no light of vertue in himself like the moone butsometimes semeth to haue more light sometimes lesse sometimes none at al. S. Bernard Prou. 10. :: He that expresly doth iniurie to an other is iuitly punished also in this vvorld :: Hovv secretly soeuer anie hutteth an other he vvoundeth his ovvne conscience and can not escape Gods iudgement Prou. 26. Eccle. 10. :: He that seeketh reuenge contrarie to the course of iustice or of euil intention or of rancor of mind sinneth greuously â—ut 6. Râ—m 11. Charitie requireth that we remitte iniuries with three conditions if the offender be truly penitent if the remission of punishment be not against iustice nor against necessarie discipline 〈◊〉 â—â— :: Vndiscrete reporte to one what an other hath saide is often cause of much discontentment and of dissention :: To heare detraction is as bad as to speake it :: Lending is a worke of mercie a kinde of almes To repay that is borowed is a worke of iustice wittingly not to restore is as bad as theft Exo. 22. Deut. 14. Tâ—b 4. :: Great fruite of workes of mercie :: Prudence requireth that by helping an other thou doest not ouerthrovv thyself Prâ—â— 1â— 2â— Deut. 6. :: The eldest sonne being heire to his father is to haue â—pecial case of the other children euen to the aduenturing of his owne hurt for their liues :: Teeth on edge oâ— gâ—ashing of teeth is a part of hel paines â—â—â— 8. 1â— sometimes beginneth in this life :: 〈…〉 is aboue al richeâ— and honour Deut. 14. :: Suffer not vnnecessarie pensiuenes to afflict thy mind through pusillanimitie Prau 12. 15. 17. :: â—â—ut relie wholly â—â—â—â— God 's â—â—l and prouidence resigning thy wil â—â—to his :: They that imploy al their studie to getre vertues shal be more free from tentations of the flesh :: And from drawsines of mind whereupon S Ierom admonisheth Loue the studies of holie Scriptures and thou vvilt not loue the vices of the fresh Epist ad Rusticum Monach :: It is in mans freewil to transgresse therfore they are happie that through Gods grace do not breake his commandments Prou. â—â— Prou. 22. :: As bread is the chiefe sustenaÌ„ce of the bodie so doctrine is of the minde which being good nourisheth if it be bad corrupteth them that receiue it Psa 103. Prou 31. :: Humilitie is necessarie in al but most especially in men of auctoritie The greatest art in this life is to contemne vaine glorie in height of auctoritie S Greg. de cura pastorali Eccle. 3. :: God diâ—ecteth mens resolutions and actions when they vse the meanes of consultation as he hath appointed for vvhen two or three are gathered in his name he is in middes of them Mat. 18. :: Do not against thy coÌ„ference :: Men ledde with passions runne from one vice into an other without ceasing Especially heretikes runne into manie errors Against which S Paul prescribeth this rule It is best that the hart be established with grace Heb. 13. v. 9. Rom. â— :: Vaine dreames are not to be regarded but some are good from God Gen 37. 40. 41. Dan. 2. 4. Mat. 1. :: Vvhatsoeuer is written in holy Scripture is vndoubtedly true and no â—ote of the law shal perish :: God also prouideth that alwayes there be some which truly explicate his lavv Psa 32. Prou. 21. v. 27. Prou. 15. v. 8. Leuit. 19. :: He that destroyeth that an other buildeth bringeth tvvo mens labours to nothing :: Râ—cidiuation into sinne maketh the â—oâ—â—er repentaÌ„ce frustrate Mat. 18. v. 33. :: Sacrifices of penance Psal â—â— of iustice Psal â— and of praise â—â—a 4◠〈…〉 then 〈…〉 1. Reg. 15 v. 22. Iere. 7. :: Neuertheles 〈…〉 is also necessarie Exo. â—◠〈◊〉 â—4 Dâ—â—â—â—â— 2 Cor. â— â—â—â—â— :: Often times so much Aâ— Prou. 24. Seuen times shal the iust fal shal â—â—â— againe Leuit. 22. Deut. 1â— 2 Pâ—â—â—â— 19. Rom. 2. Act. 10. :: This prayer implieth also a prophecie of the conuersion of the Gentiles as the like very often in the Psalmes 58. 6â— 65. c. Exo. 4. Num. 6. :: As there iâ— difference of meates 〈◊〉 so there ought to be discret on in wordes in choosing a wiâ—e in al actions and desires :: In concord smal thinges increase by discord al thinges goe to hauocke :: As freindshippe is a most necessarie thing in humane life so fained freÌ„dshippe is most dangerous :: Man is bond to vse al pruâ—lentendeuour withal most especially to pray for Gods direction :: The dayes of the Blessed in heauen who see God are eternal :: The same which S. Paul admonisheth 1. Cor 11. let euerie one proue him self by examining rectifying his conscience 1. Cor. 6. :: Mans bodie naturally needeth sustenaÌ„ce sometimes phisike and so doth his soule which as it is more excellent so it ought to be more regarded Exo. 25. Isa 38. Spiritual infirmitie requireth spiritual phisike :: To auoide euil speach shew that thou art truly sorie for the death of thy freind But moderate thy sorow lest it hurt thy self Prou. â—5 17. 2. Reg. 12 :: VVhen pastores haue ley sure from preaching they may then profite others by writing So S. Paul not only preached but also writte So likewise the Doctors of the Church and other holie fathers :: Besides actiue life commended in the former chap. it is necessarie that vertuous men vse also meditation coÌ„templation Vnto which foure dispositions are requisite described in this chapt 1. True knowlege of holie Myâ—â—eries without the which meditation wil be erronious 2. :: Puritie of soule free froÌ„ greuous sinnes and endowed vvith vertues :: Humilitie is especially required in contemplatiue persons 3. Gen. 1. Exo. 1. :: Hope of eternal reward comforteth encoregeth the seruants of God 4. Gen. â— :: In the meane time God geueth necessaries for this life VVhich the good vse rightly to their merite the wicked vse euil to their damnation :: Diuels were created in state of grace and of their owne wil fel from God consequently are eternally punished :: The penalties which al men euen new borne infants suffer do shew that al in general are guiltie of original sinne for if they were not guiltie then punishment were not iust That Christ also would be subiect to the same penalties was for the sinnes of others And though his â— mother vvas preserued from this sinne yet she vvas not exempted from the general penaltie of al mankinde Gen. 7. Eccle. 1. :: The societie of Christs Church florishing in al vertues excelleth the benefites of the old Testament :: Euerie one is bound to labour that he want not necessaries :: It is to no purpose after death to accuse the shortnes or length of life pretending the same to haue bene cause of sinne For God doth al iustly yea and for the best if men would so vse his benefites :: It behoueth children and scholars to
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
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
sanctuarie on the earth †Thou hast destroyed al the hedges therof thou hast made the firmament therof feare †Al that passe by the way haue spoiled him he is become a reproch to his neighbours †Thou hast exalted the righthand of them that oppresse him thou hast made al his enimies ioyful †Thou hast turned away the helpe of his sword and hast not holpen him in battel †Thou hast destroied him from emundation and his seat thou hast broken downe to the ground †Thou hast lessened the daies of his time thou hast ouerwhelmed him with consusion †How long ô Lord doest thou turne away for euer shal thy wrath burne as a fire †Remember what my substance is for hast thou made al the children of men in vaine †who is the man that shalliue and shal not see death shal deliuer his soule from the hand of hel †Where are thyne old mercies ô Lord as thou swarest to Dauid in thy truth †Be mindeful ô Lord of the acproch of thy seruantes which I haue held in my bosome of manie nations †Which thine enimies haue reproched ô Lord which they haue reproched the commutation of thy Christ †Blessed be our Lord for euer Be it be it ANNOTIONS PSALME LXXXVIII 34 My mercie I vvil not take avvay from him Although Christians signified by the childreÌ„ or successors of Dauid sinne most grieuously yea suppose they wil sinne with desperation saith S. Augustin and obstinatly persist in sinne that they offend the eyes of their Father deserue to be disenherited c. Yet for these Christ shal not remaine without inheritance the corne shal not also perish for the chafe some fishes shal be geathered out of the nette into vessels notwithstanding the euil fishes are cast away And a litle after the same Doctor discoursing of eternal glorie both in bodie and soule of those that dye in Gods fauour sayth These thinges are promised concerning Christ very certaine very firme very plaine and vndoubted For albeit some thinges are couered in mysteries yet some thinges are so manifest that by them the obscure thinges may most easily be cleared 39. But thou hast repelled c. Againe S. Augustin addeth vpon the next verses folowing God performed not these promises in Dauid that when thou seest they were not fulfilled in Dauid which necessarily must be fulfilled thou maist seke an other in whom it may be shewed that they were fulfilled God promised some thing a kingdom for euer of Dauids seede and Salomon was borne and became of so great wisdom and so great prudence that Gods promise concerning Dauids â—eede seemed to be fulfilled in him But Salomon fell and gaue place of expecting Christ that because God neither can be deceiued nor deceive he put not his promise in him whom he knew would fall but thou shouldest relie vpon God and exact his promise A litle after Thou seekest the kingdom of the lewes it is not thou seekest the altar of the Iewes it is not thou seekest the sacrifice of the Iewes it is not thou seckest the priesthood of the â—evves it is not VVherupon he concludeth Al these defectes came to the â—evves yet vvas not Christ taken from them but differred Some â—evves beleued in him and manie Gentiles As the Psalmist prophecieth from the 47. verse to the end of this Psalme PSALME LXXXIX Under the forme of prayer the psalmist describeth the shortnes of mans life and other calamites 7. Gods strict iudgement 13. but first his comfortable mercie 16. and perpetual regard of his owne worke †A prayer of Moyses the man of God Lord thou art made a refuge for vs from generation vnto generation †Before the mountaines were made or the earth and the world formed from euerlasting euen vnto euerlasting thou art God †Turne not away man into humiliation thou saidst Be conuerted ye children of men †Because a thousand years before thine eies are as yesterday that is past And as a watch in the night †thinges that are counted nothing shal their years be †In the morning as an herbe he shal passe in the morning he shal florish and passe in the euening he shal fal be hardened and withered †Because we haue faynted in thy wrath and in thy furie we are trubled †Thou hast put our iniquities in thy sight our age in the light of thy countinance †Because al our daies haue failed and in thy wrath we haue failed Our yeares shal be considered as a spyder †the daies of our yeares in them are seuentie yeares And if in strong ones eightie years and the more of them labour and sorrow Because mildnes is come vpon vs and we shal be chastised †Who knoweth the powre of thy wrath and for feare †to number thy wrath So make thy righthand knowne and men learned in hart in wisedome †Turne ô Lord how long and be intreated for thy seruants †We are replenished in the morning with thy mercie and we haue reioyced and are delighted al our daies †We haue reioyced for the daies wherin thou hast humbled vs the yeares wherin we haue seene euils †Looke vpon thy seruants and vpon thy workes and direct their children †And let the brightnes of our Lord God be vpon vs and direct thou the workes of our handes ouer vs and the worke of our handes doe thou direct PSALME XC Whosoeuer faithfully and firmly trusteth in Gods prouidence is secure from al dangers of secrete sutle and open enimies 7. his aduersaries shal come to ruine 11. Angels shal defend him 13. no kind of serpent nor beast shal hurt him 14. God himself assureth him of his protection and of eternal saluation Prayse of a Canticle to Dauid HE that dwelleth in the helpe of the Highest shal abide in the protection of the God of heauen †He shal say to our Lord Thou art my protectour and my refuge my God I wil hope in him †Because he hath deliuered me from the snare of the hunters and from the sharpe word †With his shoulders shal he ouershadowe thee and vnder his winges thou shalt hope †With shilde shal his truth compasse thee “ thou shalt not be afrayed of the feare in the night †Of the arrow flying in the day of busines walking in darkenes of inuasion and the midday diuel †A thousand shal fal on thy syde ten thousand on thy righthand but to thee it shal not approch †But thou shalt consider with thine eies and shalt see the retribution of sinners †Because thou ô Lord art my hope thou hast made the Highest thy refuge †There shal no euil come to thee and scourge shal not approch to thy tabernacle †Because he hath
