they came to the woman in the night and sayd to her Deuine vnto me in the pythonical spirite and raise me vp whom I shal tel thee †And the woman sayd to him Loe thou knowest what great thinges Saul hath done and how he hath raysed the magicians and sothsayers out of the land why therefore doest thou lye in waite for my life that I may be slaine †And Saul sware vnto her in our Lord saying Our Lord liueth there shal no euil happen vnto thee for this thing †And the woman sayd to him Whom shal I rayse vp to thee Who sayd Raise me vp Samuel †And when the woman had seene Samuel she cried out with a loud voice and sayd to Saul Why hast thou deceiued me for thou art Saul †And the King sayd to her Feare not what sawest thou And the woman sayd to Saul I saw Goddes coming out of the earth †And he sayd to her What maner of forme hath he who sayd An old man is come vp and he is clothed with a mantel And “ Saul vnderstood that it was Samuel and he bowed himselfe vpon his face on the earth and adored †And Samuel sayd to Saul why hast thou disquieted me that I should be raised vp And Saul sayd I am in great distresse for the Philistijms fight against me and God is departed from me and would not heare me neither in the hand of prophetes not by dreames therefore I haue called thee that thou shouldest shew me what I shal doe †And Samuel sayd Why askest thou whereas our Lord is departed from thee and is passed to thine aduersarie †For our Lord wil doe to thee as he spake in my hand and he wil cut thy kingdome out of thy hand wil geue it to thy neighbour Dauid †because thou hast not obeyed the voice of our Lord neither didst thou the wrath of his furie in Amalec Therefore that which thou sufferest hath our Lord done to thee this day †And our Lord wil geue Israel also with thee into the handes of the Philistijms and to morow thou and thy sonnes shal be with me yea the campe also of Israel wil our Lord deliuer into the handes of the Philisthijms †And forthwith Saul fel stretched forth on the ground for he feared much the wordes of Samuel and there was no strength in him because he had not eaten bread al that day †That woman therefore went vnto Saul for he was very much trubled and sayd to him Behold thy handmaide hath obeied thy voice and I haue put my life in my hand and I heard the wordes which thou spakest to me †Now therefore heare thou also the voice of thy handmaide and I wil set before thee a morsel of bread that eating thou mayest recouer strength and be able to goe on thy iourney †Who refused and sayd I wil not eate But his seruantes and the woman forced him and at length hearing their voice he arose from the ground and sate vpon the bed †And that woman had a pasture fed calfe in the house and sâ—e made hast and killed him and taking meale kneded it and baked azimes †and sette before Saul and before his seruantes who when they had eaten rose vp and walked al that night ANNOTATIONS CHAP. XXVIII 14. Saul vnderstood that it vvas Samuel It is not defined nor certaine whetherthe soule of Samuel appeared or an euil spirit tooke his shape and spake to Saul S. Augustin li. 2. q. 3. ad Simplician proposeth both the opinions as probable VVhere first he sheweth that Samuels soule might appeare either brought thither by the euil spirite which is not so much to be merueled at as that our Lord and Sauiour suffered him self to be sette vpon the pinnacle of the temple and to be caried into a high mountaine by the diuel yea to be taken prisoner bound whipped and crucified by the diuels ministers or els that the spirite of the holie prophet was not raised by force of the inchantment or anie powre of the diuel but by Gods secrete ordinance vnknowen to the pythonical woman and to Saul and so appeared in the kings presence and stroke him with diuine sentence Againe he answereth that there may be a more easie and readie sense of this place to wit that Samuels spirite or soule was not in deede raised but an imaginarie illusion made by the diuels inchantment which semed to be Samuel and which the Scripture calleth by the name of Samuel as pictures or images are commonly called those persons or thinges which they represent So when we behold pictures in a table or on a wal we say this is Cicero that is Salust that Achilles that is Rome To this effect S. Augustin discourseth more at large in the place before cited But in an other worke written after de cura pro mortuis gerenda c. 15. teaching that soules of the dead appeare sometimes to the liuing he saieth expresly Samuel the prophet being dead foretold suture thinges to King Saul yet liuing Though some be of
and fasting for them 2. Reg. 1. Al which were to no purpose if soules departed could not be releiued by such meanes It moreouer appeareth that the same royal prophet beleued diuers places to be in hel when he said Psal 85. Thou hast deliuered my soule from the lower hel signifiyng plainly that there is a lower and a higher hel which higher the Church calleth Purgatorie where soules suffer that paine in satisfaction for their sinnes which remaineth not satisfied before death is due after the guilt of sinne is remitted the law prescribing that besides restitution of damage sacrifice should also be offered Leuit. 5. 6. 16. And Dauid was punished by the death of his child 2. Reg. 12. by the plague sent amongst his people 2. Reg. 24. after his sinnes were remitted He feared also punishment in the other world yea two sortes and therfore prayed to be deliuered from both saying Psal 6. Lord rebuke me not in thy furie nor chastice me in thy wrath That is saith S. Gregorie Strike me not with the reprobate nor aflict me with those that are purged by the punishing flames And most expresly signifieth also a higher place called hel saying Psal 15. in the person of Christ to his Father Thou shalt not leaue my soule in hel From vvhence Christ deliuered the holie Patriarches Prophetes and other perfect soules resting vvithout sensible paine brought them into heauen vvhither before him none could enter VVhich vvas also signified by the cities of refuge whence none might depart to their proper countrie til the death of the high priest Num. 35. by Moyses dying in the desert and not entring into the promised land ouer Iordan Deut. 4. 31. 34. Presupposing the general Resurrection of al men as a truth knovven by former traditions king Dauid shevveth the difference of the vvicked and godlie in that time saying Psal 1. The impious shal not rise againe in iudgement nor sinners in the councel of the iust That is the vvicked shal not rise to ioy glorie as the iust godlie shal doe Of general iudgement is more plainly prophecied 1. Reg. 2. That our Lord shal iudge the endes of the earth not that Dauid nor Salomon but Christ should raigne in his mâ—litant Church euen to the endes of the earth and in fine iudge the vvhole vvorld The same is confirmed Psal 49. God wil come manifestly our God and he wil not kepe silence Fire shal burne forth in his sight Psal 95. He shal iudge the round world in equitie and the peoples in his truth Psal 96. Fire shal goe before him and shal inflame his enemies round about Againe the same royal prophete Psalm 48. describeth the future and eternal state of the damned saying as sheepe creatures vnable to helpe themselues they are put in hel death shal feede vpon them Of the blessed he addeth And the iust shal rule ouer them in the morning that is in the resurrection and Psal 149. The Sainctes shal reioyse in glorie they shal be ioyful in their beddes in eternal rest The exaltations praâ—ses of God in their throate and two edged swordes in their handes to doe reuenge in the nations punishments among the peoples To bind their kinges in fetters and their nobles in yron manicles That they may doe in them the iudgement that is written This glorie is to al his Sainctes And much greater glorie belongeth to Sainctes for this is but accidental vttered according to vulgar capacitie The essential and perfect glorie which no eye hath seene nor eare hath heard nor hart can cone iuâ— consisteth in seeing God Among accidental glorious giftes the foure dowries of glorified bodies are especially prefigured Impassibilitie by the wood Setim wherof the Arke was made Exod. 25. Agilitie and Penetrabilitie in some sorte by Dauids quicknes against Gâ—liath and his conuering of him self into Sauls campe and forth againe 1. Reg. 17. and 26. but a more plaine figure of Claritie was in Moyses face Exod. 34. which by his conuersation with God became more glorious then mortal eyes were able to behold glistering and shining as most splendent lâ—ght through christal described as if his skinne had benne a clere horne aâ—â—earing and spreading beamâ— like the sunnâ— proceding from the beautie of his soule so thâ—â— none of al the people could looke directly vpon him except he couered his face Thus much concerning particular pointes of faith and religion And it is no lesse euident that the vniuersal Church and Citie of God stil continued yea was more visible and conspicuous to the whole world then before First by Gods maruelous protection therof in the desert and famous victories and conquestes of the land of Chanaan And by the excellent lawes geuen to this people which al nations admired and none had the like Deut. 4. For in this fourth age besides other lavves and preceptes the spiritual and temporal States were more distinguished and the Ecclesiastical Hierarchie especially disposed in subordination of one supreme head with inferiour gouerners ech in their place and office for edification of the whole bodie For Moyses being chief ruler and conductâ—r of the Israelites out of Aegypt receiued and deliuered to them the written Law Exod. 20. And for obseruation and conseruation therof by Gods expresse appointment Leuit. 8. consecrated Aaron the ordinarie High priest himself remayning stil extraordinarie Superiour also aboue Aaron And after Aaron he consecrated in like maner his sonne Eleazar high priest and successour to his father Num. 20. To whom succeded others in this order 1. Paralip 6. Phinees Abisuë Bocci Ozi Zacharias otherwise 1. Reg. 1. called Heli Meraioth Amarias otherwise Achimelec whom Saul slew 1. Reg. 22. Achitob othervvise Abiathar vvho vvas deposed 3. Reg. 2. and Sadoc in vvhose time the Temple vvas founded To these vvere adioyned other Priestes also consecrated in a praescript forme Leuit. 8. and Leuites ordayned to assist in lower and distinct offices Num. 3. 4. In the first degree the Caathites whose office was to carrie the Sanctuarie and vessel therof vvrapped vp by the priestes but vvere forbid in paine of death to touch them or to see them In the second degree the Gersonites vvho carried the cortines and couers of the Tabernacle and vessel of the Altar In the third degree the Merarites vvho carried the bordes barres and pillers vvith their feete pinnes cordes and other implementes of the tabernacle euerie one according to their office and burdens Num. 4. v. vlt. But in the temporal state and gouernment Iosue of the tribe of Ephraim succeeded to Moyses Num. 27. Deut. 3. 34. And after Iosue were diuers interruptions of succession with gouerners of diuers tribes and change of gouernment from Dukes to Iudges and from Iudges to Kinges For after Iosues death the people being sore afflicted by inuasions of Infidels God raised certaine special men with title of Iudges to
feare not in thy hart because I haue neuer hurt man that would serue Nabuchodonosor the king †And thy people if they had not contemned me I would neuer haue lifted vp my speare ouer them †But now tel me for what cause hast thou departed from them and it hath pleased thee to come to vs †And Iudith said to him Take the wordes of thy handmayde for if thou wilt folow the wordes of thy handmayde our Lord wil do with thee a perfect thing †For Nabuchodonosor the king of the earth liueth and his power liueth which is in thee to the chastising of al straying soules that not onlie men serue him by thee but also the beastes of the field obey him †For the industrie of thy mind is reported to al nations and it is declared to al the world that thou onlie art good and mightie in al his kingdom and thy discipline is bruted to al prouinces †Neither is that vnknowne which Achior spake neither are we ignorant of that thou hast commanded to come vpon him †For it is certaine that our God is so offended with sinnes that he hath sent word by his prophetes to the people that he wil deliuer them for their sinnes †And because the children of Israel know they offended their God thy dread is vpon them †Moreouer also famine hath inuaded them and for drought of water they are now estemed among the dead †Finally they ordayne this to kil their cattel and to drinke the bloud of them †and the holie thinges of our Lord their God which God commanded not to be touched in corne wine and oile these haue they purposed to bestow and they wil consume the thinges which they ought not to touch with their handes therfore because they do these thinges it is sure that they shal be geuen into perdition †Which I thy handmayde knowing am fled from them and our Lord hath sent me to tel thee these verie thinges †For I thy handmayde worshippe God euen now being with thee and thy handmayde wil goe forth and I wil pray God †and he wil tel me when he wil repay them their sinnes and I coming wil tel thee so that I may bring thee through the middes of Ierusalem and thou shalt haue al the people of Israel as sheepe that haue no pastor and there shal not so much as one dog barke against thee †because these thinges are told me by the prouidence of God †And because God is angrie with them I am sent to tel these vetie thinges to thee †And al these wordes pleased Holofernes and his seruantes and they maruailed at her wisedom and one said to an other †There is not such a woman vpon the earth in looke in beautie and in sense of wordes †And Holofernes sayd to her God hath done wel which sent thee before the people that thou mightest geue them into our handes †and because thy promise is good if thy God shal doe this for me he shal also be my God and thou shalt be great in the house of Nabuchodonosor and thy name shal be renowmed in al the earth CHAP. XII Iudith is brought into Holofernes treasurehouse 2. hath leaue to abstaine from the Gentils meates 5. and to goe forth in the night to pray 10. The fourth day she cometh to Holofernes banket 16 he is taken with concuspiscence and drinketh very much wine THEN he bad her goe in where his treasures were layd vp and bad her tarie there and he appoynted what should be geuen her of his owne banket †To whom Iudith answered and said Now I can not eate of these thinges which thou commandest to be geuen me lest there come displeasure vpon me but I wil eate of these thinges which I haue brought †To whom Holofernes said If these thinges which thou hast brought with thee shal fayle thee what shal we doe to thee †And Iudith said Thy soule liueth my lord that thy handmayde shal not spend al these thinges til God doe by my hand these thinges which I haue purposed And his seruantes brought her into the tabernacle which he had commanded †And whiles she went in she desired that she might haue licence to goe forth in the night and before day to prayer and to besech our Lord. †And he commanded his chamberlaynes that as it pleased her she should goe out come in to adore her God for three dayes †And she went forth in the nightes into the vale of Bethulia and washed her self in a fountaine of water †And as she came vp she prayed our Lord the God of Israel that he would direct her way to the deliuerie of his people †And going in she remayned pure in the tabernacle vntil she tooke her owne meate in the euening †And it came to passe in the fourth day Holofernes made a supper to his seruantes and sayd to Vagao his eunuch Goe and perswade that Hebrew woman that she consent of her owne accord to dwel with me †For it is a foule thing with the Assyrians if a woman mocke a man in doing that she passe free from him †Then Vagao went in to Iudith said Let not the good yong maide feare to goe in to my Lord that she may be honoured before his face that she may eate with him and drinke wine in ioyfulnes †To whom Iudith answered Who am I that I should gaynesay my lord †Al that shal be good and best before his eies wil I doe And whatsoeuer shal please him that shal be best to me al the dayes of my life †And she arose and decked herself with her garmentes and going in she stood before his face †And the hart of Holofernes was strooken for he burnt in the concupiscence of her †And Holofernes said to her Drinke now and sit downe in ioyfulnes because thou hast found grace before me †And Iudith said I wil drinke my lord because my soule is magnified this day aboue al my dayes †And she tooke and did eate and dranke before him those thinges which her handmayde had prepared her †And Holofernes was made pleasant toward her and dranke wine exceeding much so much as he had neuer drunke in his life CHAP. XIII Holofernes lying in a druncken sleepe Iudith cutleth of his head 12. so returneth with her mâ—â—de through the gard as it were to pray cometh to Bethulia 16. exhorteth al to thinke God and sheweth them the head 22. She is blessed of al. 27. Achior also praiseth God and Iudith AND when it was waxen late his seruantes made hast to their lodgings and Vagao shut the chamber doores and went his way †And they were al ouerladen with wine †And Iudith was alone in the chamber †Moreouer Holofernes lay in his bed fast a slepe with very much drunkennes †And Iudith said to her mayd that she should stand without before the chamber
cuâ—â—e the day which are readie to raise vp Leuiathan †Let the â—â—aâ—res be darkened with the mist therof let it expect light and let it not see neither the rysing of the appearing morning †Because it shut not vp the doores of the wombe that bare me nor tooke away euils from myne eies †Why died I not in the matrice perished not forthwith being come forth of the wombe †Why receiued vpon the knees why nurced with the breastes †For now sleping I should be quiet and should rest in my sleepe †With kinges and coâ—â—â—les of the earth which build themselues solitarie places †Or with princes that possesse gold and replenish their â—â—â—â—es with siluer †Or as a thing vnâ—mely borne that is hâ—â— I should not be or as they that being conceiued haue not seene the light †There the impious haue ceased from tumult there the wearied with strength haue â—ested †And they sometime bound together without griefe haue not heard the voyce of the exactor †Litle and great are there and the seruant free from his master †Why is there light geuen to a miserable man and life to them that are in bitternesse of soule †That expect death and it cometh not as they that dig vp treasure †And they reioyce excedingly when they haue found the graue †To a man whose life is hid and God hath compassed him with darkenes †Before I eate I sigh and as it were ouerflowing waters so my roaring †Because the feare which I feared hath chanced to me and that which I was afrayd of hath happened †haue I not dissembled haue I not kept silence haue I not beene at ease and indignation is come vpon me CHAP. IIII. Eliphaz blameth Iob as guiltie of impatience arguing thereupon that he was not so perfect in vertue as he semed 7. and therfore is now punished by God who as Ehiphaz falsly supposeth afflicteth not innocent men 12. alleaging for proofe an imaginarie vision BVT Eliphaz the Themanite answering sayd †If we shal begin to speake to thee perhaps thou wilt take it greuously but the word conceiued who can hold †Behold thou hast taught manie wearie handes thou hast strengthned †Them that wauered thy wordes haue confirmed and trembling knees thou hast strengthened †But now a plague is come vpon thee and thou hast faynred hath touched thee and art trubled †Where is thy feare thy strength thy patience and the perfection of thy wayes †Remember I besech thee who euer being innocent hath perished or when haue the iust bene destroyed †Yea rather I haue sene them that worke iniquitie and sow sorrowes reape them †to haue perished by the blast of God and with the spirit of his wrath to haue bene consumed †The roaring of the lion and the voice of the lionesse the teeth of the whelpes of lions are bruised †The tigre hath perished because he had no praye and the lions whelpes are destroyed †Moreouer to me there was spoken a secret word and as it were by stealth hath mine eare receiued the vaines of the whispering therof †In the horrour of a vision by night when deepe sleepe is wont to hold men †feare held me and trembling and al my bones were made sore afrayd †And when the spirit passed in my presence the heares of my flesh stood vpright †There stood one whose countenance I knew not an image before mine eies and I heard the voyce as it were of a gentle winde †What shal man be iustified in comparison of God or shal a man be more pure then his maker †Behold they that serue him are not stable and in his Angels he found wickednes †How much more they that inhabite houses of clay which haue an earthly foundation shal be consumed as it were of the moth †From morning vntil euening they shal be cut downe and because none vnderstandeth they shal perish foreuer †And they that shal be leaft shal be taken away from them they shal die and not in wisedom CHAP. V. Eliphaz prosecuteth his discourse to conuince Iob of great sinnes because he is sovâ—hemently afflicted 17. exhorteth him therfore to acknowledge his sinnes so al thinges shal succede prosperously CAL therfore if there be that wil answer thee “ turne to some of the sainctes †Anger in deede killeth the foolish and enuie sleaâ—th the litle one †I haue seene a foole with firme roote and I cursed his beautie by and by †His children shal be made far from saluation and shal be destroyed in the gate and there shal be none to deliuer †Whose haruest the hungrie shal eate the armed shal take him by violence and the thirstie shal drinke his riches †Nothing in the â—aâ—th is done without a cause and out of the ground sorrow shal nor rise †Man is borne to labour and the bird to flight †For the which thing I wil besech our Lord and toward God I wil set my speach †Who doeth great and vnsearchable and meruelous things without number †Who geueth raine vpon the face of the earth and watereth al thinges with waters †Wâ—o setteth the humble on high and them that are in heauinesse he conforteth with health †Who disspateth the cogitations of the malignant that their handes can not accompliâ—h that which they bâ—gan †Who apprehendeth the wise in their subâ—â—lâ—ie and dissipareth the counsel of the wicked †By day they shal iâ—cuâ—re darkenesse and as it were in the night so shal they grope at noone daies †Moreouer he shal saue the needâ— from the sword of their mouth and the poore from the hand of the violent †And to the needie there shal be hope but iniquitie shal draw together her mouth †Blessed is the man that is corrected of God refuse not therfore the chastising of our Lord †Because he woundeth and cureth striketh and his hands shal beale †In six tribulations he shal deliuer thee and in the seuenth euil shal not touch thee †In famine he shal deliuer thee from death and in battel from the hand of the sword †From the scourge of the tongue thou shalt be hid thou shalt not feare calamitie when it cometh †In waste and famine thou shalt laugh and the beastes of the earth thou shalt not feare †But with the stones of the landes thy couenant and the beastes of the earth shal be peaceable to thee †And thou shalt know that thy tabernacle hath peace and visiting thy beautie thou shalt not sinne †Thou shalt know also that thy seed shal be manifold and thy progenie as the grasse of the earth †Thou shalt enter into the graue in abundance as a heape of wheate is caryed in his time †Behold this is euen so as we haue searched out which thou hauing heard reuolue in thy mind ANNOTATIONS CHAP.
clowde is consumed and passeth away so he that shal descend to hel shal not ascend †Neither shal he returne anie more into his house neither shal his place know him anie more †Wherfore I also wil not spare my mouth I wil speake in the tribulation of my spirit I wil talke with the bitternesse of my soule †Why am I a sea or a whale that thou hast compassed me with a prison †If I saâ— My litle bed shal confort me and I shal be releeued speaking with myself in my couch †Thou wilt terrefie me by dreames and by visions shake me with horrour †For the which thing my soule hath chosen hanging and my bones death †I haue despayred I shal now liue no longer Spare me for my daies are nothing †What is man that thou magnifiest him or why settest thou thy hart toward him †Thou doest visite him early and sodenly thou prouest him †How long doest thou not spare me nor suffer me that I swallow my spitle †I haue sinned what shal I doe to thee ô keeper of men why hast thou sette me contrarie to thee and I am become burdenous to my self †Why doest thou not take away my sinne and why doest thou not take away mine iniquitie Behold now I shal sleepe in the dust and if thou seeke me in the morning I shal not be CHAP. VIII Baldad chargeth Iob to haue spoken vniustly exhorting him to turne to God and so he shal prosper better then heretofore 13. shâ—wing that hypocrites shal not prosper 20. inferreth falfly that God afflicteth not the sincere nor helpeth the malignant BVT Baldad the Suhite answering sayd †How long wilt thou speake such thinges and shal the spirit of the word of thy mouth be multiplied †Why doth God supplant iugement or doth the Omnipotent subuert that which is iust †Although thy children haue sinned to him and he hath leaft them in the hand of their iniquitie †Yet if thou wilt arise early to God and wilt besech the Omnipotent †If thou wilt walke cleane vpright he wil â—orthwith awake vnto thee and wil make the habitation of thy iustice peaceable †In so much that if thy former thinges haue bene litle thy later thinges may be multipled excedingly †For aske the old generation and search diligently the memorie of the fathers †For we are but as yesterday and are ignorant that our daies vpon the earth are as a shadow †And they shal teach theâ— they shal speake to thee and from their hart shal vtter wordes †Can the rush be greene without moysture or a seggie place grow without water †When it is yet in his flowre and is not plucked with the hand it witereth before al hâ—atbes †Euen so the waies of al that forget God and the hope of the hypocrite shal perish †His folie shal not please him and his confidence as the spiders webbe †He shal leane vpon his house and it shal not stand he shal stay it vp and it shal not rise †He semeth moystened before the sunne come and in his rising his blossome shal goe forth †Vpon a heape of rockes his rootes shal be thicke and among stones he shal abide †If he swallow him vp out of his place he wil denie him wil say I know thee not †For this is the ioy of of his way that others may spring againe of the earth †God wil not reiect the simple nor reach his hand to the malignant †Vntil thy mouth be filled with laughter and thylippes with iubilation †They that hate thee shal be clothed with confusion and the tabernacle of the impious shal not stand CHAP. IX Iob approueth that no man auouching his owne iustice before God is iustified 22. Teacheth that affliction of the innocent standeth wel with Gods iustice wisdom and powre AND Iob answering said †In deede I know it is so that man can not be iustified compared with God †If he wil contend with him he can not answer him one for a thousand †He is wise of hart and strong of force who hath resisted him hath had peace †He that transported mountaynes and they whom he subuerted in his surie knew not †He that remoueth the earth out of her place and the pillers therof are shaken †He that commandeth the sunne it riseth not and shutteth vp the staires as it were vnder a seale †He that alone spreadeth the heauens and goeth vpon the waues of the sea †He that maketh Arcturus and Orion and Hyades and the inner partes of the sout◠†He that doth great thinges and incomprehensible and meruelous of the which there is no number †If he come to me I sâ—al not see him if he depart I shal not vnderstand †If sodenly he aske who shal answer him or who can say Why doest thou so †God whose wrath no man can resist and vnder whom they stoope that carie the world †How great am I then that I may answer him and speake in my wordes with him †Who although I haue anie iust thing wil not answer but wil besech my iudge †And when he shal heare me inuocating I doe not beleue that he hath heard my voice †For in a hurlewinde shal he breake me and shal multiplie my woundes yea without cause †He graunteth not my spirit to rest and he filleth me with bitternesse †If strength be demaunded he is most strong if equitie of iudgement not man dare geue testimonie for me †If I wil iustifie my self mine owne mouth shal condemne me if I wil shew my self innocent he shal proue me wicked †Although I shal be simple the self same shal my soul be ignorant of and I shal be wearie of my life †One thing there is that I haue spoken both the innocent and the impious he consumeth †If he scourge let him kil at once and not laugh at the paynes of innocentes †This earth is geuen into the handes of the impious he couereth the face of the iudges therof and if it be not he who is it then †My dayes haue bene swifter then a poste they haue fled and haue not sene good †They haue passed by as shippes carying fruites as an eagle flying to meate †When I shal say I wil not speake so I change my face and am tormented with sorow †I feared al my workes knowing that thou didst not spare the offender †But if so also I am impious why haue I laboured in vayne †If I be washed as it were with snow waters and my handes shal shine as most cleane †Yet shal thou dippe me in filth and my garmentes shal abhorre me †For neither I wil answer a man that is like my self nor that may be heard with me equally in iudgement †There is none that may be able to reproue
both and to put his hand betwen both †Let him take his rod from me and let not his dread terrifie me †I wil speake and wil not feare him for I can not answer fearing CHAP. X. â—ob scarse able to speake yet sheweth that there is no iniustice nor ignorance in God neither is his sinne the cause of so great afflictions 9. Acknowledgeth Gods loue and benefites towards himself 15. and dreadeth his strict iudgement MY soule is wearie of my life I wil let my speach passe agaynst my self I wil speake in the bitternes of my soule †I wil say to God Condemne me not tel me why thou iudgest me so †Doth it seeme good to thee if thou calumniate me and oppresse me the worke of thy handes and helpe the counsel of the impious †Hast thou eies of flesh or as a man seeth shalt thou also see †Are thy daies as the daies of man and are thy yeares as the times of men †That thou sekest my iniquitie and searchest my sinne †And thou mayst knowe that I haue done no impious thing whereas there is no man that can deliuer out of thy hand †Thy handes haue made me and framed me wholly round about and dost thou so sodenlie cast me downe headlong †Remember I besech thee that as clay thou madest me and into dust thou wilt bring me agayne †Hast thou not as milke milked me and curded me as cheese †With skinne and flesh thou hast clothed me with bones sinowes thou hast compacted me †Life and mercie thou hast geuen to me and thy visitation hath kept my spirit †Although thou conceale these thinges in thy hart yet I know that thou remembrest al thinges †If I haue sinned and thou hast spared me for an houre why doest thou not suffer me to be cleane from mine iniquttie †And if I shal be impious woe is to me and if iust I shal not lift vp my head filled with affliction and miserie †And for pride as a lionesse thou wilt take me and returning thou doest meruelously torment me †Thou renewest thy witnesses agaynst me and multipliest thy wrath toward me and paynes doe warre vpon me †Why didst thou bring me forth out of the matrice Who would God I had beene consumed that eye might not see me †I had beene as if I were not caried from the wombe to the graue †Shal not the fewnes of my daies be ended shortly suffer me therfore that I may a litle lament my sorow †Before I goe and returne not vnto the darke land that is couered with the mist of death †A land of miserie and darkenesse where is the shadow of death and no order but euerlasting horrour inhabiteth CHAP. XI Sophar imputeth â—obs discourse about the cause of his so great afflictions to insolencie of mind and loquasitie of tongu perswading him to acknowlege greuous sinnes that so he may haue the reward of a iust man BVt sophar the Naamathite answering said †Why shal he that speaketh manie thinges not heare also or shal a man ful of wordes be iustified †To thee onlie shal men hold their peace and when thou hast mocked others shalt thou be confuted of none †For thou hast sayd My word is pure and I am cleane in thy sight †And I would wish that God would speake with thee and would open his lippes to thee †That he might shew thee the secretes of wisdom and that his law is manisold and thou mightest vnderstand that thou art exacted much lesser thinges of him then thy iniquitie deserueth †Peraduenture thou wilt comprehend the steppes of God and wil find out the Omnipotent perfectly †He is higher then heauen and what wilt thou doe deeper then hel and how wilt thou know †The measure of him is longer then the earth and broder then the sea †If he shal ouerthrow al things or shal strayten them into one who shal say against him †For he knoweth the vanitie of men seing iniquitie doth he not coÌ„sider †A vaine man is extolled into pride and thinketh him self borne free as a wilde asses colt †But thou hast confirmed thy hart hast spred thy handes to him †If thou shalt take away from thee the iniquitie that is in thy hand and iniustice remaine not in thy tabernacle †Then mayst thou lift vp thy face wthout spotte and thou shalt be stable and shalt not feare †Thou shalt also forget miserie and shalt remember it as waters that are passed †And the brightnes as it were of noone daies shal arise to thee at euening and when thou shalt think thyself consumed thou shalt rise as the day starre †And thou shalt haue confidence hope being set before thee and buried thou shalt sleepe secure †Thou shalt rest and there shal be none to terrifie thee and verie manie shal besech thy face †But the eies of the impious shal decay and escape shal faile them and their hope the abomination of the soule CHAP. XII Iob sheweth the knowlege which his freinds much boast of to be the common knowne doctrin of Gods seruantes He more truly and more profoundly discourseth of Gods powre and wisdome stil defending his owne innocencie in respect of great sinnes BVâ— Iob answering sayd †Are you then men alone shal wisedome die with you †I also haue a hart euen as you neither am I inferiour to you for who is ignoraÌ„t of these thinges which you know †He that is mocked of his frend as I shal inuocate God he wil heare him for the simplicitie of the iust man is scorned †The lampe contemned in the cogitations of the riche is prepared to the time appointed †The tabernacles of robbers abound they prouoke God bouldly wheras he hath geuen al thinges into their handes †For aske the beastes and they shal teach thee and the foules of the ayre and they shal tel thee †Speake to the earth and it shal answer thee and the fishes of the sea shal tel †Who is ignorant that the hand of our Lord hath made al these things †In whose hand is the soule of euerie liuing thing and the spirit of al the flesh of man †Doth not the eare discerne wordes and the iawes of him that eateth the tast †In the ancientes is wisedom and in long time prudence †With him is wisedom and strength he hath counsel and vnderstanding †If he shal destroy there is no man that can build if he shut vp a man there is none that can open †If he hold in the waters al things shal be dried and if he send them forth they shal ouerthrow the earth †With him is strength and wisedom he knoweth both the deceiuer him that is deceiued †He bringeth counselers to a folish end and iudges to astonishment †He looseth the belt of kings
when it shined and the moone going cleerly †And my hart in secret reioysed and I kissed my hand with my mouth †Which is most great iniquitie and a denial against God the most high †If I haue beene glad of his fal that hated me haue reioysed that euil had found him †For I haue not geuen my throte to sinne that cursing I wished his soule †If the men of my tabernacle haue not sayd Who wil giue of his flesh that we may be filled †The stranger taried not without my doore was open to the wayfaring man †If as man I haue hid my sinne and haue concealed my iniquitie in my bosome †If I haue bene afrayd at a verie great multitude the contempt of kinâ—men hath terrified me and I haue not rather held my peace not gone out of the doore †Who wil grant me an hearer that the Omnipotent would heare my desire and that himself that iudgeth would write a booke †That I may carie it on my shoulder and put it about me as a crowne †At euerie steppe of mine I wil pronounce it and as to the prince I wil offer it †If my Land cry against me and with it the furrowes therof lament †If I haue eaten the fruites therof without money and haue afflicted the soule of the tillers therof †For wheate let the bryar grow to me and for batlie the thorne The wordes of Iob are ended CHAP. XXXII Eliu a young man being angrie that Iob persisted in his opinion and that his three freindes could not conuince him S. taketh vpon him to confute Iob which they could not do BVT these three men omitted to answer Iob for that he seemed iust to himself †And Eliu the sonne of Barachel a Buzite of the kinred of Ram was angrie and tooke indignation and he was angrie against Iob for that he sayd himself to be iust before God †Moreouer against his freindes he had indignation for that they had not found a reasonable answer but onlie had condemned Iob. †Therfore Eliu expected Iob speaking because they were his elders that spake †But when he saw that the three were not able to answer he was wrath excedingly †And Eliu the sonne of Barachel a Buzite answering sayd I am yonger in time and you more ancient therfore casting downe my head I was afrayd to shewe you my sentence †For I hoped that longer age would speake and that a multitude of yeares would teach wisdom †But as I see there is a Spirite in men and the inspiration of the Omnipotent geueth vnderstanding †They of many yeares are not the wise men neither doe the ancientes vnderstand iudgement †Therfore wil I speake Heare ye me I also wil shew you my wisedom †For I haue expected your wordes I haue heard your wisdom as long as you contended in wordes †And as long as I thought you said somewhat I considered but as I see here is none of you that can reproue Iob and answer to his wordes †Lest perhaps you may say We haue found wisedom God hath reiected him not man †He hath spoken nothing to me and I wil not answer him according to your wordes †They were afrayd and answered no more they haue taken away talke from themselues †Therfore because I haue expected and they spake not they stoode answered no more †I also wil answer my part and wil shew my knowledge †For I am ful of wordes and the spirit of my bellie streyneth me †Behold my bellie is as new wine without a vent which breaketh new vessels †I wil speake and take breath a litle I wil open my lippes and wil answer †I wil not accept the person of a man and I wil not make God equal to man †For I know not how long I shal continewe and whether after a while my maker wil take me away CHAP. XXXIII Eliu endeuoreth to proue by Iobs speach that he is vniust 13. arguing that God by afflicting him hath alreadly so iudged 23. but if by an Angels admonition he repent al shal be remitted HEERE therfore Iob my sayings and harken to al my wordes †Behold I haue opened my mouth let my tongue speake within my iawes †My wordes are of my simple hart and my lippes shal speake a pure sentence †The Spirit of God made me and the breath of the Omnipotent gaue me life †If thou canst answer me and stand against my face †Behold God hath made me also euen as thee and of the same clay I also was formed †But yet let not my miracle terrifie thee and let not my eloquence be burdenous to thee †Thou therfore hast sayd in my eares and I haue heard the voice of thy wordes †I am cleane and without sinne vnspotted and there is no iniquitie in me †Because he hath found quarrels in me therfore hath he thought me his enemy †He hath put my feete in the stockes he hath obserued al my waies †This therfore is it wherein thou art not iustified I wil answer thee that God is greater then man †Doest thou contend against him because he hath not answered thee to al wordes †God speaketh once repeateth not the self same the second time †By a dreame in a vision by night when heauie sleepe falleth vpon men and they sleepe in their bed †TheÌ„ doth he open the eares of men teaching instructeth them with discipline †That he may turne a man from these things which he doth may deliuer him from pride †Deliuering his soule from corruption and his life that it passe not vnto the sword †He rebuketh also by sorow in the bed and he maketh al his bones to wither †Bread is become abominable to him in his life and to his soule the meate before desired †His flesh shal consume and the bones that had beene couered shal be made naked †His soule hath approched to corruption and his life to things causing death †If there shal be an Angel speaking for him one of thousandes to declare mans equirie †He shal haue mercie on him and shal say deliuer him that he descend not into corruption I haue found wherein I may be propitious to him †His flesh is consumed with punishments let it returne to the daies of his youth †He shal beseche God and he wil be pacified towards him and he shal see his face in iubilation and he wil render to a man his iustice †He shal behold men and shal say I haue sinned and in deede I haue oftended and as I was worthie I haue not receiued †He hath deliuered his soule that it should not goe into death but liuing should see the light †Behold al these things doth God worke three times in euerie one †That he may reclame their soules from corruption and
glorie †But if they heare not they shal passe by the sworde and shal be consumed in folie †Dissemblers and crastie men prouoke the wrath of God neither shal they crie when they are bound †Their soule shal dye in tempest their life among the effeminates †He shal deliuer the poore out of his distresse and shal reuele his eare in tribulation †Therfore he shal saue thee most largely out of the narrow mouth and not hauing foundation vnder it and the quietnesse of thy table shal be ful of fatnesse †Thy cause is iudged as an impious mans cause and iudgement thou shalt receiue †Let not therfore anger ouercome thee that thou oppresse anie man neither let multitude of gifres in cline thee †Lay downe thy greatnes without tribulation and al the puissant of strength †Protract not the night that peoples may come vp for them †Beware thou decline not to iniquitie for thou hast begunne to folow it after miserie †Behold God is high in his strength and none is like to him among the lawgeuers †Who can search his waies or who can say to him Thou hast wrought iniquitie †Remember that thou knowest not his worke wherof men haue song †Al men see him euerie one beholdeth far of †Behold God is great surmounting our knowledge the number of his yeares is inestimable †Who taketh away the droppes of raine and powreth out showers as it were gulfes of water †Which flow out from the clowdes that couer al thinges from aboue †If he wil stretch forth clowdes as his tent †And lighten with his light from aboue he shal couer also the endes of the sea †For by these he iudgeth peoples and geueth victuals to manie mortal men †In his handes he bideth the light and commandeth it that it come agayne †He sheweth his freind therof that it is his possession and that he may ascend to it CHAP. XXXVII Eliu continueth his discourse shewing Gods wisdom powre and iustice by his meruelous workes of Meteors 14 and vse therof to mans commoditie 18. which the wisest mâ—n sufficiently vnderstand not much lesse may presume as he vniustly chargeth Iob to contend with God VPON this my hart is sore afrayd and is moued out of his place †Heare ye his speach in the terrour of his voice and the sound proceding out of his mouth †Vnder al the heauens he considereth and his light is vpon the endes of the earth †After him shal sounding roare he shal thunder with the voice of his greatnes shal not be found out when his voice shal be heard †God shal thunder in his voice meruelously he that doeth great vnsearcheable thinges †He that commandeth the snow to descend vpon the earth and the winter raines and the shower of his strength †He that signeth in the hand of al men that euerie one may know his workes †The beast shal enter into his couert and shal abide in his denne †From the inner partes shal tempest come forth and cold from Arcturus †When God bloweth frost congeleth and againe waters are powred most largely †Corne desireth clowdes and the clowdes spred their light †Which goe round about whither soeuer the wil of the gouerner shal lead them to al that he shal coÌ„mand them vpon the face of he whole earth †Whether in one tribe or in his land or in what place so euer of his mercy he shal command them to be found †Harken to these things Iob stand and consider the maruels of God †Doest thou know when God commanded the raines that they shew the light of his clowdes †Knowest thou the great pathes of the clowdes and the perfect knowledges †Are not thy garments hote when the earth shal be blowen with the South winde †Thou perhaps madst the heauens with him which are most sound cast as it were of brasse †Shew vs what we may say to him for we are wrapped in darkenes †Who shal tel him the things that I speake yea if man shal speake he shal be deuoured †But now they see not the light sodenly the ayre shal be thickned into clowdes and the wind passing by shal driue them away †From the North gold cometh toward God fearful praysing †We can not find him worthely great of strength and iudgement and iustice and he can not be vttered †Therfore shal men feare him and al that seme to themselues to be wise shal not dare to behold him CHAP. XXXVIII God after terrour of a whirlewind by way of examining his client Iob of diuers creatures about their nature sheweth that no man hath perfect knowlege of them much lesse of Gods immensitie BVT our Lord answering Iob out of a whirlewind sayd †Who is this that wrappeth in sentences with vnskilful wordes †Gird thy loynes as a man I wil aske thee and answer thou me †Where wast thou when I layd the foundations of the earth tel me if thou hast vnderstanding †Who set the measures therof if thou know or who stretched out the line vpon it †Vpon what are the foundations therof grounded or who let downe the corner stone therof †when the morning starres praised me together and al the sonnes of God made iubilation †Who shut in the sea with doores when it brake forth proceding as it were out of a matrice †When I made a clowde the garment therof and wrapped it in darkenes as in cloutes of infancie †I compassed it with my boundes and put barre and doores †And I sayd Hitherto thou shalt come and shalt not procede farder here thou shalt breake thy swelling waues †Didst thou after thy birth command the morning and shew the dawning his place †And didst thou hold the extremities of the earth shaking them and hâ—st thou shaken the impious out of it †The seale shal be restored as clay and shal stand as a garment †From the impious their light shal be taken away and the high aâ—me shal be broken †Hast thou entered into the depthes of the sea and walked in the lowest partes of the great depth †Haue the gates of death bene open to thee and hast thou sene the darkesome doores †Hast thou considered the bredth of the earth tel me if thou know al things †In what way the light dwelleth and what is the place of darkenesse †That thou canst bring euerie thing to his borders and vnderstand the pathes of the house therof †Didst thou know then that thou shouldest be borne and didst thou know the number of thy dayes †Hast thou entered into the treasures of the snow or hast thou beheld treasures of haile †Which I haue prepared for the time of the enemie for the day of fight and battel †What way is the light spred is