they shal not inhabite nor walke therein and they shal not leape high into the congregation †Vpon the iudges seate they shal not sitte and the ordinance of iudgement they shal not vnderstand neither shal they declare discipline and iudgement and in parables they shal not be found †but they shal confirme the creature of the world and their prayer shal be in the worke of their art applying their soule searching in the law of the Highest CHAP. XXXIX Goldie knowlege 16. puritie of soule 20. humble conceipt of our selues 27. and consideration of eternal reward are good dispositions to spiritual contemplation THE wise man wil search out the wisdom of al the ancientes and wil be occupied in the prophetes †He wil keepe the narration of famous men and wil enter withal into the subtilities of parables †He wil search out the hidden senses of prouerbes and wil conuerse in the secretes of parables †In the middes of great men he wil minister and in the sight of the president he shal appeare †He shal passe into the land of strange nations for he shal trie good and euil in men †He wil geue his hart to watch early vnto our Lord that made him and he wil pray in the sight of the Highest †He Wil open his mouth in prayer and wil entreate for his sinnes †For if it shal please our great Lord he wil fil him with the spirit of vnderstanding †and he wil power forth the wordes of his wisdom as showres and in prayer wil confesse to our Lord. †And he wil direct his counsel and discipline and in his secretes he wil consult †He wil open the discipline of his doctrine and wil glorie in the law of the testament of our Lord. †Manie wil praise his wisdom and it shal not be abolished for euer †The memorie of him shal not depart and his name shal be required from generation to generation †Nations shal declare his wisdom and the church wil shew forth his praise †If he continew he shal leaue a name more then a thousand and if he rest it shal profite him †I wil yet consult that I may declare For as with furie I am replenished †In voice he saith Heare me ye diuine fruites and as the rose planted vpon the riuers of waters fructifie ye †As Libanus haue ye the odours of sweetnes †Florish ye flowres as the lilie and geue forth an odour and bring forth leaues in grace and praise with songue and blesse our Lord in his workes †Geue magnificence to his name and confesse vnto him in the voice of your lippes and in songues of the lippes and harpes thus shal ye say in confession †Al the workes of our Lord are exceeding good †At this word the water stood as an heape and at the word of his mouth as it were receptacles of waters †because in his commandment placabilitie is made and there is no diminishing of his saluation †The workes of al flesh are before him and there is nothing hid from his eyes †From world to world he beholdeth and nothing is meruelous in his sight †It is not to be saied What is this or what is that for al thinges shal be sought in their time †His blessing hath ouerflowed as a streame †And as a flood hath watered the drie land so his wrath shal inherite the nations that haue not sought him †euen as he turned waters into drught and the earth was made drie and his waies are direct to the waies of them so to sinners stumbling blockes in his wrath †Good thinges were created for the good from the beginning so for the wicked good thinges and euil †The beginning of the thing necessarie for the life of men water fire and yron salt milke and bread of flower and honie and the cluster of grape and oyle clothing †Al these shal be conuerted to saintes into good so also to the impious and to sinners into euil †There are spirites that were created for vengeance and in their furie they haue confirmed their tormentes †in the time of consummation they shal power our strength and they shal accomplish the furie of him that made them †Fire haile famine and death al these were created for vengeance †the teeth of beastes and scorpions and serpentes and sword reuenging the impious vnto destruction †In his commandmentes they shal make merrie and on the earth they shal be prepared when nede is and in their times they shal not pretermitte a word †Therefore from the beginning I was confirmed and I haue consulted and thought and leaft written †Al the workes of our Lord are good he wil geue euerie worke in his houre †It is not to be said This is worse then that for al shal be approued in their time †And now with al hart and mouth praise ye and blesse the name of our Lord. CHAP. XL. The first matter of spiritual meditation may be mans miserie contracted by original sinne 4. and increased by actual 17. reliued by God grace 22. which geueth manie benefites 27. man adding his voluntarie cooperation GREAT trauel is created to al men and an heauie yoke vpon the children of Adam from the day of their coming forth of their mothers wombe vntil the day of their burying into the mother of al. †Their cogitations and feares of the hart imagination of thinges to come and the day of their ending †from him that sitteth vpon the glorious seate vnto him that is humbled in earth ashes †From him that weareth hyacinth and beareth the crowne euen to him that is couered with rude linen furie enuie tumult wauering and the feare of death anger perseuering and contention †and in the time of repose in bed the sleepe of night changeth his knowlege †A litle is as nothing in rest and afterward in sleepe as in the day of watch◠†He is trubled in the vision of his hart as he that hath escaped in the day of battel In the time of his safetie he rose vp and merueleth at noe feare †With al flesh from man euen to beast and vpon sinners seuenfold †Beside these thinges death bloud contention and sword oppressions famine and contrition and scourges †for the wicked al these were created and for them the floud was made †Al thinges that are of the earth shal turne into the earth and al waters shal returne into the sea †Al bribing and iniquitie shal be cleane taken away and fidelitie shal stand for euer †The riches of the vniust shal be dried vp as a riuer and they shal sound as great thunder in rayne †In opening his handes he shal reioyce so transgressors shal pine away in consumption †The nephewes of the impious shal not multiplie boughes nor vncleane
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
same S. Bernard sheweth this blessed Virgin in singular sorte bruised the serpents head in that she quite vanquished al maner suggestions of the wicked serpeÌ„t neuer yelding to not taking delight in anie euil moued by him 19. Dust thou art By these wordes Adam was admonished to humble him selfe considering the matter wherof his bodie was made and into which he should be resolued againe wherupon it came to be a ceremonie amongst penitents to cast ashes on their heads As appeareth in holie Scriptures for which cause the Church now also vseth this ceremonie the first day of Lent putting ashes on her childrens heades willing them to remember that dust they are and to dust they shal returne to moue vs by this meditation to more serious penance 22. â—â—st perhaps Notwithstanding Gods eternal decree in disposing al thinges and his omnipotencie which nothing can resist yet he produceth good and either auoideth or disposeth of euil which he suffereth by ordinarie meanes as appeareth Act. 27 v. 31. and that because man hath free wil with which God concurreth destroyeth not nor forceth as S. Augustin teacheth 24. Placed Cherubins Man being cast out of paradise the same is defended with duble gard with Angels that are watchful wise and potent and with fire and sword most terrible armoure to man wherby againe we see that God vseth ordinarie meanes in his prouidence as the ministrie of Angels humane terror and would neither destroy the tree nor depriue it of the vertue to prolong life nor bereue man of freewil by which he might desire to returne but conseruing nature in al creatures preuenteth inconueniences otherwise These Angels also hinder the diuel that he can not enter paradise lest he should take of the fruite of the tree and geue it to men to prolong their liues and therby draw them to his seruice CHAP. IIII. VVicked Cain killeth holie Abel 9. vvhose bloud cryeth for reuenge 11. Cain a cursed vacabond 17. hath much issue 25 Adam also hath Seth and Seth Enos AND Adam knewe Eue his wife who conceiued and brought forth Cain saying I haue gotten a man through God †And againe she brought forth his brother Abel And Abel was a shepehard Cain a husbandman †And it befel after manie dayes that Cain “ offred of the fruites of the earth giftes to our Lord. †Abel also offred of the first begotten of his flocke and of their fat and our Lord “ had respect to Abel to his giftes †But to Cain and to his giftes he had not respect Cain was exceeding angrie and his countenance abated †And our Lord said to him Why art thou angrie and why is thy countinance fallen †If thou doe wel “ shalt thou not receiue againe but if thou doest il shal not thy sinne forth with be present at the dore but the lust therof shal be “ vnder thee and thou shalt haue dominion ouer it †And Caine said to Abel his brother Let vs goe forth abroad And when they were in the filde Caine rose vp against his brother Abel and slewe him †And our Lord said to Cain Where is Abel thy brother Who answered I know not am I my brothers keper †And he said to him What hast thou done the voice of thy brothers bloud crieth to me out of the earth †Now therfore cursed shalt thou be vpon the earth which hath opened her mouth receiued the bloud of thy brother at thy hand †When thou shalt til it it shal not yeld to thee her fruite a roag and vagabound shalt thou be vpon the earth †And Cain said to our Lord Myne iniquitie is greater then that I may deserue pardon †Loe thou doest cast me out this day from the face of the earth and from thy face shal I be hid and I shal be a vagabound fugitiue on the earth euerie one therfore that findeth me shal kil me †And our Lord said to him No it shal not so be but whosoeuer shal kil Cain shal be punished seauen fould And our Lord put a marke on Cain that whosoeuer found him should not kil him †And “ Cain went forth from the face of our Lord and dwelt as a fugitiue on the earth at the east side of Eden †And Cain knewe his wife who conceiued and brought forth Enoch And he built a citie called the name therof by the name of his sonne Enoch †Moreouer Enoch be gat Irad and Irad begat Mauiael and Mauiael begat Mathusael and Mathusael begat Lamech †Who tooke two wiues the name of the one was Ada and the name of the other Sella †And Ada brought forth Iabel who was the father of them that dwel in tents and of heardsmen †And his brothers name was Iubal he was the father of them that sing on harpe organes †Sella also brought forth Tubalcain who was a hammerer worker in al worke of brasse iron And the sister of Tubalcain was Noema †And Lamech said to his wiues Ada and Sella Heare my voice ye wiues of Lamech harken to my talke for I haue slaine a maÌ„ to the wounding of my selfe and a stripeling to mine owne drie blowe brewsing †Seuenfould vengeance shal be taken of Cain but of Lamech seuentie times seuen fould †Adam also knewe his wife again and she brought forth a sonne and called his name Seth saying God hath giuen me other seede for Abel whom Cain slewe †But to Seth also was borne a sonne whom he called Enos this man began to inuocate the name of our Lord. ANNOTATIONS CHAP. IIII 3. Offered giftes Either God him selfe taught Adam and he his children or els they knew by instinct of nature that Sacrifice must be offered to God to acknowledge therby his supreme dominion ouer man and mans due subiection to his diuine Maiestie And that not only in internal affection which as S. Augustin and al Catholique Doctors teach is principally required but also in external things because we consist of bodie and not only of soule and haue by Gods goodnes the vse of corporal things As here we see example in the law of nature and the same was ordained by written precept in the law of Moyses the Prophetes also foretold that external Sacrifice should be offered in the law of grace and new Testament to wit the same which Christ instituted and left in his Church to continew to the end of the world Moreouer this homage of offering Sacrifice is so peculiar to God only that albeit manie other exterior rites and seruices are vsed both to God men as to be bare head to be we to kneele the liâ—e before them either of great humâ—litiâ— saith S. Augustin or of pestiferous â—latterie to such as are homines colendi venerandi si autem eis multum additur adorandi men to be vvorshipped reuerenced and
that the earth was corrupted for al flesh had corrupted his way vpon the earth †he said to Noe The end of al flesh is come before me the earth is replenished with iniquitie from the face of them I wil destroy them with the earth †Make thee an arke of timber planke cabinets shalt thou make in the arke and shalt pitch it within and without with bitume †And thus shalt thou make it The length of the Arke shal be three hundred cubitts fiftie cubitts the breadth and thirtie cubitts the height of it †Thou shalt make a windowe in the arke and in a cubit finish the toppe of it and the dore of the arke thou shalt set at the side belowe middle chambers and third loftes shalt thou make in it †Behold I wil bring the waters of a great floud vpon the earth that I may destroy al flesh wherin there is breath of life vnder heauen Al thinges that are in the earth shal be consumed †and I wil establish my couenant with thee and thou shalt enter into the arke thou and thy sonnes and thy wife and the wiues of thy sonnes with thee †And of al liuing creatures of al flesh thou shalt bring payres into the arke that they may liue with thee of the male sexe and the female †Of foules according to their kind and of beastes in their kind of al that creepeth on the earth according to their kind payres of al sortes shal enter in with thee that they may liue †Thou shalt take therfore with thee of al meates that may be eaten and thou shalt lay them vp with thee and they shal be meate for thee and them †Noe therfore did al thinges which God commanded him ANNOTATIONS CHAP. VI. 2. Sonnes of God The progenie of Seth professing true faith Religion were called the sonnes of God and those of Cains issue and congregation folowing erronious and wicked opinions were called the sonnes of men VVhich were then the distinctiue termes of true and false Religion as afterwardes were the termes of Iewes and Gentiles after Christ Christians and Paganes and lastly true and false Christians are distinguished by the names of Catholiques and Heretikes As S. Augustin teacheth in his questions vpon Genesis other places VVhich is confirmed by the like iugement of S. Ciril Alexandrinus li. 9. aduers Iulianum S. Ambrose li. de Noe arca c. 4. S. Pacianus epist ad Symphorianum Theodoret. manie others vpon this place 3 An hundred and tvventie yeares Mans life was not here shortned to an hundred and twentie yeares as some haue misunderstood this place For after this diuers liued much longer as appeareth in the genealogie of Sem to Abram in the 11. chapter of Genesis And Abraham liued 175. yeares c. 25. Isaac 180. c. 35. Iacob 147. c. 47. and Ioiadas borne 1500. yeares after liued 130. yeares 2. Par. 24. But 120. yeares were granted before the floud for that generation to repent in as the Chaldee Edition expresseth more plainely Terminus dabitur ei centum viginti annorum si sorte conuertatur The tearme of an hundred and twentie yeares shal be geuen them if perhaps they may conuert And so S. Chrisostom S. Hierom. and S. Augustin expound this Scripture Yet whether God cut of 20. of these yeares and brought the floud after a 100 for Noe had his sonnes when he was 500. yeares old the floud came in the 600. yeare of his age or that this warning was geuen twentie yeares before anie of his soÌ„nes were borne is not so easely decided by the holie Doctors How easie soeuer Protestants say al Scriptures are Though vnder correction of better iudgement it semeth more probable that Moyses by anticipation ioyneth the birth of Noes sonnes when he was 500. yeares old to the rest of the geneologie of the first Patriarkes in the former chapter and then telleth of this admonition geuen 20. yeares before their birth And so God expected the peoples repentance the whole time of 120. yeares prescribed 4. Grants vvere vpon the earth Some haue thought that these giantes were not men nor begotten by men but that either diuels which fel at first from heauen or other Angels allured with concupiscence begate them of the daughters of Cain Philo Iudeus in his booke de Gigantibus writeth that those whom Moyses here called Augels the Philosophers called Genios Qui sunt animalia aëâ—ea vvhich are liuing creatures vvith ayrie bodies Iosephus li. 1. Antiq. saith that Angels begate these giants Tertullian also li. de habitu muliebri holdeth the same error and diuers more otherwise good authors But S. Ciril of Alexandria li. 9. aduer Iulian S. Chrisostom homil 22. in Gen S. Ambrose de Noe arca c. 4. S. Augustin li. 15. c. 23. de ciuit S. Hierom Tradit Hebraic and other most principal Doctors teach it to be vntrue yea vnpossible that these giants should haue bene begotten by anie other creatures then by men For that Angels and diuels are mere spirits without al natural bodies And if they had ayrie bodies as they haue not yet they could not haue such generation For the powre or force to engender belongeth to the vegatatiue soule whose proper operations are to tuine nutriment into the substance of the subiect wherin it is and to engender new issue or ofspring from the same as Aristotle sheweth li. 2. de anima textu 24. And in what bodies soeuer there is vegetatiue soule it must needes be that the same was engendred and must some times decay and die and so diuels should be mortal Moreouer if they could haue generation togeather with mankind then such issue should be a distinct species both from man and diuel as a mule differeth both from horse and asse Againe if spirits had abused wemen in assumpted bodies and shape of men yet they did not take them to wiues as the Scripture saith they did who begate these giants Finally the holie Scripture here expresly calleth the giants men These be the mightie ones famous men The modestie of Scripture terming them famous whom our common phrase would cal infamous being more monstrous in wickednes of mind then in hugenes of bodie For they were most insolent lasciuious couetous cruel and in al kinde of vices most impious 5. Al the coigtation bent to euel Luther in his 21. article condemned by Leo the tenth would proue by these wordes and the like folowing Al siesh had corrupted his vvay vpon earth that al workes of men are sinnes For saith he seeing the hartes of al men are bent alwaies to euil and al humane actions proceede from the hart it must needes be that the hart as the fountaine being corrupt the streames also issuing from the same must be corrupted Againe al flesh hauing corrupted his way vpon earth there is not any iust man saith he nor any man without sinne and
a ribbe of his side to be his mate and vnseparable companion as man and wife ioyned in Mariage with Gods blessing for increase and multiplication As appeareth in the two first chapters of this booke But God hauing made man right he intangled him selfe â—â— holie Scripture speaketh with infinite questions For the diuel enuying mans felicitie inâ—â—gled our mother Eâ—e with questions and lies and then by her first seduced and deceiued allured also Adam to the transgression of Gods commandment And so they lost original iustice which Adam had receiued for him selfe and al mankind and al proceeding from them by natural propagation are borne the children of wrath in original sinne contracted from Adam slaues of the diuel not only subiect to temporal death but also are excluded for euer from heauenly blisse and glorie except by Christs redemption particularly applied they be restored to grace iustice in this life And touching Adam and Eue whose sinne was not original but actual directly committed by them selues Gods mercie so reclamed them by new grace that they despared not as Cain and some orhers did afterwards but with hope of remission were sorie and penitent and accordingly receiued penance and redemption For God brought Adam from his sinne as holie writte testifieth and the same is collected of Eue God shewing the like signes of his prouident mercie towards them both of which we shal by and by note some for example Now let vs see the more principal points of faith and Religion professed and obserued by the Church of God before Noes floud First they beleeued in one Eternal and Omnipotent God who made the whole world and al things therin of nothing which is easely confessed of al that are not plaine Atheists and may be proued against them by reason And therfore Adam and other Patriarches could not erre in this Article nor others be ignorant therof except they were very wicked The Mysterie also of the Blessed Trinitie three Diuine Persons in one God though farre aboue the reach of mans reason yet was beleued more expresly by somâ— more implied by others and conserued from age to age by tradition at least amongst the chiefe heades and leaders wherupon Moyses afterwardes insinuated the same great Mysterie by diuers wordes and phraseâ— writing of God and his workes The two wordes God created if they be rightly considered importe so much For the word Elohim God in the plural number signifyeth pluralitie of Persons for manie Gods it can not signifie seeing there is but one God and the verbe bara created in the singular number signifyeth one God in nature and substance albeit three Persons For whatsoeuer God doth in creatures is the worke of the whole Trinitie though holie Scriptures do oftentimes appropriate some worke to one Diuine Person some to another which also proueth distinction of Persons in God So the wordes God created heauen and earth signifie the Father to whom powre is attributed In the beginning signifie the Sonne to whom wisdome is appropriated and the words The Sprite of God moued ouer the waters signifie the Holie Ghost by whose bountiful goodnes the waters were made fruictful Likewise Gods owne wordes Let vs make man signifie the pluralitie of Persons and Image and likenes in the singular number signifie one God Men also knew by faith manie things perteyning to them selues As that the bodie was made of the slime of the earth the soule not produced of anie thing formerly existing but created immediatly of nothing and naturally immortal that the soule of Adam was indued with grace and iustice that he fel from that happie state by yelding to tentation and breaking Gods commandment of abstinence that for the same sinne Adam and Eue were cast forth of Paradise and al mankind subiect to death and other calamities For remedie against sinne restauration to grace they beleeued in Christ promised to be borne of the womans seede who by his death should conquer the wicked serpent deliuer man from captiuitie and restore him to spiritual life And this is the cause of the perpetual enmitie betwen the woman especially the most blessed Virgin Mother of whom Christ tooke flesh and the serpent and betwen her seede the spiritual children of Christ and the serpents seede the whole companie of the wicked Of this battle and conquest Targhum Hierosolimitanum thus speaketh There shal be remedie and health to the children of wemen but to thee o serpent there shal be no medicine yea they shal tread thee vnder their feete in the latter dayes by the powre of Christ their King Likewise Gods familiar conuersation with diuers men in mans shape Gen. 2. 3. 4. 6. and 7. was a signe of Christs incarnation And The Sacrifices immolated did prefigurate his death in respect wherof it is said in the Apocalips The Lambâ— was slaine from the beginniing of the world But more expresly S. Paul testifieth that Abel Enoch and Noe beleeued in Christ naming them for example of the first age and others of other times and in the end concludeth that manie more being approued by the same faith receiued not the promise to wit in their life time God prouiding that they without others of the new Law should not be consummate that is not admitted into heauenlie ioyes fruition of God vntil the way of eternal glorie were opened by our Lords Passion and Asâ—ension Neither did the true seruants of God in those first dayes only beleeue in hart but they also professed their saith Religion by external Rites namely in offering of Sacrifice the most special homage seruice to God which is clerly testified cha 4. as wel bloudie in figure of Christs Passion as vnbloudie in figure of the holie Eucharist Also the accepting of the one rightly offered by Abel reiecting the other not donne sincerly by Cair was declared by external signes which Cain disdayning and enuying his brothers good worke knowing his owne to be naught of mere malice killed his brother Besides Sacrifice they had also other Rites in publique Assemblies praying and inuocating the name of our Lord in more solemne maner from Enos time and so forvvard according to that is recorded of him in the end of the fourth chapter for douteles Adam Abel and Seth did also pray and call vpon God and therfore it was some addition or increase of solemnitie in the seruice of God which is referred to Enos They had moreouer other ceremonies of the seuenth day particularly blessed and sanctified by God kept holie by Adam and other Patriarches as Abben Ezra witnesseth in his commentaries vpon the tenne commandements Of abstayning from meates for it semeth the more godlie sorte did eate no flesh before the floud which was after permitted Obseruation of cleane and vncleane beastes for Sacrifice Of peculiar places dedicated to religious vses where people mette together to pray Likwise diuers