and al truthes and so returne vpon him al vanitie and lying wherwith he allureth seduceth Finally to sinne it selfe we owe hate and reuenge because it is the only euil that hurteth vs and due punishment with zele of iustice because it dishonoreth God He that thus offereth sacrifice of iustice may instly as it foloweth in the Psalme hope yet not in him selfe but in our Lord. And lest anie should pretend ignorance saying vvho shevveth or teacheth vs good thinges as though they lacked instruction the Prophete preuenteth this vaine excuse saying The light of thy countenance o Lord the light of reason which is the image of God wherto we are created like is signed vpon vs fixed in our vnderstanding that we may see there is a God that ought to be serued and that he wil revvard his seruants Heb. 11. PSALME V. Iust men in affliction appeale to God the reuenger of iniuries 5. knowing and prosessing that God hateth iniquity 9. therfore remitte their cause to him 11. recite certaine enormious vices of the wicked 13. and expect Gods final iudgement of the good and bad †Vnto the end for her that obtaineth the inheritance The Psalme of Dauid RECEIVE ô Lord my wordes with thine eares vnderstand my crie †Attend to the voice of my prayer my king and my God †Because I wil pray to thee Lord in the morning thou wilt heare my voice †In the morning I wil stand by thee and wil see because thou art “ not a God that wilt iniquitie †Neither shal the malignant dwel neere thee neither shal the vniust abide before thine eies †Thou hatest al that worke iniquitie thou wilt destroy al that speake lie †The bloudie and deceitful man our Lord wil abhorre †But I in the multitude of thy mercy I wil enter into thy house I wil adore toward thy holie temple in thy feare Lord conduct me in thy iustice because of mine enimies direct my way in thy sight †Because there is no truth in their mouth their hart is vayne †Their throte is an open sepulchre they did deceitfully with their tongues iudge them o God †Let them faile of their cogitations according to the multitude of their impieties expel them because they haue prouoked thee ô Lord. †And let al be glad that hope in thee they shal reioyce for euer and thou shalt dwel in them And al that loue thy name shal glorie in thee because thou wilt blesse the iust †Lord as with a shield of thy good wil thou hast crowned vs. ANNOTATIONS PSALME V. 5. Not a God that vvilt iniquitie Seing God vvil not iniquitie as these wordes testifie in plaine termes it foloweth necessarily that he is not author nor cause of anie sinne For God doth nothing contrarie to his owne wil. But he hateth iniquitie and in respect therof hateth al that vvorke iniquities as the authours of iniquity though he loueth them as his creatures and of his part requireth their saluation PSALME VI. Dauids earnest and hartie praier after he had grieuously sinned 5. which being grounded in filial not seruil feare 9. concludeth with assured hope and confidence in Gods mercie †Vnto the end in songs the Psalme of Dauid for the octaue LORD rebuke me not in “ thy furie nor chastise me in “ thy wrath Haue mercie on me Lord because I am weake heale me Lord because al my bones be trubled †And my soule is trubled exceedingly but thou Lord how long †Turne thee o Lord and deliuer my soule saue me for thy mercie †Because there is not in death that is mindful of thee and in hel who shal confesse to thee †I haue labored in my sighing I wil euerie night was he my bed I wil water my couche with my teares †My eye is trubled for furie I haue waxen old among al myne enemies †Depart from me al ye that worke iniquitie because our Lord hath heard the voice of my weeping †Our Lord hath heard my petition our Lord hath receiued my prayer †Let al myne enemies be ashamed very sore trubled let them be conuerted and asha med very quicly ANNOTATIONS PSALME VI. 1. For the octaue Literally it semeth that the Psalmes which haue For the octaue in their titles were to be song on an instrument of eight stringes So the Caldee paraphasis translateth In eitheris octo chordarum in Citherus of eight stringes But prophetically S. Augustin others expound it to perteine to the Resurrection in the end of this world So Dauid and al penitent sinners bewaile their sinnes and do penance in this life for the octaue that is for the world to come 1. In thy fury nor in thy vvrath By furie is signified diuine iustice irreuocably condemning the wicked to eternal damnation by vvrath Gods fatherlie chasticement correcting sinners whom he saueth VVherupon S. Gregorie teacheth that the faithful soule not only feareth furie but also wrath because after the death of the flesh some are deputed to eternal torments some passe to life through the fire of purgation VVhich doctrine the same holy father confirmeth by the iudgement of S Augustin more ancient VVho likewise affirmeth that al those which haue not laide Christ their fundation are rebuked in furie because they are tormented in eternal fire and those which vpon right fundation of true faith in Christ haue built vvood hay stubble are chastised in wrath because they are brought to rest of beatitude but purged by fire Let therfore the faithful soule considering what she hath donne and contemplating what she shal receiue say Lord rebuke me not in thy furie nor chastice me in thy vvrath As if she said more plainly This only with my whole intention of hart I craue this incessantly with al my desires I couete that in the dreadful iudgement thou neither strike me with the reprobate nor afflict me with those that shal be purged in barning flames Thus S. Gregorie in 1. Psalm penitent v. 1. PSALME VII Dauid in confidence of his iust cause and vniust persecution prayeth for Gods helpe 7. and iust reuenge of his enemies 15. describing their malitious intention and ruine The Psalme of Dauid which he song to our Lord for the wordes of Chusi the sonne of Iemini 2. Reg. 16. †O Lord my God I haue hoped in thee saue me from al that persecute me and deliuer me †Lest sometime he as a Lyon violently take my soule whiles there is none to redeme nor to saue O Lord my God if I haue done this if there be iniquitie in my handes If I haue rendred to them that repayd me euils let me worthely fal emptie from myne enemies
†Let the enemie persecute my soule and take it and treade downe my life in the earth and bring downe my glorie into the dust †Arise Lord in thy wrath and be exalted in the coastes of myne enemies And arise ô Lord my God in the precept which thou hast cōmanded †and a sinagogue of peoples shal compasse thee And for it returne on high †our Lord iudgeth peoples Iudge me ô Lord according to my iustice and according to my innocencie vpon me †The wickednesse of sinners shal be consumed and thou shalt direct the iust which searchest the hart and raynes ô God †My iust helpe is from our Lord who saueth those that be right of hart God is a iust iudge strong patient is he angrie euerie day †Vnlesse you wil be conuerted he shal shake his sword he hath bent his bow and prepared it †And in it he hath prepared the vessels of death he hath made his arrowes for them that burne †Behold he hath bredde with iniustice he hath conceiued sorow and brought forth iniquitie †He hath opened a pit and digged it vp and he is fallen into the diche which he made †His sorrow shal be turned vpon his head and his iniquitie shal descend vpon his crowne †I wil confesse to our Lord according to his iustice and wil sing to the name of our Lord most high PSALME VIII God is magnified praised for his meruelous worke of creatures 5. but especially of mankind singularly exalted by the Incarnation of Christ. †Vnto the end for “ presses the Psalme of Dauid O LORD our Lord how meruelous is thy name in the whole earth Because thy magnificence is eleuated aboue the heauens †Out of the mouth of infantes and sucklinges thou hast perfected praise because of thine enemies that thou mayest destroy the enemie and reuenger †Because I shal see thy heauens the workes of thy fingers the moone and the starres which thou hast founded †What is man that thou art mindful of him or the sonne of man that thou visitest him †Thou hast minished him a litle lesse then Angels with glorie and honour thou hast crowned him †and hast appointed him ouer the worke of thy handes †Thou hast subiected al thinges vnder his feete al sheepe and oxen moreouer also the beastes of the field †The birdes of the ayre and fishes of the sea that walke the pathes of the sea †O Lord our Lord how meruelous is thy name in the whole earth ANNOTATIONS PASLME VIII 1. Presses Most Hebrew Doctors say the word Gittith may either signifie the place where this Psalme was made or the musical instrument on which it was song But most Christian Doctors expound it literally of Christs Passion who was stretched on the Crosse and al his sacred bloud pressed and drawne out of his bodie VVhich Metaphor Isaias also vseth demanding of Christ VVhy is thy clothing redde and thy garments as theirs that tread in the vine presse and answereth in Christs person I haue troden the presse alone S. Augustin also applieth it morally to the Church where Christ is the vine the Apostles are the branches spreaders that is preachers of the Ghospel Christians are the grapes Christian vertues are the wine Namely patience and fortitude in afflictions VVherby the good are purified and seuered from amiddes the reprobate as wine is pressed out of the grapes barreled and laid vp in sellers and * the huskes and carnels cast to hogges or other beastes PSALME IX The Church prayseth God for her protection 4. in repelling the enemies force 8. in punishing the wicked and rewarding the iust †Vnto the end for the secrets of the sonne the Psalme of Dauid I WIL confesse to thee ō Lord with al my hart I wil tel al thy meruelous thinges I wil be glad and reioyce in thee I wil sing to thy name ō most High †In turning mine enemie backward they shal be weakened and perish before thy face Because thou hast done my iudgement and my cause thou hast sitte vpon the throne which iudgest iustice Thou hast rebuked the Gentiles and the impious hath perished their name thou hast destroyed for euer and for euer and euer †The swordes of the enemie haue fayled vnto the end and their cities thou hast destroyed †Their memorie hath perished with a sound and our Lord abideth for euer He hath prepared his throne in iudgement †he wil iudge the whole world in equitie he wil iudge the people in iustice †And our Lord is made a refuge for the poore an helper in opportunities in tribulation †And let them hope in thee that know thy name because thou hast not forsaken them that seeke thee ô Lord. †Sing to our Lord which dwelleth in Sion declare his studies among the Gentiles †Because he requiring bloud remembred them he hath not forgotten the crie of the poore †Haue mercie on me ô Lord See my humiliation by my enemies †Which exaltest me from the gates of death that I may declare al thy prayses in the gates of the daughter of Sion †I wil reioyce in thy saluation the Gentiles are fastened in the destruction which they made In this snare which they hid is their foote taken †Our Lord shal be knowen doing iudgements the sinner is taken in the workes of his owne handes †Let sinners be turned into hel al nations that forget God †Because to the end there shal not be obliuion of the poore man the patience of the poore shal not perish in the end †Arise Lord let not man be strengthned let the Gentiles be iudged in thy sight †Appoint Lord a lawgeuer ouer them that the Gentiles may know that they be men The 10. Psalme according to the Hebrevves †Why Lord hast thou departed far of despisest in opportunities in tribulation †Whiles the impious is proude the poore is set on fyre they are caught in the counsels which they deuise †Because the sinner is praysed in the desires of his soule and the vniust man is blessed †The sinner hath exasperated our Lord according to the multitude of his wrath he shal not seeke †There is no God in his sight his waies are defiled at al time Thy iudgementes are taken away from his face he shal rule ouer al his enemies †For he hath sayd in his hart I wil not be moued from genetion vnto generation without euil Whose mouth is ful of cursing and bitternesse and guile vnder his tongue labour and sorrow †He sitteth in waite with the rich in secrete places to kil the innocent †His
aspes vnder their lippes Whose mouth is ful of cursing and bitternesse their feete swift to shee l bloud Destruction and infelicitie in their waies and the way of peace they haue not knowen there is no feare of God before their eies Shal not al they know that worke iniquitie that deuoure my people as foode of bread They haue not inuocated our Lard there haue they trembled for feare where no feare was †Because our Lord is in the iust generation you haue confounded the counsel of the poore man because our Lord is his hope Who wil geue from Sion the saluation of Israel when our Lord shal haue turned away the captiuitie of his people Iacob shal reioyce and Israel shal be glad ANNOTATIONS PSALME XIII 1. No not one S. Paul by this place and the like Isaie 59. v. 7. confirmeth his doctrin Rom. 3. that both the Iewes and the Gentils meaning al mankind were in that state that none no not one without the grace of Christ were iust nor could be iustified nor saued by the law of Nature nor of Moyses VVhich proueth the necessitie of faith But neither that only faith iustifieth nor that the iustest are stil wicked as Caluin and Beza falsly expound these Scriptures For the Prophets and S. Paul speake in these places of men before they be iustified teaching that al mankind was once in sinne and none could be iustified but by Christ Neuerthelesse they teach also that men being iustified must and may serue iustice vnto sanctification And that their workes are not then vnprofitable For being made free from sinne saith the same Apostle to the Romanes c. 6. and become seruants to God you haue your fruâ—ct vnto sanctification and the end is life euerlasting VVhich point of doctrin how man is iustified S. Augustin excellently briefly explicateth li. 1. de Spirituet lit c 9. in these wordes The iust are iustified freely by Christ his grace they are not therfore purified by the lavv they are not iustified by their proper wil but iustified freely by Christ his grace Not that it is done without our wil but by the law our wil is shevved weake that grace might cure the wil and the wil being cured might fulfil the law not being vnder the law not needing the law VVherto we may here adde and so saue labour of repeting this in other places an other document of the same Doctor in the same booke de spirit lit c 27. that the iust do not liue without some sinnes and yet remaine in state of saluation the wicked do sometimes certaine good workes ful remaine in state of damnation For euen as saith he venial sinnes without which this life it not ledde do not exclude the iust from eternal life so certaine good workes without which the life of the very worst is hardly found profite nothing the vniust man to eternal saluation but in euerlasting damnation some shal haue more and somelesse torment PSALME XIIII For attayning eternal glorie in heauen it is necessarie to flee from sinnes and do good workes †“ The Psalme of Dauid LORD who shal dwel in thy tabernacle or who shal rest in thy holie hil †He that walketh without spot and worketh iustice †He that speaketh truth in his d hart that hath not done guile in his tongue Nor hath done euil to his neighbour and hath not taken reproch against his neighbour The malignant is brought to nothing in his sight but them that feare our Lord he glorifieth he that sweareth to his neighbour and deceiueth not †that hath not geuen his money to vsurie and hath not taken k giftes vpon the innocent k Likewise doing wrong for bribes He that doeth “ these thinges shal “ not be moued for euer ANNOTATIONS PSALME XIIII 1. The Psalme of Dauid As the appropriating of the general name of Psalme vnto some doth not preiudice but that the rest are also Psalmes though they be called Prayers Canticles Testimonies and the like so the application of Dauids name to certaine Psalmes proueth not other authores of the rest But the name of Psalme sheweth a spiritual songue apt for musical instrument and the name of Dauid by interpretation signifieth that it particularly perteyneth to the beloued 5. He that doth these thinges wheras this or anie other place of holie Scripture attributeth saluation to certaine good workes neither faith nor other workes are therby excluded but presupposed as no lesse necessarie then those which are mentioned Especially faith is alwayes requisite without which it is impossible to please God and other vertues either in practise or in purpose and preparation of mind when and where occasion requireth 5. Shal not be mouâ—d for euer Al states of this world are mutable and only eternal felicitie in heauen shal continew for euer Therfore this Psalme can not be vnderstood of the Tabernacle nor Temple of the old Testament which were but figures of eternal glorie But if so much puritie was then requisite much more al sinceritie and great sanctitie are necessarie for entrance into heauen PSALME XV. Christ by the mouth of Dauid declareth his future victory and triumph ouer the world 9. and death †The inscription of the title to Dauid him self PRESERVE me ô Lord because I haue hoped in thee †I haue said to our Lord Thou art my God because thou needest not my goods †To the sainctes that are in his land he hath made al my willes meruclous in them †Their infirmities were multiplied afterward they made hast I wil not assemble their conuenticles of bloud neither wil I be mindful of their names by my lippes †Our Lord “ the portion of myne inheritance and of my cuppe thou art he that wil restore myne inheritance vnto me †Cordes are fallen to me in goodly places for mine inheritance is goodlie vnto me †I wil blesse our Lord who hath geuen me vnderstanding moreouer also euen til night my veines haue rebuked me I forsaw our Lord in my sight alwaies because he is at my right hand that I be not moued †For this thing my hart hath beene glad and my tongue hath reioyced moreouer also my flesh shal rest in hope †Because thou wilt “ not leaue my soule in hel neither wilt geue thy holie one to see corruption Thou hast made the waies of life knowen to me thou shalt make me ful of ioy with thy countenance delectations on thy right hand euen to the end ANNOTATIONS PSALME XV. 5. Out lord the portion of myn inheritance Christ whom the Iewes expected as an earthlie conquerour that should aduance himself and them temporally in this world was in dede as the
children and multitude called him king of Israel Ioan 12. At which time as also before he exercised temporal Iurisdiction in correcting abuses in the Temple Mat. 21. Ioan. 2. And when Pilate demanded of him if he were a king Ioan. 18. v. 37. he answered Thou saist that I am a king For this I was borne and for this came I into the world that I should geue testimonie to the truth And though he answered withal that his kingdom to witte the possession and vse therof was not of this world yet Pilate by Gods prouidence writte the title and would not alter it IESVS of Nazareth King of the Iewes But Christs chief inheritance and reward of his merites is God himself as here he professeth by his prophet Dauid which is also the only true perfect inheritance of al Christs seruates vvherfore Clergy men more particularly professe the same when they first enter into their spiritual state addicting and dedicating them selues to serue God in Ecclefiastical sunct on not for temporal inheritance but for a better lotte God himself who is al Good and most perfect goodnes true riches and eternal inheritance In which election of state to liue and serue God in euerie Clergie man sayth Our Lord is the portion of myn inheritance and of my cuppe Thou art he that vvil restore myn inheritance vnto me Man calleth it his inheritance because he was created to serue God and for his feruice to inherite God which reward though he lost by sinne yet euerie one returning to Gods seruice and perseuering therin recouereth by Christ new right and title to the same inheritance performing their duties in their seueral vocations Some traueling in the world but not louing it others sequestered from secular affayres duly administring sacred offices more peculiarly called Diuine seruice ◠Net leaue my 〈◊〉 in hel How Caluin and Beza sometimes corrupt this text alwayes pernert the sense and most absurdly oppose them selues against al ancient holie Farhets concerning the Article of Christs descending in soule denving that into that part of hel called Limbus patr◠is largely noted Gen. 37. Act. 2. 1. pet 3 Only here we may not omitte to aduertise the reader that some Protestants Bibles permitting the word hel to remaine in the text a latter Edition for hel putteth graue with this only note in the former place that thus is chiesly meant of Christ by whose Resurrection al his members haue immortality And Act. 2. they repete their new text by this paraphrasis Thou shlat not leaue me in the graue VV resting that which perteineth to the bodie rising from the graue to the soule which was not at al in the graue al the time the bodie lay there PSALME XVI Aiust mans prayer in tribulation 10. describing his enemies cruelty 13. by way of imprecation foresheweth their destruction 15. and declareth that the iust shal be satisfied in glorie †The “ prayer of Dauid HEARE ô Lord my iustice attend my petition With thine eares heare my prayer not in deceitful lippes †From thy countenanee let my iudgement procede let thine eies see equities †Thou hast proued my hart and visited it by night by fire thou hast examined me and there is no iniquitie found in me †That my mouth speake not the workes of men for the wordes of thy lippes I haue kept the hard wayes †Perfite my pases in thy pathes that my steppes be not moued I haue cried because thou hast heard me ◠God incline thyne eare to me and heare my wordes †Make thy mercies meruelous which sauest them that hope in thee †From them that resist thy right hand keepe me as the apple of the eie †Vnder the shadowe of thy winges protect me †from the face of the impious that haue afflicted me Mine enemies haue compassed my soule †they haue shut vp their fatte their mouth hath spoken pride †Casting me forth now haue they compassed me they haue sette their eies to bend them vnto the earth †They haue taken me as a lion readie to the pray and as a lions whelpe dwelling in hid places †Arise Lord preuent him and supplant him deliuer my soule from the impious thy sword †from the enemies of thy hand Lord from a few out of the land diuide them in their life their bellie is filled of thy secretes They are filled with children and they haue leaft their remnantes to their litle ones †But I in iustice shal appeare to thy sight I shal be filled when thy glorie shal appeare ANNOTATIONS PSALME XVI 1. The prayer of Dauid This Psalme of the matter conteyned is called a prayer VVhich holie Dauid so composed as was both conuenient for himselfe being molested with vniust afflictions by the wicked and for anie other iust person or the whole Church in persecution seruing as a spiritual sword to strike the enimies and as a shield to beare of with patience and fortitude al their forces PSALME XVII King Dauids thankes to God for his often deliuerie from great dangers first in general 9. then more particularly describeth Gods terrible maner of fighting for him 18. against his cruel and otherwise potent enimie◠22. attributing the same to Gods good pleasure and iustice of his cause 31. praiseth God 33. his only protector 41. and depresser of his enemies †Vnto the end to the seruant of our Lord Dauid who spake to our Lord the wordes of this canticle in the day that our Lord deliuered him out of the hand of al his enemies and out of the hand of Saul and he said 2. Reg. 22. I wil loue thee ô Lord my strength †Our Lord is my firmament and my refuge and my deliuere My God is my helper and I wil hope in him My protectour and the horne of my saluation and my receiuer †Praysing I wil inuocate our Lord and I shal be saued from mine enemies †The sorrowes of death haue compassed me and torrentes of iniquitie haue trubled me The sorrowes of hel haue compassed me the snares of death haue preuented me †In my tribulation I haue inuocated our Lord and haue cried to my God And he hath heard my voice from his holie temple and my crie in his sight hath entered into his eares †The earth was shaken trembled the fundations of mountaines were trubled and were moued because he was wrath with them †Smoke arose in his wrath and fire flamed vp from his face coles were kindled from him †He bowed the heauens and descended and darkenesse vnder his feete †And he ascended vpon the cherubs and flew he flew vpon the wings of windes †And he put darkenesse his couert his tabernacle is round about
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—
“ 60 nor personally be present with them in the exercise of their false pretended religions PSALME XXVI Dauid being in great distresse through persecution and hauing assured confidence in God describeth the great securitie of Gods protection 7. sheweth the same experienced in him self 12. prayeth for continuance therof 13. and incorageth his owne soule in hope of life euerlasting to perseuer in vertue †The Psalme of Dauid before he was annoynted OVR Lord is my illumination and my saluation whom shal I feare Our Lord is the protectour of my life of whom shal I be afrayd †Whiles the harmeful approch vpon me to eate my flesh Mine enemies that truble me them selues are weakened and are fallen †If campes stand together against me my hart shal not feare If battel rise vp against me in this wil I hope †One thing I haue asked of our Lord this wil I seeke for that I may dwel in the house of our Lord al the dayes of my life That I may see the pleasentnes of our Lord and visite his temple †Because he hath hid me in his tabernacle in the day of euils he hath protected me â—in the secrete of his tabernacle †In a rocke he hath exalted me and now he hath exalted my head ouer mine enemies I haue gone round about and haue immolated in his tabernacle an host of iubilation I wil sing and say a Psalme to our Lord. †Heare ô Lord my voice wherwith I haue cried to thee haue mercie on me and heare me †My hart hath sayd to thee my face hath sought thee out thy face ô Lord I wil seeke †Turne not away thy face from me decline not in wrath from thy seruant Be thou my helper forsake me not neither despise me ô God my Sauiour Because my father and my mother haue forsaken me but our Lord hath taken me †Geue me a law ô Lord in thy way and direct me in the right path because of mine enemies †Deliuer me not into the soules of them that truble me because vniust witnesses haue risen vp against me and iniquity hath lyed to it selfe †I beleue to see the good things of our Lord in the land of the liuing †Expect our Lord doe manfully and let thy hart take courage and expect thou our Lord. PSALME XXVII Dauid prayeth to be defended from the eternal destruction of the wicked which by way of imprecation or conformitie to Gods iustice he prophecieth 6. Feeling by inspiration that his prayer is heard rendereth thankes to God 9. and prayeth for al the people A Psalme to Dauid him selfe TO THEE ô Lord wil crie my God keepe not silence from me lest at any time thou hold thy peace from me and I shal be like to them that goe downe into the lake †Heare ô Lord the voice of my petition whiles I pray to thee whiles I lift vp my handes to thy holie temple †Draw me not together with sinners and with them that worke iniquitie destroy me not Which speake peace with their neighbour but euils in their hartes †Geue them according to their workes and according to the wickednesse of their inuentions According to the workes of their handes geue vnto them render them their retribution †Because they haue not vnderstood the workes of our Lord and in the workes of his handes thou shalt destroy them and not build them vp †Blessed be our Lord because he hath heard the voice of my petition †Our Lord is my helper and my protectour in him my hart hath hoped and I was holpen And my flesh florished againe and with my wil I wil confesse to him †Our Lord is the strength of his people and he is the protector of the saluations of his annoynted †Saue thy people ô Lord and blesse thine inheritance and rule them and extol them for euer PSALME XXVIII The royal prophet seing in spirite the most sacred Mysteries brought by Christ into this world inuiteth al to offer their best thinges euen themselues wholly as sacrifice of thankes for so excellent benefites preached with magnificence 5. VVherby innumerable are gethered into his Church here replenished with grace and in heauen with glorie †The Psalme of Dauid “ in the consummation of the tabernacle ANNOTATIONS 1. In consummation of the tabernacle The seuentie Interpreters testifie by adding this title that king Dauid made this Psalme as he did also some others when the Arke of God was brought into the tabernacle which he had pitched for it in Sion 2 Reg. 6. 1. Paral. 16. VVherin he saw by prophetical spirite and here vttereth other farre greater mysteries more excellent benefites brought into the world by Christ and preached by him and his Apostles then agreed to the Arke or the time of the old Testament but are verified in the admirable fruite of innumerable people of al nations and of manie great Potentates conuerted to Christianitie BRING to our Lord ye children of God bring to our Lord the sonnes of rammes †Bring to our Lord glorie and honour bring to our Lord glorie vnto his name adore ye our Lord in his holie court The voice of our Lord vpon waters the God of maiestie hath thundered Our Lord vpon manie waters †The voice of our Lord in powre the voice of our Lord in magnificence †The voice of our Lord breaking ceders and our Lord shal breake the ceders of Libanus †And he shal breake them in peeces as a calfe of Libanus and the heloued as the sonne of vnicornes The voice of our Lord diuiding the flame of fire †The voice of our Lord shaking the desert and our Lord shal moue t the desert of Cades The voice of our Lord v preparing hartes and he shal discouer thicke woodes and in x in his temple al shal say glorie †Our Lord maketh y to inhabite the floud and our Lord z shal sit king for euer Our Lord a wil geue strength to his people our Lord b wil blesse his people in peace PSALME XXIX King Dauid by voice and instrument rendereth thankes to God for his peaceable state in the kingdom 5. inuiteth others to reioyce in Gods benefites teaching by his owne example that God sometimes geueth more conforth sometimes sheweth his wrath but al for our good †A Psalme of Canticle in the dedication of Dauids house I WIL exalt thee ô Lord because thou hast receiued me neither hast e delighted myne enemies ouer me †O Lord my God I haue cried to thee and thou hast healed me †Lord thou hast brought forth my soule out of hel thou hast saued
me from them that goe downe into the lake †Sing to our Lord ye his sainctes and confesse to the memorie of his holines †Because wrath is in his indignation and life in his wil. At euening shal weeping abide and in the morning gladnesse †And I said in my abundance I wil not be moued for euer †O Lord in thy wil thou hast geuen strength to my beautie Thou hast turned away thy face from me and I became trubled †To thee ô Lord I wil crie and I wil pray to my God †What profite is in my bloud whiles I descend into corruption Shal dust confesse to thee or declare thy truth †Our Lord hath heard and had mercie on me our Lord is become my helper ††Thou hast turned my mourning into ioy vnto me thou hast cut my sackcloth and hast compassed me with gladnes †That my glorie may sing to thee and I be not compunct Lord my God for euer wil I confesse to thee PSALME XXX A prayer of a iust man excedingly afflicted stil confident in God 11. describing his manie calamities in respect of his enemies vndeserued 18. prayeth for his owne deliuerie and their iust punishment 20. praiseth and thanketh God for his goodnes 24. exhorteth al others to do the same †Vnto the end the Psalme of Dauid for excesse of minde IN THEE ô Lord haue I hoped let me not be confounded for euer in thy iustice deliuer me †Incline thine eare to me make hast to deliuer me Be vnto me for a God protector and for a house of refuge that thou mayst saue me †Because thou art my strength and my refuge and for thy name thou wilt conduct me and wilt nourish me †Thou wilt bring me out of this snare which they haue hid for me because thou art my protector †Into thy handes I commend my spirit thou hast redeemed me ô Lord God of truth †Thou hast hated them that obserue vanities vnprofitably But I haue hoped in our Lord †I shal reioyce and be ioyful in thy mercie Because thou hast respected my humilitie thou hast saued my soule out of necessities †Neither hast thou shut me vp in the handes of the enemie thou hast set me feete in a large place †Haue mercie vpon me ô Lord because I am in tribulation myne eiâ—is trubled for wrath my soule and my bellie †Because my life is decayed for sorrowe and my yeares for gronings My strength is weakened for pouertie and by bones are trubled †Aboue al myne enemies I am made a reproch both to my neighbours excedingly and a feare to my acquantance They that saw me fled forth from me †I am forgotten from the hart as one dead I am made as a vessel destroyed †because I haue heard the reprehension of manie that abide round about In that whiles they assembled together against me they consulted to take my soule †But I haue hoped in thee ô Lord I sayd Thou art my God †my lottes are in thy handes Deliuer me out of the handes of my enemies and from them that persecute me †Illustrate thy face vpon thy seruant saue me in thy mercie †Lord let me not be confounded because I haue inuocated thee Let the impious be ashamed and brought downe into hel †let the deceitful lippes be made mute Which speake iniquitie against the iust in pride and abuse †How great is the multitude of thy sweetnesse ô Lord which thou hast hid for them that feare thee Thou hast perfited it for them that hope in thee in the sight of the children of men †Thou shalt hide them in the secrete of thy face from the disturbance of men Thou shalt protect them in thy tabernacle from the contradiction of tongues †Blessed be our Lord because he hath made his mercie merueilous to me in the fensed citie But I haue said in the excesse of my minde I am cast away from the sight of thine eies Therfore thou hast heard the voice of my praier whiles I cried to thee †Loue our Lord al ye his sainctes because our Lord wil require truth wil repay them abundantly that doe proudly Do ye manfully and let your hart take courage al ye that hope in out Lord. PSALME XXXI Forgeuenes of sinnes is a happie thing 3. wherto manie are brought by affliction geuing them vnderstanding so mouing them to confesse their sinnes 6. pray for remission 10 not despaire but hope in Gods mercie and so reioyce with sincere hart †To Dauid himselfe “ vnderstanding BLESSED are they whose iniquities are forgeuen and “ whose sinnes be couered †Blessed is the man to whom our Lord hath “ not imputed sinne “ neither is there guile in his spirit †Because I held my peace my bones are * inueterated whiles I cried al the day †Because day and night thy hand is made heauie vpon me I am turned in my anguish whiles the thorne is fastened †I haue made my sinne knowen to thee and my iniustice I haue not hid I said I wil confesse against me my iniustice to our Lord and thou hast forgeuen the impietie of my sinne †For this shal euerie holie one pray to thee in time conuenient But yet in the floud of manie waters they shal not approche to him †Thou art my refuge from tribulation which hath compassed me my exultation deliuer me from them that compasse me †I wil geue thee vnderstanding and wil instruct thee in the way that thou shalt goe I wil fasten mine eies vpon thee †Doe not become as horse and mule which haue no vnderstanding In bit and bridle binde fast their cheekes that approch not to thee †Manie are the scourges of a sinner but him that hopeth in our Lord mercie shal compasse †Be ioyful in our Lord and reioyse ye iust and glorie al ye right of hart ANNOTATIONS PSALME XXXI 1. Vnderstanding VVhen Dauid had sinned and somewhile neglected to confesse his fault Gods mercie by affliction made him to vnderstand his owne estate who then repenting confessing and sorowing for his sinnes made this Psalme which is therfore intitled Vnderstanding or Instruction of Dauid It geueth vs also to vnderstand and to know saith S. Augustin that we must neither trust in our owne merites nor presume to escape punishment of sinne Thy first vnderstanding therfore or lesson must be to know thy self to be a sinner The nex is that when with faith thou beginnest to worke wel by loue thou attribute not this to thyn owne streingth but to the grace of God 1. VVhose sinnes are couered 2. not imputed
preserued for euer The vniust shal be punished and the seede of the impious shal perish †But the iust shal inherite the land and shal inhabite for euer and euer vpon it †The mouth of the iust shal meditate wisedome and his tong shal speake iudgement The law of his God in his hart and his steppes shal not be supplanted †The sinner considereth the iust and seeketh to murder him †But our Lord wil not leaue him in his handes neither wil he condemne him when iudgement shal be geuen of him †Expect our Lord and keepe his way and he wil exalt thee that thou mayst inherite the land when the sinners shal perish thou shalt see †I haue seene the impious highly exalted and aduanced as the ceders of Libanus †And I passed by and behold he was not and I sought him and his place was not found †Keepe innocencie and see equitie because there are remaynes for the peaceable man †But the vniust shal perish together the remaines of the impious shal perish †But the saluation of the iust is of our Lord and he is their potector in the time of tribulation †And our Lord wil helpe them and deliuer them and he wil take them away from sinners and saue them because they haue hoped in him PSALME XXXVII King Dauid or anie other penitent earnestly prayeth God to remitte his sinnes and mitigate the paines which he acknowledgeth him selfe to haue deserued 12 lamenting the afflictions which he suffereth by such as sometimes were his freindes 14. whose tentations h◠now resisteth trusting in God resigning himselfe to Gods wil confessing his owne iniquitie and humbly praying for Gods helpe A Psalme of Dauid in recordation of the sabbath LORD rebuke me nor in thy furie nor chastise me in thy wrath Because thy arrowes are fast sticked in me and thou hast fastened thy hand vpon me There is no health in my flesh at the face of thy wrath my bones haue no peace at the face of my sinnes Because mine iniquities are gone ouer my head and as a heauie burden are become heauie vpon me †My scarres are putrified and corrupted because of my folishnes I am become miserable and am made crooked euen to the end I went sorowful al the day Because my loynes are filled with illusions and there is no health in my flesh I am afflicted and am humbled excedingly I rored for the groning of my hart †Lord before thee is al my desire and my groning is not hid from thee †My hart is trubled my strength hath forsaken me and the light of mine eies and the same is not with me †My frendes and my neighbores haue approched stood against me And they that were neere me stood far of †and they did violence which sought my soule And they that sought me euils spake vanities and meditated guiles al the day †But I as one deafe did not heare and as one dumme not opening his mouth †And I became as a man not hearing and not hauing reproofes in his mouth †Because in thee ô Lord haue I hoped thou wilt heare me ô Lord my God †Because I said Lest sometime mine enemies reioyce ouer me and whiles my feete are moued they speake great thinges vpon me †Because I am readie for scourges and my sorow is in my sight alwaies †Because I wil declare my iniquitie and I wil thinke for my sinne †But mine enemies liue and are confirmed ouer me and they are multiplied that hate me vniustly †They that repay euil thinges for good detracted from me because I folowed goodnes †Forsake me not ô Lord my God depart not from me Attend vnto my help ô Lord the God of my saluation PSALME XXXVIII A iust man in remediles persecution resolueth to suffer al with peace and silence 5. praying God to take him from this world confessing the vanitie therof 8. and relying on Gods prouidence 11. who punisheth man for his sinnes prayeth for release †Vnto the end to Idithun him selfe a canticle of Dauid I HAVE said I wil keepe my waies that I offend not in my tongue I haue set a gard to my mouth when the sinner stood against me †I was dumme and humbled and kept silence from good thinges and my sorrow was renewed †My hart waxed hote within me and in my meditation a fyre shal burne †I haue spoken in my tongue Lord make mine end knowne to me And the number of my daies what it is that I may know what is lacking to me Behold thou hast put my daies measurable and my substance is as nothing before thee Doubtles al things are vanitie euerie man liuing †Surely man passeth as an image yea and he is trubled in vayne He gathereth treasure and knoweth not to whom he shal gather them †And now what is my expectation is not our Lord and my substance is with thee †From al mine iniquities deliuer me a reproch to the foolish thou hast geuen me †I was dumme and opened not my mouth because thou didst it †Remoue thy scourges from me †By the strength of thy hand I haue faynted in reprehensions for iniquitie thou hast chastised man And thou hast made his soule pyne away as a spider but vaynly is euerie man trubled †Heare my prayer ô Lord and my petition with thyne eares receiue my teares Keepe not silence because I am a stranger with thee and a pilgrime as my fathers †Forgeue me that I may be refreshed before I depart and shal be no more PSALME XXXIX Christs faithful members after long expectation congratulate his coming in flesh 6. He directing his speach to his Father professeth to performe the Redemption of manking and to denounce the same in the whole world 12. prayeth for his seruantes vndertaking to satisfie for their sinnes †Vnto the end a Psalme to Dauid himselfe †EXPECTING I expected our Lord and he hath attended to me †And he heard my prayers and brought me out of the lake of miserie and from the myre of dregges And hath set my feete vpon a rocke and hath directed my steppes †And he hath put a new canticle into my mouth a song to our God Manie shal see and shal feare and they shal hope in our Lord. †Blessed is the man whose hope is in the name of our Lord and hath not had regard to vanities and false madnes †Thou hast done manie thy meruelous thinges ◠Lord my God in thy cogitations there is none that may be like to thee I haue declared and haue spoken they multiplied aboue number †Sacrifice and oblation thou wouldest not but
eares thou hast perfited to me Holocaust and for sinne thou didst not require †then said I Behold I come In the head of the booke it is written of me †that I should doe thy wil my God I would and thy law in the middes of my hart †I haue declared thy iustice in the great Church loe I wil not stay my lippes Lord thou hast knowen it †Thy iustice I haue not hid in my hart thy truth and thy saluation I haue spoken I haue not hid thy mercie and thy truth from the great councel †But thou ô Lord make not thy commiserations farre from me thy mercie and thy truth haue alwayes receiued me †Because euils haue compassed me which haue no number mine iniquities haue ouertaken me I was not able to see They are multiplied aboue the heares of my head and my hart hath forsaken me †It may please thee ô Lord to deliuer me Lord haue respect to helpe me Let them be confounded and ashamed together that seeke my soule to take it away Let them be turned backward and be ashamed that wil me euils Let them forth with receiue their confusion that say to me Wel wel †Let al that seeke thee reioyce and be glad vpon thee and let them that loue thy saluation say alwayes Our Lord be magnified †But I am a begger and poore Our Lord is careful of me Thou art my helper my protector my God be not slacke PSALME XL. The prophet pronounceth them happie that wil beleue in Christ coming in humilitie and pouertie 5. Christ describeth his owne poore afflicted state in this life by reason he is to satisfie for the sinnes of the world the malice of his aduersaries 10. especially of Iudas 11. and by way of prayer prophecieth his owne Resurrect on †Vnto the end a Psalme to Dauid him selfe BLESSED is the man that vnderstandeth concerning the needie and the poore in the euil day our Lord wil deliuer him †Our Lord preserue him and geue him life and make him blessed in the land and deliuer him not vnto the wil of his enemies †Our Lord helpe him vpon the bed of his sorow thou hast turned al his couche in his infirmitie †I said Lord haue haue mercie on me heale my soule because I haue sinned to thee †Mine enemies haue spoken euils to me When shal he die and his name perish †And if he came in to see he spake vayne thinges his hart hath gathered together iniquitie to him selfe He went forth and spake together †Al mine enemies whispered against me they did thinke euils to me They haue determined an vniust word against me Shal not he that sleepeth adde to ryse againe †For the man also of my peace in whom I hoped who did eate my breades hath greatly troden me vnder foote †But thou ô Lord haue mercie vpon me and raise me vp againe and I wil repay them †In this I haue knowen that thou wouldest me because mine enemie shal not reioyce ouer me †But me thou hast receiued because of innocencie and thou hast confirmed me in thy sight for euer †Blessed be our Lord the God of Israel from the beginning of the world and for euermore Be it be it PSALME XLI The feruent desire of the iust 6. much afflicted in this life 12. and assured hope of eternal ioy †Vnto the end vnderstanding to the sonnes of Core EVEN as the harte desireth after the fountaines of waters so doth my soule desire after thee ô God †My soule hath thirsted after God the strong liuing when shal I come and appeare before the face of God †My teares haue beene breades vnto me day and night whiles it is said to me dayly Where is thy God †These thinges haue I remembred and haue powred out my soule in me because I shal passe into the place of a meruelous tabernacle euen to the house of God In the yoyce of exultation and confession the sound of one feasting †Why art thou sorowful my soule and why dost thou truble me Hope in God because yet I wil confesse to him the saluation of my countenance †and my God My soule is trubled toward my selfe therfore wil I be mindful of thee from the land of Iordan and Hermoniim from the litle mountaine †Depth calleth on depth in the voice of thy flould-gates Al thy high thinges and thy waues haue passed ouer me †In the day our Lord hath commanded his mercie and in the night a song of him With me is prayer to the God of my life †I wil say to God Thou art my defender Why hast thou forgotten me and why goe I sorowful whiles mine enemie afflicteth me †Whiles my bones are broken mine enemies that truble me haue vpbrayded me Whiles they say to me day by day Where is thy God †Why art thou heauie ô my soule wh◠dost thou truble me Hope in God because yet I wil confesse to him the saluation of my countenance and my God PSALME XLII The iust inuocateth Gods sentence against the deceiptful that seeke his spiritual ouerthrow 4. acknowledgeth his helpe from almightie God the B. Trinitie in whose vision glorie consisteth †A Psalme of Dauid IVDGE me ô God discerne my cause from the nation not holie from the vniust and deceitful man deliuer me †Because thou art God my strength why hast thou repelled me and why goe I sorowful whiles the enemie afflicteth me Send forth thy light and thy truth they haue conducted me and haue brought me into thy holy hil and into thy tabernacles †And I wil goe in to the altar of God to God which maketh my youth ioyful †I'wil confesse to thee on the harpe ô God my God why art thou sorowful ô my soule and dost thou trubel me †Hope in God because yet wil I cōfesse to him the saluation of my countenance and my God PSALME XLIII The prophet describeth the first calling and difficulte state of the Iewish nation 6. their prosperitie at other times 10. Againe their afflictions in captiuitie and persecutions †Vnto the end for the sonnes of Core to vnderstanding O GOD we haue heard with our eares our fathers haue declared to vs. The worke that thou hast wrought in their dayes and in the dayes of old †Thy hand destroyed the nations and thou didst plant them thou didst afflict the peoples and expel them †For not by their owne sword did they possesse the land and their owne arme did not saue them But thy right hand
in honour did not vnderstand he was compared to beasts without vnderstanding and became like to them †This their way is a scandal to them and afterward in their mouth they shal take pleasure †As sheepe they are put in hel death shal feede vpon them And the iust shal rule ouer them in the morning and their aide shal waxe old in hel from their glorie †Neuerthelesse God wil redeme my soule out of the hand of hel when he shal take me †Feare not when a man shal be made rich and when the glory of his house shal be multiplied †Because when he shal dye he shal not take al thinges neyther shal his glorie goe downe with him †Because his soule in his life shal be blessed he wil confesse to thee when thou shalt do him good †He shal enter in euen to the progenies of his fathers and he shal not see light for euer †Man when he was in honour did not vnderstand he was compared to beasts without vnderstanding and became like to them PSALME XLIX Christ in his first coming calleth al Nations 3. in his second wil iudge the world 7. In the meane time God exhorteth al men to serue him in puritie of vertue which he much preferreth before external sacrifice of the old law 17. reprehending such as professe or teach the right way and liue wickedly †A Psalme to Asaph THE God of goddes our Lord hath spoken and he hath called the earth from the rysing of the sunne euen to the going downe †Out of Syon the beauty of his comelines †God wil come manifestly our God and he wil not kepe silence Fire shal burne forth in his sight and round about him a mighty tempest †He shal cal the heauen from aboue and the earth to discerne his people †Gather ye together his saincts vnto him which ordaine his testament aboue sacrifices †And the heauens shal shew forth his iustice because God is Iudge †Heare ô my people and I wil speake Israel and I wil testifie to thee God thy God am I. †I wil not rebuke thee in thy sacrifices and thy holocaustes are in my sight alwaies †I wil not take calues out of thy house nor buckegoats out of thy flockes †Because al the wilde beasts of the woods be myne the cattle in the mountaines and oxen †I haue knowne al the foules of the ayer and the beauty of the fielde is with me †If I shal be hungrie I wil not tel thee for the round earth is myne and the fulnes therof †Wil I eate the flesh of oxen or wil I drinke the blood of bucke goats †Immolate to God “ the sacrifice of praise and pay thy vowes to the Highest †And inuocate me in the day of tribulation I wil deliuer thee and thou shalt glorifie me †But to the sinner God hath sayde Why doest thou declare my iustices and takest my testament by thy mouth †But thou hast hated discipline cast my words behind thee †If thou didst see a theefe thou didst rune with him and with adulterers thou didst put thy portion †Thy mouth hath abounded with malice and thy tongue fourged guiles †Sitting thou spakest against thy brother and against thy mothers sonne thou didst put a scandal †these things hast thou done and I haue held my peace †Thou hast thought vniustly that I wil be like thee I wil reproue thee and set it against thy face †Vnderstand these things you that forget God lest sometime he take you violently and there be none to deliuer you †The “ sacrifice of prayse shal glorifie me and there is the way by which I wil shew him the saluation of God ANNOTATIONS PSALME XLIX 14. 23. The sacrifice of praise For better and more due performing of external sacrifice it is requisite that those which offer it or desire to participate do bring with them necessarie internal vertues or disposition as sorow and repentāce for their sinnes which is a kind of improper sacrifice mentioned in the next Psalme the sacrifice of iustice which rendereth ro euerie one that is due Psal 4. and sacrifise of praise or thankes geuing for al Gods benefites receiued or expected which kindes of internal and improper sacrifices do nothing preiudice but rightly prepare men to the fruict of external sacrifice euer vsed in the law of nature the law of Moyses and of Christ This place also hath an other higher and prophetical sense of the Sacrifice of Christs bodie in the Eucharist which is both propitiatorie and Sacrifise of praise and thankes geuing So S. Augustin orat aduersus Iudeos c. 6. teacheth that here certainly is a plaine change of the old sacrifices The same he affirmeth Ep. 120. c. 18. God foreshewing that the old sacrifices should be changed which were offered in shadow of a sacrifice to come I wil not take faith God to Israel calues nor goares at thy hand c. but appointeth that al Israel al nations from the rysing of the sunne to the setting shal immolate the sacrifice of praise the same Christ whom old Simeon knew an infant whom he receiued into his handes Likewise li. contra aduers legis prophet c. 20. The Church offereth to God in the bodie of Christ the sacrifice of praise PSALME L. King Dauid in great sorow for his sinnes of adultrie and murder most seriously prayeth God of his manifold mercies to remitte and purge al his offences and paines due for them 12. to restore vnto him the grace of the Holie Ghost lost by his sinnes 15. that he may teach others as in deede his singular example may teach the whole world true penance 19. contrition of hart worthely to offer sacrifice for the whole Church †Vnto the end a Psalme of Dauid †“ when Nathan the Prophet came to him after that he had sinned with Bethsabee 2. Reg. 12. HAVE mercie on me ô God according to thy great mercie And according to the multitude of thy commiserations take away myne iniquitie †“ Wash me more amply from mine iniquitie cleanse me from my sinne †Because I do know myne iniquitie and my sinne is before me alwaies †To thee onely haue I sinned and haue done euil before thee that thou mayst be iustified in thy words and mayst ouercome when thou art iudged †For behold “ I was conceiued in iniquities my mother conceiued me in sinnes †For behold thou hast loued truth the vncertaine and hidden thinges of thy wisdome thou hast made manifest to me †Thou shalt sprinkle me with hyssope and I shal be clensed thou shalt wash me and I shal be made whiter then snow †To my hearing thou shalt