the gaine and increase that riseth therof c. For whatsoeuer you bestow vpon Gods priests he accounteth it as bestowed on himself And he that so bestoweth shal not only receiue like retrbution but manifold greater our merciful God alwayes of the abundance of his mercie exceeding the things which are done by vs. Let vs not therfore be worse then infidels who for the error of idols gaue so much to their seruants for how much error and truth do differ so much difference is there betwen theirs and Gods Priests Thus much and something more writeth S. Chrisostom vpon this place 22. Priests The Hebrew word Cohenim is here vniuersally translated Priests in al languages and Editions which chap. 40. v. 45. some translate Prince and more probably 2. Reg. 8. v. vlt. where Dauids sonnes are called Cohenim who were in dede Princes and not properly Priests But in this present place it signifieth those to whom Pharao alowed particular prouision in the time of dearth which al vnderstand of Priests and not of Princes 30. I vvil sleepe vvith my fathers Albeit neither the lack of burial nor anie crueltie nor contumelie vsed against dead bodies can annoy the iust for those that kil mens bodies can aftervvards doe them noe more harme yet it is both a lawful natural desire and a spiritual comfort and profit to be buried in special places where their owne frends or holie persons are buried or where God is more specialy serued Sacrifice and other prayers offered And so both Iaeob and Ioseph desired to rest in the land of Chanaan where their parents were buried and where Christ should be borne and redeeme mākind But wordlie pompe and honour of funerals are rather the cōfort of the liuing then the reliefe of the departed as S. Augustin teacheth in Psal 115. For in the sight of men the troupe of seruants saith the same S. Augustin lib. 1. c. 13. de ciuit made solemne and glorious exequies to the rich glutton that was cloathed in silk and fared delicately in his life but in the sight of God the Angels ministerie made far more excellent to poore Lazarus though they caried not his bodie into a marble tombe but his soule into Abrahams bosome 31. To the beds head S. Paul alleaging this place saith Iacob adored the top of Ioseph his rod folowing the Septuagint who for the same Hebrew word being without points that is without vowels in this place say rod and in the next chapter v. 2. interpret bed For Matteh signifieth a rod and Mittah a bed The Latin rherfore translating bed as the Hebrew is pointed and the Septuagint and S. Paule reading rod both are true and both together expresse the whole action that Iacob taking Iosephs rod into his hand and turning to the beds head leaned on the top of the rod and adored not only God the Lord and geuer of al good but also his sonne Ioseph now the chiefe ruler and Prince of Aegypt as S. Augustin expoundeth q 162. in Gen. And herein saith S. Chrisostom ho 66 Iosephs dreame was fulfilled that the sunne and moone should adore him The like saith Theodoret q. 108 in Gen And Procopius addeth that Iacob adoring Iosephs rod adored also Christs kingdome prefigured by the same rod. But how adoration of creatures redoundeth to the honour of God more is noted vpon the said place of S. Paul Heb. 11. CHAP. XLVIII Ioseph visiteth his father being sick 5. Who adopteth his two sonnes Manasses and Ephraim 13. and blesseth them preferring the younger before the elder contrarie to Iosephs mind 22. And geueth a portion of land to Ioseph aboue his brethren THESE things beīng so done it was told Ioseph that his father was sicke who taking his two sonnes Manasses and Ephraim went forward †And it was told the old man Behold thy sonne Ioseph cometh to thee Who being strengthned sate on his bed †And Ioseph being entred in to him he said God almightie appeared to me in Luza which is in the Land of Chanaan and he blessed me †and sayd I wil increase and multiplie thee and make thee into multitudes of peoples and I wil geue thee this land and to thy sede after thee for an euerlasting possession †Thy two sonnes therfore which were borne to thee in the Land of Aegypt before I came hither to thee shal be myne Ephraim and Manasses as Ruben and Simeon shal be reputed to me †But the rest begotten of thee after them shal be thyne and shal be called by the name of their brethren in their possessions †For vnto me when I came out of Mesopotamia Rachel dyed in the land of Chanaan in the very iourney and it was spring time and I entered into Ephrata and buried her by the way side to Ephrata which by an other name is called Bethleem †And seeing his sonnes he said to him Who are theise †He answered They are my sonnes whom God hath geuen me in this place Bring them quoth he to me that I may blesse them †For Israels eyes were dymme by reason of very great age and he could not see clearly And when they were set beside him kissing and embracing them †he said to his sonne I am not defrauded of thy sight moreouer God hath shewed me thy sede †And when Ioseph had taken them from his fathers lappe he adored prostrate vnto the ground †And he set Ephraim on his right hand that is on the left hand of Israel but Manasses on his owne left hand to wit on his fathers right hand and put them nere to him †Who “ stretching forth his right hand put it vpon the head of Ephraim the younger brother and the left vpon the head of Manasses that was the elder “ changing handes †And Iacob blessed the sonnes of Ioseph and said God in whose sight my fathers Abraham and Isaac haue walked God that feedeth me from my youth vntil this present day †“ The Angel that deliuereth me from al euils blesse these children and be my name called vpon them the names also of my fathers Abraham and Isaac and grow they into a multitude vpon the earth †And Ioseph seing that his father had put his right hand vpon the head of Ephraim tooke it heauily and taking his fathers hand he went about to lift it from Ephraims head and to remoue it vpon the head of Manasses †And he said to his father It is not conuenient father so to be because this is the first begotten put thy right hand vpon his head †Who refusing said I know my sonne I know and this same in dede shal be into peoples and shal be multiplied but his younger brother shal be greater then he and his sede shal growe into nations †And he blessed them at that time saying In thee shal Israel be blessed and it shal be said God do vnto thee as vnto Ephraim and as vnto Manasses And
he sette Ephraim before Manasses †And he said to Ioseph his sonne Behold I dye and God wil be with you and wil bring you backe into the land of your fathers †I doe geue thee one portion aboue thy brethren which I tooke out of the hand of the Amorrhean with my sword and bowe ANNOTATIONS CHAP. XLVIII 14. Streatching forth his right hand As nature hath made the right hand readier to moue stronger to worke and resist and apter to frame and fashion anie thing so generally we vse it more then the left And when we vse both handes at once we ordinarily applie the right hand to the greater and more excellent effect both in spiritual and corporal things As in confirmation of fidelitie or freindship in blessing writing fieghting playing and in most others things we vse the right hand either only or chiefly So the Patriarch Iacob laide his right hand vpon Ephraim knowing by prophetical spirite that he should be preferred before his elder brother Manasses Literally fulfilled in Iosue Ieroboam and other chief Princes of Ephraims issue And mystically in the Gentils being later called of God and yet preferred before the Iewes S. Cypri li. 1. c. 21. aduer Iudeos S. Amb. li. de Benedict Patriarch c. 1. S. Aug. li. 16. c. 42. de ciuit c. 14. Changing handes The mysterie of the Gentils excelling the Iewes in time of grace often prefigured by preferring the younger brother before the elder Abel before Cain Abraham before Nachor Isaac before Ismael Iacob himself before Esau and now Ephraim before Manasses is here further represented by Iacobs forming of a crosse with his armes laied one ouer the other when he blessed his two nephewes who otherwise might haue laied his right hand first vpon one and then vpon the other or haue caused them to change places but he wittingly crossed his armes and changed his handes or according to the Hebrew made his handes vnderstand that is by his handes made it to be vnderstood not only that the younger should be in place of the elder Ephraim before Manasses and much more the Gentiles before the Iewes but also that this greater Mysterie should be effected by Christ dying on a Crosse For what els could the verie crossing of his armes so wittingly and purposly done signifie but the forme and figure of Christs Crosse As els where the wood which young Isaac caried on his back vnto the mountaine prefigured the mattet or substance of the same Crosse Al accomplished when Christ was crucified wherby the Iewes were scandalized and the Gentiles called and saued Our Sauiour himselfe for telling that he being exalted to wit vpon the Crosse vvould dravv al vnto himself And S. Paul teaching that Christ sastned the hand vvriting that vvas against vs vpon the Crosse 16. The Angel that deliuereth me It is euident by this plaine text that Iacob was deliuered from euiles by an Angel and that he inuocated the same Angel to blesse his nephewes S. Basil li. 3. cont Eunom in initio sheweth by this place amongst others that an Angel is present with euerie one as a pedagogue and pastour directing his life S. Chrysostom also ho. 7. in land S. Pauli citeth this place in testimonie that proper Angels are deputed to protect men Yet Protestants say that this Angel must be vnderstood of Christ remitting their glosse to the. 31. ca. v. 13. and 32. v. 1. of Genesis where it can not be proued But the ancient Fathers teach the patronage Iuuocation of Angels grounded in holie Scripture Namely in this place and manie other places in the old Testament Also Mat 18. Act. 12. 1. Cor. 11. the like For example S. Iustinus Martyr in explic qq necess q. 30. affirming it for a knowen truth declareth that those Angels which receiue the charge of guardiÌ„g men coÌ„tinew the same office either to both soule and bodie or to the soule after it is parted from the bodie S. Cyril of Alexandria lib. 4. cont Iulian. prope init shewing how God vseth the ministerie of holie Angels for mens saluation saith Hi noxias a nobis abigunt feras c. These Angels driue away noysome wildbeasts from vs and reskew those that are caught from their crueltie and teach what soeuer is laudable to make our passage free and not pestered when with vs they glorifie one soueraigne God S. Chrysostom ho. 60 in Math 18 S. Hierome vpon the same place S. Ambrose in Psal 38. S. Augustin li. 83. qq q. 79. li. Soliloq c 27. S Gregorie li. 4. c. 31. in 3 Iob S. Bernard ser 5. Dedicat. Eccles ser 12. in Psal 90. others so vniuersally teach the same that Caluin li. Instit c. 14. sect 38. dare not denie it and yet wil nedes doubt of it 16. Be my name called vpon them This place hath two good literal senses For first it importeth that Ephraim and Manasses were made participant among the Tribes of the blessings of Abraham Isaac and Iacob Secondly that God would blesse them for Abraham Isaac and Iacobs sake so Moyses praying for the whole people Exodi 32. besought God to remember Abraham Isaac and Israel and God was therwith pacified CHAP. XLIX Iacob replenished with the spirite of prophecie a litle before his death fortelleth his sonnes manie things that shal happen to their posteritie Chargeth some of them with faultes past blesseth euerie one 29. Appointeth where to burie him 32. and dyeth AND Iacob called his sonnes and said to them Come together that I may shew you the things that shal come to you in the last dayes †Come together and heare you sonnes of Iacob heare ye Israel your father †Ruben my first begotten thou art my strength and the begining of my sorow former in giftes greater in empyre †Thou art poured out as water encrease thou not “ because thou diddest ascend thy fathers bed and diddest defile his coutch †Simeon and Leui brethren “ vessels of iniquitie warring †Into their counsel come not my soule and in their congregation be not my glorie because in their furie they slew a man and in their wilfulnes they vndermined a wall †Cursed be their furie because it is stubborne and their indignation because it is hard I wil diuide them in Iacob and wil disperse them in Israel †Iudas thee thy brethren shal praise thy hand shal be in the neck of thyne enemies thy fathers children shal adore thee †A lions whelp Iudas to the pray my sonne thou didst ascend taking thy rest thou didst lye as a lion and as it were a lyonesse who shal raise him vp †“ The scepter shal not BE TAKEN away from Iudas and a duke out of his thigh til he doe come that is to be sent and the same shal be the expectation of the gentiles †Tying to the vineyard his colt and to the vine o my sonne his â—he asse “ He shal
Gods wil and ordinance who so transposed Isaacs blessing from Esau to Iacob VVhich Isaac at length vnderstanding conformed him self therto and confirmed the same v. 33. ch 28. giuing Esau such contentment as he could of temporal blessings Ioseph is renowmed for al vertues euen from his youth to his death Gen. 37. 39. 50. Iob Was simple and right fearing God and departing from euil a iust and innocent man both before and in his tribulations not sinning with his lippes neither spake he anie foolish thing against God ch 1. yea more afflicted retained innocencie ch 2. and finally God receiued his prayer for others and restored al his losses duble ch 42. Moyses a most special selected Prophet the meekest man on the earth of singular Zeale seuerly punished sinne but withal most charitably prayed God to forgiue the people and conserue his Church God of his mere mercie electeth al those whom he wil iustifie and saue offering al sufficient grace iustly leaueth some obstinate sinners in state of damnation Gen. 25. Exo. 7. His predestination foreknowledge and promise do not exclude but include the meanes wherby his wil is done in the iust Gen. 25. 37. 45 50. Neither is Gods reprobation the cause of anie mans damnation but mans owne sinne the proper cause both of reprobation damnation For example Pharao his people enuying vainly fearing and for their religion hating and persecuting the children of Israel by oppressing them with vnsupportable laboures by commanding secretly to kil their infants and that not succeding by a new decree to drowne them Exo. 1. were mercifully after long conniuence admonished by Gods legates in his name quietly to permit his people to serue him but they wilfully contemned this gentle admonition Pharao proudly and insolently answering Who is the Lord that I should heare his voice and dismisse Israel I know not the Lord and Israel I wil not dismisse Exo. 5. So they hardned their owne hartes and more greuously afflicted the faithful God permitting the wicked to liue and prosper for a time in this world not punishing them so much as they deserued nor mollifying their hartes not illuminating their vnderstanding vnto effectual conuersion but iustly permitting them to persist in obstinacie Ex. 7. 8. 9. 10. c. Protection of Angels inuocation is proued Gen. 24. 32. 48. Patriarches names also inuocated c. 48. v. 16. Isaac was blessed prospered for Abrahams sak◠because Abraham obeyed Gods voice kept his precepts cōmandements obserued his ceremonies his lawes Gen. 26. Iosephs rodde adored by Iacob Gen. 47. Moyses commanded to put of his shooes because the place was holie Exod. 3. Swearing by creatures lawful and some times more conuenient then immediatly by God him selfe Gen. 42. Likewise Ominous speach Gen. 24. and Dreames Gen 37. 40 41 are sometimes lawfully obserued and are from God Idols alwaies vnlawful but not al Images Gen. 31. 35. Reliques to be reuerently vsed as Iosephs bodie conserued in a coffin in Aegypt Gen vlt. translated by Moyses Exo. 13. and so brought into Chanaan and layed with other Patriarches in Sichem Going bare foote to holie places an act of religious reuerence and deuotion Ex. 3. The signe of the crosse vsed by Iacob Gen 48. a figure of Christs crosse The wood cast by Moyses into the bitter water and making it sweete Exo. 15. an other figure therof Funeral obsequies were obserued by Abraham for his wife Sara Gen. 23. with mourning and weeping for her according to the qualitie of so holie a person who it is like needed not other satisfactorie workes as Saul and Ionathas and others slaine in battel for whom Dauid and his court did not only mourne and weepe but also fasted til euen He also bought a field with a duble caue where he buried her dedicating it for this peculiar vse and both himself and Isaac Iacob Rebecca and Lia were there buried Gen. 49. v. 31. Ioseph with al his brethren mourned for their father Iacob first fourtie dayes in Aegypt then carying him into Chanaan celebrated the exequies other seuen dayes Gen. 50. His particular digging of his owne graue v. 5. and both his and Iosephs special charge to be buried amongst their ancesters and the translation of al the twelue sonnes of Iacob into Sichem confirme the desire of burial in one place rather then in an other to be agreable to nature and holie Scriptures Touching the soules departed euen the most perfect went into the lower partes generally called Hel. But some were in rest others in paines according to their desertes none in heauen before Christ As S. Hierom comment in Osee 13. et Eccles 3. proueth by Iacobs vvordes Gen. 37. I wil descend vnto my sonne into hel by Iobs lamentation ch 7. et 17. that al good and bad were retained in hel saying If I shal expect hel is my house and in darknes I haue made my bed VVhich place or receptacle of such Saintes as Iacob and Iob vvas doubtles farre distant from hel of the damned for betvven Lazarus in Abrahams bosome and the glutton intorments is a great chaos or large space and yet the highest of these places is called hel In respect of Resurrection the same Iacob called his life in this vvorld a pilgrimage Gen. 47. and Iob ch 7. a warfare vpon earth professing expressly ch 19. In the last day I shal rise out of the earth And I shal be compassed againe with my skinne and in my flesh I shal see God Our B. Sauiour also proueth the Resurrection because the God of Abraham Isaac and Iacob Exo. 3. is God of them not as they are dead but as they are liuing and to returne againe to life in bodie and soule together Of general Iudgement Iob saieth ch 31. What shal I doe when God shal rise to iudge and when he shal aske what shal I answere him And Eliu ch 34. saieth The omnipotent wil render a man his worke and according to the waies of euerie one he wil reeompence them Sodom and Gomorra Gen. 19. were example saith S. Peter and S. Iude of eternal punishment in hel fire Of eternal life Iacob professed his hope Gen. 49. saying I wil expect thy saluation ô Lord. And Moyses as S. Paul testifieth denied him selfe to be the sonne of Pharaoes daughter esteming the reproch of Christ greater riches then the treasure of the Aegyptians For he looked vnto the reward Thus much touching particular pointes of Religion It resteth to see the visible knowen members of the Church with the heades and gouernors therof succeding without interruption in the same age notwithstanding some brake and departed from them and other innumerable Sectes of Infidels stil multiplied in the world To beginne therfore with Abraham before the former age was ended at which time he was 75. yeares old holie Scriptures stil speake of
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
when they heard that Zambri had rebelled and slayne the king al Israel made Amri their king who was General of the warfare ouer Israel that day in the campe †Amri therfore went vp and al Israel with him from Gebbethon and they besieged Thersa †And Zambri seing that the citie should be taken he went into the palace and burnt him self with the kinges house and he died †in his sinnes which he had sinned doing euil before our Lord and walking in the way of Ieroboam and in his sinne wherwith he made Israel to sinne †But the rest of the wordes of Zambri and of his treason and tyrannie are not these thinges writen in the Booke of the wordes of the dayes of the kinges of Israel †Then was the people of Israel diuided into two partes the halfe part of the people folowed Thebni the sonne of Gineth to make him king and the halfe part Amri †But the people that was with Amri preuayled ouer the people that folowed Thebni the sonne of Gineth and Thebni died and Amri reigned †In the one and thirteth yeare of Asa the king of Iuda Amri reigned ouer Israel twelue yeares in Thersa he reigned six yeares †And he bought the mount of Samaria of Somer for two talentes of siluer and he built it and he called the citie which he had built by the name of Semer the lord of the mount of Samaria †And Amri did euil in the sight of our Lord and wrought wickedly aboue al that were before him †And he walked in al the way of Ieroboam the sonne of Nabat and in his sinnes wherwith he made Israel to sinne that they might anger our Lord the God of Israel in their vanities †But the rest of the wordes of Amri and the battels he made are not these thinges writen in the Booke of the battels that he made are not these thinges written in the Booke of the wordes of the daies of the kinges of Israel †And Amri slept with his fathers and was buried in Samaria and Achab his sonne reigned for him †But Achab the sonne of Amri reigned ouer Israel the eight and thirteth yeare of Asa the king of Iuda And Achab the sonne of Amri reigned ouer Israel in Samiaria two and twentie yeares †And Achab the sonne of Amri did euil in the sight of our Lord aboue al that were before him †Neither did it suffice him that he walked in the sinnes of Ieroboam the sonne of Nabat besides he tooke to wife Iezabel the daughter of Ethbaul the king of the Sidonians And he went and serued Baal and adored him †And he sette an altar to Baal in the temple of Baal which he had built in Samaria †and he planted a groue and Achab added in his worke prouoking our Lord the God of Israel aboue al the kinges of Israel that were before him †In his daies Hiel of Bethel built Iericho in Abiram his first borne he founded it and in Segub his last he sette vp the gates therof according to the word of our Lord which he spake in the hand of Iosue the sonne of Nun. CHAP. XVII Elias by his prayer â—hutteth the heauen from raining 2. Is fed by a crovv 8 and by a vvidovv of Sareptha 13. vvhose potte of meale and barrel of oyle diminisheth not 17. Her sonne dieth and is raysed to life AND Elias the Thesbite of the inhabiters of Galaad said to Achab Our Lord liueth the God of Israel in whose sight I stand if there shal be these yearer dew and rayne but according to the wordes of my mouth †And the word of our Lord came to him saying †Depart from hence and goe agaynst the East and be hidde in the Torrent carith which is agaynst Iordan †and there thou shalt drinke of the torrent and I haue commanded the rauens that they feede thee there †He therfore went and did according to the word of our Lord and when he was gone he sate in the Torrent carith which is against Iordan †The rauens also brought him bread and flesh in the morning in like maner bread and flesh in the euening and he dranke of the torrent †But after certayne daies the torrent was dried for it bad not rayned vpon the earth †Therfore the word of our Lord came to him saying †Arise and goe into Sareptha of the Sidonians and thou shalt tarie there for I haue commanded a wydow woman there to feede thee †He arose and went into Sareptha And when he was come to the gate of the citie the wydow woman appeared to him gathering stickes and he called her and sayd to her Geue me a litle water in a vessel that I may drinke †And when she went to fetch it he cried after her saying Bring me also I beseche thee a morsel of bread in thy hand †Who answered Our Lord thy God liueth I haue no bread but so much meale in a potte as a hand can hold and a litle oile in a vessel behold I gather two stickes that I may goe in and dresse it for me and my sonne that we may eate and die †To whom Elias sayd feare not but goe and doe as thou hast sayd but first make for me of the same meale a litle harth cake and bring it to me and for thy self and thy sonne thou shalt make afterward †For thus sayth our Lord the God of Israel The potte of meale shal not fayle nor the vessel of oile be diminished vntil the day wherin our Lord wil geue rayne vpon the face of the earth †Who went and did according to the word of Elias and he did eate and she and her house and from that day †the pot of meale fayled not and the vessel of oyle was not diminished according to the word of our Lord which he spake in the hand of Elias †And it came to passe after these thinges the sonne of the woman the goodwife of the house fel sicke and the sickenesse was verie vehement so that there remayned no breath in him †She therfore sayd to Elias What is to me and thee thou man of God comest thou vnto me that myne iniquities might be remembred and thou mightest kil my sonne †And Elias sayd to her Geue me thy sonne And he tooke him from her bosome and caried him into the vpper chamber where him self abode and layd him vpon his bed †And he cried to our Lord and sayd O Lord my God what the widow also with whom I am after a sort susteyned hast thou afflicted that thou wouldest kil her sonne †And he stretched forth measured him selfe vpon the childe three tymes he cried to our Lord and sayd O. Lord my God let the soule of this childe I beseche thee returne into his bodie †And our Lord heard the voice of Elias and the soule of the child returned into him and he reuiued