and at the tribulation of the sinner Because they haue wrested iniquities vpon me in anger they were trublesome to me †My hart is trubled in me and the feare of death is falne vpon me †Feare and trembling are come vpon me and darkenes hath couered me †And I said Who wil geue me wings as of a doue and I wil fly and rest †Loe I haue gone far flying away and I abode in the wildernes †I expected him that saued me from pusillanimitie of spirit and tempest †Precipitate ô Lord and diuide their tongues because I haue sene iniquitie and contradiction in the citie †Day and night shal iniquitie compasse it vpon the walles therof and labour in the middest therof and iniustice †And there hath not ceased out of the streetes therof vsurie and guile †For if myne enimie had spoken euil to me I would verely haue borne it And if he that hated me had spoken great thinges vpon me I would perhaps haue hid myselfe from him †But thou a man of the same minde my guide and my familiar †Which diddest take swete meats together with me in the house of God we walked with consent †Let death come vpon them and let them goe downe quicke into hel Because there is wickednes in their habitations in the middes of them †But I haue cried to God and our Lord wil saue me †In the euening and morning at midday I wil speake and declare and he wil heare my voice †He wil redeme my soule in peace from them that approch to me because among manie they were with me †God wil heare and he which is before the worldes wil humble them †For there is no change with them they feared not God he hath streached forth his hand in repaying †They haue contaminated his testament they are diuided by the wrath of his countenance and his hart hath approched His wordes are made softer then oile and the same are dartes †Cast thy care vpon our Lord and he wil nourish thee he wil not geue fluctuation to the iust for euer †But thou ô God wilt bring them downe into the pitte of destruction Bloudy and deceitful men shal not liue halfe their daies but I wil hope in thee ô Lord. PSALME LV. Dauid being in danger before Achis king of Geth confidently implereth Gods helpe against the great malice and powre of his enimies 8. foretheweth their ruine his owne exaltation 12. and offereth praises and thankes Vnto the end for a people that is made far from the Sainctes Dauid in the inscription of the title when the foreners held him in Geth 1. Reg. 12. v. 12. HAVE mercie on me ô God because man hath troden vpon me al the day impugning he hath afflicted me Myne enimies haue troden vpon me al the day because they are manie that warre against me †From the height of the day I shal feare but I wil trust in thee In God I wil praise my wordes in God haue I hoped I wil not feare what flesh may do to me †Al the day did they detest my wordes against me al their cogitations are vnto euil †They wil inhabite and keepe secret they wil obserue my heele As they haue expected my soule †for nothing shalt thou saue them in wrath thou wilt breake peoples O God †I haue shewed my life to thee thou hast set my teares in thy sight As also in thy promise †then shal mine enemies be turned backeward In what day soeuer I shal inuocate thee loe I haue knowne that thou art my God †In God I wil praise the word in our Lord wil I praise thee saying I haue hoped in God I wil not feare what man can do to me †In me ô God are thy vowes which I wil render praises to thee †Because thou hast deliuered my soule from death and my feete from falling that I may please before God in the light of the liuing PSALME LVI The Prophet prayeth in tribulation 4. testifieth Gods helpe 6. praiseth his greatnes 8. promising and inuiting al nations to praise him Vnto the end destroy not to Dauid in the inscription of the title when he fled from the face of Saul into the caue HAVE mercie on me ô God haue mercie on me because my soule hath trusted in thee And I wil hope in the shadow of thy winges vntil iniquitie passe †I wil crie to God the highest God that hath done me good †He sent from heauen and deliuered me he hath geuen into reproche them that trode vpon me God hath sent his mercie and his truth †and hath deliuered my soule out of the middes of Lions whelpes I slept trubled The sonnes of men their teeth are weapons and arrowes and their tongue a sharpe sword †Be exalted aboue the heauens ô God and thy glorie vpon al the earth †They prepared a snare for my feete and bowed downe my soule They digged a pit before my face and they are falne into it †My hart is readie ô God my hart is readie I wil sing and say a Psalme †Arise my glorie arise psalter and harpe I wil arise early †I wil confesse to thee among peoples ô Lord and I wil say a Psalme to thee among the Gentiles †Because thy mercie is magnified euen to the heauens and thy truth euen to the cloudes †Be axalted aboue the heauens ô God and thy glorie vpon al the earth PSALME LVII Holie Dauid inueigheth against dissembling wicked men 7. describeth their manifold punishment 11. wherin the iust shal be comforted †Vnto the end destroy not to Dauid in the inscription of the title IF in very dede you speake iustice iudge right thinges ye sonnes of men For in the hart you worke iniquities in the earth your handes forge iniustice †Sinners are alienated from the matrice they haue erred from the wombe they haue spoken false thinges †They haue furie according to the similitude of a serpent as of the aspe that is deafe and stoppeth his eares †Which wil not heare the voice of the inchanters and of the sorcerer inchanting wisely †God shal breake their teeth in their mouth the checke tooth of the lions our Lord wil breake in peeces †They shal come to nothing as water running downe he hath bent his bow til they be weakened †As waxe that melteth shal they be taken away fyre hath falne on them and they haue not seene
these two things haue I heard †That powre is Gods and mercie ô Lord is to thee because thou wilt render to euery one according to his workes PSALME LXII Dauid in banishment with great affection desireth to vnite himselfe with God in meditation 4. purposing and promising euer to praise him 10. prophicieth the vaine endeuoures and condemnation of his enimies and his owne aduancement A Psalme of Dauid when he was in the desert of Iuda 1. Reg. 22. O GOD my God to thee I watch from the morning light My soule hath thirsted to thee my flesh to thee very manie wayes †In a desert land and inaccessible and without water so in the holie haue I appeared to thee that I might see thy strength and thy glorie †Because thy mercie is better then liues my lippes shal prayse thee †So wil I blesse thee in my life and in thy name I wil lifte vp my hands †As with marrow and fatnes let my soule be filled and my mouth shal praise with lippes of exultation †If I haue bene mindful of thee vpon my bedde in the morning I Wil meditate on thee †because thou hast bene my helper †And in the couert of thy winges I wil reioice my soule hath cleaued after thee thy right hand hath receiued me †But they in vaine haue sought my soule they shal enter into the inferiour partes of the earth †They shal be deliuered into the handes of the sworde they shal be the portions of foxes †But the king shal reioice in God al shal be praised that sweare by him because the mouth is stopped of those that speake wicked thinges PSALME LXIII A prayer of the iust reposing their whole trust in God 7. and reioycing that the enimies machinations are frustrate Vnto the end a Psalme of Dauid HEARE ô God my prayer when I make petition from the feare of my enimie deliuer my soule †Thou hast protected me from the assemblie of the malignant from the multitude of them that worke iniquitie †Because they haue sharpned their tongues as a sworde they haue bent the bow a bitter thing †that they may shoote in secretes at the immaculate †Sodanely they wil shoote at him and wil not feare they haue confirmed to themselues a wicked worde They haue talked to hide snares they haue saide who shal see them †They haue search 〈…〉 they haue failed searching with scrutani◠†Man shal come to a 〈…〉 and God shal be exalted Childrens arrowes are made their woundes †and their tongues are weakned against them Al that saw them were trubled †and euerie man feared And they shewed forth the workes of God and they vnderstood his doinges †The iust shal reioice in our Lord and shal hope in him and al the right of hart shal be praised PSALME LXIIII. God is rightly praised in Sion and I erusalem in his Church only for his benefites bestowed and promised 8. Vnto which also in the time of grace al nations shal be called To the end a Psalme of Dauid the Canticle of Ieremie and Ezechiel to the people of the transmigration when they begane to goe forth AN hymne ô God becometh thee in Sion a vow shal be rendered to thee in Ierusalem †Heare my prayer al flesh shal come to thee The wordes of the wicked haue preuailed vpon vs and thou wilt be propitious to our impieties Blessed is he whom thou hast chosen and taken he shal dwel in thy courtes †We shal be replenished in the goods of thy house holie is thy temple meruelous in equitie †Heare vs ô God our sauiour the hope of al the ends of the earth and in the sea farre †Preparing mountanes in thy strength girded with might which trublest the depths of the sea the sound of the waues therof †The Gentiles shal be trubled and they that inhabite the borders shal be affraide of thy signes the outegoinges of the morning and euening thou shalt delight †Thou hast visited the earth and hast inebriated it thou hast multiplied to inrich it The riuer of God is replenished with waters thou hast prepared their meat because so is the preparation therof †Inebriate her riuers multiplie her fruites in her dropps she shal reioyce springing †Thou “ wilt blesse the crowne of the yeare of thy goodnes and thy fildes shal be replenished with plentie †The u beautiful places of the desert shal be fat and the litle hilles shal be girded aboute with exultation The rammes of the shepe are clothed and the valleis shal abounde with corne they wil crie yea they wil say an hyme ANNOTATIONS PSALME LXIIII. 12. God vvil blesse the crovvne Vnder the Allegorie of the land of Iurie vvherunto the people of God vvere to be restored after their captiuitie in Babylon the Psalmist here prophecieth greater thinges then can be verified of the temporal state of the Iewes that the militant Church shal stil be blessed from the beginning to the end yelding expected fruict and al the iust that perseuere to the end of their liues shal receiue most happie and glorious revvardes of their laboures As S. Paul after his meritorious trauels confidently expected his glorious revvard vvhen he saide 2. Tim. 4. I haue fought a good fight I haue consummate my course I haue kept my faith Concerning the rest there is layde vp for me a Crovvne of iustice vvhich our Lord vvil render to me in that day a iust Iudge And not only to me but to them also that loue his coming And this is called the crovvne of the yeare of Gods benignitie because God of his ovvne benignitie vvithout mans former desert geueth grace and in the end for merite folovving geueth a crovvne of glorie So our Blessed Sauiour according to his fulnes of grace vvhich vvas in his soule and infinite merite receiued a crovvne of glorie in the consummation of his temporal life after the space of thirtie three yeares And our Blessed Ladie the mother of God receiued an ansvverable crovvne to her excellent grace and merites in the consummation of her life at the end of sixtie three yeares In memorie of vvhich numbers of yeares deuout men haue piously instituted certaine formes of prayers called the Crovvnes or Corones of our Sauiour and of our Ladie PSALME LXV The prophet inuiteth al men to praise God for his meruelous workes and benefites donne to the Iewes 7. Who being vngratful 8. Gentiles are called 16. and bring forth better fruict Vnto the end a Canticle of resurrection MAke ye iubilation to God al the earth †say a psalme to his name geue glorie to his praise â€
Say ye to God How terrible are thy workes ô Lord in the multitude of thy strength thine enimies shal lie to thee †Let al the earth adore thee and sing to thee let it sing a psalme to thy name †Come ye and see the workes of God terrible in counsels ouer the chidren of men †Who turneth the sea into drie land in the riuer they shal passe on foote there we shal reioyce in him †Who ruleth in his strength for euer his eyes looke vpon the gentiles they that exasperate him let them not be exalted in themselues †Ye Gentiles blesse our God and make the voice of his prayse hearde †Who hath put my soule in life and hath not geuen my feete to be moued †Because thou hast proued vs ô God by fire thou hast tried vs as siluer is tried †Thou hast brought vs into a snare thou hast laide tribulations on our backe thou hast set men vpon our heades †We haue passed through fire and water and thou hast brought vs out into refreshing †I wil goe into thy house with holocaustes I wil render thee my vowes †which my lippes haue distinguished And my mouth hath spoken in my tribulation †Holocaustes with marrow wil I offer to thee with incense of rammes I wil offer to thee oxen with bucke goates †Come ye heare and I wil tel al ye that feare God what great things he hath done for my soule †To him haue I cried with my mouth and haue exulted vnder my tongue †If I haue beheld iniquitie in my hart our Lord wil not heare †Therfore hath God heard and hath attended to the voice of my petition †Blessed be God who hath not remoued my prayer and his mercie from me PSALME LXVI The prophet prayeth for and withal foreshoweth the propagation of the Church of Christ Vnto the end in hymes a Psalme of Canticle to Dauid GOd haue mercie vpon vs and blesse vs illuminate his countenance vpon vs and haue mercie on vs. †That we may know thy way vpon earth in al nations thy saluation †Let peoples ô God confesse to thee let al peoples confesse to thee †Let nations be glad reioice because thou iudgest peoples in equitie and the nations in earth thou doest direct †Let peoples ô God confesse to thee let al peoples confesse to thee †the earth hath yelded her fruite God our God blesse vs †God blesse vs and let al the endes of the earth feare him PSALME LXVII Notwithstanding great persecutions the Church prospereth 10. Especially in the new testament by Apostolical function 18. ministerie of Angels Christs Ascension coming of the Holie Ghost 31. confirming the faithful repressing the insolent and conuerting manie 35. For al which the prophet inuiteth al men to praise God Vnto the end a Psalme of Canticle to Dauid himself LEt God arise and let his enimies be dispersed and let them that hate him flee from his face †As smoke vanisheth let them vanish away as waxe melteth at the presence of fire so let sinners perish at the presence of God †And let the iust make merrie and reioyce in the sight of God and let them be delighted in mirth †Sing to God say a Psalme to his name make way to him who mounteth vpon the west Lord is his name Reioyce ye in his syght they shal be trubled at the presence of him †the father of orphanes and iudge of widowes God in his holie place †God that maketh men to inhabite of one manner in a house That bringeth forth them that be bound in strengh likewise them that exasperate that dwel in sepulchers †O God when thou wentest forth in the sight of thy people when thou didst passe through the desert †The earth was moued and the heauens also distilled at the presence of the God of Sina at the face of the God of Israel †Voluntarie rayne shalt thou seperat ô God to thine inheritance and it was weakned but thou hast persited it †Thy liuing creatures shal dwel in it thou hast prepared in thy swetnes for the poore ô God †Our Lord shal geue the word to them that euanglize with great powre †The king of hoastes the beloued of the beloued and to the beautie of the house to diuide the spoyles †If ye sleepe among the middest of the lottes the winges of a doue layde ouer with siluer and the hinder parts of her backe in the palenes of gold †Whiles the heauenlie discerneth kings ouer her with snow they shal be made white in Selmon †“ The mountane of God a fat mountane A mountane crudded as cheese a fatte mountane †“ why suppose you crudded mountanes A mountane in which it hath wel pleased God to dwel therin for in dede our Lord wil dwel euen to the end †The chariote of God is ten thousand folde thousands of them that reioyce our Lord in them in Sina in the holie place †Thou art ascended on hygh thou hast taken captiuitie thou hast receiued gifts in men for euen those that do not beleue our Lord God to inhabite †Blessed be our Lord day by day the God of our saluations wil make vs a prosperous iourney †Our God is the God of sauing and the issues of death are of our Lord our Lord. †But yet God stil breake the heads of his enimies the hearie croune of them that walke in their sinnes Our Lord Said Out of Basan I wil conuert I wil conuert into the depth of the sea †That thy foote may be dipped in bloude the tongue of thy dogges made redde with * the same bloud of the enimies †They haue seene thy entringes in ô God the entrings of my God of my King Who is in the holie place †Princes came before ioyned with them that sang in the middes of young wemen plaing on tymbrels †In churches blesse ye God our Lord of the fountains of Israel †There Beniamin a youngman in excesse of minde The Princes of Iuda their leaders the Princes of Zabulon the Princes of Nephthali †Command thy strength ô God confirme this ô God which thou hast wrought in vs. †From thy temple in Ierusalem kinges shal offer giftes to thee †Rebuke the wilde beasts of the reede the congregation of bulles in the kine of thy peoples that they may exclude them which are tried with siluer Dissipate the nations that wil warres †Legates shal come out of Aegypt Aethiopia shal prevent his handes
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
are saide of thee ô cittie of God †I wil be mindeful of Raab and Babylon knowing me Behold the foreners and Tyre the people of the Aethiopians these were there †Shal it not be said of Sion Man and man is borne in her and the Highest himselfe founded her †Our Lord wil declare in scriptures of peoples and of princes of those that haue bene in her †The habitation in thee is as it were of al reioycing PSALME LXXXVII A faithful person sore and long afflicted lamentably complaineth praying God 15. not stil to repel him being leift desolate 19. without al consolation of freindes A Canticle of a Psalme to the children of Core vnto the end for Maheleth to answer of vnderstanding to Eman the Ezrahite O †Lord the God of my saluation in the day haue I cried and in the night before thee †Let my prayer enter in thy sight incline thine eare to my petition †Because my soule is replenished with euils and my life hath approched to hel †I am accounted with them that descend into the lake I am become as a man without helpe †free among the dead as the wounded sleeping in the sepulchres of whom thou art mindeful no more and they are cast of from thy hand †They haue put me in the lower lake in the darke places and in the shadowe of death †Thy furie is confirmed vpon me and al thy waues thou hast brought in vpon me †Thou hast made my familiars far from me they haue put me abomination to themselues I was deliuered and came not forth †myne eies languished for pouertie I cried to thee ô Lord al the day I stretched out my handes to thee †Wil t thou doe meruels to the dead or shal phisicians raise to life and they confesse to thee †Shal any in the sepulchre declare thy mercie and thy truth in perdition †Shal thy meruelous workes be knowne in darkenes and thy iustice in the land of obliuion †And I ô Lord haue cried to thee and in the morning shal my praier preuent thee †Why doest thou o Lord reiect my prayer turnest away thy face from me †I am poore and in labours from my youth and being exalted humbled and troubled †Thy wrathes haue passed vpon me and thy terrours haue trubled me †They haue compassed me as water al the day they compassed me together †Thou hast made frend and neighboure far from me and my familiars because of miserie PSALME LXXXVIII Gods mercie and truth with his great promises to Dauid 6. his powre in the whole world and iust iudgements are the true ioy of his seruantes 20. Christs kingdom shal remaine for euer 31. yea manie offending yet al shal not perish 39. but after great affliction 47. God wil respect mans infirmitie 50. his owne promise and the enimies reproching his seruantes and himselfe 53. who is blessed for euer Of vnderstanding to Ethan the Ezrahite THe mercies of our Lord I wil sing for euer In generation and generation I wil shewe forth thy truth in my mouth †Because thou saidst Mercie shal be built vp for euer in the heauens thy truth shal be prepared in them †I haue ordained a testament with mine elect I haue sworne to Dauid my seruant †for ever wil I prepare thy seede And I wil build thy seat vnto generation and generation †The heauens shal confesse thy meruelous workes ô Lord yea and thy truth in the church of saintes †For who in the cloudes shal be equal to our Lord shal be like to God among the sonnes of God †God who is glorified in the counsel of saintes great and terrible ouer al that are round about him †O Lord God of hoastes who is like to thee thou art mightie ô Lord and thy truth round about thee †Thou rulest ouer the powre of the sea and the mouing of the waues therof thou doest mitigate †Thou humbledst the proud one as one wounded in the arme of thy strength thou hast dispersed thine enimies †The heauens are thine and the earth is thine the round earth and the fulnes therof thou hast founded †the north and the sea thou hast created Thabor and Hermon shal reioice in thy name †thy arme is with might Let thy hand be confirmed and thy righthand exalted †iustice and iudgement is the preparation of thy seat Mercie and truth shal goe before thy face †blessed is the people that knoweth iubilation Lord they shal walke in the light of thy countinance †and in thy name they shal reioyce al the day and in thy iustice they shal be exalted †Because thou art the glorie of their streingth and in thy good pleasure shal our horne be exalted †Because our protection is of our Lord and of the holie one of Israel our king †Then didst thou speake in vision to thy saintes and saidst I haue put helpe on the mightie one and haue exalted an elect one of my people †I haue found Dauid my seruant with myne holie oyle haue I anointed him †For mine hand shal helpe him and myne arme shal strengthen him †The enimie shal nothing preuale in him and the sonne of iniquitie shal not adde to hurt him †And I wil cut downe his enimies before his face and them that hate him I wil put to flight †And my truth and my mercie with him and in my name shal his horne be exalted †And I wil put his hand in the sea and his righthand in the riuers †He shal inuocate me Thou art my Father my God and the protector of my saluation †And I wil put him the firstbegotten high aboue the kings of the earth †I Wil kepe my mercie vnto him for euer and my testament faithful to him †I wil put his seed for euer and euer and his throne as the daies of heauen †But if his children shal forsake my lawe and wil not walke in my Iudgementes †If they shal profane my iustices and not kepe my commandmentes †I wil visite their iniquities with a rod and their sinnes with stripes †But “ my mercie I wil not take away from him neither wil I hurt in my truth †Neither wil I profane my testament and the words that procede from my mouth I wil not make frustrate †Once I haue sworne in my holie if I lie to Dauid †his seede shal continewe for euer †And his throne as the Sunne in my sight and as the Moone perfect for euer and a faithful witnesse in heauen †“ But thou hast repelled and dispised thou hast differred thy Christ †Thou hast ouerthrowne the testament of thy seruant thou hast profaned his
day soeuer I am in tribulation incline thine eare to me In what day soeuer I shal inuocate thee heare me speedely †Because my dayes haue vanished as smoke and my bones are withered as a drie burnt firebrand †I am striken as grasse and my hart is withered because I haue forgotten to eate my bread †For the voyce of my groning my bone hath cleaued to my flesh †I am become like a pellicane of the wildernes I am become as a nightcrow in the house †I haue watched and am become as a sparow solitarie in the housetoppe †Al the day did mine enemies vpbrayde me and they that praysed me sware against me †Because I did eate ashes as bread mingled my drinke with weeping †At the face of thy wrath and indignation because lifting me vp thou hast throwne me downe †My daies haue declined as a shadow and I am withered as grasse †But thou ô Lord endurest for euer and thy memorial in generation and generation †Thou rysing vp shal haue mercie on Sion because it is time to haue mercie on it because the time cometh †Because the stones therof haue pleased thy seruantes and they shal haue pittie on the earth therof †And the Gentiles shal feare thy name ô Lord and al the kinges of the earth thy glorie †Because our Lord hath built Sion and he shal be seene in his glorie †He hath had respect to the prayer of the humble and he hath not despised their petition †Let these thinges be written vnto an other generation and the people that shal be created shal praise our Lord. †Because he hath looked forth from his high holie place our Lord from heauen hath looked vpon the earth †That he might heare the gronings of the fettered that he might loose the children of them that are slayne †That they may shewforth the name of our Lord in Sion and his praise in Ierusalem †In the assembling of the people together in one and kinges to serue our Lord. †He answered him in the way of his strength Shew me the fewnes of my daies †Cal me not backe in the halfe of my daies thy yeares are vnto generation and generation †In the beginning ô Lord thou didst found the earth and the heauens are the workes of thy hands †They shal perish but thou art permanent and they shal al waxe old as a garment And as a vesture thou shalt change them and they shal be changed †but thou art the selfe same and thy yeares shal not faile †The children of thy seruantes shal inhabite and their seede shal be directed for euer PSALME CII Thankes to God for priuate 6. and publike benefites 17. His mercie iustice and other proprieties are immutable 20. Angels and al other creatures are inuited to praise him †To Dauid himself MY soule blesse thou our Lord and al thinges that are within me his holie name †My soule blesse thou our Lord and forget not al his retributions †Who is propitious to al thine iniquities who healeth al thine infirmities †Who redemeth thy life from deadly falling who crowneth thee in mercie and commiserations †Who replenisheth thy desire in good thinges “ thy youth shal be rewed as the eagles †Our Lord doth mercies and iudgement to al that suffer wrong †He made his waies knowne to Moyses his willes to the children of Israel †Our Lord is pitieful and merciful long suffering and very merciful †He wil not be angrie alwayes neither wil he threaten for euer †He hath not done to vs according to our sinnes neither according to our iniquities hath he rewarded vs. †For according to the height of heauen from the earth hath he strengthned his mercie vpon them that feare him †As far as the East is distant from the West hath he made our iniquities far from vs. †As a father hath compassion of his children so hath our †Lord compassion on them that feare him †because he hath knowen our making He remembred that we are dust †man his daies are as grasse as the floure of the filde so shal he florish †Because the spirit shal passe in him and he shal not stand and he shal know his place no more †But the mercie of our Lord from euerlasting and vnto euerlasting vpon them that feare him And his iustice is vpon the childrens children to them that keepe his testament †And are mindful of his commandmentes to doe them †Our Lord hath prepared his seate in heauen and his kindom shal haue dominion ouer al. †Blesse our Lord al ye his Angels mightie in powre doing his word that feare the voice of his wordes †Blesse our Lord al ye his hoastes you his ministers that doe his wil. †Blesse ye our Lord al his workes in euerie place of his dominion my soule blesse thou our Lord. ANNOTATIONS PSALME CII 5 Thy youth shal be renevved as the Eagles Aristotel and Plinie write that an Eagle decayeth not nor euer dieth by old age but the vpper part of her beake st l growing at last hâ—ndereth her from eating and so she dieth of famâ—ne Saadias and other Hebrew Rabbins reporte that an Eagle euerie tenne yeares washeth herselfe â—n the sea as in a baâ—h then flying very hiegh burneth her fethers in the elemental fire new fethers growing she becometh fresh as in her first youth tâ—l at last about an huadred yeares old she is not able to rise from the water and so is drowned S. Augustin more probably affirmeth that in long time her â—eâ—ke growing long and stopping her mouth that she can not eate she breaketh the vpper hooked part therof against a stone and so receiueth meate and recouereth strength as in her youth But whatsoeuer is the natural propert e of this kinglie birde the Royal Prophet here instructeth vs by the sâ—nilitude of her long life or by the renouation of her streingth that iust men Gods seruantes are spiritually renouated in Christ the principal rocke on whoâ— the Church al the faithful are built either by receiuing new streingth by his grace in their soules after they are weakened by sinne as S. Ierom and Eu hymius expound this place or by restauration of their bodies glorified in the resurrection as S. Augustin teacheth or by both as most Catholique Doctors vnderstand it For one sense of holie Scripture excludeth not an other Especially when one is subordinate to the other As here these two senses do very wel concurre seing the state of the bodie after the resurrection dependeth vpon the state of the soule at
Idumea †Wil t not thou ô God which hast repelled vs and wilt not thou goeforth ô God in our hoastes †Geue vs helpe out of tribulation because mans saluation is vayne †In God we shal doe strength and he wil bring our enemies to nothing PSALME CVIII Christ by the mouth of Dauid requesteth of God to be iustly declared innocent and his enimies punished 6. particularly describing Iudas the traitors malice 21. and his owne temporal afflictions 26. prayeth 30. and praiseth God for his deliuerie †Vnto the end a Psalme of Dauid O God conceale not my prayse because the mouth of the sinner and the mouth of the deceitful man is open vpon me †They haue spoken against me with deceitful tongue and with wordes of hatred they haue compassed me and they haue impugned me without cause †For that they should loue me they backbited me but I prayed †And they set against me euil thinges for good and hatred for my loue Appoint a sinner ouer him and let the diuel stand on his righthand †When he is iudged let him comeforth condemned and let his prayer be turned into sinne †Let his dayes be made fewe and let an other take his bishopricke †Let his children be made orphans and his wife a widow †Let his children be transported wandering and let them begge and let them be cast out of their habitations †Let the vsurer search al his substance and let strangers spoile his labours †Let there be none to helpe him neither let there be anie to haue pittie on his pupilles †Let his children come to destruction in one generation let his name be cleane put out †Let the iniquitie of his fathers returne to memorie in the sight of our Lord and let not the sinne of his mother be blotted out †Let them be before our Lord alwayes and let the memorie of them perish out of the earth †For that he remembred not to doe mercie †And he persecuted the poore and needie man and the compunct in hart to kil him †And he loued cursing and it shal come to him and he would not blessing and it shal be far from him And he put on cursing as a garment and it entred as water into his inner partes and as oile in his bones †Be it to him as a garment wherwith he is couered and as a girdle wherwith he is alwayes girded †This is the worke of them that detract from me before our Lord and that speake euils against my soule †And thou Lord Lord doe with me for thy names sake because thy mercie is swete Deliuer me †because I am needie and poore and my hart is trubled within me †As a shadow when it declineth am I taken away and I am shaken as locustes †My knees are weakened with fasting and my flesh is changed by reason of oile †And I am made a reproch to them they saw me and wagged their heades †Helpe me ô Lord my God saue me according to thy mercie †And let them know that this is thy hand and thou ô Lord hast done it †They wil curse and thou shalt blesse let them that rise vp against me be confounded but thy seruant shal reioyce †Let them that detract from me be clothed with shame and let them be couered with their confusion as with a duble patched cloke †I wil confesse to our Lord excedingly with my mouth and in the middes of manie I wil prayse him †Because he hath stood on the righthand of the poore that he might saue my soule from the persecutors PSALME CIX Christ rising and ascending into heauen sitteth on the right hand of God 2. beginning in Ierusalem reigneth in the Church of the whole earth 4. vseth the Priesthood of Melchisedechs order to the end of the world 6. and shal iudge the world †A psalme of Dauid OVR Lord sayd to my Lord Sitte on my right hand til I make thine enemies thy footestoole of thy feete †Our Lord wil sendforth the rod of thy strength from Sion rule thou in the middes of thine enemies †With thee the beginning in the day of thy strength in the brightnes of holie thinges from the wombe before the day starre I begat thee †Our Lord sware and it shal not repent him Thou art “ a Priest for euer “ according to the order of Melchisedech †Our Lord on thy righthand hath broken kinges in the day of his wrath †He shal iudge in nations he shal fil ruines he shal crush the heads in the land of manie †Of the torrent in the way he shal drinke therfore shal he exalt the head ANNOTATIONS CIX 4. A Priest for euer In two respectes Christ is a Priest for euer in that from the first instant of his incarnation he was and remaneth a Priest now also in heauen and al other Priestes are his ministerial vicares not successors So that al priestlie functions which they doe he by them doth the same as the principal Priest VVherupon saith S. Paul 1. Cor 4. So let a man thincke of vs as of the ministers of Christ and dispensers of the mysteries of God Secondly Christ dayly offering Sacrifice by the handes of his Priestes doth continually pacifie Gods wrath in behalf of those sinners for whom it is duly applied euen to the end of the world VVheras the Priesthood of Aaron and of al others in the old Testament ceassed by their deathes both in the office and in the effect 4 According to the order of Melchisedech As Melchisedech king of peace and iustice without father mother or genealogie expressed in holie Scriptures or otherwise knowen to the world was Priest or the Hieghest offered bread and wine an vnbloudie sacrifice communicating with both Chananeites and Hebrewes blessed Abraham and tooke tithes of him and his subiectes so Christ the true King of peace iustice without father of his humanity without mother of his Diuinitie the Sonne of God of ineffable genealogie borne of a virgin in his humanitie the Priest of God offereth Sacrifice not only bloudie on the Crosse but also vnbloudie in the formes of bread and wine continueth the same by the ministerie of other Priestes maketh al nations partakers therof blesseth them and receiueth of them al dutiful and rellgious seruice as of his subiectes PSALME CX Praise of God for benefites 4. especially for the B. Sacrament of the Eucharist 6 with other graces imperted to the Catholique Church Alleluia I Wil confesse to thee ô Lord with al my hart in the counsel of the iust and b the congregation †The workes of our Lord are great exquisite according to al his willes †Confession and magnificence his worke
sorte of al is the Idolatrie vvhich the Pâ—almist here describeth vvhen Imagees made by mens handes are immediatly honored as goddes in themselues For such goddes the Gentiles had and of them the Prophet here speaketh Compaâ—ing these visible sensles imagined goddes vvith the one eternal inuisible God vvho is made notorious by his diuine conspicuous vvorkes vvheras these idols by hovv much they are more visible so much more they are contemptible because being fashioned vvith mouth eyes eares nose handes feete throte and other members they are altogether sensles not able to speake vvith their mouth and therin more base in nature then the men that made them nor able to see heare smel taist feele to vvalke to moue nor to crie al vvhich beastes can doe And therfore these that make them or haue confidence in them as the Prophet here signifieth that some haue v. 16. are most absurde becoming like to the same idols in their vnderstanding and internal cogitations as these idols are voide of external sense And al Idolaters are most vvicked geuing diuine honour to anie creature are therin seruantes of diuels VVhether they immediatly honour diuels as vvhen sorcerers and vvitches making pact vvith the diuel adore him and he for the same doth some thing vvhich they demand or that they honour some other creature vvherin by the diuels false persvvasion they thincke there is diuine poore Both vvhich vvares diuels vsurpe Gods honour and therfore the same Prophet saide in an other Psalme Al the goddes of Gentiles are diuels PSALME CXIIII The prayer of a iust man in tribulation with confidence and gratitude towards God Allelu ia I haue loued because our Lord wil heare the voice of my prayer †Because he hath inclined his eare to me and in my daies I wil inuocate †The sorowes of death haue compassed me and the perils of hel haue found me I haue found tribulation and sorow †and I inuocated the name of our Lord. O Lord deliuer my soule †our Lord is merciful and iust and our God doth mercie †Our Lord kepeth litle ones I was humbled and he hath deliuered me †Turne ô my soule into thy rest because our Lord hath done good to thee †Because he hath deliuered my soule from death mine eies from teares my feete from sliding †I wil please our Lord in the countrie of the liuing PSALME CXV A iust man acknowledging that spiritual life beginneth by faith and by publique profession therof 4. gratfully accepteth of Christs Redemption 5. dedicateth his life and al he hath to Gods seruice Allelu ia I beleued for which cause I spake but I was humbled excedingly †I said in mine excesse Euerie man is a lyer †What shal I render to our Lord for al thinges that he hath rendred to me †I wil take the chalice of saluation and I wil inuocat the name of our Lord. †I wil render my vowes to our Lord before al his people †precious in the sight of our Lord is the death of his Sainctes †O Lord because I am thy seruant I am thy seruant and the sonne of thy hand maide Thou hast broken my bondes †I wil sacrifice to thee the hoast of praise and I wil inuocate the name of our Lord. †I wil render my vowes to our Lord in the sight of al his people †in the courtes of the house of our Lord in the middes of thee ô Ierusalem PSALME CXVI Gods mercie is largely extended to al Gentiles by Christ and his promise withal is performed to the Iewes Allelu ia PRAYSE our Lord al ye Gentiles prayse him al ye peoples †Because his mercie is confirmed vpon vs and his truth remaineth for euer PSALME CXVII Faithful people collected in the Church of Christ exhorte each other to render thankes to God for their deliuerie from spiritual and temporal tribulations 16. The Laitie demand participation of Christs Mysteries promising to serue him duly 25. Which the Pastors freely impert and together with the people solemnely celebrate Gods praise Allelu ia CONFESSE ye to our Lord because he is good because his mercie is for euer †Let Israel now say that he is good that his mercie is for euer †Let the house of Aaron now say that his mercie is for euer †Let them now say which feare our Lord that his mercie is for euer †From tribulation I inuocated our Lord and our Lord heard me in largenes †Our Lord is my helper I wil not feare what man can doe to me †Our Lord is my helper and I wil looke ouer mine enemies †It is good to hope in our Lord rather then to hope in man †It is good to hope in our Lord rather then to hope in princes †Al nations haue compassed me and in the name of our Lord am I reuenged on them †Compassing they haue compassed me and in the name of our Lord I was reuenged on them †They compassed me as bees and were inflamed as fyre in thornes and in the name of our Lord I was reuenged on them †Being thrust I was ouerturned to fal and our Lord receiued me †Our Lord is my strength and my prayse and he is made my saluation The voice of exultation and of saluation in the tabernacles of the iust †The right hand of our Lord hath wrought strength the right hand of our Lord hath exalted me the right hand of our Lord hath wrought strength †I shal not die but shal liue and I wil tel the workes of our Lord. †Our Lord chastising hath chastised me and to death he hath not deliuered me †Open ye the gates of iustice to me being entred into them I wil confesse to our Lord †this is the gate of our Lord the iust shal enter into it †I wil confesse to thee because thou hast heard me and art become my saluation †The stone which the builders reiected the same is made into the head of the corner †This was done by our Lord and it is meruelous id our eies †This is the day which our Lord made let vs reioice and be glad therein †O Lord saue me ô Lord geue good successe Blessed be he that cometh in the name of our Lord. †We haue blessed you of the house of our Lord †our Lord is God and he hath geuen light to vs. Appoint a solemne day with thicke bowes euen to the horne of the altar †Thou art my God and I wil confesse to thee thou art my God and I wil exalt thee I wil confesse to thee because thou hast heard me and art become my saluation
my soule he hath humbled my life in the earth He hath set me in obscure places as the dead of the world †and my spirit is in anguish vpon me within me my hart is trubled †I was mindful of old dayes I haue meditated in al thy workes in the factes of thy handes did I meditate †I haue stretched forth my handes to thee my soule is as earth without water vnto thee †Heare me quickly ô Lord my spirite hath faynted Turne not away thy face from me and I shal be like to them that descend into the lake †Make me heare thy mercie in the morning because I haue hoped in thee Make the way knowen to me wherein I may walke because I haue lifted vp my soule to thee †Deliuer me from mine enemies ô Lord to thee I haue fled †teach me to doe thy wil because thou art my God Thy good spirite wil conduct me into the right way †for thy name sake ô Lord thou wilt quicken me in thine equitie Thou wilt bring forth my soule our of tribulation †and in thy mercie thou wilt destroy mine enemies And thou wilt destroy al that afflict my soule because I am thy seruant PSALME CXLIII The royal Prophet thanketh God for al his victories and possession of the kingdom 3. Admiring Gods benignitie towards man 5. prayeth to be stil defended from al enimies 9. promiseth a new songue of prayse 11. describeth the vanitie of worldlie men 15. concluding that true felicitie is in seruing God A Psalme of Dauid against Goliath BLESSED be our Lord my God who teacheth my handes to battel and my fingers to warre †My mercie and my refuge my defender and my deliuerer My protectour and I haue hoped in him who subdeweth my people vnder me †Lord what is man that thou art made knowne to him or the sonne of man that thou estemest him †Man is made like to vanitie his dayes passe as a shadow †Lord incline thy heauens and descend touch the mountaynes and they wil smoke †Lighten lightening and thou shalt disperse them shoote out thine arrowes and thou shalt destroy them †Send forth thy hand from on high take me out and deliuer me from manie waters from the hand of children strangers †Whose mouth hath spoken vanitie and their right hand is the right hand of iniquitie †O God I wil sing to thee a new song in the psalter of ten stringes I wil sing to thee †Who geuest saluation to kinges who hast redemed Dauid thy seruant from the malignant sword †deliuer me And rescue me out of the hand of children strangers whose mouth hath spoken vanitie and their right hand is the right hand of iniquitie †Whose sonnes are as new plantes in their youth Their daughters comly trimmed decked about after the similitude of a temple †Their storehouses ful flowing out of this into that Their ewes ful of yong abunding in their going forth †their oxen are fatte There is no ruine of wal nor passage nor crie in their streates †They haue said that it is a happie people which hath these things blessed is the people whose God is our Lord. PSALME CXLIIII God is and for euer ought to be praised 3. for his immensiue infinite glorious Maiestie meruelous workes merciful benefites for his powre wisdom iustice 19. who wil reward the good and destroy the wicked Praysing to Dauid himselfe I “ Wil exalt thee my God the king and I wil blesse thy name for euer and for euer and euer †Euerie day wil I blesse thee and wil praise thy name for euer and for euer and euer †Great is our Lord and exceding laudable and of his greatnes there is no end †Generation and generation shal praise thy workes and they shal pronounce thy powre †They shal speake the magnificence of the glorie of thy holines and shal tel thy meruelous workes †And they shal tel the force of thy terrible thinges and shal declare thy greatnes †They shal vtter the memorie of the abundance of thy swetnes and in thy iustice they shal reioyce †Our Lord is pitiful and merciful patient and very merciful †Our Lord is sweete to al and his commiserations are ouer al his workes †Let al thy workes ô Lord confesse to thee and let thy sainctes blesse thee †They shal tel the glorie of thy kingdom and shal speake thy might †That they may make thy might knowne to the children of men and the glorie of the magnificence of thy kingdom †Thy kingdom is a kingdom of al worldes and thy dominion in al generation and generation †“ Our Lord is faithful in al his wordes and holie in al his workes †Our Lord lifteth vp al that fal and setteth vp al that are bruised †The eies of al hope in thee ô Lord and thou geuest their meate in time conuenient †Thou openest thy hand and fillest euerie liuing creature with blessing †Our Lord is iust in al his wayes and holie in al his workes †Our Lord is neere to al that inuocate him to al that inuocate him in truth †He wil doe the wil of them that feare him and wil heare their prayer and saue them †Our Lord keepeth al that loue him and he wil destroy al sinners †My mouth shal speake the prayse of our Lord and let al flesh blesse his holie name for euer and for euer and euer ANNOTATIONS PSALME CXLIIII I vvil exalt thee As this Psalme is the first of the seuen vvhich conteyne more particular instruction of perpetually praising God so it is the seuenth of those vvhich are composed in order of the Alphabet tovvitte the 24 33. â—â— 110. 111. 118. and this 144 Of vvhich the three former vvant some letters signifying as Cassiodorus interpreteth such in Gods Church as sing his praises but vvith some imperfections the other foure haue the perfect Alphabet signifying those that sing Gods praises vvith perfect deuotion VVhich only foure S. Ierom calleth Alphabetical Psalmes Epist ad Paulam Vrbiâ—am Proâ—m in Lament Ierem. 1â— Our Lord is faithful This verse is not novv in the ordinarie Hebrevv texâ— and therfore either the same is defectiue or els this Psalme should senâ—e noâ— to be composed vvith a perfect Alphabet in the fountaine tongue For here it vvanteth the letter Nun. But seing S. Ierom counteth this one of the foure Alphabetical Psalmes omitting the other three vvhich consist of vnperfect Alphabets it is very probable that this verse vvas once in the Hebrevv text as it is both in Greke Latin VVherby amongst other places appeareth that there is no certaintie to correct the Greke or Latin Bible by the Hebrâ—â—â— vvhich is novvextant but