tried by the losse of al his goodes children and was proued to be very patient He was then most greuously tormented in bodie being left without comforth albeit he lamentably bewa led so great extremitie wishing such dayes had bene preuented yet he neither spoke against God nor good man nor his owne soule according to truth auouched defended his owne innocencie And at last by Gods inspiration and swete consolation he reâ—reâ—eâ—ded himself of former imperfections vttered in some wordes and with ful resignation to Gods wil susteyned al his losses and paynes not only with contentment but also with ioy THE END OF THE FIRST TOME TO THE CVRTEOVS READER We haue already found some faultes escaped in printing but fearing there be more and the whole volume being ouerlong to be examined agayne we pray the curteous reader to pardon al and amend them as they occurre Two Tables one of the times of the old Testament an other of the principal matters in the Annotations therof shalfolow God willing with the other Tome which we desire and hope to send you shortly In the meane time the gentle reader may please to supplie the want therof as he may by the Recapitulations of the Historie and pointes of Religion in the fiue first ages already conteyned in this Volume in their proper places in the pages 29. 47 196. 701. and 934. You may please to amend the more especial errors happened in printing by reading thus Page 57. line 29. SALEM Pa. 305. in the margent much more in the Church of Christ Page 846 lin 39. reioyce that Pege 1064 line 39 line 40. how they escape many miseries which are neuer borne birth Page 1069 line 1. nor I gainsay If our selues or others shal finde more we wil gladly correct them THE SECOND TOME OF THE HOLIE BIBLE FAITHFVLLY TRANSLATED INTO ENGLISH OVT OF THE AVTHENTICAL LATIN Diligently conferred with the Hebrew Greeke and other Editions in diuers languages With ARGVMENTS of the Bookes and Chapters ANNOTATIONS TABLES and other helpes for better vnderstanding of the text for discouerie of CORRVPTIONS in some late translations and for clearing CONTROVERSIES in Religion BY THE ENGLISH COLLEGE OF DOWAY Spiritu Sancto inspirati locuti sunt sancti Dei hemines 2. Pet. 1. The holie men of God spake inspired with the Holie Ghost Printed at Doway by LAVRENCE KELLAM at the signe of the holie Lambe M. DC X. APPROBATIO NOs infrascripti in alma Duacensi vniuersitate Sacrae Theologiae Doctores Professores hanc Anglicanam Veteris Testamenti translationem quam tres diuersieius nationis eruditissimi Theologi non solum fidelem sed propter diuersa quae ei sunt adiuncta valde vtilem fidei Catholicae propagandae ac tuendae bonis moribus promouendis sunt testati quorum testimonia ipsorum syngraphis munita vidimus Cuius item Translationis Annotationum Auctores nobis de fidei integtitate eruditionis praestantia probè sunt noti his rebus adducti nixi fructuose euulgari posse censuimus Duaci 8. Nouembris 1609. GVILIELMVS ESTIVS Sacrae Theologiae Doctor in Academia Duacensi Professor BARTHOLOMAEVS PETRVS Sacrae Theologiae Doctor in Vniuersitate Duacensi Professor GEORGIVS COLVENERIVS S. Theologiae Doctor eiusdem in Academia Duacena Professor PROEMIAL ANNOTATIONS vpon the Booke of Psalmes THE authoritie of this Booke was euer authentical and certaine as the assured word of God and Canonical Scripture But concerning the author there be diuers opinions For although it be manifest by the testimonie of Philo and Iosephus that in their time and alwaies before only King Dauid was by al Hebrew Doctors holden for Author of al the Psalmes yet after that lerned Origen and other Christian Doctors expounded manie Psalmes of Christ the Iewes being pressed therwith begane to denie that al were Dauids alleaging for their new opinion the titles of diuers Psalmes and some other difficulties ministring occasion of much needles dispute stil acknowledging the whole booke to be Canonical Wherupon S. Ierom and S. Augustin sometimes admitted those as authores of certaine Psalmes whose names are in the titles thereof S. Cyprian S. Cyril S. Athanasius and others agree in general that Dauid writte not al but differ much in particular touching other supposed authores In so much that Melchisedech Moyses Asaph Eman Idithun The sonnes of Core Salomon Ieremie Ezechiel Esdras Aggaeus and Zacharias are al with more or lesse probabilitie reputed authores of seueral Psalmes Neuertheles it semeth that S. Ierom rather related other mens iudgement then shewed his owne as we shal note by and by And S. Augustin li. 17. c. 14. de ciuit maturely discussing this doubt saith plainly that their Iudgement semed to him more credible vvho attribute al the hundred fiftie Psalmes to Dauid alone Further explicating that wheras some Psalmes haue Dauids owne name in their titles some haue other mens names some none at al this diuersitie importeth not diuers authores but signifieth other thinges either perteyning to the same persons or by interpretation of their names belonging to the present matter as our Lord inspired him Likewise S. Chrysostome resolutely iudgeth that only King Dauid was author of this whole Booke Moued especially by this argument for that Christ and the Apostles alleaging the Psalmes do oftentimes name Dauid as author and neuer anie other Also Origen S. Basil S. Ambrose S. Hilarie Theodoretus Cassiodorus Beda Eutimius and most part of ancient and late writers with the most common voice of Christians cal this booke the Psalmes of Dauid and the General Councels of Carthage Florence and Trent in the Cathologue of Canonical Scriptures recite this booke by the name of Dauids Psalter Moreouer it is clere Act. 2. that the second Psalme though it want his name is Dauids And other Scriptures 2. Paral. 7. v. 6. and 1. Esd 3. v. 10. say plainly that Dauid made the Psalmes 104. 105. 106. 117. 135. beginning Confesse to our Lord because he is good because his mercie is for euer VVhich he appointed the Leuites to sing or play on instruments 1 Paral. 15. 16. and yet they haue not his name in their titles Againe 2. Reg. 23. Dauid is only intitled the egregious or excellent Psalmist of Israel Neither were Asaph Eman and Idithun anie where called Prophetes as are al the writers of holie Scriptures but only masters of musike 1. Paral. 25. And the sonnes of Core were only porters 1. Paral. 26. Finally S. Ierom whose iudgement the whole Church singularly estemeth in al questions belonging to holie Scriptures semeth as much inclined that only the Royal Prophet Dauid was author of this whole booke as to the contrarie For in his Epistle to Paulinus prefixed before the Latin Bible comprehending the principal arguments of seueral bookes when he cometh to the Psalmes without mention of other authors saith Dauid our Simonides Pindarus and Alceus Flaccus also
Vnderstanding Praise of Canticle Alleluia Gradual Canticle Secondly in the titles of some Psalmes are the names of certaine persons which by S. Augustins iudgement cited in the Proemial Annotations and others proueth not the same persons to be authores of those Psalmes but signifieth some other thing Thirdly in some titles the time is signified when the Psalme was made or song Fourtly the matter conteyned in the Psalme or vpon what occasion it was made is expressed in some titles Fiftly diuers other termes are often vsed in the titles of sundrie Psalmes as To the end For the Octaue For presses and the like al which we shal briefly explicate where they first occurre First therfore this third Psalme is called the Psalme of Dauid not because he is author therof for he is also author of the former where his name is not expressed as is euident by the testimonie of al the Apostles Act. 4. v. 25. but because it treateth particularly and literally of him 1. VVhen he â—â—ed from the face of Absalon Here the time is signified when this Psalme was made to wiâ—e immediatly after the ouerthrow of his rebellious sonne Absalom mentioned 2. Reg. 18. before his returne to lerusalem For al beit of humaine natural and fatherlie affection he greatly lamented the death of his sonne yet he rendered thankes and praises to God as reason and dutie bond him 6. I haue slept and haue benne at rest and haue risen vp King Dauid by his sleeping in persecution and by his resting and deliuerie from his persecuters prefigured Christs Death Burial Resurrection As appeareth Ioan. 2. v. 22. VVhere the Euangelist â—aith that after Christs Resurrection his disciples beleued the scripture to witte this and other like prophecies For otherwise the old Testament doth not so expresly declare such Mysteries as the Gospel doth but one thing in the proper and grammatical signification of he wordes and an other thing in shadowes and figures and hoth literal VVhereupon S. Gregory teacheth li. 20. c. 1. Moral that holie Scripture amongst other incomparable excellences surpasseth al other doctrines in the verie maner of speaking because by one and the same speach it reporteth a thing donne and proclameth a Mysterie so relating thinges past that with the verie same wordes it foresheweth thinges to come PSALME IIII. The holie prophet teacheth by his owne example to flee to God in al tribulation 3. that other refugies are insufficient 9. and Gods helpe most assured Vnto “ the end in songues the Psalme of Dauid WHEN I inuocated the God of my iustice heard me in tribulation thou hast enlarged to me Haue mercie on me and heare my prayer †Ye sonnes of men how long are you of heauie hart why loue you vanitie and seeke lying †And know ye that our Lord hath made his holie one meruelous our Lord wil heare me when I shal crie to him †Be ye angrie and sinne not the thinges that you say in your hartes in your chambers be ye sorie for †Sacrifice ye the “ sacrifice of iustice and hope in our Lord. Manie say Who sheweth vs good thinges †The light of thy countenance ô Lord is signed vpon vs thou hast geuen gladnesse in my hart †By the fruite of their corne and wine and oile they are multiplied †In peace in the selfe same I wil sleepe and rest †Because thou Lord hast singularly setled me in hope ANNOTATIONS PSALME IIII. 1. Vnto the end The Hebrew word Lamnatsea signifieth to him that â—uercometh And so the Hebrewes interprete that the Psalmes which haue this word in their titles were directed either to him that excelled others in skil of musike or had authoritie ouer other musitians or to him whose office was to sing victories and triumphes But the Latin according to the Greeke hath In finem Vnto the end which most commonly signifying perpetuitie or continuance vnto the end of anie thing in the titles of the Psalmes rather signifieth that the matter conteyned in the Psalme perteineth to future times or persons especially to the new Testament And so S. Augustin expouÌ„deth it here of Christ who is the end or perfection of the lavv Not that the principal contentes belong to Christ in his owne Person but to his mystical bodie the Church and faithful people whom the Prophete here teacheth to haue confidence in God moderation in their affections patience in tribulation which is the seuenth key proposing his owne example prophetically Christs The same wherto Christ exhorteth saying Ioan. 16. v. vlt. Haue considence I haue ouercome the vvorld Signifying that his seruantes through his grace may also ouercome it 6. Sacrifice of Iustice Not only external Sacrifice of diuers kindes were necessarie in the law of nature and of Moyses and one most excellent and complement of al in the new Testament but also spiritual sacrifice was euer and is required and that of three sortes First Sacrifice of sorow and contrition for sinnes Psal 50. An afflicted spirite is a sacrifice to God The second is sacrifice of Iustice here mentioned The third is Sacrifice of praise Psal 49. Immolate to God the sacrifice of praise Concerning the second proposed in this place He offereth sacrifice of Iustice that rendereth to euery one that is due First to God as our Creator a resignation of our selues euen our liues at his diuine pleasure as to our Master we must render faith and beleefe in al that he proposeth as to our Father hope confidence reuerential seare as to our Lord and King payment of tribute that is obseruation of his law and commandments as to our Captaine the trauel of warfare in this life as to our Phisitian patience and toleration when he cureth our woundes by chasticement for sinnes as to our Spouse chastity of body and mind fleeing al carnal and spiritual fornication as to our Freind frequent conuersation in al actes of deuotion VVe owe to our selues that seing we consist of soule and bodie we keepe due subordination that the soule and reason command the bodie and inferiour appetite obey as the seruant must obey his master and the handmaide her mistris VVe owe to our neighbour loue from the hart inctruction also from the mouth and assistance by our helpe according to his necessitie and our abilitie yea though our neighbour be our enemie But to other enimies contrary thinges are due To the world contempt because the goodes of this world are smal few shorte vncertaine deceiptful not satisfying the mind and mixed with manie euils and dangers To the flesh we owe chasticement and daylie care so to seede it that it serue the soule rebel not To the diuel we must render the shame that cometh by sinne acknowledging our faults