in the hart of them that thinke euil thinges but ioy foloweth them that geue counsels of peace †It shal not make the iust sorie what soeuer shal fal to him but the impious shal be replenished with euil †Lying lippes are an abomination to our Lord but they that doe faithfully please him †A circumspect man concealeth knowlege and the hart of the vnwise prouoketh folie †The hand of the strong shal rule but that which is slothful shal serue vnder tributes †Pensifnesse in the hart of a man shal humble him with a good word he shal be made glad †He that neglecteth damage for a freind is iust but the way of the impious shal deceiue them †The fraudulent man shal not finde gayne and the substance of a man shal be the price of gold †In the path of iustice life but the by way leadeth to death CHAP. XIII A wise sonne is the doctrine of the father but he that is a scorner heareth not when he is rebuked †Of the fruite of his owne mouth man shal be filled with good thinges but the soule of the preuaricateurs is wicked †He that kepeth his mouth kepeth his soule but he that is vnaduised to speake shal feele euils †The sluggard wil and wil not but the soule of them that worke shal be made fatte †The iust shal detest a lying word but the impious confoundeth and shal be confounded †Iustice kepeth the way of the innocent but impietie supplanteth the sinner †There is one as it were with riches wheras he hath nothing and there is as it were poore wheras he is in much riches †The redemption of a mans life his riches but he that is poore beareth not reprehension †The light of the iust maketh glad but the candle of the impious shal be extinguished †Among the prowde there are alwayes brawles but they that doe al thinges with counsel are ruled by wisdom †Substance hastened shal be diminished but that which by litle and litle is gathered with the hand shal be multiplied †Hope that is differred afflicteth the soule a tree of life the desire of coning †Who so detracteth from any thing he byndeth himselfe for the time to come but he that feareth the precept shal conuers in peace Guilful soules erre in sinnes the iust are merciful haue pitie †The law of a wise man a fountaine of life that he may decline from the ruine of death †Good doctrine shal geue grace in the way of contemners a whirlepoole †The subtel man doth al thinges with counsel but he that is a foole openeth folie †The messenger of the impious shal fal into euil but a faithful legate is health †Pouertie and ignominie to him that forsaketh discipline but he that yeldeth to him that rebuketh shal be glorified †Desire if it be accomplished delighteth the soule fooles detest them that flee euil thinges †He that walketh with the wise shal be wise a freind of fooles shal be made like †Euil purseweth sinners and to the iust good thinges shal be repayed †The good man leaueth heyres sonnes and nephewes and the substance of the sinner is kept for the iust †Much meate in the tilled growndes of the fathers and to others they are gathered with our iudgement †He that spareth the rod hateth his childe but he that loueth him doth instantly nurture him †The iust eateth and filleth his soule but the bellie of the impious vnsatiable CHAP. XIIII A wise woman buildeth her house the vnwise wil with her handes destroy that also which is built †He that walketh in the right way feareth God is despised of him that goeth an infamous way †In the mouth of a foole the rod of pride but the lippes of the wise keepe them †Where oxen are not the stal is emptie but where much corne is there is the oxes strength manifest †A faithful witnesse wil not lie but a deceitful witnesse vttereth a lie †A scorner seeketh wisdom and findeth it not the doctrine of the prudent is easie †Goe against a foolish man and he knoweth not the lippes of prudence †The wisdom of a discrete man is to vnderstand his way and the imprudence of fooles erreth †A foole will â—ugh at sinne among the iust grace shal abide †The hart that knoweth the bitternes of his soule in his ioy shal not the stranger be mingled †The house of the impious shal be rased the tabernacles of the iust shal spring †“ There is a way which seemeth to a man iust but the later endes therof lead to death †Laughter shal be mingled with sorow and mourning occupieth the later endes of ioy †A foole shal be replenished with his wayes and the good man shal be aboue him †The innocent beleueth euerie word the discrete man considereth his steppes †A wise man feareth and declineth from euil the foole leapeth ouer and is confident †The impatient man shal worke folie and the subrel man is odious †The childish man shal possesse folie and the prudent shal expect knowlege †The euil shal lie downe before the good and the impious before the gates of the iust †The poore shal be odious euen to his neighbour but the freindes of the rich be manie †He that despiseth his neighbour sinneth but he that hath pitie on the poore shal be blessed †They erre that worke euil mercie and truth prepare good thinges †In euerie worke there shal be abundance but where manie wordes are there is oftentimes pouertie †The crowne of the wise their riches the sollie of fooles inprudence †A faithful witnes deliuereth soules and the dissenâ—bier vttereth lyes †In the feare of our Lord is confidence of strength and to his children there shal be hope †The feare of our Lord a fountaine of life that he may decline from the ruine of death †In the multitude of people the dignitie of the king and in fewnes of people the ignominie of the prince †He that is patient is gouerned with much wisdom but he that is impatient exalteth his foilie †“ Health of hart the life of the flesh enuie the putrefaction of the bones †He that doth calumniate the needie vpbraideth his maker but he honoreth him that hath pitie on the poore †The impious shal be expelled in his malice but the iust hopeth in his death †In the hart of the prudent resteth wisdom it shal instruct al the vnlerned †Iustice aduanceth a nation but sinne maketh peoples miserable †A
seruant that vnderstandeth is acceptable to the king he that is vnprofitable shal susteyne his anger ANNOTATIONS CHAP. XIIII 12. A vvay vvhich semeth iust If anie Iewes Turkes or Heretikes lead a moral good life in this world it semeth both to themselnes and to other rude people tha◠they are in a right way of saluation but their error in faith leadeth them to eternal damnation 30 Health of the hart As soundnes of the hart conserueth the rest of the same bodie in life so a pure intention often excuseth from mortal sinne as in errours committed of probable not of grosse nor affected ignorance But secrete enuie in the hart infecteth and putrifieth mans actions and destroyeth the workes that semed good which can no more endure strict examination in the day of iudgement then a rotten cloth can abide washing CHAP. XV. A soft answer breaketh anger and a hard word rayseth vp furie †The tongue of the wise adorneth knowlege the mouth of fooles boyleth forth follie †In euerie place the eies of our Lord behold the good and the euil †A peaceable tongue is a tree of life but that which is immoderate shal breake the spirite †A foole scorneth the discipline of his father but he that regardeth reprehensions shal become more prudent In abundant iustice there is greatest force but the cogitations of the impious shal be rooted out †The house of the iust is very much strength and in the fruites of the impious is perturbation †The lippes of the wise shal sow knowlege the hart of fooles shal be vnlike †The victimes of the impious are abominable to our Lord the vowes of the iust are acceptable †The way of the impious is abomination to our Lord he that foloweth iustice is beloued of him †The doctrine is euil of them that forsake the way of life he that hateth reprehensions shal dye †Hel and perdition are before our Lord how much more the hartes of the children of men †The pestilent man loueth not him that rebuketh him nor goeth to the wise †A glad hart cheereth the face in pensifnes of minde the spirit is cast downe †The hart of the wise seeketh doctrine and the mouth of fooles is fed with vnskilfulnes †Al the dayes of the poore are euil a secure minde is as it were a continual feast †Better is a litle with the feare of our Lord then great treasures and vnsatiable †It is better to be called to herbes with charitie then to a fatted calfe with hatred †An angrie man stirreth brawles he that is patient appeaseth those that are raised †The way of the slothsul is as an hedge of thornes the way of the iust is without offence †A wise sonne maketh the father ioyful and the foolish man despiseth his mother †Follie is ioy to a soole and the wiseman directeth his steppes †Cogitations are dissipated where there is no counsel but where manie counsellers are they are confirmed †A man reioyceth in the sentence of his mouth and a word in due time is best †The path of life aboue the lerned that he may decline from the lawest hel Our Lord wil destroy the house of the proude and wil make sure the borders of the widow †Euil cogitations are an abomination to our Lord and pure speach most beautiful shal be confirmed of him †He that pursueth auarice disturbeth his house but he that hateth giftes shal liue By mercie and faith sinnes are purged and by the feare of our Lord euerie one declineth from euil †The minde of the iust meditateth obedience the mouth of the impious redoundeth with euils †Our Lord is far from the impious and he wil heare the prayers of the iust †The light of the eies reioyceth the soule a good name fatteth the bones The eare that heareth the reprehensions of life shal abide in the middes of the wise †He that reiecteth discipline despiseth his soule but he that yeldeth to reprehensions is a possessour of the hart †The feare of our Lord the discipline of wisdom and humilitie goeth before glorie CHAP. XVI IT “ perteyneth to man to prepare the hart and to our Lord to gouerne the tongue †Al the wayes of man are open to his eies our Lord is the weigher of spirites †Reueale thy workes to our Lord and thy cogitations shal be directed †Our Lord hath wrought al thinges for himself the impious also to the euil day †Euerie arrogant man is an abomination to our Lord although hand shal be to hand he is not innocent The beginning of a good way is to doe iustice and it is more acceptable with God then to immolate hostes †By mercie and truth iniquitie is redemed and in the feare of our Lord euil is auoided †When the wayes of man shal please our Lord he wil conuert also his enemies to peace †Better is a litle with iustice then much fruite with iniquitie †The hart of man disposeth his way but it perteyneth to our Lord to direct his progresse †Diuination is in the lippes of the king his mouth shal not erre in iudgement †Weight and balance are iudgements of our Lord and his worke al the stones of the bagge †They are abominable to the king that doe impiously because the throne is established by iustice †The wil of kinges are iust lippes he that speaketh right thinges shal be beloued †The kings indignation messengers of death and the wise man wil pacifie it †In the cherfulnes of the kings countenance is life and his clemencie is as the later showre †Possesse wisdom because it is better then gold and gette prudence because it is more precious then siluer †The path of the iust auoideth euils the keper of his soule kepeth his way †Pride goeth before destruction and before ruine the spirit shal be exalted †It is better to be humbled with the meeke then to diuide spoyles with the proude †The lerned in word shal finde good thinges and he that hopeth in our Lord is blessed †He that is wise in hart shal be called prudent and he that is sweete in speach shal finde greater thinges †A fountaine of life the lerning of him that possesseth it the doctrine of fooles foolishnes †The hart of the wife shal instruct his mouth and shal adde grace to his lippes †Wel set wordes are a honie combe swetnes of the foule the health of the bones †There is a way that seemeth to a man right and the later endes therof lead to death †Thee soule of him that laboureth doth labour to himself because his mouth hath compelled him
hart is delighted with oyntement and diuers odours and with the good counsels of a frend the soule is sweetned †Thy frend and thy fathers frend do not leaue and goe not into thy brothers house in the day of thyne affliction Better is a neighbour neere thene a brother far of Studie wisedom my sonne make my hart ioyful that thou maist make answer to the vpbrayder †The subtel man seeing euil hideth himself litle ones passing through haue susteyned euil detriments †Take his garment that hath bene suretie for a stranger and for alienes take from him a pledge †He that blesseth his neighbour with a loud voice rising in the night he shal be like him that curseth †Dropping through in the day of cold and a brawling woman are compared together †He that reteyneth her as he that should hold the winde and shal cal in the oyle of his right hand †Iron is sharpened with iron and a man sharpeneth the face of his frend †He that kepeth the feegtree shal eate the frute therof and he that is the keper of his master shal be glorified †As in waters the countenance of them that looke therin shyneth so the hartes of men ate manifest to the prudent †Hel and perdition are neuer filled in like maner also the eies of men are vnsatiable †As siluer is tried in the forge and gold in the fornace so a man is proued by the mouth of him that praiseth The hart of the wicked seeketh after euils but the righteous hart seeketh after knowlege †If thou shalt bray a foole in a morter as when a pestle striketh vpon prisane his follie shal not be taken from him †Know diligently the countenance of thy cattel and consider thy flockes †For thou shalt not haue power always but a crowne shal be geuen into generation and generation †The medowes are open and the grene herbes haue appeared and the grasse is gathered out of the mountaines †Lambes for thy garment and kiddes the price of the filde †Let the milke of the goates suffice thee for thy meates and for the necessities of thy house and for victual to thy handmaides CHAP. XXVIII THE impious fleeth no man pursewing but the iust confident as a lyon shal be without terrour †For the sinnes of the land the princes therof shal be manie for the wisedom of a man the knowlege of those thinges that are said the life of the prince shal be longer †A poore man calumniating the poore is like a vehement showre wherby famine is gotten †They that forsake the lawe praise the impious they that kepe it are set on fire against him †Euil men thinke not on iudgement but they that seeke after our Lord marke al thinges †Better is a poore man walking in his simplicitie then the rich in crooked wayes †He that kepeth the law is a wise sonne but he that feedeth gluttons shameth his father †He that heapeth together riches by vsuries and ocker gathereth them for him that is liberal to the poore †He that turneth away his eares from hearing the law his prayer shal be execrable †He that deceiueth the iust in a wicked way shal fal into his destruction and the simple shal possesse his goodes †The rich man seemeth to him self wise but the poore man being prudent shal searche him †In the exultation of the iust there is much glorie when the impious reigne ruines of men †He that hideth his wicked deedes shal not be directed but he that shal confesse and shal forsake them shal obtayne mercie †Blessed is the man that is alwayes fearful but he that is of an obstinate mynde shal fal into euil †A roaring lyon and hungrie beare an impious prince ouer the poore people †A prince lacking prudence shal oppresse many by calumnie but he that hateth auarice his dayes shal be made long †A man that doth calumniat the bloud of a soule if he shal flee into a lake no man abideth †He that walketh simply shal be saued he that goeth peruerse wayes shal fal once †He that tilleth his ground shal be filled with breads but he that purseweth idlnesse shal be replenished with pouertie †A faithful man shal be much praysed but he that hasteneth to be rich shal not be innocent †He that knoweth a person in iudgement doth not wel this man euen for a morsel of bread forsaketh the truth †A man that hasteneth to be rich and enuyeth others is ignorant that pouertie shal come vpon him †He that rebuketh a man shal afterward find fauour with him more then he that by flatteries of tongue deceiueth †He that pilfereth any thing from his father and from his mother saith this is no sinne is the partaker of a mankiller †He that exalteth and dilateth himselfe rayseth brawles but he that trusteth in our Lord shal be healed †He that hath confidence in his owne hart is a foole but who so walketh wisely shal be saued †He that geueth to the poore shal not lacke he that despiseth him that asketh shal susteyne penurie †When the impious shal rise men shal be hid when they shal perish the iust shal be multiplied CHAP. XXIX THE man that with stiffe necke contemneth him that rebuketh soden destruction shal come vpon him and health shal not folow him †In the multiplication of iust men the common people shal reioyce when the impious shal take princedom the people shal mourne †A man that loueth wisedom maketh his father glad but he that maintaineth harlots shal destroy his substance †A iust king setteth vp the land a couetous man shal destroy it †A man that with fayre and fayned wordes speaketh to his frend spreadeth a nette to his steppes †A snare shal intangle the wicked man sinning and the iust shal praise and reioyce †The iust knoweth the cause of the poore the impious is ignorant of knowlege †Pestilent men dissipate a citie but the wise turne away furie †A wise man if he contend with a foole whether he be angrie or whether he laugh shal not finde rest †Men of bloud hate the simple but iust men seeke his soule †A foole vttereth al his spirit a wiseman differreth and reserueth til afterward †A prince that gladly heareth wordes of lying hath al his seruants impious †The pooreman and the creditour haue mette one an other our Lord is illuminatour of both †The king that iudgeth the poore in truth his throne shal be replenished for euer †Rod and rebuke geueth wisedom but the childe that is left to his owne wil confoundeth his mother †In the multiplication of the impious wickednes shal be multiplied and the iust shal see
An exhortation to chastitie temperance 8. and to workes of mercie 10. with praise of a valiant wise woman THE wordes of Lamuel the king The vision wherwith his mother instructed him †What ô my beloued what ô the beloued of my wombe what ô beloued of my vowes †Geue not thy substance to wemen thy riches to destroy kinges †Geue not to kinges ô Lamuel geue not wine to kinges because there is no secrete where drunknes reigneth †lest perhaps they drinke forget iudgements change the cause of the children of the poore †Geue strong drinke to them that be sad and wine vnto them that are of a pensiue minde †let them drinke and forget their pouertie and not remember their sorow any more †Open thy mouth to the dumme to the causes of al the children that passe †open thy mouth decree that which is iust iudge the needie poore †A valiant woman who shal finde far and from the vtmost borders is the price of her †The hart of her husband trusteth in her and he shal not neede spoyles †She shal render good and not euil al the dayes of her life †She hath sought wool and flaxe and hath wrought by the counsel of her handes †She is become as a marchants shippe bringing her bread from farre †And she hath risen in the night and geuen pray to her houshold and meates to her handmaides †She hath vewed a filde and bought it of the fruite of her handes she hath planted a vineyard †She hath gyrded her loines with strength and hath strengthened her arme †She hath tasted and sene that her traficke is good her lampe shal not be extinguished in the night †She hath put her hand to strong thinges and her fingers haue taken hold of the spindle †She hath opened her hand to the neddie and stretched out her palmes to the poore †She shal not feare for her house in the coldes of snow for al her houshould are clothed with duble †Tapestrie clothing she hath made to herself silke and purple is her garment †Her husband is noble in the gates when he shal sitte with the senatours of the land †She made sindon and sold it and deliuered a girdle to the Chananeite †Strength and beautie is her garment and she shal laugh in the later day †She hath opened her mouth to wisedom and the law of clemencie is in her tongue †She hath considered the pathes of her house and hath not eaten her bread idle †Her children arose and commended her to be most blessed her husband and he praysed her †Manie daughters haue gathered together riches thou hast passed them al. †Grace is deceitful and beautie is vayne the woman that feareth our Lord shal be praysed †Geue ye to her of the fruite of her handes and let her workes praise her in the gates ANNOTATIONS CHAP. XXXI 10. A valiant vvoman vvho shal finde Vpon occasion of his mothers most prudent admonition the wiseman singularly praiseth a perfect vertuous woman And that in an exquisite kind of stile in Tetramical lambike verse with perfect order and number of the Alphabet letters Signifying as S Ierom teacheth that as none can reade or speale wordes vnles they first lerne to know the letters so we can not attaine to know the greater Mysteries in holie Scriptures except we beginne with moral good life according to that the Prophet sayth By thy commandments I haue vnderstood And therfore wiâ—e Salomon by instinct of the Holie Ghost as wel by the maner of stile as by the doctrine conteined concludeth his Booke of Parables with praise both of the Church in general which hath al the vertues and good properties here mentioned and of euerie faithful soule sincerely seruing God which either in dede or in desire of mind hath such part of them as may suffice to the attaining of eternal life For concerning the whole Church S Augustin in two Sermons 217. and 218 de temp S. Beda vpon this place and other Fathers shew it euidently Touching also particular soules not only of holie men but also of vvemen the frailer sexe holie Scriptures and Ecclesiastical monuments yelde manie examples besides the most Excellent and immaculate virgin Mother of God as of Sara Rebecca Lia Rachael Elizabeth Marie Magdalen Martha and innumerable others most precious pearles deare spouses of Christ and singular ornaments of his Church THE ARGVMENT OF ECCLESIASTES KIng Salomon a diuine Preacher wherof this Booke is called Ecclesiastes exhorteth al such as haue lerned the principles of good life to contemne this world because al thinges therin are vaine and insufficient to geue repose to mans soule shewing that true felicitie which al men desire consisteth not in natural knowlege gotten by witte and industrie nor in worldlie pleasures much lesse in carnal nor in riches nor in auctoritie or dominion nor in anie other temporal thing as diuers diuersly thinke but only in the true seruice of God by flying from sinne and doing good workes as in the meritoricus cause and essentially in the clere vision of God the proper end for which man was created And so this Booke conteyneth three principal parts First this diuine preacher confuteth al their opinions that imagine a false felicitie in humane worldlie or temporal thinges to the beginning of the 7. chapter In the rest of that chapter and three folowing he teacheth that true felicitie consisteth in the eternal fruition of God and is procured by declining from vices and embracing vertues In the two last chapters he exhorteth al to beginne spedily to serue God and to perseuere therin to the end of this life ECCLESIASTES IN HEBREW CALLED COHELETH CHAP. I. Al temporal thinges in comparison of true felicitie are vaine 4. because they are mutable 8. neither can anie man attaine perfect knowlege to his satisfaction 12. as appeareth by Salomons owne experience THE wordes of Ecclesiastes the sonne of Dauid king of Ierusalem †Vanitie of vanities sayd Ecclesiastes vanitie of vanities al thinges vanitie †What hath a man more of al his labour wherby he laboreth vnder the sunne †Generation passeth and generation cometh but the earth standeth for euer †The sunne riseth and goeth downe and returneth to his place and there rising againe †compasseth by the South and bendeth to the North compassing al thinges goeth forward in circuite returneth vnto his circles †Al riuers enter into the sea and the sea ouerfloweth not to the place whence the riuers issueforth they do returne that they may flow againe †Al thinges are hard man can not explicate them in word The eye is not filled with seing neither is the eare filled with hearing †What is that hath bene the same thing that shal be What is that hath bene done the same that is to
in heauen and thou vpon the earth therfore let thy wordes be few †Dreames do folow manie cares and in manie wordes follie wil be found †If thou hast vowed anie thing to God differre not to pay it for an vnfaithful and foolish promise displeaseth him But what soeuer thou hast vowed pay it †and it is much better not to vow then after a vow not to performe the thinges promised †Geue not thy mouth to make thy flesh to sinne neither say thou before the Angel There is no prouidence lest perhaps God being wrath against thy wordes dissipate al the workes of thy handes †Where manie dreames are there are manie vanities and wordes innumerable but do thou feare God †If thou shalt see the oppressions of the poore and violent iudgements and iustice to be subuerted in the prouince meruel not at this matter because there is an other higher then the high and ouer these also there are others more eminent †and besides the king of al the earth reigneth ouer his seruant †A couetous man shal not be filled with money and he that loueth riches shal take no fruite of them and this therfore is vanitie †Where great riches are there are also manie that eate them And what doth it profite the owner but that he seeth the riches with his eyes †Sleepe is swete to him that worketh whether he eate much or litle but the sarietie of the rich doth not suffer him to sleepe †There is also an other very il infirmitie which I haue sene vnder the sunne riches kept to the hurt of the owner †For they perish in very euil affliction he hath begotten a sonne which shal be in great pouertie †As he came forth naked from his mothers wombe so shal he returne and shal take nothing away with him of his labour †An infirmitie vtterly miserable as he came so shal he returne What doth it then profite him that he hath labored into the winde †Al the dayes of his life he eateth in darknes and in miserie and in heauines †This therfore hath semed good to me that a man eate and drinke and take ioy of his labour wherwith he hath labored vnder the sunne the number of the dayes of his life which God hath geuen him and this is his portion †And to euerie man vnto whom God hath geuen riches and substance and hath geuen him powre to eate of them and to enioy his portion and to reioyce of his labour this is the gift of God †For he shal not greatly remember the dayes of his life because God doth occupie his hart with delightes CHAP. VI. Riches make not men happie because manie dye shortly 3. and manie rich men wil not vse their riches 8. Likewise studie to know al secrete thinges is vanitie not felicitie THERE is also an other euil which I haue sene vnder the sunne and that frequent with men †A man to whom God hath geuen riches and substance and honour and nothing is lacking to his soule of al thinges which he desireth neither doth God geue him powre to eate therof but a strange man shal eate it vp This is vanitie and great miserie †If a man shal begette an hundred children and shal liue manie yeares and haue manie dayes of age and his soule vse not the goods of his substance and he lacke burial of this man I pronounce shat the vntimely borne is better then he †For he came in vaine and passeth to darknes and his name shal be cleane forgotten †He hath not sene the sunne nor knowen the distance of good and euil †although he liued two thousand yeares and hath not enioyed good thinges do not al thinges hasten to one place †Al the labour of man is in his mouth but his soule shal not be filled †What hath the wiseman more then the foole and what the poore man but to passe thither where life is †Better it is to see that which thou maist couere then to desire that which thou canst not know But this also is vanitie and presumption of spirite †He that shal be his name is already called and it is knowne that he is a man and can not contend in iudgement against a stronger then himself †There be manie wordes that haue much vanitie in disputing CHAP. VII It is in vaine to seke and vnpossible to know al natural thinges 2. It importeth to leade this shorte life in mortification 4. paenance 8. and patience 12. seeking wisdom with competent temporal meanes 15. prouiding for the next world 24. not yelding to concupiscence VVHAT nedeth a man to seke thinges greater then himself wheras he is ignorant what is profitable for him in his life in the number of the dayes of his peregrination and the time that passeth as a shadow Or who can tel him what shal be after him vnder the sunne †Better is a good name then precious ointments and the day of death then the day of natiuitie †It is better to goe to the house of mourning then to the house of banketing for in that the end of al men is signified and he that liueth thinketh what shal be †Anger is better then laughter because by sadnes of the countenance the mind of the offender is corrected †The hart of wisemen where sadnes is and the hart of fooles where mirth †It is better to be rebuked of a wiseman then to be deceiued with the flaterie of fooles †Because as the sound of thornes burning vnder a potte so the laughter of a foole but this also is vanitie †Oppression trubleth the wise and shal destroy the streingth of his hart †Better is the end of a speach then the beginning Better is the patient man then the arrogant †Be not quickly angrie because anger resteth in the bosom of a foole †Say not What is the cause thinkest thou that the former times were better then they are now for this maner of question is foolish †Wisdom with riches is more profitable and doth more profite them that see the sunne †For as wisdom protecteth so money protecteth But lerning and wisdom haue this much more that they geue life to their owner †Consider the workes of God that no man can correct whom he hath despised †In the good day enioy good thinges and beware before of the euil day For as this so that also hath God made that man finde not against him iust complants †These thinges also I saw in the dayes of my vanitie The iust man perisheth in his iustice and the impious liueth a long time in his malice †Be not iust too much neither be more wise then is necessarie lest thou be come more dul †Doe not impiously much and be not foolish lest thou dye not in thy time †It is good that thou hold vp the iust yea
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
alike †For that which is made with him that made it shal suffer torments †For this cause also in the idol of the nations there shal be no respect because the creatures of God were made to hatred and for tentation to the soules of men and for a snare to the feete of the vnwise †For the begynning of fornication is the deuising of idols and the inuenting of them is the corruption of life †For neither were they from the begynning neither shal they be for euer †For this vanitie of men came into the world and therfore there is found a short end of them †For “ the father being sorowful with bitter moorning made vnto himself the image of his sonne quickly taken away and him that then was a dead man now he began to worshipe as god and appointed holie thinges and sacrifices among his seruants †Afterward by succession of time the wicked custom preuayling this errour was kept as a law and thinges grauen were worshipped by the commandement af tyrants †And those whom openly men could not honour for that they were far of their figure being brought from a far they made an euident image of the king whom they would honour that by their carefulnes they might honour as present him that was absent †And to the worshipping of these the excellent diligence also of the artificer holpe them forward that were ignorant †For he willing to please him that entertained him laboured by his art to fashion the similitude in better sort †And the multitude of men caried away by the beautie of the worke him that a little before had bene honoured as a man now they estemed for a god †And this was the deceyuing of mans life because men seruing either affection or kinges gaue the name that is not communicable to stones and wood †And it was not sufficient that they erred about the knowlege of God but also liuing in a great battail of ignorance so manie and so great euils they cal peace †For either sacrificing their children or making abscure sacrifices or hauing watches ful of madnes †they now neither keepe life nor mariage cleane but one killeth an other by enuie or playing the adulterer maketh him sorowful †and al thinges are mingled together bloud manslaughter theft and fiction corruption and infidelitie truble and pâ—â—iutie disquieting of the good †forgetfulnes of God inquination of soules immutation of natiuitie inconstancie of mariage disorder of adulterie and vnchastnes †For the worshippe of idols not to be named is the cause of al euil and the beginning and end †For either when they reioyce they are madde or certes prophecie false thinges or liue vniustly or quickly forsweare themselues †For whiles they trust in idols which are without soule swearing amisse they hope not to be hurt †Two euil thinges therfore shal happen to them worthely because they haue thought euil of God attending to idols and haue sworne vniustly in guile contemning iustice †For it is not the powre of them that are sworne by but the punishment of them that sinne goeth alwayes through the trangression of the vniust ANNOTATIONS CHAP. XIIII 15. The father made vnto himself the image of his sonne Caluin here chargeth this booke with error in affirming that idolatrie begane by supersticiously honoring images of the dead Against which he alleageth that Labans idoles and others more ancient were before anie images of dead men were honoured But he argueth vpon a false ground For labans idols were images as the Hebrew word Teraphim signifieth and is so translated in the English Bibles 1552. and 1577. but because they were images of false goddes and for that Laban called them his goddes a later Bible 1603. rranslateth it better idoles as the Latin and Greke haue idola It is also certaine that Ninus king of Assirians long before Laban yea before Abraham sette vp the image of his Father Belus otherwise called Iuppiter to be publikly honored by the people as S. Cyril sheweth li. 3. in Iulianum nere the end and S. Ambrose or an other graue Auctor writeth the same in cap. 1. ad Romanos Likewise S. Cyprian li. de Idolorum vanitate S. Chrysostom ho. 87. in Matth. and Egesippus apud S. Ieronym li. de Viris Illustrib testifie that the making of mens images in memorie of the dead was the occasion and beginning of idolâ—tric according as this place repotteth that a Father sorovving for the death of his sonne made an image in his memorie begane to worshippe him as a god causing his seruants also to honour his dead sonne vvith rites and sacrifices VVhich priuate idolatrie vvas absolutely the first that is recorded in holie Scripture or anie other good auctor And the first publique is counted by most auctors that of Ninus vvorshipping the image of his father Belus vvith diuine honour who also pardoned al offenders how enormious soeuer their crimes were that fled vnto that image VVhich allurment together vvith so great a kinges auctotitie drevv innumerable to publique idolatrie VVherupon S. Ierom noteth in cap. 2. Oseae that Ninus became so great and glorious as to make his father to be honored as a god CHAP. XV. The wise gratfully praise the swetenes and mercie of God by whom they are deliuered from idolatrie 6. detesting the makers worshippers of idols BVT ô thou our God art sweete and true patient and disposing al thinges in mercie †For if we sinne we are thine knowing thy greatnes and if we sinne not we know that we are counted with thee †For to know thee is absolute iustice and to know iustice and thy powre is the roote of immortalitie †For mens inuention of euil art hath not brought vs into errour nor the shadow of a picture being a labour without fruite a shape grauen by diuerse colours †the sight wherof geueth concupiscence to the sensles and and he loueth the shape without life of a deade image †The louers of euils are worthie to haue their hope in such thinges both they that make them and that loue and that worshippe them †Yea and the potter pressing softe earth with labour fashioneth euerie vessel to our vses and of the same clay maketh the vessels that are cleane to vse and in like maner them that are contrarie to these but what the vse of these vessels is the potter is iudge †And with vaine labour he fashioneth a god of the same clay he which a litle before was made of earth and a litle after returneth backe whence he was taken being exacted the debte of the life which he had †But his care is not because he shal labour nor because he hath a short life but he contendeth with goldsmithes and siluer smithes yea and he imitateth the copper smithes and counteth it a glorie because he maketh vaine thinges †For his hart is ashes
and his hope vaine earth and his life viler then clay †because he was ignorant who made him and who inspired into him the soule which worketh and who breathed into him the vital spirite †Yea and they estemed our life to be a pastime and the conuersation of life made for a gayne that we must get euerie way euen of euil †For he knoweth that he offendeth aboue al men which of the matter of earth fashioneth frayle vessels and sculptils †For al the vnwise and vnhappie aboue measure of the soule proude are the enemies of thy people and rule ouer them †because they haue estemed al the idols of the nations for goddes which neither haue vse of eies to see nor nosthrels to take breath nor eares to heare nor fingers of the hands to handle yea and their feete are slow to walke †For a man made them and he that borowed breath the same fashioned them For no man can make God like to himself †For wheras himself is mortal he maketh a dead thing with his wicked handes For he is better then they whom he worshippeth because he in deede liued though he were mortal but they neuer †But they worship also most miserable beasts for the senslesse thinges compared to these are worse then they †Yea neither by sight can any man see good of these beasts But they haue fled from the prayse of God and from his blessing CHAP. XVI God plaguing the Aegyptians for idolatrie and crueltie deliuered the Israelites 5. Chasticed them also but againe shewed them mercie 20. and fedde them with Manna FOR these thinges and by the like to these they haue worthely suffered torments and were destroyed by a multitude of beasts †For the which torments thou didst wel dispose of thy people to whom thou gauest the desire of their delectation a new taste preparing them the quaile for meate †that they in deede coueting meate because of those thinges which were shewed and sent them might be turned away euen from necessarie concupiscence But they in short time being made needie tasted a new meate †For it behoued that without excuse destruction should come vpon them exercising tyrannie but to these onlie to shew how their enemies were destroyed †For when the cruel wrath of beastes came vpon them they were destroyed with the bytings of peruerse serpents †Howbeit thy wrath endured not for euer but for chastisement they were trubled a short time hauing a signe of saluation for the remembrance of the commandment of thy law †For he that turned to it was not healed by that which he saw but by thee the sauiour of al †and in this thou didst shew to our enemies that thou art he which deliuerest from al euil †For the bitings of locusts and flies killed them and there was found no remedie for their life because they were worthie to be destroyed by such thinges †But neither the teeth of venemous dragons ouercame thy children for thy mercie coming healed them †For in memorie of thy wordes they were examined were quickly saued lest falling into deepe obliuion they might noâ— vse thy helpe †For neither herbe not plaâ—ster healed them but thy word ô Lord which healeth al thinges †For iâ— is thou ô Lord that hast powre of life and death and bringest downe to the gates of death and fetchest agayne †but man certes killeth by malice and when the spirit is gone forth it shal not returne neither shal he cal backe the soule that is receiued †but it is vnpossible to escape thy hand †For the impious denying to knowe thee haue bene scourged by the strength of thine arme suffering persecution by strange waters and haile and rayne and consumed by fyre †For that which was meruelous in water which extinquisheth al thinges fyre more preuayled for the world is reuenger of the iust †For a certayne time the fyre was mitigated that the beasts which were sent to the impious might not be burnt but that they seing might know that by Gods iudgement they suffer punishment †And at a certaine time the fyre aboue his powre burnt in water on euerie side that it might destroy the nation of a wicked land †For the which thinges thou didst nourish thy people with the meate of Angels and bread prepared thou gauest them from heauen without labour hauing in it al delectation and the sweetnes of al taste †For thy substance did shew thy sweetnes which thou hast toward thy children and seruing euerie mans wil it was turned to that that euerie man would †Yea snow and yee susteyned the force of fyre and melted not that they might know that fyre burning in hayle and lightening in rayne destroyed the fruites of the enemies †And this againe that the iust might be nourished it forgat also his owne strength †For the creature seruing thee the Creatour is fierce into torment against the vniust and is made more gentle to doe good for them that trust in thee †For this cause euen then being transformed into al thinges they serued thy grace the nource of al at their wil that desired thee †that thy children might know whom thou louedst ô Lord that not the fruites of natiuitie doe feede men but thy word preserueth them that beleue in thee †For that which could not be destroyed by fyre forthwith being heated with a litle beame of the sunne did melt †that it might be knowen to al men that we ought to preuent the sunne to blesse thee and at the rysing of light to adore thee †For the fayth of the vngratful shal melt as winter yee shal perish as vnprofitable water CHAP. XVII Horrible darkenes falling in Aegypt 19. the rest of the world had ordinarie light FOR thy iudgements ô Lord are great thy wordes inexphcable for this cause the soules lacking discipline haue erred †For whiles the wicked are perswaded that they can rule ouer the holie nation fettered with the bands of darknes and long night shut vp vnder roofes they haue lyen fugitiues from the euerlasting prouidence †And whiles they thincke that they lie hid in obscure sinnes they were dispersed by the darke couert of obliuion being horribly afrayd and disturbed with exceding admiration †For neither did the denne that conteyned them keepe them without feare because the sound coming downe trubled them and sorowful visions appearing to them put them in feare †And no force certes of the fyre could geue them light neither could the clere flames of the starres lighten that horrible night †But there appeared to them soden fyre ful of feare and being stroken with the feare of that face which was not sene they estemed the thinges that were sene to be worse †and there were added derisions of the magical art and contumelious rebuke of the glorie of
appeareth in his creatures 10. and is geuen in competent measure to al that feare God 16. it bringeth al vertues 27. excludeth al vices 33. and is to be sought in simplicitie of hart AL wisdom is of our Lord God hath bene alwayes with him is before al time †The sand of the sea the droppes of rayne the dayes of the world who hath numbred The height of heauen and breadth of the earth profunditie of the depth who hath measured †The wisdom of God that goeth before al thinges who hath searched out †Wisdom was created before al thinges the vnderstanding of prudence from euerlasting †A fountayne of wisdom the word of God on high and the entrance therof euerlasting commandments †The roote of wisdom to whom hath it bene reueled the subtilties therof who hath knowen †The discipline of wisdom to whom hath it bene reueled and made manifest and the multiplication of her entrance who hath vnderstood †There is one most high Creatour omnipotent and mightie King and to be feared excedingly sitting vpon his throne and the God of dominion †He created her in the Holie Ghost and hath sene and nummbred and measured her †And he hath powred her out vpon al his workes and vpon al flesh according to his gift and hath geuen her to them that feare him †The feare of our Lord is glorie and gloriation and ioy and a crowne of exultation †The feare of our Lord shal delight the hart and shal geue ioy gladnes in length of dayes †With him that feareth our Lord it shal be wel in the later end and in the day of his death he shal be blessed †The loue of God is honorable wisdom †But they to whom she shal appeare in vision they loue her in the vision and in the agnising of her great workes †The feare of our Lord is the begynning of wisdom and was created with the faythful in the wombe and goeth with the elect wemen and is knowen with the iust and faythful †The feare of our Lord is religiositie of knowlege †Religiositie shal keepe and iustifie the hart shal geue ioy and gladnes †With him that feareth our Lord it shal be wel and in the dayes of his consummation he shal be blessed †The fulnesse of wisdom is to feare God and fulnesse is of the fruites therof †Al her house she shal fil with her generations and the storehouses with her treasures †A crowne of wisdom the feare of our Lord replenishing place and the fruite of saluation †and he hath sene and numbred her but both are the giftes of God †Wisdom shal distribute knowlege and vnderstanding of prudence and exalteth the glorie of them that hold it †The roote of wisdom is to feare our Lord for the boughes therof are of long time †In the treasures of wisdom is vnderstanding religiositie of knowlege but to sinners wisdom is abomination †The feare of our Lord expelleth sinne †for he that is without feare can not be iustified for the anger of his animositie is his subuersion †Vntil a time the patient shal susteyne and after shal be rewarded of ioyfulnes †A good vnderstanding wil hide his wordes vntil a time and the lippes of manie shal shew forth his vnderstanding †In the treasures of wisdom is signification of discipline †but the worshipe of God is abomination to a sinner †Sonne coueting wisdom keepe iustice and God wil geue her to thee †For the feare of our Lord is wisdom and discipline and that which wel pleaseth him †is fayth and meeknes and he wil fil his treasures †Be not incredulous to the feare of our Lord and come not to him with a duble hart †Be not an hypocrite in the sight of men and be not scandalized in thy lippes †Attend to them lest perhaps thou fal and bring dishonour to thy soule †and God reuele thy secretes and in the middes of the synagogue cast thee downe †because thou camest to our Lord wickedly thy hart is ful of guile and deceite CHAP. II. Whosoeuer wil serue God must haue iustice feare of God and patienâ—â— 6. with confidence in God 14. Dissemblers incredulous and impatient shal be miserable 18. but the godlie shal receiue more grace SONNE coming to the seruice of God stand in iustice and in feare prepare thy soule to tentation †Represse thy hart susteyne incline thine eare receiue the wordes of vnderstanding and make no hast in the time of obduction †Susteyne the sustentations of God be ioyned to God and susteyne that thy life may increase in the later end †Al that shal be applied to thee receiue and in sorow susteyne and in thy humiliation haue patience †for gold and siluer are tryed in the fyre but acceptable men in the fornace of humiliation †Beleue God and he wil recouer thee and direct thy way and hope in him Keepe his feare and grow old therin †Ye that feare our Lord expect his mercie decline not from him lest ye fal †Ye that feare our Lord beleue him and your reward shal not be voyde †Ye that feare our Lord hope in him and mercie shal come to you for your delectation †Ye that feare our Lord loue him your hartes shal be illuminated †Children behold the nations of men and know ye that none hath hoped in our Lord and hath bene confounded †For who hath continewed in his commandment and hath bene forsaken or who hath inuocated him and he despised him †Because God is pitiful and merciful and wil forgeue sinnes in the day of tribulation and he is protector to al that seeke him in truth †Woe to them of a duble hart and to wicked lippes and to the handes that doe euil and to the sinner that goeth on the earth two wayes †Woe to them that be dissolute of hart which beleue not God and therefore they shal not be protected of him †Woe be to them that haue lost patience and that haue forfaken the right wayes and haue declined into peruerse wayes †And what wil they doe when our Lord shal begynne to looke on them †They that feare our Lord wil not be incredulous to his word and they that loue him wil kepe his waye †They that feare our Lord wil seeke after the thinges that are wel pleasing to him and they that loue him shal be filled with his law †They that feare our Lord wil prepare their hartes and in his sight wil sanctifie their soules †They that feare our Lord kepe his commandements and wil haue patience euen vntil his visitation †saying If we doe not penance we shal fal into the handes of our Lord and not into the handes of men †For according to his greatnes so also his mercie is with him CHAP. III.