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
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
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
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
†Confesse ye to our Lord because he is good because his mercie is for euer PSALME CXVIII A perpetual recommendation of the singular excellencie absolute necessitie and eternal heauenlie profite of Gods law with frequent aspirations to perfection hatred of sinne loue of vertue and feruent desire to rest in God GENERAL ANNOTATIONS VPON THIS CXVIII PSALME As this Psalme is the longest in the whole Psalter so it semeth to the ancient Fathers most profound in sense And so much the harder to be vnderstood because also the very hardnes therof lieth hidden which in diuers other Psalmes and partes of holie Scripture easily appeareth to the reader But here the wordes being clere and the sense also plaine and easie in some pointes of doctrine yet the more deligence is imployed the more difficultie is found in searching the whole sense and mearning of euerie word and sentence with the maner obserued in composing it and the frequent repetition of the same or like wordes Al which maturely considered caused that great Clerke and light of the Church S Augustin to omite this Psalme when he explicated al the rest And when at last he added also this he wittingly omitted one special difficultie which he doubted not to be conteyned in the maner of composing it not only by order of the Hebrew Alphabet as diuers more Psalmes and some other partes of holie Scripture but more artificially hen anie other the first eight versâ—s al beginning with the first letter Aleph the next eight with the second letter Beth and so to the last of the two and twentie letters Of which omission he yeldeth this only reason because he found nothing as he humbly affirmeth that might properly perteyne the unto Confessing also expresly that whensoeuer he applied his cogitations to expound the text iâ— self i◠〈…〉 exceded his habilitie But finally to satisfie the often and earnest request of his bretheren and freindes trusting as alvvayes in Gods special help he largely expoundeth it in thirtie two distinct Sermons S. Ambrose also moued with like pietie made two and twentie Sermons in exposition of this Psalme Affirming in his Prologue that amongst other Psalmes especially this sheweth how great a master king Dauid was of moral good life For al moral doctrine being of his owne nature swete yet most delighteth the eares and gently toucheth the minde being vttered as here it is with pleasantnes of verse and swetenes of songue Againe whereas this Royal Prophet in manie places of this booke powrethout sentences of moral psalmes or songues as bright starres that shine and glister to al the world here most excellently he produceth a more singular mirrhor as the sunne of ful light burning with meridian heate And for the prosite of al the better to draw our attentions to lerne that we may though we can not attaine to al that we vvould he disposed this Psalme through al the Alphabeth that as children beginning vvith the first letters make entrance to further knovvlege so by the same beginninges vve should lay the first foundation and therupon procede in our spiritual building tovvards perfection in good life the true seruice of God VVhich is yet further insinuated as the same Doctor reacheth by the eight verses continually beginning vvith the same letter and so other eight in order through the vvhole Alphabet to signifie that after seuen dayes trauel in this temporal life vve may come to that vnitie vvhich vve expect in the eight day of resurrection vvhen vve hope to rise reuiued in our Lord Iesus in nevvnes of eternal life Lickevvise S. Basil in the Argument of this Psalme admonisheth that vvheras holie Dauid according to diuers states vvhich he passed vvritte diuers Psalmes as vvhen he fled from his enimies vvhen he lamented his distresses mourned in pensiuenes enioyed peace and comforte ranne a right course of vertue fel from God by sinne againe returning obserued Gods lavves in this one Psalme he comprehendeth al his prayers made to God at sundrie times here proposeth the same as a certaine profitable moral doctrine to al sortes and states of men Neither doth he pretermite doctrinal pointes of faith but interposeth them also with moral documents in such sorte that this one Psalme may suffice to teach the vvel disposed hovv to attaine to perfection in vertue to sturre vp the slouthful vnto diligent care of their soules to recreate the desolate vvith spiritual consolations briefly it admmistereth al kinde of medicine to the diuers passions of mortal men For the like iudgements of other Farhers vve remitte the lerned reader to S. Hilarie Theodoret Prosper Arnobius Cassiodorus Beda Euthymius and others but can not wel omitte a brief instruction of S. Ierom. VVho in his Epistle to Paula Vrbica not only sheweth the interpretation of the two and twentie letters but also explicateth their sense in this place by connecting them into certaine shorte sentences in this maner Aleph Beth Gimel Daleth Doctrina Domus Plenitudo Tabularum Doctrine Of the house Fulnesse Of tables VVhich is the first connexion signifying that the doctrine of the house that is the Church of God is found in the fulnes of diuine bookes The second connexion is He Vau Zain Heth. Ista Et Haec Vita This thing And This Life For what other life can there be without knowlege of Scriptures wherby also Christ is knowen who is the life of them that beleue in him The third connexion is Teth Iod. Bonum Principium Good Beginning Albeit we now could know al thinges which are written yet we know but in part and in part we prophecie for we see now by a glasse in a darke sort but when we shal be worthie to be with Christ and shal be like to Angels theu doctrine of bookes shal cease and then we shal see face to face the Good Beginning euen as he is The fourth connexion is Caph Lamed Manus Disciplinae siue cordis The hande Of discipline or of hart The handes are vnderstood in worke hart and discipline are vnderstood in sense or meaning because we can not rightly doe anie thing vnles vve first knovv vvhat thinges are to be donne The fift connexion is Mem Nun Samech Ex ipsis Sempiternum Adiutorium Of them Euerlasting Helpe This needeth not explication for it is manifest as the light that from Scriputres are eternal helpes The sixt connexion is Ain Phe Sade Fons siue Oculus Oâ—is Iust tiae Fountaine or Eye Of the mouth Of iustice According to that vvhich vve haue expounded in the fourth connexion that dedes and intention must concurre The seuenth connexion vvhich is last in vvhich number of seuen is also mystical vnderstanding Coph Res Shin Teu Vocatio Capitis Dentium Signa Vocation Of the head Of teeth Signes Distinct voice is produced by the teeth in these signes vve come to the Head of al vvhich is Christ by
backe they haue prolonged their iniquitie †Our iust Lord wil cut the neckes of sinners †let them al be confounded and turned backward that hate Sion †Let them be made as grasse in the toppes of houses which is withered before it be plucked vp †Wherof the reaper hath not filled his hand and he that gathereth the sheaues his bosome †And they sayd not that passed by The blessing of our Lord be vpon you we haue blessed you in the name of our Lord. PSALME CXXIX The Iewes or other people in tribulation for sinne or temporal captiuitie crie to God to be deliuered 4. trusting and encoreging ech other in Gods accustomed mercie assuredly hoping that he wil redeme deliuer them A gradual Canticle FROM the depthes I haue cried to thee ô Lord †Lord heare my voice Let thine eares be intent to the voice of my petition †If thou shalt obserue iniquities ô Lord Lord who shal susteyne it †Because with thee there is propiciation and for thy law I haue expected thee ô Lord. My soule hath expected in his word †my soule hath hoped in our Lord. †From the morning watch euen vntil night let Israel hope in our Lord. †Because with our Lord there is mercie and with him plenteous redemption †And he shal redeme Israel from al his iniquities PSALME CXXX Anie iust soule in humble confidence offereth his innocencie as a spiritual and gratful sacrifice to God 3. exhorting al Gods seruants euer to hope in him A gradual Canticle of Dauid LORD my hart is not exalted neither are mine eies loftie Neither haue I walked in great matters nor in meruelous thinges aboue me †If I was not humbly mynded but exalted my soule As the weaned childe is toward his mother so retribution in my soule †Let Israel hope in our Lord from henceforth now and for euer PSALME CXXXI The Psalmist earnestly prayeth God to geue him leaue to shew him where to build a Temple But more especially prayeth for and prophecieth the coming of Christ the promised Sonne of Dauid 14. signifying Gods promise therof and of establishing his Church A gradual Canticle REMEMBER Dauid ô Lord and al his meekenes †As he sware to our Lord vowed a vowe to the God of Iacob †If I shal enter into the tabernacle of my house if I shal ascend into the bed of my couch †If I shal geue sleepe to mine eies and slumbering to mine eie liddes †And rest to my temples vntil I finde a place for our Lord a tabernacle for the God of Iacob †Behold we haue heard of it in Ephrata we haue found it in the fildes of the wood †We wil enter into his tabernacle we wil adore in the place where his feete stood †Arise Lord into thy rest thou and the arke of thy sanctification †Let thy Priestes be clothed with iustice let thy sainctes reioyce †For Dauid thy seruants sake turne not away the face of thy Christ †Our Lord hath sworne truth to Dauid and he wil not disapoint it Of the fruite of thy wombe I wil set vpon thy seate †If thy children shal keepe my testament and these my testimonies which I wil teach them Their children also euen for euer shal sit vpon thy seate †Because our Lord hath chosen Sion he hath chosen it for an habitation to himself †This is my rest for euer and euer here wil I dwel because I haue chosen it †Blessing I wil blesse her widow her poore I wil fil with breades †Her Priestes I wil clothe with saluation and her sainctes shal reioyce with ioyfulnes †Thither wil I bring forth a horne to Dauid I haue prepared a lampe to my Christ †His enemies I wil clothe with confusion but vpon him shal my sanctification florish PSALME CXXXII Fraternal concord is commended to al in the Church as necessarie and delectable in it self and blessed of God A gradual Canticle of Dauid BEHOLD how good and how pleasant a thing it is for brethren to dwel in one †As oyntement on the head which ranne downe vpon the beard the beard of Aaron which ranne downe vnto the hemme of his garment †As the dew of Hermon which runneth downe vpon mount Sion Because there hath our Lord commanded blessing and life euen for euer PSALME CXXXIII Al and especially clergie men that serue the Church are inuited to prayse God by day and by night so shal they be blessed of God A gradual Canticle LOE now blesse our Lord al ye the seruantes of our Lord Which stand in the house of our Lord in the courtes of the house of our God †In the nightes lift vp your handes vnto the holie places and blesse ye our Lord. Our Lord out of Sion blesse thee who made heauen and earth PSALME CXXXIIII God who only is omnipotent and fountaine of algoodnes is of al to be praised 8. He is the special protector of his elected people 15. Contrariwise false goddes are impotent vaine and can not helpe those that serue them 19. Only the Church doth rightly praise him Alleluia PRAYSE ye the name of our Lord ye seruantes prayse our Lord. †Ye that stand in the house of our Lord in the courtes of the house of our God †Prayse ye our Lord because our Lord is good sing ye to his name because it is sweete †Because our Lord hath chosen Iacob to himself Israel for his owne possession †Because I haue knowne that our Lord is great and our God aboue al goddes †Al thinges whatsoeuer our Lord would he hath done in heauen in earth in the sea and in al the depthes †Bringing forth clowdes from the vttermost of the earth lightenings he hath turned into rayne Who bringeth forth the windes out of his treasures †who stroke the first begotten of Aegypt from man euen to beast †He sent â—orth signes and wonders in the middes of thee ô Aegypt vpon Pharao and vpon al his seruantes †Who stroke manie nations and slew strong kinges †Sehon the king of the Amorrheites Og the king of Basan and al the kingdomes of Chanaan †And he gaue their land for inheritance for an inheritance to Israel his people †Lord thy name is for euer Lord thy memorial is vnto generation and generation †Because our Lord shal iudge his people and wil be intreated toward his seruantes †The idoles of the Gentiles are siluer and gold the workes of mens handes †They haue mouth and shal not speake they haue eies and shal not see †They haue eares and shal