Honour of parents procureth Gods blessing 11. dishonoring them his curse 19. Mekenes and modestie auaile much but curiositie to know secret mysteries is dangerous 27. A charitable sincere and docile hart 33. with workes of mercie merite reward THE children of wisdom are the Church of the iust and their nation obedience and loue †Heare your fathers iudgement ò children and so doe that you may be saued †For God hath honoured the father in the children and inquiring of the mothers iudgement hath confirmed it vpon the children †He that loueth God praying shal obteyne for sinnes and shal refrayne himself from them and shal be heard in the prayer of dayes †And as he that gathereth treasure so he also that honoureth his mother †He that honoureth his father shal haue ioy in children and in the day of his prayer he shal be heard †He that honoureth his father shal liue the longer life he that obeyeth the father shal refresh the mother †He that feareth our Lord honoureth his parents and as his lordes he wil serue them that begat him †In worke and word al patience honour thy father †that blessing may come vpon thee from him his blessing may remayne in the later end †The fathers blessing establisheth the houses of the children but the mothers curse rooteth vp the foundation †Glorie not in the contumelie of thy father for his confusion is no glorie to thee †For the glorie of a man is by the honour of his father and the father without honour is the dishonour of the sonne †Sonne receiue the old age of thy father and make him not sorowful in his life †and if he fayle in vnderstanding pardon him and despise him not in thy strength for the almes to the father shal not be in obliuion †For good shal be restored thee for the sinne of thy mother †and in iustice it shal be builded to thee and in the day of tribulation there shal be remembrance of thee and as yee in the clere weather shal thy sinnes melt away †Of what an euil fame is he that forsaketh his father and he is cursed of God that doth exasperate his mother †Sonne doe thy workes in meekenes and thou shalt be beloued aboue the glorie of men †The greater thou art humble thy self in al thinges and thou shalt finde grace before God †because the might of God onlie is great and he is honoured of the humble †Seeke not thinges higher then thy self and search not thinges stronger then thy habilitie but the thinges that God hath commanded thee thincke on them alwayes and in manie of his workes be not curious †For it is not necessarie for thee to see with thyne eies those thinges that are hid †In superfluous thinges search not manie wayes and in manie of his workes thou shalt not be curious †For verie manie thinges are shewed to thee aboue the vnderstanding of men †Manie also haue their suspicion supplanted and haue held their senses in vanitie †A hard hart shal fare il in the later end and he that loueth danger shal perish in it †A hart that goeth two wayes shal not haue successe and the peruerse of hart shal be scandalized in them †A wicked hart shal be laden with sorowes and the sinner wil adde to commit sinne †To the synagogue of the proude there shal be no health for the shrubbe of sinne shal be rooted vp in them and it shal not be perceiued †The hart of the wise is vnderstood in wisdom and a good eare wil heare wisdom with al desire †A wise hart and that which hath vnderstanding wil absteyne it self from sinnes and in the workes of iustice shal haue successe †Water quencheth burning fyre and almes resisteth sinnes †and God is the beholder of him that rendreth grace he remembreth him afterward and in the time of his fal he shal finde a sure stay CHAP. IIII. An exhortation to practise workes of mercie 12. With commendation of wisdom 23. obseruing due times not to omite for anie feare or sham fastnes to say the truth 34. also to be diligent meke and liberal SONNE defraude not the almes of the poore and turne not away thyne eies from the poore †Despise not the hungrie soule and exasperate not the poore in his pouertie †Afflict not the hart of the needie and deferre not the gift to him that is in distresse †Reiect not the petition of him that is afflicted and turne not away thy face from the needie †From the poore turne not away thine eies for anger and leaue not to them that aske of thee to curse thee behinde thy backe †For the prayer of him that curseth thee in the bitternes of his soule shal be heard and he that made him wil heare him †Make thyself affable to the congregation of the poore and to the ancient humble thy soule and to a great man bow thy head †Bow downe thyne eare to the poore without sadnesse and render thy debt and answer him peaceable wordes in mildenes †Deliuer him that suffereth iniurie out of the hand of the proud and be not faynt harted in thy soule †In iudging be merciful to pupils as a father as an husband to their mother †and thou shalt be as the obedient sonne of the Highest and he wil haue mercie on thee more then a mother †Wisdom inspireth life to her children and receaueth them that seeke after her and wil goe before them in the way of iustice †And he that loueth her loueth life and they that shal watch to her shal embrace her sweetnes †They that shal hold her shal inherite life and whither soeuer he shal enter God wil blesse him †They that serue her shal be seruants to the holie and them that loue her God loueth †He that heareth her shal iudge nations and he that beholdeth her shal remayne confident †If he beleue her he shal inherite her and her creatures shal be in confirmation †because in tentation she walketh with him and first of al she chooseth him †Feare and dread and probation she wil bring vpon him and she wil torment him in the tribulation of her doctrine til she trie him in her cogitations and credite his soule †And she wil establish him and make a direct way vnto him and reioyce him †and wil disclose her secretes to him and wil heape vpon him as treasures knowlege and vnderstanding of iustice †But if he goe amis she wil forsake him and deliuer him into the handes of his enimie †Sonne obserue time and avoyd from euil For thy soule be not ashamed to say the truth †For there is shame that bringeth sinne there is shame that bringeth glorie and grace †Accept no face against thine owne face nor against
thinke as if thou were to pay it †Iudge not agaynst a iudge because he iudgeth according to that which is iust †With the audacious goe not on the way lest perhaps he burden thee with his euils for he goeth according to his owne wil and thou shalt perish together with his follie †With an angrie man make no brawle and with the audacious goe not into the desert because bloud is as nothing before him and where there is no helpe he wil ouerthrow thee †Conferre no counsel with fooles for they can not loue but such thinges as please them †Before a stranger doe no matter of counsel for thou knowest not what he wil bring forth †Make not thy hart manifest to euerie man lest perhaps he repay thee false kindnes and speake reprochfully to thee CHAP. IX Great prudence is required in conuersation betwen men and wemen 14. Esteme old freindes 16. Emulate not sinners 18. Auoide the companie of malicious 21. Consult with the prudent hauing God euer before thyne eyes BE not ielous ouer the wife of thy bosome lest she shew vpon thee the malice of wicked doctrine †Geue not to a woman the power of thy soule lest she goe in thy strength and thou be confounded †Looke not vpon a woman that is desirous of manie lest perhaps thou fal into her snares †With her that is a dauncer be not daily conuersant nor heare her lest perhaps thou perish in her efficacie †Behold not a virgin lest perhaps thou be scandalized in her beautie †Geue not thy soule to harlottes in any poynt lest thou destroy thyself and thine inheritance †Looke not round about in the waves of the citie nor wander vp and downe in the streates therof †Turne away thy face from a trimmed woman and gaze not about vpon an others beautie †By the beautie of a woman manie haue perished and hereby concupiscence is inflamed as a fire †Euerie woman that is an harlot shal be troden vpon as dung in the way †Manie hauing admired the beautie of an other mans wife haue become reprobate for her communication burneth as fire †Sit not at al with an other mans wife nor repose vpon the bed with her †and striue not with her at the wine lest perhapes thy hart decline toward her with thy bloud thou fal into perdition †Forsake not an old frend for the new wil not be like to him †A new frend is as new wine it shal waxe old and thou shalt drinke it with sweetnes †Doe not zelousely desire the glorie and the riches of a sinner for thou knowest not what his subuersion shal be †Let not the iniurie of the vniust please thee knowing that euen to hel the impious shal not please †Be far from the man that hath power to kil and thou shalt not suspect the feare of death †And if thou come to him committe nothing lest perhaps he take away thy life †Know it to be communication with death because thou shalt goe in the middes of snarres and shalt walke vpon the weapons of the sorowful †According to thy powre beware thee of thy neighbour and treate with the wise and prudent †Let iust men be thy ghests and let thy gloriation be in the feare of God †and let the cogitation of God be in thy vnderstanding al thine enarration in the precepts of the Highest †Workes shal be praysed in the handes of artificers and the prince of the people in the wisdom of his speach but the word of the ancients in the sense †A man ful of tongue is terrible in his citie and he that is rash in his word shal be odious CHAP. X. Wise superiors are very necessarie because the multitude folow their example 6. Remitte and forget iniuries detest pride iniustice contumelie and auarice 12. Life is short 14. Pride is the roote of al sinnes 23. Iust pouertie is better then sinful riches 31. Mekenes and modestie are necessarie in al men A wise iudge shal iudge his people and the principalitie of the wise shal be stable †According to the Iudge of the people so also are his ministers and what maner of man the ruler of a citie is such also are the habitants therein †An vnwise king shal destroy his people and cities shal be inhabited by the vnderstanding of the prudent †The powre of the earth is in the hand of God and he wil rayse vp a profitable ruler for a time ouer it †The prosperitie of man is in the hand of God vpon the face of the scribe he wil put his honour †Anie iniurie of thy neighbour remember not and doe nothing by workes of iniurie †Pride is odious before God and men and al the iniquitie of the nations is execrable †A kingdome is translated from nation vnto nation because of iniustices and iniuries and contumelies and diuerse deceites †But nothing is more wicked then the couetous man Why is earth and ashes proud †Nothing is more wicked then to loue money For he hath his soule also to sel because in his life he hath cast forth his most in ward thinges †Al power is of short life Long sicknes greueth the Physicion †Short sicknes the Physicion cutteth of at the first so also the king is to day to morow he shal die †For when a man shal die he shal inherite serpents and beasts and wormes †The begynning of the pride of man is to apostatate from God †because his hart is departed from him that made him for pride is the begynning of al sinne he that holdeth it shal be filled with curses it shal subuert him in the end †Therfore hath our Lord dishonoured the congregations of the euil hath destroyed them euen to the end †God hath destroyed the seates of proud princes and hath made the meeke sitte in their stead †God hath made the rootes of the proud nations to wither and hath planted the humble of the nations themselues †Our Lord hath subuerted the landes of the gentiles and hath destroyed them euen to the fundation †He hath made of them to wither and hath destroyed them and hath made the memorie of them to cease from the earth †God hath destroyed the memorie of the proud and hath left the memorie of them that are humble in vnderstanding †Pride was not created to men nor wrath to the nation of wemen †That seede of men shal be honoured which feareth God but that seede shal be dishonoured which transgresseth the commandments of our Lord. †In the middes of brethren their ruler shal be in honour and they that feare our Lord shal be in his eyes †The glorie of the rich of the honourable and of the poore is the feare of God †Despise not the iust man that is poore and magnifie
and haue rayned prouerbes iudgementes †Goe not after thy concupiscences and turne away from thy wil. †If thou geue to thy soule her concupiscences she wil make thee a ioy to the enemies †Be not delighted in multitudes not in few for their concertation is continual †Be not poore in contention of borowing and thou hast nothing in thy purse for thou shalt be enuious to thine owne life CHAP. XIX An admonition against drunkennes luxurie 4. light suspition 7. and detraction 13. Freindlie correption is necessarie 23. and sincere humilitie 27. Exterior carege is a signe of internal disposition A workman that is a drunkard shal not be rich and he that contemneth smal thinges shal fal by litle and litle †Wine and wemen make wisemen to apostatate and shal reproue the prudent †and he that ioyneth himself to harlotes shal be naught Rottennes and wormes shal inherite him and he shal be lifted vp for a greater example and his life shal be taken out of the number †He that geueth credite quickly is light of hart and shal be lessened and he shal more ouer be counted one that sinneth against his owne soule †He thar reioyceth in iniquitie shal be reprehended and he that hateth chastisement shal be diminished of life and he that hateth babbling extinquisheth malice †He that sinneth against his owne soule shal repent and he that is delighted in naughtinesse shal be reprehended †Iterate not a wicked and hard word and thou shalt not be lessened †To freind and foe tel not thy minde and if thou haue sinne disclose it not †For he wil heare thee and wil watch thee and as it were defending the sinne he wil hate thee and so wil he be present with thee alwaies †Hast thou heard a word against thy neighbour let it die together in thee trusting that it wil not burst thee †At the presence of a word the foole traueleth as the groning of the childbirth of an infant †An arrow stickt in the thigh of flesh so is a word in the hart of a foole †Rebuke a freind lest perhapes he hath not vnderstood and say I did it not or if he did it that he doe it not againe †Rebuke thy neighbour lest perhaps he said it not and if he said it lest perhaps he iterate it †Rebuke thy freind for there is often a fault committed †And beleue not euerie word There is that offendeth with the tongue but not from his hart †For who is there that hath not offended in his tongue Rebuke thy neighbour before thou threaten †And geue place to the feare of the Highest because the feare of God is al wisedom and to feare God is in it the disposition of the law is in al wisdom †And the discipline of wickednes is not wisedom and the cogitation of sinners is not prudence †There is wickednes and in it execration and there is a foole that hath lesse wisedom †Better is a man that hath lesse wisdom and lacketh vnderstanding in feare then he that abundeth in vnderstanding and transgresseth the law of the Highest †There is an assured subtilitie the same wicked †And there is that vttereth an exact word telling the truth There is that wickedly humbleth himselfe and his inner partes be ful of deceite †and there is a iust man that submitteth himselfe ouermuch of great humilitie and there is a iust one that boweth his face and feyneth himself not to see that which is vnknowen †and if he be forbidden to sinne for imbecillitie of power if he shal finde a time to do euil he wil do euil †A man is knowen by the sight and a wiseman is knowen by the shew of his face †The clothing of the bodie and the laughing of the teeth and the going of the man tel of him †There is a lying chastisement in the anger of a contumelious person and there is a iudgement that is not allowed to be good and there is that holdeth his peace and he is wise CHAP. XX. Correction ought to be without passion of anger 5. much discretion is required in speach and in silence 14. Also in geuing 20. promising 29. and in vttering knowlege where and when it behoueth HOW good a thing is it to rebuke rather then to be angrie and not to hinder him that confesseth in prayer †The concupiscence of an eunuch shal defloure a young maide †so he that by violence doth vniust iudgement How good a thing is it being rebuked to shew repentance for so thou shalt auoid wilful sinne †There is that holdeth his peace which is found wise and there is that is odious he which is malepert to speake †There is that holdeth his peace hauing not vnderstanding to speake and there is that holdeth his peace knowing the time of fitte opportunitie †A wise man wil hold his peace vntil a time but a wanton and the vnwise wil not obserue time †He that vseth manie wordes shal hurt his owne soule he that taketh authoritie to himself vniustly shal be hated †There is proceding in euils to a man without discipline and there is finding to losse †There is a gift that is not profitable and there is a gift the reward whereof is duble †There is debasing because of glorie and there is that from humilitie shal lift vp the head †There is that redemeth manie thinges for a smale price and restoreth the same seuen fold †A man wise in wordes shal make him selfe beloued but the graces of fooles shal be powred out †The gift of the vnwise shal not be profitable for thee for his eies are seuen fold †He wil geue few thinges and vpbraide manie and the opening of his mouth is an inflammation †To day a man lendeth and to morow he asketh it againe such a man is odious †A foole shal haue no freind and there shal be no thanke to his goodes †For they that eate his bread are of a false tongue How often and how manie wil laugh him to scorne †For he doth not distribute with right vnderstanding that which was to be had in like manner also that which was not to be had †The slipping of a false tongue as he that falleth on the pauement so the falles of the euil shal come hastely †A man without grace is as a vaine fable it shal be continual in the mouth of them that are without discipline †A parable out of a fooles mouth shal be reiected for he doth not speake it in his time †There is that is forbid to sinne for pouertie and in his rest he shal be pricked †There is thar wil destroy his soule for shamfastnes and by an vnwise person he wil destroy it and by acception of person he wil destroy himself †There is that for shamfastnes
†and shal open her mouth in the churches of the Highest and shal glorie in the sight of his power †and in the middes of her people she shal be exalted and in the holie assemblie she shal be admired †and in the multitude of the elect she shal haue praise and among the blessed she shal be blessed saying †I come forth from the mouth of the Highest the first begotten before al creatures †I made that in the heauens there should rise light that faileth not and as a cloud I couered al the earth †I dwelt in the highest places and my throne is in the pillar of a cloude †I alone haue gone round about the compasse of heauen and haue penetrated into the bottome of the depth and haue walked in the waues of the sea †and stood in al the earth and in al people †and in euerie nation I haue had the primacie †and I haue by strength troden downe the hartes of al the excellent and the base and in al these thinges I sought rest I shal abide in the inheritance of our Lord. †Then the creatour of al commanded and said to me he that created me rested in my tabernacle †and he said to me Inhabite in Iacob and inherite in Israel and take roote in myne elect †From the beginning and before the worlds was I created and vnto the world to come I shal not cease and in the holie habitation I haue ministred before him †And so in Sion was I established and in the sanctified cittie likewise I rested and my power was in Ierusalem †And I tooke roote in an honorable people and in the portion of my God his inheritance and my abiding is in the ful assemblie of saintes †I am exalted as a cedar in Libanus and as a cypres tree in mount Sion †As a palme tree in Cades am I exalted and as a rose plant in Iericho †As a faire oliue tree in the fieldes and as a plane tree by the water in the streates am I exalted †I gaue an odout as cinnamon aromatical balme as chosen myrrhe haue I geuen the sweetenes of odour †and as storax and galbanum and onyx and aloes and as Libanus not cut haue I perfumed myne habitation and myne odour is as baulme non mingled †I haue spred out my boughes as the terebinth and my boughes are of honour and grace †I as a vine haue fructified sweetenes of odour and my flowers are fruite of honour and honestie †I am the mother of beautiful loue and of feare and of knowledge and of holie hope †In me is al grace of way and truth in me al hope of life and vertue †Passe to me al ye that desire me and be filled of my generations †For my spirit is sweete aboue honie and myne inheritance aboue honie and the honie combe †My memorie is vnto generations of worldes †They that eate me shal yet hunger and they that drinke me shal yet thirst †He that heareth me shal not be confounded and they that worke in me shal not sinne †They that explicate me shal haue life euerlasting †Al these thinges are the booke of life and the testament of the Highest the knowlege of truth †Moyses commanded a law in the preceptes of iustices and an inheritance to the house of Iacob and the promises to Israel †He appointed to Dauid his seruant for to raise vp a king of him most strong and sitting in the throne of honour for euer †Who filleth wisdom as Phison and as Tigris in the daies of new fruites †Who replenisheth vnderstanding as Euphrates who multiplieth it as Iordan in the time of haruest †Who sendeth discipline as the light and assisting as Gehon in the day of vintage †Who first hath perfect knowledge of it a weaker shal not searche it out †For her cogitation shal abound aboue the sea and her counsels aboue the greate depth †I wisdom haue powred out riuers †I as a sluse of a mightie water out of the riuer I as the riuer Dioryx as a water coundite I came out of paradise †I said I wil water my garden of plantes and wil inebriate the fruite of my medow †And hehold my sluse was made aboundant and my riuer came neere to a sea †Because I illuminated doctrine to al as the morning light I wil declare it far †I wil penetrate al the inferiour partes of the earth and wil behold al that sleepe and wil illuminate al that hope in our Lord. †I wil yet powre out doctrine as prophecie and wil leaue it to them that seeke wisdom and wil not cease vnto their progenies euen to the holie age †See ye that I haue not laboured for myself only but for al that seeke out the truth CHAP. XXV Concord betwen bretheren neighboures and man and wife much pleaseth God 3. A poore man proud a richman a lier and an old man doting in carnal or worldlie thinges are very hateful 9. He that seeth his children good and his enemies ouerthrowne hath a good wife offendeth not in speach consenteth not to sinne hath a true freind teacheth good doctrine hath sacred and humane knowlege hath vndoubtedly nine happie thinges but to feare God conteyneth 14. and excelleth al. 17. A wicked woman heresie is very detestable 30. and most vntolerable if she haue supreme dominion IN three thinges my spirit is pleased which are approued before God and men †The concord of bretheren and the loue of neighboures and man and wife wel agreeing together †Three sortes my soule hateth and I am greatly greeued at their life †A poore man proud a rich man a lyer an old man a foole and doting †The thinges that thou hast not gathered in thy youth how shalt thou find them in thy old age †How beautiful is iudgement for a grey head and for ancientes to know counsel †How beautiful is wisdom for the aged vnderstanding glorious and counsel †Much cunning is the croune of old men and the feare of God is their glorie †Nine thinges not to be imagined of the hart haue I magnified and the tenth I wil tel vnto men with my tongue †A man that hath ioy in his children liuing and seeing the subuersion of his enemies †Blessed is he that dwelleth with a wise woman that hath not offended with his tongue and that hath not serued such as are vnworthie of him †Blessed is he that findeth a true freind and that declareth iustice to an eare that heareth †How great is he that findeth wisdom and knowlege but he is not aboue him that feareth our Lord. †The feare of God hath set it self aboue al thinges †blessed is the man to whom is geuen to haue the feare of God he that holdeth it to
whom shal he be resembled †The feare of God is the beginning of his loue and the beginning of faith is to be fast ioyned vnto it †The heauines of the hart is al plague al malice the wickednes of a woman †And he wil see al plague and not the plague of the hart †al wickednes not the wickednes of a woman †and al obduction and not the obduction of them that hate him †and al reuenge and not the reuenge of the enemies †There is no head worse then the head of a serpent †and there is no anger aboue the anger of woman It shal be more pleasant to abide with a lyon and dragon then to dwel with a wicked woman †The wickednes of a woman changeth her face and darkeneth her countenace as a beare and wil shew it as a sacke In the middes of her neighbours †her husband groned and hearing he sighed a litle †Al malice is short to the malice of a woman the lot of sinners fal vpon her †As the goeing vp a grauelie way in the feete of the aged so a woman ful of tongue to a quiet man †Looke not vpon a womans beautie and desire not a woman for beautie †A womans anger and impudencie and confusion is great †A woman if she haue superioritie is contrarie to her husband †An humbled hart and heauie countenance and plague of hart is a wicked woman †Feeble handes and disiointed knees a woman that doth not make her husband happie †From woman came the beginning of sinne and by her we doe al die †Geue not issue to thy water no not a litle nor to a wicked woman leaue to goe forth †If she walke not at thine hand she wil confound thee in the sight of thyn enemies †Cut her of from thy flesh lest she alwaies abuse â—hee CHAP. XXVI The praises of a good woman 5. The betraying of a citie mutenie of people and falâ—e accusation are terrible but a ielous woman is more greuouâ— 10. Diuers il qualities of a bad woman 16. More commendations of a good woman 25. A doleful thing to see a valiant warier wanting liuelihood a wiseman not regarded and greatest griefe to see a iust man become wicked 28. A man ful of busines hardly careth for his soule and aâ—â— Inns keper often sinneth in wordes THE husband of a good wife is happie for the number of his yeares is duble †A strong woman delighteth her husband and shal accomplish the yeares of his life in peace †A good woman is a good portion in the good portion of them that feare God shal she be geuen to a man for good deedes †And the hart of rich and poore is good at al time their countenance is merie †Of three thinges my hart hath bene afraid and at the fourth my face hath trembled †The betraying of a citie and a gethering together of the people †false calumnie al more greuous then death †A ielous woman is the sorow and moorning of the hart †In a ielous woman is a scourge of the tongue communicating with al. †As a yoke of oxen that is moued so also a wicked woman he that holdeth her is as he that taketh hold of a scorpion †A woman geuen to drunkennes is great anger her contumelie and turpitude shal not be hid †The fornication of a woman shal be knowen in the lifting vp of her eies and in her eieliddes †On thy daughter that turneth not away her self set sure watche lest occasion found she abuse herself †Take heede of the impudencie of her eies and meruel not if she contemne thee †As a wayfaring man that thirsteth wil she open her mouth to the fountaine and wil drinke of euerie water that is next and wil sit against euerie hedge and open her quiuer against euerie arrow vntil she faile †The grace of a diligent woman shal delight her husband and shal farte his bones †Her discipline is the gift of God †A wise and stil woman there is no exchange for a soule instructed †A holie and shamefast woman is grace vpon grace †And al weight is not worthie a continent soule †As the sunne rysing to the world in the highest places of God so is the beautie of a good woman for an ornament of her house †A lampe shyning vpon the holie candlesticke the beautie of the face vpon stayed age †Pillars of gold vpon feete of siluer and stable feete vpon the soules of a stayed woman †Eternal fundations vpon a sound rocke and the commandments of God in the hart of a holie woman †At two thinges my hart is greeued and at the third anger is come vpon me †A man of warre decaying by pouertie and a wise man contemned †and he that transgresseth from iustice to sinne God hath prepared him to the sword †Two sortes haue appeared vnto me hard and dangerous a merchant is hardly rid of negligence and a viteler shal not be iustified from the sinnes of the lippes CHAP. XXVII For want and desire of riches manie committe sinne 4. from which the feare of God preserueth 6. Tentation proueth who is iust 12. constant and modest 17. Freindes are bond to secresie 25. and fidelitie THROVGH pouertie manie haue offended and he that seeketh to be made rich turneth away his eie †As a stake is fastened in the middes of stones compact together so also in the middes of selling and buying sinne shal be straytened †Sinne shal be destroyed with the sinner †If thou hold not thyselfinstantly in the feare of our Lord thy house shal quickly be subuerted †As in the shaking of a sieue the dust wil remaine so the perplexitie of a man in his cogitation †The fornace tryeth the potters vessels and the tentation of tribulation iust men †As the husbandrie about a tree sheweth the fruite thereof so a word out of the thought of the hart of man †Prayse not a man before ful discourse for this is the trial of men †If thou folow iustice thou shalt apprehend it and shalt put it on as a long to be of honour and thou shalt dwel with it and it shal protect thee for euer and in the day of knowleging thou shalt finde stedfastnes †The foules flocke together to their like and truth shal returne to them that worke it †The lion alwayes lyeth in wayte for a pray so sinnes for them that worke iniquities †A holie man continueth in wisdom as the sunne for a foole is changed as the moone †In the middes of the vnwise keepe the word til his time but in the middes of deepe considerers be continually †The narration of sinners is odious their laugther is in the deligthes of sinne †Speach that sweareth much shal make the heare of the head
excel an other and one light an other and one yeare an other yeare of the sunne †By the knowlege of our Lord they were seperated the sunne being made and keeping the precept †And he changed times and the festiual daies thereof and in the same they celebrated the festiual daies at an houre †Of them God exalted and magnified and of them he put into the number of daies And al men are of the ground and of the earth from whence Adam was created †In the multitude of the discipline of our Lord he separated them and changed their waies †Of them he blessed and exalted and of them he sanctified and applied to himself and of them he cursed and humbled and conuerted them from their separation †As potters clay is in his hand to fashion and dispose it †Al his wayes according to his disposition so man in the hand of him and he wil render to him according to his iudgement †Against euil is good and against death life so also against a iust man a sinner †And so looke vpon al the workes of the Highest Two against two and one against one †And I awaked last and as he that gathereth bearies after the grape gatherers †In the blessing of God I also haue hoped and as he that gathereth grapes haue I filled the wine presse †See that I haue not laboured for myself only but for al that seeke out discipline †Heare me ye great men and al peoples and ye rulers of the Church karken with your eares †To sonne and wife brother and freind geue not power ouer ther in thy life and geue not thy possession to an other lest perhaps thou repent thee and thou entreate for them †Whiles thou art yet aliue and takest breath al flesh shal not change thee †For it is better that thy children aske of thee then that thou looke toward the hands of thy children †In al thy workes be exquisite †Geue no staine to thy glorie In the day of the consummation of the dayes of thy life and in the time of thy decease distribute thine inheritance †Fodder and wande and burden for an asse bread and discipline and worke for a seruant †He worketh in discipline and seeketh to rest release him his handes and he seeketh libertie †The yoke and the reyne bend a stiff necke and continual workes do bowe a seruant †For a malicious seruant torment fetters send him into worke that he be not idle †For idlenes hath taught much naughtines †Set him to worke for so it becometh him And if he be not obedient bow him with fetters and exceede not ouer al flesh but without iudgement doe no greuous thing †If thou haue a faithful seruant let him be vnto thee as thy soule as a brother so entreate him because in the bloud of thy soule thou hast gotten him †If thou hurt him vniustly he wil runne away †if rising vp he depart thou knowest not whom to aske and what way to seeke him CHAP. XXXIIII Trust not vaine dreames southsayinges nor lies 9. Much good is got by experience 14. and more by fearing God 21. God reiecteth the oblation of the wicked 24. Defrauding the poore is like to manslaughter 28. Destroy not that an other buildeth 30. Repentance without amendment is nothing worth VAINE hope lying is to a foolish man dreames extol the vnwise †As he that apprehendeth a shadow and pursueth the winde so is he also that attendeth to lying visions †According to this is the vision of dreames as a mans similitude before the face of a man †Of the vncleane what shal be made cleane and of a lyer what truth shal be said †Diuination of errour and lying southsayinges and the dreames of them that do euil are vanitie †And as a woman that traueleth thy hart suffereth phantasies vnlesse it be a vision sent forth from the Highest set not thy hart vpon them †For dreames haue made manie to erre and they that hoped in them haue failed †The word of the law shal be fulfilled without lying and wisedom in the mouth of the faithful shal be made plaine †He that hath not bene proued what knoweth he A man expert in manie thinges shal thinck manie thinges and he that hath lerned manie thinges shal declare vnderstanding †He that is not tryed knoweth few thinges and he that hath bene in manie things multiplyeth wickednes †He that hath not bene proued what maner of thinges knoweth he He that is deceiued shal abound with wickednes †I haue seene manie thinges in wandring to and fro and very manie fashions of words †Some times I haue bene in danger vnto death for these thinges and I was deliuered by the grace of God †The spirit of them that feare God is sought at his sight shal be blessed †For their hope is on him that saueth them and the eies of God vpon them that loue him †He that feareth our Lord shal tremble at nothing and shal not dread because he is his hope †His soule is blessed that feareth our Lord. †To whom doth he looke and who is his strength †The eies of our Lord are vpon them that feare him a protectour of might a stay of strength a couer from the heate and shadow for the noone time †a sauing from offence and helpe from falling exalting the soule and illuminating the eies geuing health and life and blessing †The oblation of him that immolateth of an vniust thing is spotted and the scorninges of the vniust are not acceptable †Our Lord is onlie theirs that expect him in the way of truth and iustice †The Highest alloweth not the giftes of the wicked neither hath he regard to the oblations of the vniust neither wil he be made propitious for sinnes by the multitude of their sacrifices †He that offereth sacrifice of poore mens substance is as he that sacrificeth the sonne in the presence of his father The bread of the needie is the life of the poore he that defraudeth it is a man of bloud †He that taketh away bread in swet is as he that killeth his neighbour †He that sheddeth bloud and that defraudeth the hired man are bretheren †One building and an other destroing what profite haue they but the labour †One praying and an other cursing whethers voice wil God heare †He that is washed from the dead and toucheth him againe what doth his washing profit †so a man that fasteth in his sinnes and doing the same againe what doth he profite in humbling himself who wil heare his prayer CHAP. XXXV Obseruation of the commandments 4. and sacrifice of the iust please God 12. not the sacrifice of the wicked 14. God protecteth the poore and desolate 19. heareth the prayer of the humble and rendereth to alas they deserue HE that keepeth
stake into the ground and say to thee †Thy way is good and stand ouer against thee to see what wil befal thee †With an irreligious man treate not of holines and with the vniust of iustice and with a woman of the thing whereof she is ielous with a feareful man of warre with a marchant of traficke with a byer of selling with an enuious man of geuing thankes †with the impious of pietie with the vnhonest of honestie with the field labourer of al worke †with him that worketh by the yeare of the ending of the yeare with a slothful seruant of much working attend not to these in al counsel †But be continual with a holie man whomsoeuer thou shalt know to obserue the feare of God †whose soule is according to thine owne soule and who when thou shalt stumble in the darke wil be sorie for thee †And establish with thy self an hart of good counsel for there is none other thing more worth to thee then it †The soule of a holie man vttereth sometime true thinges more then seuen watchmen that sitte in a high place to watch †And in al these beseech the Highest that he direct thy way in truth †Before al workes let a true word goe before thee and stable counsel before euerie act †A wicked word shal change the hart out of which rise foure partes good and euil life and death and the tongue is a continual ruler of them There is a subtile man teacher of manie and to his owne soule he is vnprofitable †A cunning man hath taught manie and is swete to his owne soule †He that speaketh sophistically is odious in euerie thing he shal be defrauded †Grace is not geuen him of our Lord for he is defrauded of al wisdom †There is a wise man wise to his owne soule and the fruite of his vnderstanding is laudable †A wise man teacheth his people and the fruites of his vnderstanding are faithful †A wise man shal be filled with blessinges and they that see wil praise him †The life of a man is in the number of dayes but the dayes of Israel are innumerable †A wise man in the people shal inherite honour and his name shal liue for euer †Sonne in thy life proue thy soule if it be wicked geue it not power †for al thinges are not expedient for al and euerie kinde pleaseth not euerie soule †Be not greedie in al feasting and power not out thy self vpon al meate †for in manie meates there shal be infirmitie and greedines shal approch euen to choler †Because of surfet manie haue died but he that is abstinent shal adde life CHAP. XXXVIII God hath ordained corporal 9. and spiritual medicines 16. Vse moderate not excessiue sorow for the dead 26. Tradesmen and artificers are necessarie much more spiritual pastors HONOVR the phisition for necessitie for the Highest hath created him †For al medicine is of God it shal receiue gift of the king †The knowlege of the phisition shal exalt his head and in the sight of great men he shal be praised †The Highest hath created medicines of the earth and a wise man wil not abhorre them †Was not bitter water made sweete by wood †The vertue of these thinges is come to the knowlege of men and the Highest hath geuen knowlege to men for to be honoured in his meruelous thinges †Curing with these thinges he shal mitigate paine and the apothecarie shal make confections of swetenes and shal make ointments of health and his workes shal not be consummated †For the peace of God is vpon the face of the earth †Sonne in thine infirmitie contemne not thy self but pray our Lord and he wil cure thee †Turne away from sinne and direct thy handes and from al offence cleanse thy hart †Geue sweetenes and a memorial of fine floure and make a fat oblation and geue place to the phisition †For our Lord created him and let him not depart from thee because his workes be necessarie †For there is a time when thou maist fal into their handes †and they shal beseech our Lord that he direct their rest and healing for their conuersation †He that sinneth in his sight that made him shal fal into the handes of the phisition †Sonne vpon the dead shed teares and beginne to weepe as hauing suffered doleful thinges and according to iudgement couer his bodie and neglect not his burial †But for detraction beare bitterly the mourning of him one day and be comforted for the heauines †and make mourning according to his desert one day or two because of detraction †For by heauines death hasteneth and it couereth the strength and sorow of the hart boweth the necke †In abstraction sorow is permanent and the substance of the poore is according to his hart †Geue not thine hart into heauines but expel it from thee and remember the latter endes †and forget not for neither is there returne and him thou shalt profit nothing and thou shalt hurt thy self †Be mindful of my iudgement for thine also must be so to me yesterday and to thee to day †In the repose of the dead make the memorie of him to rest and comfort him in the departing of his spirit †The wisdom of a scribe in the time of vacance and he that is lesse in action shal receiue wisdom †With what wisdom shal he be replenished that holdeth the plough and glorieth in the goade driueth oxen with the prickle and conuerseth in their workes and his talke is in the breede of bulles †He wil geue his hart to turne vp furrowes and his watching in the feeding of kine †So euerie craftsman and workemaster that passeth the night as the day that maketh grauen seales and his continual diligence varieth the picture he wil geue his hart to the similitude of the picture and his watching wil perfect the worke †So the yronsmith sitting by the anuil and considering the worke of yron The vapour of the fire wil parche his flesh and he striueth in the heate of the fournace †The noyse of the hammer reneweth his eare and his eye is against the similitude of the vessel †He wil geue his hart to the finishing of the workes and his watching wil polish to perfection †So the potter sitting at his worke turning the wheele with his feete who is alwayes set in carefulnes for his worke and al his working is in number †With his arme he wil fashion the clay and before his feete he wil bend his strength †He wil geue his hart to finish the vernishing thereof and his watching wil make cleane the fournace †Al these haue hoped in their handes and euerie one is wise in his owne art †Without these a citie is not built †And
the tribes of Iacob †Blessed are they that saw thee and were honored in thy freindshipe †For we liue by life only but after death our name shal not be such †Elias was in dede hid in the whirlewind his spirit was complete in Eliseus in his daies he feared not the prince and no man ouercame him by might †Neither did any word ouercome him and his bodie prophecied being dead †In his life he did wonders and in death he wrought meruelous thinges †In al these thinges the people repented not and they departed not from their sinnes til they were cast out of their land and were dispersed into al the earth †And there was leaft a verie smal nation and a prince in the house of Dauid †Some of them did that which pleased God but others committed manie sinnes †Ezechias fenced his citie and brough in water into the middes thereof and digged a rocke with yron and built a wel for water †In his daies came vp Sennacherib and sent Rabsaces and lifted vp his hand against them and put forth his hand vpon Sion and became proude by his mightines †Then were their harts and hands moued and they were in sorow as trauailing wemen †And they inuocated our merciful Lord and spredding their handes they lifted them vp to heauen and the holie Lord God quickly heard their voice †He was not mindful of their sinnes neither did he geue them to their enemies but purged them by the hand of Isaie the holie prophete †He ouerthrew the campe of the Assirians and the Angel of our Lord destroyed them †For Ezechias did that which pleased God and went strongly in the way of Dauid his father which Isaie commanded him the great prophet and faithful in the sight of God †In his daies the sunne returned backward added life to the king †By a great spirite he saw the last thinges and comforted the mourners in Sion †For euer he shewed the thinges to come secret thinges before they came to passe ANNOTATIONS CHAP. XLVIII 10 VVho art vvritten Amongst other quarels Protestantes except against the authentical auctoritie of this booke because the auctor saith that Enoch and Elias shal come againe to appease the wrath of our Lord to reconcile the father to the sonne and to restore the tribes of Iacob But that this is no iust exception is clere by other holie Scriptures where the same vniforme doctrin of the whole Church is no lesse euident then in this booke For God himself saith the same also by the mouth of his prophet Malachie Behold I wil send you Elias the prophet before the day of our Lord come the great and dreadful Christ also sayth Elias in deede shal come and restore al thinges VVherupon S. Chrysostom after he hath shewed how terrible Antichrist shal be by reason of his temporal powre crueltie and wicked lawes he addeth Feare thou not He shal only haue force in the reprobate that perish For then also Elias shal come to fortifie the faithful Likewise the wordes in the Apocalips I wil geue to my two witnesses they shal prophecie a thousand two hundred and three score dayes were euer inuariably vnderstood by tradition from the first preachers of Christ as the ancient writer Aretas testifieth that Enoch and Elias shal come admonish al not to geue credite to the deceiptful wonders of Antichrist and that they shal trauel in this testimonie the space of three yeares and a half For 1260. dayes come very nere to that space of time CHAP. XLIX Praises of Iosias who like to Dauid and Ezechias tooke away occasions of idolatrie 8. Praises of Ieremie 10. Ezechiel 12. and the twelue Prophetes 13. Also of Zorobabel Iesus the sonne of Iosedech Nehemias Enoch Ioseph Seth Sem and Adam THE memorie of Iosias is according to the confection of perfume made by the worke of an apothecarie †His remembrance shal be sweete as honie in euerie mouth and as musick in banket of wine †He was directed by God into the repentance of the nation and he tooke away the abominations of impietie †And he gouerned his hart toward our Lord and in the daies of sinners he strengthened pietie †Except Dauid and Ezechias and Iosias al committed sinne †For the kinges of Iuda forsooke the law of the Highest and contemned the feare of God †For they gaue their kingdom to others and their glorie to a strange nation †They burnt the chosen citie of holines and made the waies thereof desolate in the hand of Ieremie †For they euil intreated him who was consecrated a prophet from his mothers wombe to ouerthrow and pluck vp and destroy and to build againe and renewe †Ezechiel who saw the sight of glorie which he shewed him in the chariote of Cherubs †For he made mention of the enemies in rayne to doe good vnto them that haue shewed right waies †And the bones of the twelue prophets wel may they spring out of their place for they haue strengthened Iacob and haue redeemed themselues in the fidelitie of power †How may we magnifie Zorobabel for he also was as a signet on the right hand †and so Iesus the sonne of Iosedec who in their daies built the house and erected the holie temple to our Lord prepared to euerlasting glorie †And Nehemias in the memorie of much time who erected vs our walles ouerthrowen and set vp the gates and lockes who built our houses †No man hath bene borne in the earth like to Henoch for he also was taken vp from the earth †Neither as Ioseph who was a man borne prince of his bretheren the stay of the nation the ruler of his bretheren the stay of the people †and his bones were visited and after death they prophecied †Seth and Sem obteyned glorie with men and aboue euerie soule in the beginning Adam CHAP. L. Praises of Simon the High Priest 27. Detestation of certaine persecuting aduersaries 29. With conclusion that the obseruers of this doctrine shal be wise and happie SIMON the sonne of Onias the high priest who in his life held vp the house and in his daies strengthned the temple †The height also of the temple was founded by him the duble building and high walles of the temple †In his daies the welles of waters flowed out and they were filled as the sea aboue measure †Who had care of his nation and deliuered it from perdition †Who preuailed to amplifie the citie who obteyned glorie in conuersing with the nation and amplified the entrance of the house and the court †As the morning starre in the middes of a cloude and as the ful moone he shineth in his dayes †And as the sunne shining so did he shine in the temple of God †As the rainbow that shineth among
the cloudes of glorie and as a flower of roses in the daies of the spring and as the lilies that are in the passage of water and as frankensence smelling in summer daies †As fire glistering and frankensence burning in the fire †As a massie vessel of gold adorned with euerie precious stone †As an oliue tree budding and a cypresse tree aduancing it self on high when he tooke the robe of glorie and was reuested to the consummation of strength †In going vp to the holie altar he made the vesture of holines glorie †And in receiuing the portions out of the hand of the priestes himself also standing by the altar About him was the ring of his bretheren and as the ceder plant in mount Libanus †so stoode they about him as boughes of the palme tree al the children of Aaron in their glorie †And the oblation of our Lord in their handes before al the synagogue of Israel and executing the consummation on the altar to amplifie the oblation of the high king †he stretched forth his hand in oblation of moist sacrifice and offered of the blood of the grape †He powred out on the fundation of the altar a diuine odour to the high prince †Then cried out the children of Aaron they sounded with beaten trumpets and made a great voice to be heard for a remembrance before God †Then al the people together made hast and fel on their face vpon the earth to adore our Lord their God and to make prayers to God omnipotent the Highest †And the singers amplified in their voices and in the great house the sound was encreased ful of sweetenes †And the people in prayer desired our Lord the Highest vntil the honour of our Lord was perfected and they finished their office †Then coming downe he lifted vp his handes ouer al the congregation of the children of Israel to geue glorie to God from his lippes and to glorie in his name †and he repeated his prayer willing to shew the power of God †And now pray ye the God of al who hath done great thinges in al the land who hath encreased our daies from our mothers wombe and hath done with vs according to his mercie †geue he vnto vs ioyfulnes of euerlasting †that Israel may beleue that the mercie of God is with vs to deliuer vs in his dayes †Two nations my soule hateth and the third is no nation which I hate †they that sitte in mount Seit and the Philisthijms and the foolish people that dwel in Sichem †Iesus the sonne of Sirach a man of Ierusalem wrote the doctrine of wisdom and discipline in this booke who renewed wisdom from his hart †Blessed is he that conuerseth in these good thinges and he that layeth them in his hart shal be wise always †For if he doe them he shal be able to doe al thinges because his steppes are in the light of God CHAP. LI. The auctor rendereth praises and thankes to God 18. and inuiteth others to do the same by his owne example 31. and by earnest exhortation THE prayer of Iesus the sonne of Sirach I wil confesse to thee ô Lord king and wil praise thee God my sauiour †I wil confesse to thy name because thou art become my helper and protectour †and hast deliuered my bodie from perdition from the snare of an vniust tongue and from the lippes of them that worke lying and in the sight of them that stoode vp thou art become my helper †And thou hast deliuered me according to the multitude of the mercie of thy name from them that did roare prepared to deuoure †out of the handes of them that seeke my soule and from the gates of tribulations which haue compassed me †from the oppression of the flame which hath compassed me and in the middes of fire I was not burnt †From the depth of the bellie of hel and from a defiled tongue and from the word of lying from a wicked king and from an vniust tongue †my soule shal praise our Lord euen to death †and my life was approching to hel beneth †They haue compassed me on euerie side there was none that would helpe I looked toward the helpe of men there was none †I remembred thy mercie ô Lord and thy operation which are from the beginning of the world †Because thou deliuerest them that patiently expect thee ô Lord and sauest them out of the handes of the nations †Thou hast exalted my habitation vpon the earth and I haue prayed for death to passe away †I haue inuocated our Lord the father of my Lord that he leaue me not in the day of my tribulation and in the time of the proude without helpe †I wil praise thy name continually and wil collaude it in confession and my prayer was heard †And thou hast deliuered me from perdition and hast rescued me from the wicked time †Therfore wil I confesse say praise to thee and blesse the name of our Lord. †When I was yet young before I erred I sought for wisdom openly in my prayer †Before the temple I prayed for it and vnto the later end I wil seâ—ke after it and it shal flourish as the grape timely ripe †my hart hath reioyced in it my foote hath walked the right way from my youth I searched after it †I bowed mine eare a litle and receiued it †I found much wisdom in myself I haue much profited therein †To him that geueth me wisdom wil I geue glorie †For I haue consulted to doe it I haue had a zele to good and shal not be confounded †My soule hath wrestled in it and in doing it I was confirmed †I stretched forth my handes on high I lamented foolishnes †I directed my soule to wisdom and in knowlege I found it †I possessed with it an hart from the beginning for this cause I shal not be forsaken †My bellie was trubled in seeking it therefore shal I possesse a good possession †Our Lord hath geuen me a tongue for my reward and with the same I wil praise him †Approch vnto me ye vnlerned and gather yourselues together into the house of discipline †Why slacke ye yet and what say you herein your soules are exceeding thirstie †I haue opened my mouth and haue spoken Bye it for you without siluer †and submit your necke to the yoke and let your soule receiue discipline for it is very neere to finde it †See with your eyes that I haue laboured a litle and haue found much rest to myself †Take ye discipline in a great summe of siluer and possesse abundance of gold in it †Let your soule reioyce in his mercie and you shal not be confounded in praise †Worke your worke before the time and he wil geue you your reward in
princes nor by priestes and prophets of that time The same vve might deduce of innumerable other places of this other Prophetes but it is not our * purpose to explicate much in this Edition 1. Reigne in iustice and rule in iudgement Here also to auoide prolixitie vve may once note that these vvordes Iudgement and Iustice haue a saâ—â—e other higher and more excellent signification in holie Scriptures vvhere they most frequently occurre then in prophane vvritings and natural or moral philosophical discourses For Philosophers such as Plato and Aristotel could reach no further then to natural reason vvhich they called right iudgement and to moral equitie vvhich in general they named iustice But the Holie Ghost by these vvordes reueleth most high spiritual mysteries knovven by faith most comfortable to mens soules releeuing and refreshing the consciences of penitents in this life replenishing the iust vvith vnspeakable gladnes in eternal glorie Therfore in the sense vsual in holy Scripture Iudgement is the act of the mind or vnderstanding discerning what is right iust agreing to reason And Iustice is the rectitude of the vvil doing conformably to right direction of the mind or vnderstanding And so these wordes are applied to signifie both Gods and iust mens actions As that vvhich God mercifully decreed in eternitie and promised after the fal of man to do for mankind as conuenient for his Diuine Povvre VVisdom Iustice Mercie Goodnes vvith al the meanes vvhich he ordained for effecting the same is called his Iudgement and the performing and accomplishment therof so saâ—re as is of his part is called his Iustice Also that vvhich anie man discusseth discerneth and determineth in his vnderstanding as right or reasonable in supernatural thinges is called his spiritual iudgement and that vvhich he doth of his freevvil according to the same right iudgement is called his iustice So in this place the Prophet forshevveth that Christ our Kingvvil reigne in iustâ—â—â— that is performe and fulfil al that he as God vvith the Father the Holie Ghost decreed for Redemption Iustification and Salâ—ation of men And the princes his Apostles and other Pastors shal rule in iudgement that is discerne and iudge vvhat is right and good for themselues and the people in respect of their soules and eternal saluation CHAP. XXXIII Sennacherib beseeging and threatning Ierusalem shal be ouerthrowne by Angels 13. that both wicked arrogant infidels may feele the hand of God and faithful sinners repenting after great terror be comforted VVOE to thee that spoilest shalt not thy selfe also be spoiled and that despisest shalt not thy self also be despised when thou shalt haue ended spoyling thou shalt be spoyled when being wearied thou shalt cease to contemne thou shalt be contemned †O Lord haue mercie vpon vs for we haue expected thee be our arme in the morning and our saluation in the time of our tribulation †At the voice of the Angel the peoples fled and at thy exaltation the nations are dispersed †And you spoiles shal be gathered together as the locust is gathered as when the ditches shal be ful therof †Our Lord is magnified because he hath dwelt on high he hath filled Sion with iudgement and iustice †And there shal be fayth in thy times riches of saluation wisdom and knowlege the feare of our Lord that is his treasure †Behold they that see shal crie without the angels of peace shal weepe bitterly †The wayes are dissipated the passenger by the path hath ceased the couenant is made frustrate he hath reiected the cities he hath not estemed the men †The land hath moorned and languished Libanus is confounded and become foule and Saron is made as a desert and Basan is shaken Carmel †Now wil I rise vp sayth our Lord now wil I be exalted now wil I be lifted vp †You shal conceiue heate you shal bring forth stubble your spirit as fire shal deuoure you †And the peoples shal be as ashes of a great fyre thornes gathered together shal be burned with fyre †Heare ye that are far of what thinges I haue done and ye that are neere know my strength †The sinners are terrified in Sion trembling hath possessed the hypocrites Which of you can dwel with deuouring fyre which of you shal dwel with euerlasting heates †He that walketh in iustices and speaketh truth that casteth away auarice of oppression and shaketh his handes from al gift that stoppeth his eares lest he heare bloud and shutteth his eyes that he may see no euil †This man shal dwel on high the munitions of rockes shal be his highnes bread is geuen to him his waters are faithful †His eies shal see the king in his beautie they shal see the land farre of †Thy hart shal meditate feare where is the lerned where is he that pondereth the wordes of the law where the teacher of litle ones †The vnwise people thou shalt not see the people of profound speach so that thou canst not vnderstand the eloquence of his tongue in whom there is no wisdome †Looke vpon Sion the citie of our solemnitie thine eies shal see Ierusalem a rich habitation a tabernacle that can not be transferred neither shal the nailes therof be taken away for euer and al the cordes therof shal not be broken †because onlie there our Lord is magnifical a place of floudes riuers most brode and wide no shippe of rowers shal passe by it neither shal the great galley passe thereby †For the Lord is our iudge the Lord is our lawmaker the Lord is our king he wil saue vs †Thy cordes are loosed and they shal not preuaile thy mast shal be so that thou canst not spred the signe Then shal the spoiles of manie prayes be diuided the lame shal take the spoile †Neither shal the neighbour say I am feble The people that dwelleth therein iniquitie shal be taken away from them CHAP. XXXIIII A prophecie of the destruction of the whole world at the day of Iudgement 5. and in particular of I dumeâ— 9. Ierusalem as figures therof COME neere ye Gentiles and heare and ye peoples attend let the earth heare the fulnes therof the round world and euerie spring therof †Because the indignation of our Lord is vpon al Gentiles and furie vpon al their hostes he hath killed them geuen them into slaughter †Their slaine shal be cast forth and out of their carcasâ—es shal rise a stinche the mountaines shal melt with their bloud †And al the host of the heauens shal melt away and the heauens shal be folded together as a booke and al their host shal fal away as the leafe falleth from the vine and from the figge tree †Because my sword is inebriated in heauen behold it shal descend vpon Idumaea and vpon the peoples of my slaughter to iudgement †The sword of
Sion the zele of the Lord of hostes shal doe this †Therfore thus sayth our Lord concerning the king of the Assyrians He shal not enter this citie and he shal not shoote arrow there and shilde shal not occupie it and he shal not cast rampier about it †In the way that he came by the same he shal returne and into this citie he shal not enter sayth our Lord. †And I wil protect this citie that I may saue it for myne owne sake and “ for Dauids sake my seruant †And the Angel of our Lord came forth and stroke in the campe of the Assyrians an hundred eightie fiue thousand And they arose in the morning and behold al were carcasses of dead men †And he went out and departed and Sennacherib the king of the Assyrians returned and dwelt in Niniue †And it came to passe when he adored in the temple of Nesroch his god Adramelech and Sarasar his sonnes stroke him with the sword and they fled into the land of Ararat Asarhaddon his sonne reigned for him ANNOTATIONS CHAP. XXXVII â—5 For Dauids sake VVe haue here a manifest example that the merites of Sainctes departed forth of this world do profite the liuing God protecting Ierusalem not only for his owne but also for his seruant Dauids sake Against which plaine sense Protestantes denying merites and prayers of Sainctes seme to haue no better quasion then this sillie shift â—eâ—ned without vvarrant of holie Scripture or ancient Father to interprete these vvordes for Dauids sake to signifie for Gods promise sake made to Dauid But if they be demanded vvhere and when God promised to Dauid that he vvould protect and saue the citie of Ierusalem from sacking by enimies or from ruine they can neuer shevv it God made Dauid conquerour of Ierusalem extirpating there the Iebusites who vntil his time kept the tovvre of Sion 2. Reg. 5. v. 7. protected the same citie al his time and long after And in certaine particular dangers promised to Achaz a vvicked king Isaie 7. and to this good king Ezechias here â— 4. Reg. 19. â— that he vvould saue and deliuer Ierusalem from oher particular distresses vvherin it vvas at those times but he promised not this to king Dauid Neither did God make a general promise to protect that citie perpetually For if he had so promised it should not haue bene subdued brought into captiuitie defaced as it was by the Babylonians And therfore this glosse of Protestants is built vpon false ground And the vvordes are as manifest as if the kings Maiestie should say I vvil protect the â—â—â—â— of London that I may saue it for myn ovvne sake and such my former subiectes sake that haue faithfully heretofore serued their kinges Or if he should say I vvil protect such a noblemans chiefe Manour place for myn owne sake for such his progenitors sake who serued me loyally VVherby is plainely signified that the king doâ—â— this â—ouour not only forth is ovvne sake but also for the merites of some that liued there and deserued vvel before Neither do vve produce this similitude to proue that is in controuersie but to explaine the Catholique doctrine apparent by this text and approued by the ancient Fathers and the vvhole Church of God CHAP. XXXVIII Ezechias being sick and advertised by the prophete that he shal then dye by prayer 〈…〉 prolongation of life 6. with promise of victorie confirmed by a signe 9. For which he rendereth thankes to God with a Canticle of praise IN those dayes Ezechias was sick euen to death and Isaie the sonne of Amos the prophet went in vnto him and said to him Thus sayth our Lord. Take order with thy house for thou shalt die and shalt not liue †And Ezechias turned his face to the wal and prayed to our Lord †and said I besech thee Lord remember I pray thee how I haue walked before thee in truth and in a perfect hart and haue done that which is good in thine eies And Ezechias wepte with great weeping †And the word of our Lord was made to Isaie saying †Goe tel Ezechias Thus saith our Lord the God of Dauid thy father I haue heard thy prayer and seene thy teares Loe I wil adde vpon thy dayes fiftene yeares †and out of the hand of the king of the Assirians wil I deliuer thee and this citie and wil protect it †And this shal be a signe to thee from our Lord that our Lord wil doe this word which he hath spoken †Behold I wil make the shadow of the lines returne by the which it is now gone downe in the dyal of Achaz in the sunne backward ten lines And the sunne returned ten lines by the degrees whereby it was gone downe †The scripture of Ezechias the king of Iuda when he had bene sicke and was recouered of his infirmitie I haue said In the middes of my daies shal I goe to the gates of hel I haue sought the residue of my yeares †I haue said I shal not see our Lord God in the land of the liuing I shal behold man no more and the inhabiter of rest †My generation is taken away and is wrapped together from me as the tent of shepehards My life is cut of as by a weauer whiles I yet began he cut me of from morning vntil night thou wilt make an end of me †I hoped vntil morning as a lion so hath he broken al my bones From morning vntil euening thou wilt make an end of me †As a yong swallow so wil I crie I wil meditate as a doue Mine eies are weakened looking on high Lord I suffer violence answer for me †What shal I say or what shal he answer me wheras him self hath done it I wil recount to thee al my yeares in the bitternes of my soule †Lord if mans life be such and the life of my spirit in such thinges thou shalt chasten me and shalt quicken me †Behold in peace is my bitternes most bitter But thou hast deliuered my soule that it should not perish thou hast cast al my sinnes behind thy backe †Because hel shal not confesse to thee neither shal death prayse thee they that goe downe into the lake shal not expect thy truth †The liuing the liuing he shal confesse to thee as I also this day the father shal make thy truth knowen to the children †O Lord saue me and we shal sing our psalmes al the dayes of our life in the house of our Lord. †And Isaie commanded that they should take a lumpe of figges plaster it vpon the wound and he should be healed †And Ezechias sayd What shal be the signe that I shal goe vp into the house of our Lord CHAP. XXXIX The king of Babylon sent legates to visite king Ezechias and congratulate his recouerie
one shal rise vp out of his tent and shal burne this citie with fire †Therefore when the armie of the Chaldees was retyred from Ierusalem because of Pharaos armie †Ieremie went out of Ierusalem to goe into the land of Beniamin and to diuide possession there in the sight of the citizens †And when he was come to the gate of Beniamin there was there the keeper of the gate by course one named Ierias the sonne of Selemias the sonne of Hananias and he apprehended Ieremie the prophet saying Thou fleest to the Chaldees †And Ieremie answered It is not so I flee not to the Chaldees And he heard him not but tooke Ieremie and brought him to the princes †For which thing the princes being angrie against Ieremie they beate him and cast him into the prison that was in the house of Ionathan the scribe for he was chiefe ouer the prison †Ieremie therefore went into the house of the lake and into the dungeon and Ieremie sate there manie daies †But Sedecias the king sending tooke him and demanded of him in his house secretly and said Thinkest thou the word is from our Lord And Ieremie said It is And he said Thou shalt be deliuered into the handes of the king of Babylon †And Ieremie said to king Sedecias what haue I sinned against thee and thy seruants and thy people that thou hast cast me into the prison house †Where are your prophetes that did prophecie to you and said The king of Babylon shal not come vpon you and vpon this land †Now therefore heare I beseech thee my Lord king let my petition be auailable in thy sight and send me not back into the house of Ionathan the scribe lest I dye there †King Sedecias therefore commanded that Ieremie should be committed in the entrie of the prison and there should be geuen him a peece of bread euerie day beside brothe til al the bread were spent out of the citie and Ieremie remayned in the entrie of the prison CHAP. XXXVIII The nobles being offended with Ieremies preaching solicite to haue him slaine 5. the king putting him in their handes they cast him into a dyrtie dongeon 7. from whence at the instance of Abdemelech an Aethiopian he is drawen forth 14. and hauing licence to speake he aduiseth the king to yeld himself to the Chaldees so he and the citie shal be safe 18. otherwise shal be taken captiue 24. which the king commandeth him to kepe secrete AND Saphatias the sonne of Mathan and Gedelias the sonne of Phassur and Iuchal the sonne of Selemias and Phassur the sonne of Melchias heard the wordes that Ieremie spake to al the people saying †Thus saith our Lord Whosoeuer shal remaine in this citie shal dye by sworde and famine and pestilence but he that shal flee to the Chaldees shal liue and his life shal be safe and liuing †Thus saith our Lord By deliuering this citie shal be deliuered into the hand of the armie of the king of Babylon and he shal take it †And the princes said to the king We desire thee that this man may be put to death for of purpose he weakneth the handes of the men of warre that are remayning in this citie and the handes of the people speaking to them according to these wordes for this man seeketh not peace to this people but euil †And king Sedecias said Behold he is in your handes for it is not lawful for the king to denie you anie thing †They therefore tooke Ieremie and cast him into the lake of Melchias the sonne of Amelech which was in the entrie of the prison and they let downe Ieremie by ropes into the lake wherein there was no water but myre Ieremie therefore sunke downe into the myre †But Abdemelech the Aethiopian an eunuch that was in the kings house heard that they had cast Ieremie into the lake moreouer the king sate in the gate of Beniamin And Abdemelech went out of the kings house and spake to the king saying †My Lord king these men haue done al thinges naughtely whatsoeuer they haue done against Ieremie the prophet casting him into the lake that he may dye for famine for there is no more bread in the citie †The king therefore commanded Abdemelech the Aethiopian saying Take with thee from hence thirtie men and lift vp Ieremie the prophete out of the lake before he dye †Abdemelech therefore taking the men with him entred into the kings house that was vnder the celler and he tooke thence old ragges and old thinges that were rotten and he let them downe to Ieremie into the lake by cordes †And Abdemelech the Aethiopian said to Ieremie Put the old ragges and these rent and rotten thinges vnder the cubite of thine armes and vpon the ropes Ieremie therefore did so †And they drew out Ieremie with the cordes and brought him forth out of the lake And Ieremie remayned in the entrie of the prison †And king Sedecias sent and tooke to him Ieremie the prophet to the third dore that was in the house of our Lord and the king said to Ieremie I aske thee a word hide not anie thing from me †And Ieremie said to Sedecias If I shal tel thee wilt thou not kil me and if I geue thee counsel thou wilt not heare me †King Sedecias therefore sware to Ieremie secretly saying Our Lord liueth that made vs this soule if I kil thee and if I deliuer thee into the handes of these men that seeke thy life †And Ieremie saide to Sedecias Thus saith the Lord of hostes the God of Israel If going forth thou wilt goe out to the princes of the king of Babylon thy soule shal liue and this citie shal not be burnt with fire and thou shalt be safe and thine house †But if thou wilt not goe out to the princes of the king of Babylon this citie shal be deliuered into the handes of the Chaldees and they shal burne it with fire and thou shalt not escape out of their hand †And king Sedecias said to Ieremie I am careful because of the Iewes that are fled to the Chaldees lest perhaps I be deliuered into their handes and they mocke me †But Ieremie answered They shal not deliuer thee heare I beseeche thee the word of our Lord which I speake to thee and it shal be wel with thee and thy soul◠shal liue †But if thou wilt not goe forth this is the word which our Lord hath shewed me †Behold al the wemen that are remayning in the house of the king of Iuda shal be brought out to the princes of the king of Babylon and they shal say Thy peaceable men haue seduced thee and haue preuailed against thee they haue drowned thy feete in the myre and in a sliperie place and are reuolted from thee †And al thy wiues and thy sonnes shal be brought out to
as the wounded in the streets of the citie when they yelded vp the ghostes in the bosome of their mothers Wherto shal I compare thee or wherto shal I liken thee ô daughter of Ierusalem wherto shal I make thee equal and comfort thee ô virgin daughter of Sion For great is thy destruction as the sea who shal heale thee Thy prophetes haue sene false and foolish thinges for thee neither haue they opened thyne iniquitie to prouoke thee to penance but they haue sene false burdens and banishements for thee Al that passed by the way haue clapped their handes vpon thee they haue hissed and moued their head vpon the daughter of Ierusalem saying Is this the citie of perfect beautie the ioy of al the earth Al thyne enemies haue opened their mouth vpon thee they haue hissed and gnashed with the teeth and haue sayd We wil deuour Loe this is the day which we expected we haue found it we haue sene it Our Lord hath done the thinges that he meant he hath accomplished his word which he commanded from the dayes of old he hath destroyed and hath not spared and he hath made the enemie ioyful ouer thee and hath exalted the horne of thine aduersaries Their hart hath cryed to our Lord vpon the walles of the daughter of Sion Shede teares as a torrent by day and night geue no rest to thyself neither let the aple of thyne eye cease Arise prayse in the night in the beginning of the watches powre out thy hart as waters before the sight of our Lord lift vp thy handes to him for the life of thy litle ones which haue fainted for famine in the head of al high wayes See ô Lord and consider whom thou hast vintaged thus shal wemen then eate their owne fruite litle ones of the measure of a spanne is the priest and the prophet slaine in the sanctuarie of our Lord The childe and the old man lay on the ground without my virgins and my yongmen are fallen by the sword thou hast killed in the day of thy furie thou hast strooken neither hast thou had mercie Thou hast called as it were to a solemne day those that should terrifie me round about and there was none in the day of the furie of our Lord that escaped and was left whom I brought vp nourished mine enemie hath consumed them CHAP. III. I THE man that see my pouertie in the rod of his indignation He hath led me and brought me into darknes and not into light Only against me he hath turned and hath conuerted his hand al the day He hath made my skinne old and my flesh he hath broken my bones He hath built round about me and he hath compased me with gaul and labour In darke places he hath placed me as the euerlasting dead He hath built round about against me that I goe not forth he hath aggrauated my fetters Yea and when I shal crie and aske he hath excluded my prayer He hath shut vp my wayes with square stones he hath subuerted my pathes He is become vnto me a beare lying in waite a lyon in secret places He hath subuerted my pathes and hath broken me he hath made me desolate He hath bent his bow and set me as a marke for the arrow He hath shot in my reines the daughters of his quiuer I am made a derision to al my people their songue al the day He hath replenished me with bitternes he hath inebriated me with wormwood And he hath broken my teeth by number he hath fed me with ashes And my soule is repelled from peace I haue forgotten good thinges And I sayd Mine end is perished and mine hope from our Lord. Remember my pouertie and transgression the wormwood and the gual Remembring I wil be mindful and my soule shal languish in me Recording this thing in my hart therfore wil I hope The mercies of our Lord that we are not consumed because his commiserations haue not fayled New in the morning great is thy fidelite Our Lord is my portion sayd my soule therfore wil I expect him Our Lord is good to them that hope in him to the soule that seeketh him It is good to waite with silence for the saluation of God It is good for a man when he beareth the yoke from his youth He shal sit solitarie and hold his peace because he hath lifted himselfe aboue himself He shal put his mouth in the dust if perhaps there be hope He shal geue the cheeke to him that striketh him he shal be filled with reproches Because our Lord wil not reiect for euer Because if he hath reiected he wil also haue mercie according to the multitude of his merciés For he hath not humbled from his hart and cast of the children of men To stamp vnder his fete al the prisoners of the earth To auert the iudgement of a man before the face of the Highest To peruert a man in his iudgement our Lord hath not knowne Who is this that hath commanded it to be done our Lord not commanding it Out of the mouth of the Highest there shal not procede neither euil thinges nor good What hath the liuing man murmured man for his sinnes Let vs search our wayes seeke and returne to our Lord. Let vs lift vp our hartes with our handes to our Lord into the heauens We haue done wickedly and prouoked to wrath therfore thou art inexorable Thou hast couered in furie and hast strooken vs thou hast killed and not spared Thou hast sette a cloude before thee that prayer may not passe Thou hast made me to be rooted out and abiect in the middes of the peoples Al the enemies haue opened their mouth vpon vs. Prophecie is made vnto vs feare and snare and destruction Myne eye hath shed streames of waters in the destruction of the daughter of my people Myne eye is afflicted neither hath it bene quiet because there was no rest Til our Lord regarded and looked from the heauens Mine eye hath spoyled my soule for al the daughters of my citie Myne enemies in hunting haue caught me as a birde without cause My life is fallen into the lake and they haue layd a stone vpon me The waters haue flowed ouer my head I sayd I am vndone I haue inuocated thy name ô Lord from the lowest lake Thou hast heard my voice turne not away thine eare from my sobbings and cries Thou didst approch in the day when I inuocated thee thou hast sayd Feare not Thou hast iudged ô Lord the cause of my soule redemer
couenant that he had with him in the middes of Babylon shal he dye †And not in a great armie nor in much people shal Pharao make battel agaynst him in the casting vp of a ramper and in the building of bulworkes to kil manie soules †For he had despised the oath that he might breake the couenant and behold he gaue his hand and when he hath done al these thinges he shal not escape †Therfore thus saith our Lord God Liue I that the oath which he hath despised the couenant that he transgressed I wil lay on his head †And I wil spread my nette ouer him and he shal be taken in my nette and I wil bring him into Babylon and wil iudge him there in the preuerication wherby he hath despised me †And al his fugitiues with al their troupe shal fal by the sword and the residue shal be dispersed into euerie wind and you shal know that I the Lord haue spoken †Thus saith our Lord God And I wil take of the marow of the high ceder wil set it of the toppe of the boughes therof the tender one I wil strippe of and wil plant it vpon a mountaine high and eminent †On the high mountaines of Israel wil I plant it and it shal shoote forth into a budde and shal yelde fruite and it shal be into a great ceder and al birdes and euerie foule shal dwel vnder the shadow of the boughes therof and shal there make their nest †And al the trees of the countrie shal know that I the Lord haue humbled the high tree exalted the low tree and haue dried the greene tree and haue caused the drie tree to spring I the Lord haue spoken and haue done it CHAP. XVIII One shal not beare the sinnes of an other but euerie one their owne 21. If the wieked truly repent he shal be saued and if the iust leaue his iustice he shal be damned AND the word of our Lord was made to me saying †What is that among you you turne a parable into this prouer be in the land of Israel saying The fathers did eate a sowre grape and the teeth of the children are set on edge †Liue I saith our Lord God if this parable shal be vnto you any more for a prouerbe in Israel †Behold al soules are mine as the soule of the father so also the soule of the sonne is mine the soule that shal sinne the same shal dye †And a man if he shal be iust and hath done iudgement and iustice †hath not eaten on the mountaynes and not lifted vp his eyes to the idols of the house of Israel and hath not violated his neighbours wife and approched not to a menstruous woman †and made no man sorowful hath restored the pledge to the debter taken nothing away by violence hath geuen his bread to the hungrie and coueted the naked with a garment †hath not lent to vsurie and not taken more hath turned away his hand from iniquitie and done true iudgement betwen man and man †hath walked in my precepts and kept my iudgements to doe truth this man is iust liuing he shal liue saith our Lord God †And if he hath begotten a sonne that is a robber shedding bloud he doe one of these thinges †and that doth not in dede al these thinges but eateth on the mountaynes and defileth his neighbours wife †that maketh the needie and poore sorowful violently committeth robberies restoreth not the pledge lifteth his eyes to idols doth abomination †that geueth to vsurie and taketh more what shal he liue he shal not liue Wheras he hath done al these detestable thinges dying he shal dye his bloud shal be vpon him †But and if he hath begotten a sonne that seing al his fathers sinnes which he hath done is afrayd and shal not doe the like to them †hath not eaten vpon the mountaines and not lifted vp his eyes to the idols of the house of Israel and hath not violated his neighbours wife †and hath made no man sorowful hath not withheld the pledge and hath not violently committed robberie hath geuen his bread to the hungrie and couered the naked with clothing †hath turned away his hand from iniurie of the poore hath not taken vsurie and ouerplus hath done my iudgements hath walked in my preceptes this man shal not dye in the iniquitie of his father but liuing he shal liue †His father because he did calumniate and did violence to his brother and wrought euil in the middes of his people behold he is dead in his owne iniquitie †And you say Why hath not the sonne borne the iniquitie of his father Verely because the sonne hath wrought iudgement and iustice he hath kept al my precepts and done them liuing he shal liue †The soule that shal sinne the same shal dye the sonne shal not beare the iniquitie of the father and the father shal not beare the iniquitie of the sonne the iustice of the iust shal be vpon him and the impietie of he impious shal be vpon him †But if the impious shal doe penance from al his sinnes which he hath wrought and shal keepe al my precepts and doe iudgement and iustice liuing he shal liue and shal not dye †Al his iniquities which he hath wrought I wil not remember them in his iustice which he hath wrought he shal liue †Why “ is the death of a sinner my wil saith our Lord God and not that he conuert from his wayes and liue †But if the iust man shal turne away himselfe from his iustice and doe iniquitie according to al the abominations which the impious vseth to worke shal he liue al his iustices which he had done shal not be remembred in the preuarication which he hath preuaricated and in his sinne which he hath sinned in them he shal dye †And you haue said The way of our Lord is not right Heare ye therfore ô house of Israel What is not my way right and are not rather your wayes peruerse †For when the iust shal turne away himselfe from his iustice doth iniquitie he shal dye in them in the iniustice that he hath wrought he shal dye †And when the impious shal turne away himselfe from his impietie which he hath wrought shal doe iudgement and iustice he shal viâ—â—siâ—ate his soule †For considering turning away himself from al his iniquities which he hath wrought liuing he shal liue and not dye †And the children of Israel say The way of our Lord is not right What are not my wayes right ô house of Israel and not rather your wayes peruerse †Therfore wil I iudge euerie maÌ„ according to his wayes ô house of Israel saith our Lord God Conuert and doe penance from al your iniquities and iniquitie shal not be a ruine to you †Cast away from you
dispise in his euils in the day of his destruction and thou shalt not be sent out against his armie in the day of his destruction †Neither shalt thou stand in the outgoings to kil them that flee and thou shalt not shut vp his remnant in the day of tribulation †Because the day of our Lord is at hand vpon al nations as thou hast done so shal it be done to thee thy retribution he wil returne vpon thine owne head †For as you haue drunke vpon my holie mount shal al Gentils drinke continually they shal drinke and swallow vp and they shal be as though they were not †And in mount Sion shal be saluation and it shal be holie and the house of Iacob shal possesse those that had possessed them †And the house of Iacob shal be a fyre and the house of Ioseph a flame and the house of Esau stubble and they shal be kindled in them and shal deuoure them and there shal be no remaynes of the house of Esau because our Lord hath spoken †And they that are toward the South shal inherite the mount of Esau and they in the champaine countries Philisthiims and they shal possesse the region of Ephraim and the region of Samaria and Beniamin shal possesse Galaad †And the transmigration of this host of the children of Israel al places of the Chananeits euen to Sarepta and the transmigration of Ierusalem that is in Bosphorus shal possesse the cities of the South †And sauiours shal ascend into mount Sion to iudge the mount of Esau and the kingdom shal be to our Lord. THE PROPHECIE OF IONAS IONAS the sonne of Amathi in Geth of the tribe of Zabulon in the reigne of Ieroboam sonne of Ioas king of Israel not only in wordes but also in his person prophecied and prefigured Christ as our Sauiour himself testisieth And vnder the name of Niniue announceth saluation to al Gentiles that repent and returne to God as Niniue did CHAP. 1. Ionas being sent to preach in Niniue fleeth by sea 4. atempest riseth 8. wherof he being found by lotte to be the cause 12. is cast into the sea 15. and it is caulme AND the word of our Lord was made to Ionas the sonne of Amathi saying †Arise and goe into Niniue the great citie and preach in it because the malice therof is ascended before me †And Ionas arose to flee into Tharsis from the face of our Lord and he went downe into Ioppe and found a shippe going into Tharsis and he gaue the fare therof went downe into it that he might goe with them into Tharsis from the face of our Lord. †But our Lord sent a great winde into the sea and a great tempest was made in the sea the shippe was in danger to be broken †And the mariners were afrayd and the men cried to their god they threw the vessels that were in the shippe into the sea that it might be lightned of them and Ionas went downe into the inner part of the shippe and slept a deepe sleepe †And the gouerner came to him sayd to him Why art thou oppressed with sleepe Rise inuocate thy God if perhaps God wil thinke of vs and we perish not †And euerie one sayd to his felow Come and let vs cast lottes and know why this euil is to vs. And they cast lottes and the lot fel vpon Ionas †And they sayd to him Tel vs for whose cause this euil is to vs what is thy worke what is thy countrie and whither goest thou or of what people art thou †And he sayd to them I am an Hebrew the Lord God of heauen I feare which made the sea and the drie land †And the men feared with great feare and they sayd to him Why hast thou done this For the men knew that he fled from the face of our Lord because he had told them †And they sayd to him What shal we do to thee and the sea shal cease from vs because the sea went and swelled †And he sayd to them Take me vp and cast me into the sea and the sea shal cease from you for I know that for me this great tempest is vpon you †And the men rowed to returne to the land and they were not able because the sea went and swelled vpon them †And they cried to our Lord and sayd We besech thee ô Lord let vs not perish in the life of this man and geue not vpon vs innocent bloud because thou ô Lord hast done as thou wouldest †And they tooke Ionas and cast him into the sea and the sea ceased from his rage †And the men feared our Lord with great feare immolated hostes to our Lord and vowed vowes CHAP. II. Ionas is swallowed by a great fish 3. prayeth with confidence in God 11. and the fish casteth him on the drie land AND our Lord prepared a great fish to swallow done Ionas and Ionas was in the bellie of the fish three dayes and three nightes †And Ionas prayed to our Lord his God out of the bellie of the fish †And he sayd I cryed out of my tribulation to our Lord he hath heard me out of the bellie of hel cried I and thou hast heard my voice †And thou hast cast me forth into the depth in the hart of the sea and a floud hath compassed me al thy surges thy waues haue passed ouer me †And I sayd I am cast away from the sight of thine eyes but yet I shal see thy holie temple againe †The waters haue compassed me euen to the soule the depth hath inclosed me the sea hath couered my head †I am descended to the extreme parts of the mountaines the barres of the earth haue shut me vp for euer and thou wilt lift vp my life from corruption ô Lord my God †When my soule was in distresse within me I remembred our Lord that my prayer may come to thee vnto thy holie temple †They that kepe vanities in vaine forsake their mercie †But I in the voice of prayse wil immolate to thee what thinges soeuer I haue vowed I wil render for saluation to our Lord. †And our Lord spake to the fish and it vomited vp Ionas vpon the drie land CHAP. III. Againe Ionas is commanded to preach in Niniue that within fourtie dayes it shal be destroyed 5. They al fast and repent 10. and God recalleth his sentence AND the word of our Lord was made to Ionas the second time saying †Arise goe into Niniue the great citie and preach in it the preaching which I speake to thee †And Ionas arose went into Niniue according to the word of our Lord Niniue was a great citie of three dayes iorney †And Ionas began to enter into the citie on dayes iorney he cried
and sayd As yet fourtie dayes and Niniue shal be subuerted †And the men of Niniue beleued in God and they proclamed a fast and were clothed with sackcloths from the greater to the lesser †And the word came to the king of Niniue and he rose vp out of his throne and cast away his garment from him and was clothed with sackcloth and sate in ashes †And he cried and sayd in Niniue from the mouth of the king of his princes saying Men and beasts and oxen and cattel let them not taste any thing nor feede and let them not drinke water †And let men and beasts be couered with sackcloths and crie to our Lord in strength and let euerie man conuert from his euil way from the iniquitie that is in their handes †Who knoweth if God wil conuert and forgeue and wil returne from the furie of his wrath and we shal not perish †And God saw their workes that they were conuerred from their euil way and God had mercie on the euil which he had spoken that he would do to them and he did it not CHAP. IIII. The prophet lamenteth for that he was commanded to preach otherwise then it came to passe 5. Going forth he stayeth nere the citie to see the end 6. an yuie growing couereth his head from the sunne 7. but withereth the next day 8. he lamenting desireth to dye 10. and God sheweth that it is more meete to saue Niniue then the yuie AND Ionas was afflicted with great affliction and was * angrie †and he prayed to our Lord and sayd I besech thee ô Lord Why is not this my word when I was yet in my countrie for this did I preuent to flee into Tharsis For I know that thou art a clement and merciful God patient and of much compassion and forgeuing vpon the euil †And now Lord take I besech thee my soule from me because better is death to me then life †And our Lord sayd Art thou angrie wel thinkest thou †And Ionas went out of the citie and sate against the East part of the citie and he made himself a bowre there and he sate vnder it in the shadow til he might see what would befal to the citie †And our Lord God prepared an iuie tree it came vp ouer the head of Ionas to be a shadow ouer his head and to couer him for he had laboured and Ionas reioyced vpon the iuie with great ioy †And God prepared a worme in the rysing of the morning against the morrow and it stroke the iuie and it withered †And when the sunne was risen our Lord commanded an hotte and burning winde and the sunne beate vpon the head of Ionas and he broyled for heate and he desired for his soule to dye and sayd It is better for me to dye then to liue †And our Lord sayd to Ionas Art thou angrie wel thinkest thou for the iuie And he sayd I am angrie wel euen vnto death †And our Lord sayd Thou art sorie for the iuie wherin thou hast not laboured nor made it to grow which in one night came forth and in one night is perished †And shal not I spare Niniue the great citie wherin are more then a hundred twentie thousand men that know not what is betwen their right hand and their left and manie beastes THE PROPHECIE OF MICHEAS MICHEAS a Morasthite of the tribe of Ephraim prophecied part of the time with Isai the former fiue lesse Prophets against both the kingdomes of Israel and Iuda foreshewing their captiuities and relaxation of Iuda from Babylon their conuersion to Christ nere the end of the world and that in the meane time al other nations shal beleue in Christ CHAP. I. Samaria and al the tenne tribes shal be brought into captiuitie by the Assirians 9. The two tribes shal also be inuaded and spoyled euen nere to Ierusalem THE word of our Lord that was made to Michaeas the Morasthite in the dayes of Ioathan Achaz and Ezechias kinges of Iuda which he saw vpon Samaria and Ierusalem †Heare al ye peoples and let the earth attend and the fulnes therof and let our Lord God be vnto you for a witnes our Lord out of his holie temple †Because loe our Lord wil goe forth out of his place and he wil descend wil tread vpon the highest of the earth †And the mountaines shal be consumed vnder him and the valleis shal be clouen as waxe at the presence of fyre as waters that runne downe headlong †For the wickednes of Iacob al this and for the sinnes of the house of Israel what is the wickednes of Iacob is it not Sammaria and what the excelses of Iuda is it not Ierusalem †And I wil lay Samaria as a heape of stones in the filde when a vineyard is planted and I wil plucke downe her stones into the valley wil discouer her fundations †And al her sculptils shal be cut in sunder and al her wages shal be burnt with fyre and I wil lay al her idols into perdition because they are gathered together of the wages of an harlot vnto the hyre of an harlot they shal returne †Vpon this wil I lament and howle I wil goe spoiled and naked I wil make lamentation as of dragons and mourning as it were of striches †Because her plague is desperate because it is come euen to Iuda it hath touched the gate of my people euen to Ierusalem †In Geth declare it not weepe not with teares in the house of dust sprinkle your self with dust †And passe ye to your selues ô faire habitation confounded with ignominie she went not out that dwelleth in the going out the house adioyning shal receiue lamentation of you which stood to her self †Because she is weakened to good which dwelleth in bitternesses because euil is descended from our Lord into the gate of Ierusalem †Tumult of the chariot of astonishment to the inhabitant of Lachis it is the beginning of sinne to the daughter of Sion because in thee are found the wickednesses of Israel †Therfore shal he geue spoilers vpon the inheritance of Geth the houses of lying into deception to the kinges of Israel †As yet wil I bring an heyre to thee which dwellest in Maresa euen to Odolla shal the glorie of Israel come †Be bald and be pouled for the children of thy delicacies enlarge thy baldnes as an eagle because they are led captiues out of thee CHAP. II. By their great iniustice 7. notwithstanding their vaine presumption of Gods mercie wherto he is in dede most prone 8. the Israelites through their excessiue rapine prouoke God to punish them 12. yet when Christ shal come some Iewes wil serue him and manie more in the end of the world VVO TO you which thinke that is vnpofitable and worke euil in
take it †Then shal the spirit be changed and he shal passe fal this is his strength of his God †Why wast thou not from the beginning ô Lord my God my holie one we shal not dye Lord thou hast appoynted him for iudgement and strong to chastise thou hast founded him †Thine eyes are cleane from seing euil thou canst not looke toward iniquitie Why lookest thou not vpon them that doe vniust thinges holdest thy peace when the impious deuoureth him that is more iust then him self †And thou wilt make men as the fishes of the sea as the creeping beast not hauing a prince †He lifted vp al in the hooke he drew it in his traine and gathered it into his nette vpon this he wil be glad and reioyce †Therfore wil he immolate to his trayne and he wil sacrifice do his nette because by them his portion is fatte and his meate chosen †For this cause therfore spreddeth he his trayne and alwayes to kil the nations he wil not spare CHAP. II. The captiuitie of the two tribes their relaxation Christ wil assuredly come though not quickly 5. Their afflicters the Chaldees shal be destroyed 18. and al other idolaters I WIL stand vpon my watch and fixe my steppe vpon the munition and I wil behold to see what may be sayd to me and what I may answer to him that rebuketh me †And our Lord answered me sayd Write the vision make it playne vpon tables that he which runneth may read it ouer †Because as yet the vision is far and it shal appeare at the end and shal not lye if he shal make tariance expect him because coming he wil come he wil not slacke †Behold he that is incredulous his soule shal not be right in him self but the iust shal liue in his faith †And as wine deceiueth him that drinketh so shal the prowd man be and he shal not be beautified who as it were hel hath dilated his soule and himself as death and he is not filled and he hath gathered together vnto him al nations and hath heaped together vnto him al peoples †Why shal not al these take vp a parable vpon him and a speach of obscure sayings of him and it be sayd Wo to him that multiplieth thinges not his owne how long also doth he agrauat against himself thicke clay †Why shal they not rise sodenly that shal bite thee and they that teare thee be raysed vp and thou be for a spoile to them †Because thou hast spoiled manie nations al that shal be left of the peoples shal spoile thee for the bloud of man and the iniquitie of the land of the citie and of al that dwel therein †Wo to him that gathereth together naughtie auarice to his house that his nest may be on high and thinketh he is deliuered out of the hand of euil †Thou hast thought confusion to thy house thou hast cut in sunder manie peoples and thy soule hath sinned †Because the stone out of the wal shal crie and the timber that is betwen the iunctures of the buildings shal answer †Wo to him that buildeth a citie in blouds and prepareth a citie in iniquitie †Why are not these thinges from the Lord of hosts For the peoples shal labour in much fire and the nations in vaine and they shal faynt †Because the earth shal be replenished that they may know the glorie of our Lord as waters couering the sea †Wo to him that geueth drinke to his freind putting in his gal and making drunke that he may behold his nakednes †Thou art filled with ignominie for glorie drinke thou also and be fast a sleepe the cuppe of the right hand of our Lord shal compasse thee and the vomite of ignominte vpon thy glorie †Because the iniquitie of Libanus shal couer thee and the wasting of the beasts shal terrifie them for the blouds of men and the iniquitie of the land and of the citie and of al that dwel therein †What profiteth the thing engrauen that the forger therof hath grauen it a molten and a false image because the forger therof hath hoped in his forgerie to make dumme idols †Wo vnto him that sayth to wood Awake Arise to the dumme stone Why can it teach Behold this same is couered with gold and siluer and there is no spirit in the bowels therof †But our Lord is in his holie temple let al the earth be silent at his presence CHAP. III. 1. The prayer of Habacuc the prophet for ignorances LORD I heard thy hearing and was afrayd Lord thy worke in the middes of yeares quicken it In the middes of yeares shalt thou make it knowen when thou art angrie thou wilt remember mercie †God wil come from the South and the holie one from mount Pharan His glorie shal couer the heauens and the earth is ful of his prayse †His brightnes shal be as the light hornes in his handes There is his strength hid †Before his face shal death goe and the deuil shal goe forth before his feete †He stood and measured the earth he beheld and dissolued the Gentils and the mountaines of the world were broken The hilles of the world were bowed by the wayes of his eternitie †For iniquitie I saw the tents of Aethiopia the skinnes of the land of Madian shal be trubled †Why wast thou angrie with the riuers ô Lord or was thy furie in the riuers or thine indignation in the sea Who wilt mount vpon thy horses and thy chariots saluation †Raysing thou wilt rayse vp thy bow the othe to the tribes which thou hast spoken Thou wilt curte the riuers of the earth †The mountaines saw thee and were sorie the gulfe of water passed The depth gaue his voice the height lifted vp his handes †The sunne and the moone stood in their habitation in the light of thine arrowes they shal goe in the brightnes of thy glittering speare †In freating thou wilt treade downe the earth in furie thou wilt astonish the Gentils †Thou wentst forth the saluation of thy people saluation with thy Christ Thou strokest the head out of the house of the impious thou hast discouered the fundation euen to the neck †Thou hast cursed his scepters the head of his warriers them that come as a whirlewinde to disperse me Their exultation as his that deuoureth the poore in secrete †Thou madest a way in the sea for thy horses in the middes of manie waters †I heard and my bellie was trubled at the voice my lippes trembled let rottenes enter in my bones swarme vnder me That I may rest in the day of tribulation that I may ascend to our girded people †For the figtree shal not florish and there shal be no spring
holie law of God they were murdered †and there was made great wrath vpon the people excedingly CHAP. II. Mathathias with his fiue sonnes lamenteth the calamities of the people 8. and prophanation of holie thinges 15. resisteth the kings wicked decrees 23. killeth an idolater and the kings commissioner so flyeth into the mountaines with others 31. Manie are slaine not resisting in battel on the sabbath dayes 40. Vpon further consideration the rest defend themselues in the sabbath 45. kil their enimies and destroy idolatrie 49. Mathathias dying exhorteth his sonnes to be zelous in the law 65. appoynting Simon their counseler and Iudas their capitaine IN those dayes arose Mathathias the sonne of Iohn the sonne of Simeon priest of the sonnes of Ioarib from Ierusalem and he sate in the mountayne of Modin †and he had fiue sonnes Iohn who was surnamed Gaddis †and Simon who was surnamed Thasi †and Iudas who was called Machabeus †and Eleazar who was surnamed Abaron and Ionathan who was surnamed Apphus †These saw the euils that were done in the people of Iuda and in Ierusalem †And Mathathias sayd Wo is me wherfore was I borne to see the affliction of my people and the affliction of the holie citie and to sitte there when it is geuen in the handes of the enemies †The holie places are come into the hand of strangers the temple therof as an ignoble man †The vessels of her glorie are caried away captiue her old men are murdered in the streets and her youngmen are fallen by the sword of the enemies †What nation hath not inherited her kingdom and hath not obteyned her spoiles †Al her beautie is taken away She that was free is made a seruant †And loe our holies and out beautie and our glorie is desolate and the Nations haue defiled them †Whereto then is it for vs yet to liue †And Mathathias rent his garments his sonnes and they couered themselues with heareclothes and lamented excedingly †And there came thither they that were sent from king Antiochus to compel them that were fled into the citie of Modin to immolate and to burne frankincense and to depart from the law of God †And manie of the people of Israel consenting came to them but Mathathias and his sonnes stood constantly †And they that were sent from Antiochus answering sayd to Mathathias Thou art the prince and most honorable and great in this citie and adorned with sonnes and bretheren †Therfore come thou first and doe the kings commandement as al Nations haue done and the men of Iuda and they that are remayning in Ierusalem thou shalt be and thy sonnes among the kings frends amplified with gold and siluer and manie giftes †And Mathathias answered sayd with a lowde voice Although al Nations obey king Antiochus that euerie man reuolt from the seruice of the law of his fathers and consent to his commandements †I and my sonnes and my bretheren wil obey the law of our fathers †God be merciful vnto vs it is not profitable for vs to forsake the law and the iustices of God †we wil not heare the wordes of king Antiochus neither wil we sacrifice transgressing the commandments of our law to go an other way †And as he ceased to speake these words there came a certayne lewe in the eyes of al to sacrifice to the idols vpon the altar in the citie of Modin according to the kings commandment †And Mathathias saw and was sorie and his reynes trembled and his furie was kindled according to the iudgement of the law and flying vpon him he slew him vpon the altar †yea and the man whom king Antiochus had sent which compelled them to immolate he slewe in that verie time and destroyed the altar †and zeled the law as did Phinees to Zamri the sonne of Salomi †And Mathathias cried out with a lowde voice in the citie saying Euerie one that hath zele of the law establishing his testament let him comeforth after me †And he fled himself and his sonnes into the mountaynes and left al thinges whatsoeuer they had in the citie †Then came downe manie seeking iudgement and iustice into the desert †and they sate there them selues and their children and their wiues and their cattel because the euils ouerflowed vpon them †And it was reported to the kings men and to the armie that was in Ierusalem in the citie of Dauid that certayne men which dissipated the kings commandment were departed into secrete places in the desert and manie were gone after them †And forthwith they went forwards towards them and set battel against them in the day of the Sabbaths †and they sayd to them Doe you resist now also as yet comeforth and doe accordidg to the word of king Antiochus and you shal liue †And they sayd We wil not come forth neither wil we doe the kings word to pollute the day of the Sabbaths †And they hastened battel against them †And they answered them not neither did they cast a stone at them nor stopped the secrete places †saying Let vs dye al in our simplicitie and heauen and earth shal be witnesses vpon vs that you vniustly destroy vs. †And they gaue them battel on the Sabbaths and there died they their wiues their children and their cattel euen to a thousand soules of men †And Mathathias vnderstood it and his freinds and they had lamentation vpon them excedingly †And euerie man sayd to his neighbour If we shal al doe as our bretheren haue done and shal not fight against the heathen for our liues and our iustifications now wil they quickly destroy vs from the earth †And they thought in that day saying Euerie man whosoeuer shal come vnto vs in battel on the day of the Sabbaths let vs fight against him and we wil not al dye as our bretheren died in secrete places †Then was there gathered to them the synagoge of the Asside ans strong of force out of Israel euerie voluntarie in the law †and al that fled from the euils were added to them were made a strength to them †And they gathered an armie and stroke the sinners in their wrath and the wicked men in their indignation and the rest fled to the nations to escape †And Mathathias went round about and his freindes and they destroyed the altars †and they circumcided the vncircumcised children as manie as they found in the costs of Israel and in strength †And they persecuted the children of pride and the worke prospered in their handes †and they obteyned the law out of the handes of the nations and out of the handes of the kinges they gaue not the horne to the sinner †And the dayes of Mathathias approched to dye he sayd to his sonnes Now is pride strengthned and chastisement and the time of
geue you spirit and soule and life and the members of euerie one I my selfe framed not †But in deede the Creator of the world that hath formed the natiuitie of man and that inuented the origine of al he wil restore againe with mercie vnto you spirit and life as now you despise your selues for his lawes †But Antiochus thinking himselfe contemned and withal despising the voice of the vpbrayder when the yonger was yet aliue he did not only exhort with wordes but also with oth he affirmed that he would make him rich happie and being turned from the lawes of his fathers he would account him a freind and geue him thinges necessarie †But when the yong man was not inclined to these thinges the king called the mother and counselled her to deale with the yong man to saue his life †And when he had exhorted her in manie wordes she promised that she would counsel her sonne †Therfore bending towards him mocking the cruel tyrant she sayd in her countrie language My sonne haue pitie on me which haue borne thee in my wombe nine moneths and gaue thee milke for three yeares and nourished thee and brought thee vnto this age †I beseech thee my sonne that thou looke to heauen and earth and to al thinges that are in them and vnderstand that God of nothing made them and mankinde †so shal it come to passe that thou wilt not feare this tormenter but being made a worthie partaker with thy bretheren take thou death that in that mercie I may receiue thee againe with thy bretheren †When she as yet was saying these thinges the yong man sayd For whom stay you I obey not the commandement of the king but the commandement of the law which was geuen vs by Moyses †But thou that art become the inuenter of al malice against the Hebrewes shal not escape the hand of God †For we for our sinnes doe suffer these thinges †And if the Lord our God hath bene angrie with vs a litle for rebuke correction yet he wil be reconciled againe to his seruants †But thou ô wicked and of al men most flagicious be not in vaine extolled with vaine hopes inflamed against his seruantes †For thou hast not yet escaped the iudgement of the almightie God and him that beholdeth al thinges †For my bretheren hauing now susteyned short payne are become vnder the testament of eternal life but thou by the iudgement of God shalt receiue iust punishment for thy pride †And I as also my brethren doe yeld my life and my bodie for the lawes of our fathets inuocating God to be propicious to our nation quickly and that thou with torments and stripes maist confesse that he onlie is God †But in me and in my brethren shal the wrath of the Almightie cease which hath iustly bene brought vpon al our stocke †Then the king incensed with anger raged against him more cruelly aboue al the rest taking it grieuously that he was mocked †And this same therfore died vnspotted wholy trusting in our Lord. †And last of al after the sonnes the mother also was consumed †Therfore of the sacrifices and of the exceeding cruelties there is ynough sayd CHAP. VIII Iudas Machabeus with six thousand men commendîng their cause to God 6. prospereth in battel 8. Philippe soliciting for more helpe Nicanor and Gorgias are sent with twentie thousand men against Iudas 12. whose men beginning to feare and some flying he encoregeth the rest 19. reciting manie examples of Gods assistance 22. disposeth his armie and prâ—uayleth 30. killing manie of Timothees and Bacchideâ— men 34. The principal hardly escaping by flight acknowlege that God protecteth the lewes BVT Iudas Machabeus and they that were with him went in secretely into the townes and calling together their kinsemen and taking vnto them those that continewed in Iudaisme they brought out to them six thousand men †And they inuocated our Lord that he would haue respect vnto his people that was troden of al and would haue mercie on the temple that was cotaminated of the impious †he would haue pitie also vpon the destruction of the citie which was forth with to be made flat with the ground and would heare the voice of the bloud crying to him †he would remember also the most vniust deathes of innocent children and the blasphemies done to his name and would take indignation for them †But Machabeus hauing gathered a multitude became intolerable to the heathen for the wrath of our Lord was turned into mercie †And coming vpon the castels and cities vnlooked for he burnt them taking commodious places he made not few slaughters of the enemies †and especially in the nightes he was caried to such excursions and the fame of his manlines was spred abrode euerie where †But Philip seing the man to come forward by litle and litle and that thinges for the more part succeeded with him prosperously wrote to Ptolomee the gouernour of Coelesyria and Phoenicia to geue ayde to the kinges affaires †And he with spede sent Nicanor the sonne of Patroclus of the principals of his freindes geuing him of the nations mingled together no lesse then twentie thousand armed men to destroy vtterly al the stocke of the Iewes adioyning also vnto him Gorgias a man of warre and in martial affayres of very great experience †And Nicanor appointed that he would supplie vnto the king the tribute that was to be geuen to the Romanes two thousand talents out of the captiuitie of the Iewes †and forthwith he sent to the cities by the sea side calling men together to the buying of the Iewish slaues promising that he would sel ninetie slaues for a talent not looking to the vengeance which was to folow him from the Almightie †But Iudas when he vnderstood it shewed to those Iewes that were with him the coming of Nicanor †Of whom certaine fearing and not crediting the iustice of God fled away †and others if they had any thing left sold it withal be sought our Lord that he would deliuer them from the impious Nicanor who had sold them before he came neere them †and if not for them yet for the testament that was with their fathers and for the inuocation of his holie magnifical name vpon them †But Machabeus calling together seuen thousand that were with him desired that they would not be reconciled to the enemies nor feare the multitude of the enemies coming against them vniustly but would fight manfully †hauing before their eyes the contume lie that was vniustly done by them to the holie place and moreouer the iniurie also of the citie being made a laughing stocke besides also the ordinances of the ancesters broken †For they in dede trust to their weapons sayd he and to their boldnes also but we trust in the Almightie Lord who can vtterly destroy
to obserue the predictions of the most excellent and perfect Sacrifice of the new Testament Malachie 1. v. 11. From the rising of the sunne sayth God by this Prophet euen to the going downe there is sacrificing and there is offered in my name a cleane oblation In the old testament they offered cattel birdes by powring out their bloud about the altar and drawing forth their bowels For purging and clensing wherof there was much washing and labour but now in the Church of Christ is the cleane Sacrifice of our Lords bodie and bloud in formes of bread and wine It is also in itself so pure that it can not be polluted as the old sacricrifices were v. 12. by vnworthie Priestes but is alwayes auaylable to some or other ex opere operato According to that the same Prophet testifieth ch 3. v. 4. The Sacrifice of Iuda and Ierusalem shal please our Lord. which is necessarily vnderstood of the Christian sacrifice for els this place were contrarie to that which God sayd to the Iewish priestes ch 1. v. 10. I haue no wil in you and I wil not receiue gift at your hand Daniel also prophecieth ch 9â— v. 27. that in the half of the weke the hoste and the sacrifice shal fayle Ch. 12. v. 11. The continual sacrifice shal be taken away therby signifying that not only after the figure the Sacrifice prefigured should succede for els there should be no daylie Sacrifice at al in the new Testament which Malachie sâ—yth plainly there shal be not in one or in fewe places but from the rising of the sunne euen to the going downe c. but also that both the old and new sacrifices should be taken away in their seueral times For so our Sauiour Mat. 24. v. 15. applieth the next wordes of this prophecie and abomination of desolation shal be set vp not only as a signe before the destruction of Ierusalem but also of the end of the world Verified in part as in the figure when the temple was destroyed diuers prophanations made in the same place but more especially shal be fulfilled by Antichrist abolishing the holie Sacrifice of Christs bodie and bloud so much as he shal be suffered as S. Hyppolitus writeth lib. de Antichristo in oratione de consummatione mundi Agreable to S. Ireneus li. 4. c. 32. li. 5. in â—ine S. Ierom. in Dan. 12. Theodoretus in eundâ—m locum and S. Chrisostom in opere imperfecto Yea some Hebrew Rabbins acknowlege Transsubstantion in the Eucharist as R. Dauid Kimhi witnesseth vpon these wordes of Osee 1â— v. 8. They shal liue with wheate and shal spring as a vine Manie of our Doctores sayth he expound this that there shal be mutation of nature in wheate in the times of our Redemer Christ This Rabbi Dauid also and the Chaldee Paraphrasis expound Ezechiels prophecie ch 36. v. 25. I wil powre out vpon you cleane water of the remission of sinne though they signifie not by what particular meanes Which Christian Doctors vndoubtedly explicate of the Sacrament of Baptisme And like wise his other prophecie ch 47. v. 1. waters issued forth vnder the threshold of the house towards the East can not be vnderstood of anie other waters then of Baptisme The purifications oblations and other workes of penance practised by the people after their returne from captiuitie written 2. Esd 9. 10. 13. testifie their obseruation of the law in this point by which the Sacrament of penance in the new testament was prefigured In like sorte the continuance of Priesthood and priestlie functions is manifest in the bookes of Esdras and of other Prophetes which prefigured the Sacrament of holie Orders in the Church of Christ In these times also the feastes instituted by the law were obserued with more or lesse solemnitie as time place and other opportunities serued As Esdras testifieth li. 1. c. 3. v. 2. Iosue the highpriest and Zorobabel the duke after their returne from captiuitie built an altar notwithstanding the threates of infidels and offered vpon it holocaust to our Lord morning and euening And they made the solemnitie of tabernacles and other feastes as wel in the Calendes as in al the solemnities of our Lord though the temple was not yet built againe v. 6. And afterwards upon new occasion Iudas Machabeus 1. Mach. 4. 2. Mach. 10. instituted a new feast which our sauiour obserued Ioan. 10. v. 12. The like obseruation was kept of fastes For amongst the feastes which were al duly performed 1. Esd 3. v. 5. one was of Expiation which consisted in fasting from euen to euen Leuit. 23. Num. 29. And besides the ordinarie Esdras appointed a peculiar fast for special purposes 1. Esd 8. v. 21. And I proclamed sayth he a fast beside the riuer Ahaua that we might be afflicted before the Lord our God and might desire of him a right way for vs and our children And v. 23. we fasted and besought our God hereby and it fel our prosperously vnto vs. Againe 2. Esd 9. v. 1. The children of Israel came together in fasting and sackclothes and earth vpon them see more of fasting Iudith 4. 9. Esther 5. 14. Zachar. 8. And of abstinence from certayne meates according to the laâ— Daniel â— 9. Iudith 10. 12.2 Mach. 6. 7. More generally the whole forme of good life is excellently prescribed in the bookes of wisdom and Ecclesiasticus Where vnder the general vertues of wisdom and Iustice al are admonished to seeke diligently to know God and to serue him As much as to say to haue fayth and good workes the two feete and legges on which the godlie walke vnto life euerlasting Let one shorte sentence here serue for example wishing al men to reade more in the bookes themselues Sap. 6. v. 18. 19. 20. is this gradation The beginning of wisdom is the true desire of discipline the care of discipline is loue loue is the keeping of her lawes and the keping of the lawes is the consummation of incorruption incorruption maketh to be next to God These are the steppes from earth to heauen from this vale of miseries to eternal happines first A true and sincere desire of discipline or of Gods true seruice 2. This desire or care of discipline bredeth loue of God 3. loue is the keping of lawes the commandments of God for he that sayth he â—oueth God and kepeth not his commandments is a liar 4. keping the lawes is the consummation of incorruption making the soule perfect in vertues and free from corruption of sinnes 5. and this incorruption maketh to be next to God ioyning man with God which is the perfect beatitude of eternal life And so he concludeth v. 22. Therfore from first to last by degrees desire of wisdom leadeth to the euerlasting kingdom Yet must we vnderstand that neither the first steppe of good
things indifferent bind in conscience Temporal punishment due after sinne is remitted Death due to al for Original sinne Yea to infants who haue no other sinne Also other penalties insticted vpon infants Math. 9 Luc. 10. S. Epiph. in compeÌ„ fâ—dei Cat. S. Aug. epist 80. Caluin l. 3. inst c. 4 parag 31. 32. Rom. 5. lib. 13. de ciuit c 6. lib. 2. de pec mer. remis c. 34. Gen. 17. Ioan. 3. S. Greg. li. 4. Moral c. 2. The second part Of the fal of man and propagation of man and of sinne :: SerpeÌ„ts most craftie to escape harme when they hurt men so is the diuel 2. Cor. 11. 3. Eccl. 25. 1. Tim. 2 14. :: After sinne they were ashamed not before S. Chris :: Al this curse perteineth to the diuel that spake in the serpeÌ„t S Aug l. 2. de Gen. ad lit cap. 36. S. Beda in hunc locum :: Earthlie or worldlie and carnal men S. Greg. in Psal 101. :: Though good men resist tentations at the first assaults and so bruise the serpeÌ„ts head yet he â—â—â—â—oâ—eth stil to deceiue especially in the end of mans life signified by the â—eele S Gre. in cap. 1. Iob. 1. Cor. 14. :: Al men trauel one way or other such as suffer wides to ouergrowe in their souls shal after this life either sustaine the fyre of Purgatorie or eternal paine S. Aug. li 2. c. 20 de Gen. coÌ„ Man :: She was mother rather of al the dying but in figure of our B. Lady who is mother of Christ life it selfe she is called mother of the liuing S. Epiph. her 78. Sinne entred among men by the enuie craft of the diuel man coÌ„senting to his suggestions Eue first sined in thought then in words last in deedes Cap. 2. 24. Ioan. 8 44. S. Aug. lib. 14. deciuit c. 11. Rupert li. de Trinit operibus eius c. 4. Bad sequels of sinne Lib. de vera Religione c. 14. Lib. 1. Retract c. 13. No sinne can be without freewil ConcupisceÌ„ce no sinne but the effect and occasion of sinne Also occasion of merite S Aug. lib. 1. de nupt con c. 23. Gal. 5. 2 Tim. 2. The Latin text defended against Kemnisius and other Protestants See Card. Bellarmin li. 2. c. 12. de verbo Dei Both readings veld the same sense As Adam was the cause and â—â—e an occasion of mans captiuitie so Christ is the true cause and his mother an occasion of our restauration * S â—â—eneus li 3. c. 33. lib. 5. circa med S. Epiph Haer. 78. S. Ieron ep 22. ad Eustoch S. Aug. or S. Fulgent ser 18 de Sanctis de fide Symb. de Agone Christiano Ser. 2. super Missus est Our B. Ladie resisted al euil suggestions Iob 42. Esai 58. Ierem. 6. Ionae 3. Mat. 11. The ceremonie of ashes on Ashwenesday Gods prouidence concurreth with mans free wil. de grat liber arb c. 6. de corrept grat ad art falso impos Paradise defended by Angels and by fire sworde God destroyeth not nature Good Angels hinder diuels of their desires S. Aug. lib. 11. de Gen ad lit c. 40. :: A figure of the Lambe that was slaine from the beginning of the world Apoc. 13 v. 8. Heb. 11. Sap. 10. â— 10. 3. :: VVilful murther is one of the sinnes that crie to God for reuenge :: By the increase of AbrahaÌ„s seede by the line onlie of Isaac and Iacob besides the issues of Ismael and Esau in litle more then 400. yeares to aboue six hundreth thousand men able to beare armes Num. 1. it appeareth that Caines progenie in as manie yeates might suffice to people a citie yea a whole countrie S. Aug. l. 15 ciuit c. 8. :: This Lamech of Cains issue is the first that is noted in Scripture to haue taken two wiues External Sacrifice due to God in euerie Law Lib 10. de ciuit â— 5. Leuit. 1 Dan 12. Mal. 1. Luc. 22. Sacrifice due to God onlie and to no creature Lib. 10. ciuit cap. 4. Aristot li. 2 Meta his â—tl iâ— 9. Polit. 7. c. 8. To. 3. q. 4. Quaest. Hebraie Lib 15. ciuit c. 7. Mala. 1. Hebr. 11. Leuit. 9. Iudic. 6. 2. Par. 7. 3. Reg 18. 2. Mac 1 Abels Sacrifice declared acceptable not Cains by some external signe Reward and punishment according to our workes Mat. 16. Rom. 2. Freewil in maÌ„ also after his falle Heretical traÌ„slation Bible 1579. â—b 15. c. 7. ciuit Quaest Hebraic in Gen. The Hebrew also Greeke text proue freewil in Cain Freewil testified by antiquitie vniuersalitie and consent of lerned reasonable persons Luther abhor red the name of freewil S. Augustin li. de vâ—ra Rel. ca. 14. lib. de seruo arbitrio Caluin also misliketh the word freewil lib. 2. c. 2. par 8. lib. 2. aduers Iouinian VVhere is necessitie there is nether reward not punishment due 1. Ioan. 2. Tract de Zelo liuore Going forth of the Church a marke of Heretikes 1. Ioan. 3. lib. de Pastore c. 8. c. 20. Scripture hard Tom. 3. ad 1. quaest Damasâ— A probable sense according to the Hebrewes Tradition S. Chris ho. 20. in Gen. Lib. 1. Antiq. ca. 2. Origen in Gen. Luc. 3. Mystical sense Suidas vocabulo Seth. Ioseph l. 1. Antâ— S. Aug. epist 99. ad Euod Publike prayer besides Sacrifice in the Church of God Sap. 2 24. Eccli 17 1. :: This Hebrew phrase vvalked vvith God signifieth that he liued wel pleased God :: The seuentie two Interpreters say God translated him And so doth S. Paul Heb. 11. :: This is the longest life of al here recited But if we consider that Adam was as strong of bodie the first day he was ere ated as these others were at the age of 60. yeares before which none are said no haue begot children and so subsract 60. yeares from Mathusala then Adam liued in mans state longer then he by 21. yeares a The second prophecie before Male on Easter Eue. S. Aug. li. 15. ciuit c. 20. The coÌ„tinual succession of Gods Church and interruption of other communities How maÌ„ died the day that he sinned 2. R. 14. ho. 37. in Euangel Psal 89. S. Ireneus li. 5. aduer Heret Cicero li. de Senec. q 1. Tuscul Al time is short in respect of eternitie Enoch Elias yet liuing in bodie li. 20. ciuit c 29. lib. 2. de gratia Christi c. 23. tract 4. in IoaÌ„ Manifest Scripture that Elias yet liueth and shal be slaine an other with him Likewise that Enoch did not see death Malac. 4 Apo. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccli 44 Heb. 11. These Scriptures speake of temporal not of spiritual death ho. 21. in Gen. lib. 1. de pec mer. c. 2. 3. l. 9. de GeÌ„ ad lit c. 6. S. Tho. in c. 11. ad Hebreos The Fathers proue by the scriptures that Enoch is not dead Causes why Enoch Elias are reserued aliue
answer :: Euil wordes for curteous vsage heret o sore and for late gentil intreating by messengers :: Things tyeâ— in bundels are stronger and more secure then single and loose :: Dauid is resolute and often repeteth that it is not lawful for priuate subiectes to kil their prince no although him selfe was annointed to succede :: Gods prouidence sent this extraordinary sleepe and inspired Dauid to doe this fact for more iustification of his innocencie :: These countries were neither subiect to the Philistijms not to the Israelites and were also of those nations whom God had coÌ„manded to destâ—roy dwelling within the land of Chanaan Deut 25. The fourth part Of the ruine of Saul and exaltation of Dauid :: Not manie but one excellent person an old man come lie in apparel Saul adored not Samuel with diuine honour but with dulia reuerencedue to a blessed soule * â—iadagâ— cognouit Luevv :: In state of the dead in an other world not in the same particular state S. Augustin opinion whether Samuele soule appeared or no. More probable that his verie soule appeared not compelled by the euil spirite but obeying Gods secrete ordinance First proose 2 3 4 â— to â— pag. 210. Soules sometimes appeare after death loco 〈◊〉 tatâ— :: He speaketh by amplification to make his fact seme more reasonable whereas the time of Dauids abode with him was but foute monethes ch 27. v. 7. :: Consuit out Lord for me so Dauid by the priests mediation was instructed what to do :: It is not against Gods coÌ„mandment Deut. 4. 12. to make new lawes so they be conformable not contrarie to Gods former lawes Saul killing himself after that he was wounded 〈◊〉 his enimies signifieth those that being ouercome by tentations desperatly persist wilfully die in their sinne S. Greg. â—â—o 10 :: These men are coÌ„mendable for gratitude towards Saul who had deliuered them ch 11. for a vvorke of mercie in burying the dead for pietie towards their king and princes and for fortitude in atchiuing so heroical an act This booke is wholly of Dauid His succession to the kingdom His vertues Faultes Thankes and Prophecie :: He fained al this thincking to get fauoure for Saul killed himself li. 1. ch 31. but Dauid punished him as such a crime desetued v. 15. :: Exequies of Saul obserued with mourning weeping and fasting :: The Philisthijms were strong cunning archers therefore Dauid commanded that his subiectes should lerne and exercise the same maner of fight :: This second annointing as also the third ch â— was in confirmation and to put him in possession of the first mâ—â—â— long before 1. Reg. 16. :: He reigned two yeares before he beganne much to decline but in al seuen yeares and a half for so long Dauid reigned only in Iuda v. 11. :: Hence perhaps cometh the phraise that one armie playeth vpon an other vvith smal and great arâ—â—lane that is strike and kil their enimies with al sortes of gunnes Iosephus li. 7. c. 1. Antiq. :: Am I coâ—temptible in thy sight and yet head of them that oppose against Dauid I that haue donne so much for thee wil not indure to be reprehended for a smal fault So God suffereth the maintainers of an euiâ— quarel to fal out among them selues wherby the right cause is aduanced :: weake being newly receiued king and not able to punish strong offenders But Ioab others were afterwardes punished 3. Reg. 2. :: They annoint him againe in confirmation of their consent as Iuda had donne chap. 2 acknowledging Gods ordinance 1. Reg. 16. :: King Dauid now atcheued that the tribe of Iuda could not in the time of Iosue Iosue 15. :: Idoles that haue eyes and can not see feete and can not goe shal not enter into the Church of Christ * â—câ—lp â—â—lia :: 〈…〉 there 〈…〉 〈…〉 that 〈…〉 as he 〈…〉 to 〈…〉 S. 〈…〉 S. 〈…〉 :: To dance before the arke is to dance before our Lord. :: The tabernacle made by Moyses was a goodlie thing but being couered with skinnes and in manie respectes insufficient for Gods seruice Dauid desired to build a glorious Temple But was not permitted to do it for mysterie sake to signifie that Christ the true Salomon should build his Church that farre excelleth the Synagogue of the Iewes and old Testament S. Augustin li. 17. c. 8. deciuit a He that supposeth this great promise to be fulfilled in Salomon erreth much sayeth S. Augustin ibidem b S. Paul expoundeth this of Christ Heb. 1. v 5. c This can not be saied of Christ but of Salomon and of anie christian so this place hath manie literal senses d The Sea Apostolique priestly powre in the church of christ is this perpetual kingdom S. Epiphanius Heresi 29. e Here and in manie other places the Hebrew word is of the plural number Elohim Goddes signifying more diuine Persons f The worke of mans Redemption is appropriated to God the Sonne :: For 〈◊〉 â—â—pâ—â—â—â— Dauid compâ—ssing then with cordes as 〈…〉 are eâ—â—iâ—â—â—â—d cast them on the around and by lotte killed some and spared some aliue :: Sette 〈◊〉 an Arch in memorie of triumph * â—rchaâ—â—â—lâ—r :: These were archers and sling throwers of the guard Pharaâ—â—rasis â—hâ—ll :: Or priestes oâ— chief rulers See the annotation Gen 47. v. 22. 1. Paâ—â—l 18. v. 17. :: The partiâ—â—lar inhereâ—â—â—â— that perâ—â—ined to Sauls familie :: Not siâ—â—e 〈◊〉 table with the king but haue his diet of the kinges prouision besides the forsaide inheritance :: This Naas king of Ammon curtously intertained Dauids freindes which escaped from the king of Moab killing most of them that were coÌ„mended to him because Dauid had leift his countrie and was returned into Iuda 1. Reg. 22. Histor Eccles :: Then do sius the Eâ—â—rerour pretenâ—ing to be excused from punishment for his sinnes because king Dauid also was an adulter â— and a manslaver S. Ambrose replied saying Thou that hast solovveding Dauid evving folovv him â—epenting After which admonâ—tion the Emperour most humbly did publique penance inioyned him by the Bishop in vâ—â—a Theodâ—sij :: Now then some of thy seede shal be violently slaine so were slaine three of his owne sonnes Ammon chap. 13. Absalom chap. 18. Adonias 3. Reg. 2. six sonnes of Iosaphat and al Iorams sonnes saue one â— paralip 21. also Ochozias Amasias Iosias 2. Par. 24 25. 35. and the sonnes of Sedechias himselfe hauing his eyes put out and so brought into Babylon 4. Reg. 25. :: Praised and thanked the king :: These children died before him as appeareth cha 18. :: Concubines were lawfully maried but had not al priuilegies as other wiues See 〈◊〉 25. Iudiâ— 19. :: He couered his head that he might not be seene to weepe lest he should discorege the people neuertheles the people also wept and likewise couered their heades :: King Dauid was here abused by false information to which he ought not so easely to
kil the soules that consent vnto their tentation but can not restore spirituall fe againe e God is omnipotent and in dede the only true liuing God diuels who are honored in idols ca do no more then God permitteth and so they can kil the soules that consent vnto their tentation but can not restore spirituall fe againe f The soule being iustified and stil assaulted with new tentations desireth to be with God g I haue had no other refection but to leâ—ifie my sorow with weping h The wicked exprobate the iust as though God would neuer helpe them because he suffereth them to be sometimes long in tribulation i King Dauid was not permitted to build the temple much lesse did he enter into anie such meruelous tabernacle in his mortal life but must nedes be vnderstood to speake here of the heauenlie tabernacle prepared by Christ for his seruants k The prophet conforteth him selfe or anie iust soule in the hope of euerlasting ioy l render thankes and praises m Al this life is like to the smal straict place betwene Iordan and a litle hil called Hermoniim but from this straictnes the hope of the iust is to be placed in heauen n One tentation stâ—l succedeth an other o and the same so great as if God opened the gates and suffered them to ouerflow like floudes of water p But God helpeth in opportunitie not suffering his seruantes to be tempted aboue their streingth geuing them fruit with tentations q yea in the greatest tribulation he geueth ordinarily most comfort making them sing spiritually in hart if not also in voice r one special meanes to procure diuine consolation is prayer in distresse Å¿ Stil the iust soule taketh comforth in assured hope of saluation the eternal vision of God One God thâ— B Trinitie The 1. key a Holie Dauid often prefiguring Christ here representeth euerie faithful seruant of God and particularly when they beginne a great and holie worke as when Priestes celebrate the diuine Sacrifice they with their assistantes recive by interchangeable verses this Psalme b After that we haue examined and prepared our selues to the most holie Sacrifice and Sacrament according to S Paules admonition let a man proue himselfe and so eate this bread and drinke this chalâ—ce 1 Cor 11 we pray God to iudge betwen our true sincere intention and the vniust deceipful endeuoures of our enimie c and so to deliuer and protect vs from sutle malice d VVith thee I can do anie thing without thee nothing e thou semest sometimes not to regard â—e f whiles tentations are more sensible then thy grace g As thou hast sent Christ the light and truth into this world grâ—nt vs the same now in particular h These two giftes of God the light of knowing our duties and truth with sincere intention to performe the same haue brought vs into thy Church and vnto thy Altar i Accompanied with light of truth and sincere intention we confidently approch to thyâ— Altar ô God k vvho changest our old corruption into newnes of liâ—e l But to this purpose we praise God on the harpe mortisying our affections m The former word is of the plural number in hebrevv Eloim the other of the singular signifying the Blessed Trinitie one God n The former word is of the plural number in hebrevv Eloim the other of the singular signifying the Blessed Trinitie one God o Thou needest not therfore my soule be pensiue or desolate p But trust in God q praise him r vvhom I hope to see face to face Å¿ the true eternal God The state of the Ievves The 4. key a Though this Psalme doth first and literally pertayne to the people of Israel yet al thinges happening to them vvere in figure of the Christian Catholique Church vvhich begane vvith difficulties aftervvards prospered and againe suffereth much persecution b Core signifieth caluus bauld also caluarâ—a a scul or place of sculles the name of the place vvhere our Sauiour vvas crucified so the children of Core signifie the children of Christ S. Aug. c The particular calling of Abraham out of Chaldea protection of him and Isaac and Iacob the deliuerie of al Israel out of Aegypt and establishing them in the promised land of Chanaan with innumerable great and strange thinges donne for them d The Israelites conquered not by ordinarie povvre but by the miraculous hand of God See Iosue 2â— e Not that this people deserued of themselues but of Gods free election al the vvorld being vvicked he gaue peculiar grace to Abraham Isaac Iacob and some others and then for their â—akes protected the vvhole people in them conseruing a visible Church f As in former examples so in Dauids time not mans streingth but Gods hand gaue them great victories g As an oxe vvith his horne casteth a smal thing into the vvind Ios 24. â— Râ— 17. 2. Reg. 8. h The prophet forâ—eileâ—h that after prosperitie God vvould suffer the Ievves to saâ—â—e into captiuitie manie afflictions which also sign fied allegorically diuers states of Christs Church i The Iewes are now meruelously dispersed and depressed k In the destruction of Ierusalem the remnant of the people were sold for smal as it wree for no price They had sold Christ for thirtie pence l and now no multitude nor number of money at al was geuen for them but thirtie of them were sold for one pennie Iosephus de bello Iudaico m Vntil Christs passion the Jewish people did not wholly fal from God and true religion And of them were chosen the Apostles and manie others that founded and propagated the Church of Christ n The negatiue particle is here vnderstood by zeugma according to the hebrew thus our hart hath not reuolted backward neither hast thou suffered our pathes to decline froÌ„ thy way o An other hebrew phraise If we haue for we haue not p The Prophetes and others persecuted partly before Christ much more the Apostles and other Christians in the new Testament Rom. â— q A prayer in affliction r We are at death dore readie to become dust Å¿ lying as groueling sorowing on the earth t til thou deliuer vs from these tribulations Christ most excellently indowing his Church The 6. key a Perteyning to the new Testament b Gentiles conuerted from paganisme to Christianitie c and al others returning from schisme or other sinnes d for their instruction e this Psalme is a mariage songue of the beloued bridgrome and bride Christ and his Church f I haue receiued by diuine inspiraâ—ion in my hart and cogitation g a most high Mysterie h To the honour therfore and glorie of this king vvhom I secretly see in my hart I vtter and referre al my vvorkes and this particular Caâ—tâ—cle i From the abundance of my hart my tongue also speaketh k that presently without delay l Description of Christ most excellent in al internal and external giftes m The prophet seing in
and long The name Cedar is interpreted blackenes and obscuritie which signifieth darkenes of error and sinne g The wicked afflict those that geue no cause of offence Gods protection the 3. key a Towardes Ierusalme and towards heauen b Al helpe cometh from heauen that is from God who of his diuine ordinance especially heareth prayers made in holie places 3. Reg 7. c The iust speaketh and wisheth wel to his owne soule Especially the vvhole Church reioyceth in Gods assured protection d The militant Church e Prosperitie f nor aduersitie can ouerthrow the Church g spiritual life Ioyes of heauen promised to the iust the 10. key a Diuers Prophetes told the Iewes in captiuitie that they should returne to Ierusalem Al Prophetes Christ also and his Apostles and Priestes preach the entrance and ioyes of heauen to the iust Al vvhich the Psalmist savv in prophetical spirite and reioyced b The Ievves coÌ„sider that sometimes they vvere ioyful in the Temple of Ierusalem Christians reioyce in the comforte they haue in the militant Church c Communitie and participation of spiritual graces is a great ioy to Catholiques vvherof the â—amâ— Prophet speaketh Psal 118. v. 6â— and often elsvvhere d Al the tvvelue Tribes frequented Ierusalem e and al nations of the vvorld do come to the Catholique Church f Seates of Iudgement vvere placed in Ierusalem g and seates of Iudgement in the Catholique Church h of Christ i Christ exhorteth to aâ—ke k and promiseth to geue that is rightly asked Christians also inuite each other to pray for the Church Matt. â—â— v. 22. l Christ prayeth for his Church m and gaue his peace to the Apostles and in them to their successors n For in heauenlie Ierusalem al good thinges are prepared are geuen to Sainctes reigning there foreuer A praâ—eâ— in afflict oâ— the 7. key a Seruantes expecting necessaries at their masters handes are commonly very attentiue to receiue that vvhich they hope for so must the faithful praying God be very attentiue and not distracted in their prayers b An other example of handmaides who generally are more diligent then men c Though God suffer his seruantes to sustaine some affliction and reprech yet he heareth and deliuereth them before they be oppressed d Seing persecution stil increase or continevv long the faithful are then specially to conceiue hope of speedie â—â—l eâ—c Gods protection the 3. key a If God had not sent his helpe and defence to vs b we could not haue escaped the force of our enimies c The vvord perhaps doth not here import a doubt or vncertanitie but in modest maner of asseueration leaueth the iudgement of the euent that should hapen if God did not protect his seruantes to their ovvne consideration vvhich is an vsual phrase in most languages d So sudainly should the vveake vvithout Gods protection be destroyed as men are deuoured svvalovved vp by rauening vvild beasts euen before they be throughly dead So vvas Ionas svvalovved into the vvhales bellie e Furious persecution f Suddaine great trubles g Mans subteltie often deceiueth an other man but there is no counsel able to circumuent God Gods protection the 3. key a Thâ—se that confidently trust in God are in such securitie as is mount Sion vvhich is a hil defended also vvith other hilles round about b An other thing required to this securitie is to dvvel vvithin Ierusalem not the terrestrial citie for as S. Augustin obserueth the levves that dwelt therin are destroyed or made captiues and hitherto reiected of God but in the Catholique Church c God wil not alwayes nor finally leaue his seruants in tribulation but only a vvhile for their good d This prayer is also an asseueration for it is certaine that God wil defend and reward the good and right of hart e And no lesse assuredly God wil punish not only the notorious wicked and principal auctors of wickednes but also al those that for feare or for commoditie or for anie other cause decline into obligations bondes couenants or anie vvay consent in external shew with the wicked against God as in outward profession of Heresie or Schisme though such temporizers do not thincke in their hart that the pretended religion is true wherto they are drawne to yeld external conformitie For as the Psalmist here teacheth our Lord wil bring al such accessarie offenders to the same iudgement and punishment vvith the principal vvorkers of iniquitie f Al vvhich being punished then Ierusalem the Catholique Church shal haue peace The deliuered from captiuitie reioyce the 7. key a The Ievves released from captiuitie vvere excedingly and almost incredibly comforted as men for great and vnexpected sundaine ioy thinke it rather a dreame then a truth that they are deliuered from miseries So S. Peter vvhen he vvas deliuered out of prison by an Angel thought it rather a vision then a true deliuerie Such spiritual ioy deuoute soules haue vvhen they are deliuered from sinne Act. 1â— b VVheras in the tvvo former verses and very commonly the Prophet speaketh in the preter tense for the assurance of that he foreshevveth as if it vvere already donne yet here he vt eâ—eâ—h his prophecie in the future tense that the Gentiles wil confesse that God dealeth magnifically vvith his people c The people also themselues gratfully confesse that God dealeth magnifically vvith them d The Prophet forseing al this in spirite prayeth for the performance hereof e And that it may spedely be done as a torrent that runneth in the south part of the vvorld is commonly very great much desired but scarse expected f This is the ordinarie disposition of God that his seruants shal make their seeding vvhich is doe good vvorkes saith S. Augustin vvith teares in tribulation vpon earth g and reape a plentiful haruest the revvard of their suffering and vvel vvorking in the next life In assured hope vvherof the Psalmist and the vvhole Church joyfully conclude this Psalme vvith the tvvo verses folovving Gods helpe in al good vvorkes the 3. key a God not permitting Dauid to build the Temple promised that his sonne should build it and therfore besides other good admonitions geuen to his sonne Salomon he directeth this Psalme to him to be songue vvith others in the dedication of the Temple 3. Reg. 8. 2. Par. 5. b Vnlesse God be the principal Agent no vvorke can prosper c It is vaine to atempt anie thing vvithout Gods grace assisting d they that so doing thincking they haue done something rest e after their painful trauel must rise againe beginne anevv because that vvhich they seme to haue done vvel is nothing vvorth nor shal haue revvard f Contrarivvise vvhere God geuing grace those that truly loue him do good vvorkes g vvith great ease and dilight as they take their sleepe h they merite inheritance in heauen i for their good vvorkes k the revvard is promised to the true children of God borne to him in the
Mystically the Gentiles were iudged by Salomon better then the Iewes S. Ierom. :: Base vicions meâ— mixt with the good corrups the whole companie much more a mortal sinne in a mans soule destroyeth al the vertues that were there before :: Euil men aduanced seme to prosper :: But they fal into their owne trappes :: Such as seke by sense and reason to obtaine true knowlege enter not into the citie the Church They labour in vaine and are afflicted in studie of Scriptures when they walke in the desert and can not finde the citie S. Ierom. This text and manie others haue two senses 1. In kinges and al superiors are required mature age diligent care of the coÌ„mon good 2. Antiquitie in matter of faith and religion is to be folowed not noueltie Iya. 8. Dan 7. Apoc. 1. Iere. 1. Also mortification and labour is required in Pastors not delicacie nor ease The B. Virgin Marie more free from sinne then the Patriarches Cant. 2. The 3. part An exhortation to beginne quickly and perseuere in Gods seruice a Of al vertues the workes of mercie corporal and spiritual most auaile for obtaining eternal felicitie Mat. 25. b So the same be grounded in true faith beleuing al that is written in the old and new testament signified by seuen eight c After deâ—th none ca 〈…〉 either â—â—erite or demerite d Both in youth and old age do good workes :: An admonition to al in general to liue wel in this world remembring the day of general iudgement before which such signes shal come as are described here and by our Sauiour Mat. 24. And likewise euerie one is admonished in particular to serue God diligently whiles he hath time before death come when al his senses former helpes shal faile * The preachet :: This is the brife summe of al proficable doctrine Feare God kepe his commandments * Hidden or obscure thing Proem in Eccle. King Salomon according to his three names writte and intitled his three bookes Salomon Pacifier king of Israel Ecclesiastes Preacher king of Ierusalem Idida Beloued This Canticle doth excel other Canticles Al are not mete to read it Heb. 5. Best methode in lerning is to beginne with doctrine of good life then studie to know natural thinges and finally contemplate diuine mysteries A sacred dialogue or Enterlude * Forma dramatis God Christ the Spous or Bridgrome Three spouses The General The special and Singular Ephes 5. Origen S. Ierom. S. Aug. lib. 8. de Gen. adli S. Greg. S. Beda S. Tho. Aâ—bor Geneb Del Rio. The particular contents are sette in the margent of euerie chapter a The Church of the old testament desireth Christs coming in flesh and the Christian Church prayeth for his coming in glorie b The Church outwardly afflicted is inwardly fayre c Christ encorageth his spouse the Church d She meditateth of his Passion and Resurrection e Christ praiseth his spouse f She againe praiseth him g VVith thankes for her repose and present consolation a Christ professeth himself the floure of mankinde yea Lord of al creatures b The Church excelleth al other societies In the Church the godlie excel sinners Among the innocent and holie the virgin Marie surpasseth al. c The Church praising Christ resteth secure vnder his protectioÌ„ d He for the weakes sake permitteth her not to be molested til she be prepared to suffer vvith patience e She feeling Christs assistance confesseth preacheth boldly his Gospel truth against al Paganes and Heretikes f VVho though he shew not himself visibly g yet encorageth her to approch vnto him h commandeth his pastors to destroy heresies i And so she reposeth in him a The Church finding Christ not in darke ignorance nor in philosophie but by his reueâ—ling him selfe to her holdeth him for euer b euen til the lewes shal at last also find him c Christ speaketh as before ch 2. v. 7 d The Church of Christ admireth her owne conuersion from Gentilitie e now ful of good workes f She also professeth that the ascending to eternal rest is by fighting manfully in obseruing the ten commandments in the six dayes of this life g euen to bloud if nedâ— be h which is the highest degree of charitie i And inuiteth al others to come vnto Christ k who in the flesh which he tooke of his mother was crowned in heauen after his Passion a Christ againe praiâ—eth the beautie of his Church b Sincere and simple intention c Al her temporal occupations directed to Gods glorie d Pastors who like nurces geue bread of good doctrine to litle ones e Faith and good workes f Preaching Christs passion g And not ashamed to professe Christ Crucified h Administration of Sacraments wherby the Church Christs mystical bodie is ioyned to him her head i which is an inexpugnable fortresse k Both Iewes and Gentiles are fed with the principles of Christian doctrin l Christ dwelleth in mortified and deuout mindes m The Church triumphant is without spotte and euerie particular soule entring into heauen the B virgin mother was also in this life alwayes immaculate n Al tentations whether they be in manifest crueltie or in flatering sureltie make constant soules more gratful to God a The spouse condescending to Gods vvil is vvel content to suffer persecution b Christ againâ— shevveth his good liking in his spouses patience c and vvilleth the glorious Sainctes to congratulate vvith the patient d The spouse desireth to rest in meditation e but is called vpon to helpe others f and vrged by Christs owne example working for al mankind g And so she imployeth herself also in actiue life h Stil conseruing a desire to returne vnto contemplation i The deuout confer together describing the excellencies of Christ k And resolue to seke him whersoeuer he be a The Church teacheth her children that Christ is delighted with the godlie desires and fructful vvorkes of the faithful b Christ gâ—â—â—â—e commendeth his Church wel composed of distinct orders some gouerning some retired in cloâ—sters from this world the rest also exercising vvorkes of mercie in the trubles of this life al together making a complete armie terrible to al enimies c The more anie contemplate Gods Maiestie the better they perceiue that he is incomprensensible d Manie true pastores e more hyrelinges that also preach truth but for temporal commoditie f And innumerable faithful soules in the Church g Al vvhich are but one bodie in vnitie of â—aith h The voice of the old synagogue admiring the beautie of Christs Church i The Church of Christ exhorteth the Synagogue of the Ievves to returne to Christ a Christ interposeth his commendation of the Ievves vvho at last shal returne to him vvith great seruoure of faith and deuotion b And so iointly praiseth his Church consisting of both peoples c The Church as it vvere taking the vvoid out of Christs mouth vvhiles he
conuerted the Ievves shal also returne to Christ Ro. 11. v. 26. :: Al gentiles elder younger shal be conuerted to Christ :: Not by the couenant made with the Ievves in the Lavv of Moyses but by the Euangelical couenant Nabuchodonosor like an eagle rauenous to the praye speedie in seazing theron spoyled the vineyard signifying Ierusalem not vvithstanding they sought helpe of an other eagle the king of Aegypt v. 7. see v. 12. c. :: The explication of the parable :: The king of Babylon making Sedecias king of Iuda tooke of him an oath of alleageance to be vnder him vvhich oath Sedecias breaking was therfore iustly plaged :: After the ruine of Ierusalem the slaughter of his sonnes the plucking out of his owne eyes manie other miseries this king at last dyed a captiue in Babylon Iere. 32. Ezech. 12. :: Nabuchodonosor planted a kingdom vnder Sedecias vvhich prospered not the kingdom also of Babylon was aftervvards destroyed ouâ— Gods Church planted by Christ shal neuer faile :: The people suffering affliction vvould not confesse it to be for their owne sinnes but cast the fault vpon their fathers vvhich error is here conuinced God declaring by his prophet that not only the fathers but also the children had finned vvere therfore iustly puâ—nished euerie one is for his owne sinnes :: An other general rule is here geuen that as men alter their maners from euil to good or froÌ„ good to euil so they shal be â—â—dged finally revvarded or punished according to the state wherin they end this life v â— :: As a soule in mortal sinne is spiritually dead so truly repenting it returnâ—â—â— to spiritual life â— Not only repentance which is auersion from sinne and conuersion to God but also 〈…〉 that is satisfaction for sinnes past is necessarie to saluation * maâ—â— his soule to liue Psal 11â— Though God conditionally vvould haue â—â— men to be sâ—uâ—d yet manie are iustly damned v. 11. Rom. 9. v. 19. Ezech. 33. v. 11. 1. Tim. 2. v 4. 2. Pet. 3. v. 9. â— Thâ— p. â— q 19. a. 6. A â—ust Iudge vvould condemne no maâ— yet condemneth murderers â—heeâ—â—â— c. :: Ierusalem brought forth cruel kinges as Ioachaz Ioakim Iechonias and Sedecias 4. Reg. 2â— 24. of the vvhich tvvo reigned but three moneths ech one the others but ech of them eleuen yeares :: Rouers of Chaldea of Syria of Moab of Ammon 4. Reg. 24 v. 2. :: The kingdom of al the Israelites vvas planted and prospered vnder Dauid and Salomon but decayed vnder other kinges and first tenne tribes afterwardes the other two were caâ—â—%d into captiuitie :: Ezechiel beginne to prophecie in the fifth yeare after the transmigration of Iechon as ch 1. v 2 after which he was silent 390. dayes and 40. dayes ch 4. v. 8. which make 430. that is a yeare two monethes and fiue dayes In the sixth yeare the sixth moneth he prophecied againe ch 8. v. 1. And novv in the seuenth yeare fifth moneth tenth day the elders coming to demand prophecie it was reueled to him not to answer :: According to their deserts al should haue bene destroyed but God for his names sake saued his people as he had promised :: As v. 9 22 God stil conserued a succession Num. 26. Psa 105. :: God lifteth vp his hand either to deliuer as v 5 6 15. or to threaten and punish as here :: See â— 39. :: By long custom of sacrificing to idols vpon the Excelleses that is on hiegh places of litle hilles the people also called the Altar of God an Excelse wherupon the prophet argueth against theÌ„ that euen by the false name vsed by euil custome they are conuinced to haue bene great idolaters As those vvho haue bene heretikes do coÌ„monly vse termes phrases belonging to heresie As Communion for Masse Table for Altar Seruice for Sacrifice :: God vvil rather haue idolaters to leaue him wholly then to halt betvven tvvo 3. Reg 18. neither hâ—te nor cold but luke vvarme Apoc. 3. :: For such do especially pollute Gods name Rom. 2. v 24. :: By southeren forrest is meant Ierusalem ful of al sortes of people good and bad :: Much of his prophecie was so hard that al semed to â—â— parables :: Cease not to instil and incul â—ate the punishment of the people :: Temporal afflictions sâ—l also vpon the iust not for punishment but for their merite and that they may escape the miseries of captiuitie wheras the vvicked are punished both temporally and eternally S. Ierom. in ch 20. v 47. :: The vvhole people of Israel vvas the peculiar adopted sonne of God called also his first begoten Exo. 4. v. 22. :: The Babylonians consulting the idols vvhether they should inuade the Ammonits or the Ievves vvere ditected to assault Ierusalem :: The Ammonites reproching the Ievves vvhen they were afflicted by the Babylonians vvere for the same destroyed also by the Babylonians :: At last the like svvord and ruine fel vpon Babylon :: VVhy dost thou cease from admonishing and blaming the people for their bloud sinnes :: God of his part desiring the saluation of al men signifieth here his sorow for the peoples sinnes not that God is subiect to anie such passion but to infinuate the enormitie of sinne as Gen. 6. v. 6. :: A meruelous force of iust mens prayers by which God suffereth himself to be ouercome And it is most gratful to God when some do so oppose themselues to entreat mercie for sinners that they may repent S. Iero. Epist 12. ad Gaudentium a He speaketh here as of two peoples by anticipation for when the Israelies were in Aegypt they were but one people then also they committed idolatrie b Though they vvere but beginning to increase c God called the ten tribes Oolla vvhich signifieth their ovvne habitation because they made goddes to themselues in Bethel and Dan and the tvvo tribes he called Ooliba signifying my halitation because the temple there vvas Gods habitation :: In al this the like discourses the prophet speaketh not of carnal fornication but of spiritual which is idolatrie by the most frequent figure Metaphora :: In that the Chaldes vvere the ministers of Gods wrath they are called his â—ele as Assur is called the râ—dde of his furie Isa 10. v. 5. :: By the nose S. Ierom vnderstandeth the king by the caâ—es the Priestes and Iudges who were not â—â—â—â—e but â—ut of from the people and caried into captiuitie 4. Reg 25. Iere. 52. :: This demand is an admonition to iudge and condemne â—heâ—â— wickednes without intermission as câ— 20. v. 4. :: Circumstances of places and :: times do aggrauate sinnes very much vvhich are therfore more seuerely punished * Amimonium :: Ieremie in Babylon saw vvhat vvas done the same time in Ierusalem and therfore is bid â—â—to write the day v. 2. that therby the certaintie of his prophecie may appeare For the
29. v. 10. Dan. 9. v. 2. 1. Esd 4. v. 7. 1. Esd 2. v. 1. 1. Esd 2. v. 2. 2. Esd 7. v. 6. 1. Esd 3. v. 1. 1. Esd 4. v. 2. 1. Esd 5. v. 1. 1. Esd 6. v. 1. 1. Esd 6. v. 13. 1. Esd 7. v. 1. 1. Esd 8. v. 1. 1. Esd 9. v. 1. 1. Esd 10. v. 1. 1. Esd 10. v. 6. 1. Esd 7. v. 1. Exod 14. Exo. 13. Exo. 16. Nem. 14. Exod 16. Num. 20. Sap. 16. v. 20. Isa 9. v. 4. Exo. 15. v. 25. Exo. 32. Isa 1. v. 15. Mat. 23. v. 37. Isa 66. v. 5. Malach. 3. v. 1. Gen. 19. v. 2. Exod. 15. v. 27. Tobie 1. v. 12. Apol 7. v 9. Gen. 1. Gen. 2. v. 7. Gen. 7. Gen. 12. Exo. 19. Iere. 12. Iud. 9. 2. Par. 25. Math. 24. Prouer. 8. Deut. 8. Gen. 18. Exod. 32. 2. Reg 24. v. 1â— 2. Pâ—râ—i 6. v. 1â— 3. Reg. 17. 18. 4. Reg. 19. v. 15. Rom. 5. v. 2. Deut. 30. v. 19. Mat. 20. v. 16. 2. Reg. 8. v. 46. 2. Paral 6. v. 36. Mat 13. 20. Psal 13. 52. 〈◊〉 10. Exod. 19. 24. Deut. 4. Exod. 32. Esai 48. â—â—â— 7. v. 7. Mat. 24. Luc. 21. 4. Reg. 17. Exod. â—4 Iosue 3. Exod. 3. Maâ— 24. 1. Ioan. 2. Gen. 47. Dâ—pt 4. 〈…〉 〈◊〉 â— Apoâ— 6 v. 10. 19. v. 2. Mat. 24. Luc. 21. Apoc. 18. Eccli 23. Luc 16. Gen. 1. Psal 146. v. 4. Iob. 38. f Through thy grace I haue patience to expect thy pleasure when I shal be releeued g It semeth strange to most men why the iust haue more trubles then the wicked h A necessarie prayer for perseuerance which none can haue without special and continual helpe of grace i Against this special danger and last assaultes of the enimie Christ hath instituted the Sacrament of Extreme Vnction k The best meanes to conserue vertue is to exercise the same adding good workes towards our neighboures and praises to God l I professe not exact knowlege of natural thinges m but I consider and contemplate the infinite powre of God which appeareth in his workes n and his iust iudgements as partly haue appeared in punishing and rewarding some in this life but especially wil be manifest in the end of this world o After tribulations recreated me p I wil praise thee with mouth and hart e Amongst other benefites it is a special commoditie that those which perfectly loue God law haue alwayes peace in their owne conscience f and are neuer scandalized that is do not fal not committe sinne by anie occasion whatsoeuer geuen them by others For it is a general assured doctrine that the perfect are not scandalized because they are constant â—â— vertue and not moued by anie example perswasion prouocation or other meanes to of send God but only the weake and vnperfect are moned and drawne to sinne by occasion geuen them who otherwise would not haue sinned Neither is he excused that falleth by such occasions because he ought to be constant g Not 〈…〉 h Because whatsoeuer I do iâ— in thy sight whom i wil in no case offend b not for humane know ege or other temporal thinge but to vnderstand Goâ—â—â—w a In this lâ—st Octonarie and conclusion of this Psalme the faithful seruaâ—â— of 〈…〉 prayeth c Thou that hast promised to heare al that inuocate thee d voursaffe to deliuer me in time of tribulation and tentations * eloquiuÌ„ e God geuing grace it behoueth his seruants thankefully to serue and praise him f Though man be indued with grace vet he nedeth more grace that by Gods hand and powre not by his owne he may resist tentations g By this assistance of grace the soule continueth in spiritual life and praiseth God h Al mankind and vniuersally euerie one hath bene aâ— a lost sheepe i and Christ came into this world to secke and saue al k but effectually findeth and saueth those only that forgete not to kept his commandments e Decreed by God f This iudicial povvre is part of Sainctes glorie
of my life Thou hast seene ô Lord their iniquitie against me iudge my iudgement Thou hast seene al their furie al their cogitations against me Thou hast heard their reproch ô Lord al their cogitations against me The lippes of them that rise vp against me and their cogitations against me al the day See their sitting downe and their rysing vp I am their psalme Thou shalt render them a recompence ô Lord according to the workes of their handes Thou shalt geue them a shild of hart thy labour Thou shalt persecute in furie and shalt destroy them from vnder the heauens ô Lord. CHAP. IIII. HOW is the gold darkned the best colour changed the stones of the sanctuarie dispersed in the head of al streetes The noble children of Sion they that were clothed with the principal gold how are they reputed as earthen vessels the worke of the potters handes Yea euen the lamiaes haue opened their breast they haue geuen sucke to their yong the daughter of my people is cruel as the ostrich in the desert The tongue of the suckling hath clouen to the roofe of his mouth for thirst the litle ones haue asked bread and there was none that brake it vnto them They that fed volâ—ptuously haue dyed in the wayes they that were brought vp in scarlet haue imbraced the dung And the iniquitie of the daughter of my people is become greater then the sinne of Sodom which was ouerthrowen in a moment and handes tooke nothing in her Her Nazareites whiter then snow purer then milke â—uâ—dier then the old yuorie fayrer then the sapphire Their face is made blacker then coales and they are not knowne in the streetes their skinne hath clouen to their bones it is withered and is made as wood It was better with them that were slaine with the sword then with them that were killed by famine because these pyned away consumed by the barrennes of the countrie The handes of pitiful wemen haue sodden their owne children they were made their meate in the destruction of the daughter of my people Our Lord hath accomplished his furie he hath powred out the wrath of his indignation and he hath kindled a fyre in Sion and it hath deuoured the fundations therof The kinges of the earth and al the inhabitants of the world did not beleue that the aduersarie and the enemie should enter in by the gates of Ierusalem For the sinnes of her prophets and the iniquities of her priestes which haue shed the bloud of iust men in the middes of her The blind wandered in the streetes they were polluted with bloud and when they could not they held their skirtes Depart ye polluted they cryed to them depart get ye hence touch not for they brawled were moued they said among the Gentiles He wil adde no more to dwel among theÌ„ The face of our Lord hath diuided them he wil not adde to respect them they haue not reuerenced the faces of the priests neither had they pitie on the ancients Whiles we yet stood our eyes fayled towards our vaine helpe when we looked attentiue to a nation that was not able to saue Our steppes slipped in the way of our streetes our end draweth nere our dayes are accomplished because our end is come Our persecuters were swifter then the eagles of the heauen vpon the mountaines they pursued vs in the desert they lay in waite against vs. The spirit of our mouth Christ our Lord is taken in our sinnes to whom we haue said In thy shadow shal we liue among the Gentiles Reioyce and be glad ô daughter of Edom which dwellest in the Land of Hus to thee also shal the cuppe come thou shalt be made drunken and naked Thine iniquitie is accomplished ô daughter of Sion he wil adde no more to transport thee he hath visited thine iniquitie ô daughter of Edom he hath discouered thy sinnes CHAP. V. The prayer of Ieremie the Prophet REmember ô Lord what is fallen to vs behold and regard our reproch †Our inheritance is turned to aliens our houses to strangers †We are made pupils without father our mothers are as it were widowes †Our water we haue drunke for money our wood we haue bought for a price †We were led by our neckes no rest was geuen to the wearie †We haue geuen our hand to Aegypt and to the Assyrians that we might be filled with bread †Our fathers haue sinned and they are not we haue borne their iniquities †Seruantes haue ruled ouer vs there was none that would redeme vs out of their hand †In peril of our liues did we fetch vs bread at the face of the sword in the desert †Our skinne was burnt as an ouen by reason of the tempests of famine †They humbled the wemen in Sion and the virgins in the cities of Iuda †The princes were hanged vp by the hand they did not reuerence the faces of the ancients †Yongmen they abused vnchastly and the children fel in wood †The ancients decayed out of the gates the yongmen out of the quier of the singers †The ioy of our hart hath fayled our quyre is turned into mourning †The crowne of our head is fallen wo to vs because we haue sinned †Therfore is our hart made sorowful therfore are our eyes darkned †For mount Sion because it is perished foxes haue walked on it †But thou ô Lord shalt remaine for euer thy throne in generation and to generation †Why wilt thou for euer be forgetful of vs wilt thou forsake vs in length of daies †Conuert vs ô Lord to thee and we shal be conuerted renew our dayes as from the beginning †But reiecting thou hast reiected vs thou art angrie against vs excedingly THE ARGVMENT OF BARVCHS PROPHECIE MANIE ancient Fathers supposed this Prophecie to be Ieremies though none doubted but Baruch his scribe was the writer therof So S. Xistus Epist ad omnes fideles S. Ireneus li. 5. c. 35. S. Clement of Alexandria li. 1. c. 10. li. 2. c. 3. Pedag. S. Cyprian li. 2. c. 5. 6. contra Iudaeos Eusebius Coesariensis li. de Propheticorum libor appellationibus Cap. de Ieromia li. 6. c. 19. Demonst Euangel Lactantius li. 4. c. 13. Diuin Instit The first Councel of Nice li. 2. fol. 105. 109. S. Hilarie li. 5. de Trinit sub finem S. Cyril of Ierusalem Catechesi 4. 11. de Concursu Domini S. Basil li. 4. cont Eunomium S. Ambrose li. de fide c. 7. cont Arianos li. de Paenit c. 8. li. 3. Examer c. 14. S. Gregorie Nazianzen Orat. 49. deside Epist. 2. ad Cledâ—nium S. Epiphanius cont
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
our sinnes al his life l He prayed also for his resurrection and glorification m VVith al possible confusion Christs exaltation the 5. key Mat. 22. Act. 2. 1. Cor. 15. Heb. 1. 10. a God the Father b To God the Sonne the Lord of Dauid and of al mankind yet the sonne of Dauid according to his humanitie c He limiteth not the time but excludeth al time wherin the enimie might imagine that Christs kingdom should cease signifying that Christ shal reigne til al his enimies be subdued much more afterwards in al eternitie d The Church of Christ beginning in Ierusalem on whitsunday the fiftith day from his Resurrection continueth euer more e Thou shalt haue principalitie f in the day of thy powrful conquest and rising from death g in excellencie of al holie spiritual mysteries and graces h because I God the Father of my substance begate thee God the Sonne in eternitie The same which Micheas saith c. 5. v. 2. His comingforth from the beginning from the dayes of eternitie i God most firmly and vnchangeably affirmed that thou Christ our Messias art not only a King but also a Priest Heb. 5. v. 7. k not for a time as Aaron was but for euet l neither of Aarons order but according to the Order of Melchisedec m Kinges that sometimes persecute Christans are subdued with other people to Christ n He shal iudge and punish the incredulous people o make great slanghters amongst those that resist p and bring princes with their populous kingdome to nothing q He shal in the meane time and also his best seruants suffer much tribulation in this life r and for the same â—e highly exalted in life euerlasting Christs Priesthood for euer both in function and in effect The resemblance of Christs and Melchisedecs Priesthood Graces geuen to the Church the 6. key a I wil praise God both in secret for discharge of myn owne conscience b and in publique for edification of others This Psalme in the Hebrew is composed with euerie verse and middle of verse begunning with a distinct letter in order of the Alphabet c Gods wil is the whole cause of al his workes d Euerie worke of his is praise worthie and magnifical e God hath leift one most special and beneficial memorie of al other benefites his owne bodie and bloud in memorie of his Passion and our redemption f the spiritual foode and sustinance of al the soules that rightly feare him g Of his promise to conserue his Church perpetually h the powrable operation of his death and of al his mysteries i Gods commandments do iustifie al that kepe them k He also of his mercie redemed man that he might be able to kepe his precepts l Begingning with feare of God bringeth at last by other degrees to true wisdom which two are the first and last of the seuen giftes of the Holie Ghost The meanes to be happie the 7. key a The Septuagint Interpreters added this mention of Aggeus and Zacharie returning from captiuitie to signifie that this Psalme was very proper meete to be coÌ„mended to the people at that time wherby they might lerne that their sinnes were the cause of their captiuitie and of al their miseries and if they desired temporal or spiritual prosperitie they must obserue the meanes here prescribed to obtayne the same b He that sincerly feareth God wil take great delight in keping his commandments This Psalme is also composed by the Alphaber as the next before Psal 1. c So doing he and his shal prosper d The iust shal not only prosper in this world but also in the next e God wil also comfort the iust in tribulations f That shal geue discrete and wholsome counsel to the afflicted g Workes of mercie are also called iustice because they concurre to mans iustification 2. Cor. 9â— h and to his saluation Gods prouidence the 3. key a Al Gods seruants b In respect of God al creatures are low though they be in heauen c See the example of Ioseph so aduanced d of Sara Rebecca Rachael and other wemen made fruictful The meruelous passage of Israel from Aegypt the 4. key a People of false religion counted barbarous especially such as also persecute the true Religion for otherwise the Aegyptians were both ciuil in maners and lerned in manie sciences b The people of Iewes were more notoriously renowmed in the world from the time of their deliuerie out of Aegypt for the peculiar people whom God sanctified and in whom as in his elected enheritance or dominion he dwelled and reigned c The Psalmist writing in verse doth often describe thinges in poetical maner but more truly then prophane poetes for that in very dede al creatures otherwise sensles as the sea do in a sorte feele the powre of their Creator obey his wil d VVhen the Israelites went forth of Aegypt e when they entred into Chanaan f Either there was an earthquake or some other mouing of hilles not mentioned by Moyses or els the Psalmist speaketh of the rockes of the torrentes which bowed that the Israelites might rest in Ar and lie in the borders of the Moabites Num 21 v 15 g By the figure Apostrophe he speaketh to the sea riuer and hilles vsing also Prosopopoeia as if senfles thinges vnderstood and should answer h An other miraculous benefite that the rocke yelded them water in their necessitie * Here some Hebrewe Rabbins beginne an other Psalme but by the coherence of the matter S. Augustin proueth that it iâ— but one Psalme where is shewed that the true inuisible God is knowen by such workes as are here recited and contratiwise that the GeÌ„tils idoles are not goddes because they are made of siluer gold or other matter by mens handes hauing resemblance of liuing thinges are altogether sensles i Thou didstal this ô God of mere mercie towards thy people k for thy truths sake seing thou didst promise to protect them l that the Gentiles should not take occasion to blaspheme m This is a iust prayer of the zelous conforming their desires to Gods wil But if God geue idolaters grace to amend then al the iust wil also reioice in their cenuersion n Though manie Iewes fel to idolatrie yet there alwayes remained so manie in Gods true seruice that it mighst stil be truly saide The house of Israel hath hoped in our Lord as is here auerred o This in effect al worldlie politikes say in their hartes as it were quitting their interest of heauen to God p and contenting themselues with earthlie possessions q But when such prophane men are dead they make no shew at al of praising r for parting from the earth they descend into hel and there eternally blaspheme God God â— Å¿ Contrarivvise the iust aspiring to heauen vvhich is the proper kingdom of God vsing this vvorld as they ought to do for a meanes to ascend into heauen shal