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
about †Before he be broken the hart of a man is exalted and before he be glorified it is humbled †He that answereth before he heare sheweth him self to be a foole and worthie of confusion †The spirit of a man vpholdeth his imbecilitie but a spirit that is casie to be angrie who can susteyne †A wise hart shal possesse knowlege and the eare of the wise seeketh doctrine †The gift of a man enlargeth his way maketh him roome before princes †The iust is first accuser of himself his frend commeth and shal search him †Lotte suppresseth contradictions and betwen the mightie also it determineth †Brother that is holpen of brother is as a strong citie and iudgements are as the barres of cities †Of the fruite of mans mouth his bellie shal be filled and the ofsprings of his lippes shal fil him †Death and life in the hand of the tongue they that loue it shal eate the fruites therof †He that hath found a good wife hath found a good thing and hath receiued a pleasure of our Lord. †The poore speaketh with supplications and the rich wil speake roughly †A man amiable to societie shal be more frendlie then a brother CHAP. XIX BEtter is a poore man that walketh in his simplicitie then a rich writhing his lippes and vnwise †Where is no knowlege of the soule is not good and he that is hastie with his feete shal stumble †The follie of a man supplanteth his steppes and he boileth in his minde against God †Riches adde manie frendes but from the poore they also which he had are separated †A false witnes shal not be vnpunished he that speaketh lies shal not escape †Manie worshipe the person of the mightie and are frendes of him that geueth giftes †The brethren of the poore man hate him more ouer also his frendes haue departed far from him †He that purse weth wordes only shal haue nothing but he that is possessour of the minde loueth his soule and the keper of prudence shal finde good thinges †A false witnesse shal not be vnpunished and he that speaketh lies shal perish †Delicacies become not a foole not a seruant to rule ouer princes †The doctrine of man is knowen by patience and his glorie is to ouerpasse vniust thinges †As the roaring of a lion so also the anger of a king and as dew vpon grasse so also his cherefulnes †The sorow of the father a foolish sonne and roofes continually dropping through a woman ful of brawling †House and riches are geuen of the parents but of our Lord properly a prudent wife †Slothfulnesse bringeth drousinesse and a dissolute soule shal be an hungred †He that kepeth the commandement kepeth his soule but he that neglecteth his way shal die †He lendeth our Lord that hath mercie on the poore and he wil repay him the like †Nurter thy sonne despayre not but to the killing of him set not thy soule †He that is impatient shal susteyne damage and when he shal take away violently he shal adde an other thing †Heare counsel and receiue discipline that thou mayst be wise in thy later endes †Manie cogitations in the hart of a man but the wil of our Lord shal be permanent †A needie man is merciful and better is the poore then the lying man †The feare of our Lord vnto life and in fulnes he shal abide without the visitation most noysome †The slothful hideth his hand vnder the armehole neither doth he put it to his mouth †The pestilent man being whipped the foole shal be wiser but if thou rebuke a wiseman he wil vnderstand discipline †He that afflicteth his father and fleeth from his mother is ignominious and vnhappie †Cease not ô sonne to heare doctrine neither be ignorant of the wordes of knowlege †An vniust witnes scorneth iudgement and the mouth of the impious deuoureth iniquitie †Iudgements are prepared for scorners hammers striking for the bodies of fooles CHAP. XX. VVIne is a luxurious thing drunkenes tumultuous whosoeuer is delighted therwith shal not be wise †As the roaring of a lyon so also the terrour of a king he that prouoketh him sinneth also against his owne soule †It is honour to a man that separateth himself from contentions but al fooles medle with contumelies †Because of cold the slothful would not plowe he shal begge therfore in the summer and it shal not be geuen him †As deepe water so counsel in the hart of a man but a wise man shal draw it out †Manie men are called merciful but a faithful man who shal fynd †The iust that walketh in his simplicitie shal leaue blessed children †The king that sitteth in the throne of iudgement dissipateth al euil with his looke †Who can say My hart is cleane I am pure from sinne †Weight and weight measure and measure both are abominable before God †By his conuersation a child is perceiued if his workes be cleane and right †The eare hearing and the eie seing our Lord made both †Loue not sleepe lest pouertie oppresse thee open thyne eies and be filled with breades †It is naught it is naught sayth euerie byer and when he is departed he wil boast †There is gold and multitude of pearles but a precious vessel the lippes of knowlege †Take his garment that was the suretie of a stranger and for strangers take a pledge from him †The bread of lying is swete to a man and afterward his mouth shal be filled with the grauelstone †Cogirations are strengthened by counsels and battels are to be handled by gouernmentes †Medle not with him that reuealeth mysteries and walketh fraudulently and dilateth his lippes †He that curseth his father and mother his lampe shal be extinquished in the middes of darkenes †The inheritance wherunto haste is made in the beginning in the later end shal lacke blessing †Say not I wil requit euil expect our Lord and he wil deliuer thee †Weight and weight are abomination with our Lord a deceitful balance is not good †The steppes of man are directed of our Lord but who of men can vnderstand his owne way †It is ruine to a man to deuoure saintes and afterward to retracte the vowes †A wise king dissipateth the impious and bendeth ouer them a triumphant arch †The lampe of our Lord the breath of a man which searcheth al the secretes of the bellie †Mercie truth kepe the king and his throne is strengthened by clemencie †The ioy of
exercised to the discerning of good and euil With what moderation therfore and humilitie this Canticle of Gods perfect spouse may be read the discrete wil consider and not presume aboue their reach but be wise with sobrietie For here be very high and hidden Mysteries as Origen teacheth in his lerned Commentaries which S. Ierom translated into Latin and singularly commendeth and so much harder to be rightly vnderstood for that the feruent spiritual loue of the inward man reformed in soule and perfected in spirite is here vttered in the same vsual wordes and termes wherwith natural worldlie yea and carnal loue of the outward man old Adam corrupted by sinne is commonly expressed and are so much more dangerous to be mistaken as we are more addicted to proper wil priuate iudgement or subiect to carnal or passionate motions Wherfore it semeth most mete to kepe the same order in reading these three bookes which the auctor wise Salomon obserued in writing them And which Philosophers also folow in their forme of discipline For they first lerne and teach Moral Philosophie then Natural lastly Metaphisikes which is their Diuinitie As Salomon had geuen them example first teaching precepts of good life and maners in his Prouerbes after discoursing of natural thinges in Ecclesiastes deduced thence a conclusion which prophane Philosophers wel vnderstood not to contemne this world and finally cometh to high mystical Diuinitie in this supereminent Canticle written in an other stile in verse and in forme of a sacred Dialogue betwen Christ and his spouse or as Origen calleth it in forme of an Enterlude in respect of diuers speakers actors of diuers persons to whom the speaches are directed and of whom they are vttered For by the Spous or Bridgrome is not only vnderstood Christ as Man but also as God and the whole Blessed Trinitie to whom manie prayers praises and thankes are offered vp and by whom manie benefites are geuen praises returned promises made to his spouse Likewise by the Spouse or Bride the ancient fathers vnderstand three sortes of spouses al espoused to Christ and to God towitt his General Spouse the whole Church of the old and new Testaments of al that are and shal be perfect making one mystical bodie free from sinne without spotte or wrinkle sanctified in Christ Also his special spouse which is euerie particular holie soule And his singular spouse his most blessed most immaculate Virgin Mother This being the general summe of this excellent Canticle remitting the reader for explication therof to the lerned deuout Commenters both of ancient and late writers we shal also endeuour together the same contents more particularly not before the chapters because we can not there so conueniently distinguish the same by verses but in the margent Where we shal especially note the speakers as semeth more probable of euerie parcel according to the first sense not hauing rowme for more perteyning to the General spouse the Catholique Church which is the great and euerlasting holie Citie of God the eternal King SALAMONS CANTICLE OF CANTICLES WHICH IN HEBREW IS CALLED SIR HASIRIM CHAP. I. LET him kisse me with the kisse of his mouth because thy brestes are better then wine †smelling fragrantly of the best ointments Oile powred out is thy name therfore haue yongmaydes loued thee †Draw me we wil runne after thee in the odour of thine ointments The king hath brought me into his cellars we wil reioyce be glad in thee mindful of thy brests aboue wine the righteous loue thee †I am blacke but beutiful ô ye daughters of Ierusalem as the tabernacles of Cedar as the skinnes of Salomon †Doe not consider me that I am browne because the sunne hath altered my colour the sonnes of my mother haue fought against me they haue made me a keeper in the vinyards my vinyard I haue not kept †Shew me ô thou whom my soule loueth where thou feedest where thou lyest in the midday lest I beginne to wander after the flockes of thy companyons †If thou know not thyselfe ô most fayrest among wemen goeforth and folow after the steppes of the flockes and feede thy kiddes byside the tabernacles of the pastours †To my companie of horsemen in the chariotes of Pharao haue I likened thee ô my loue †Thy cheekes are beautiful as the turteldoues thy necke as iewels †We wil make thee cheynes of gold enamoled with siluer †Whiles the king was at his repose my spikenard gaue the odour thereof †A bundle of myrrhe my beloued is to me he shal abide betwen my brestes †A clustre of cypre my loue is to me in the vineyardes of Engaddi †Behold thou art fayre ô my loue behold thou art fayre thyne eyes are as of doues †Behold thou art fayre my beloued comlie our litle bed is florishing †The beames of our houses are of cedar our rafters of cypresse trees CHAP. II. I AM the flower of the filde and the lilie of the valley †As the lilie among the thornes so is my loue among the daughters †As the apletree among trees of the woddes so is my beloued among the sonnes Vnder his shadow whom I desired I sate and his fruite was sweete vnto my throte †He brought me into the wineceller he hath ordered in me charitie †Stay me vp with flowers compasse me about with apples because I languish with loue †His lefthand vnder my head and his righthand shal embrace me †I adiure you ô daughters of Ierusalem by the roes and the hartes of the fildes that you rayse not nor make the beloued to awake vntil herselfe wil. †The voice of my beloued behold he cometh leaping in the mountaines leaping ouer the little hilles †my beloued is like vnto a roe and to a fawne of hartes Behold he standeth behind our walle looking through the windowes looking forth by the grates †Behold my beloued speaketh to me Arise make hast my loue my doue beautiful one and come †For winter is now past the rayne is gone and departed †The flowers haue appeared in our land the time of pruning is come the voice of the turtledoue is heard in our land †the figgerree hath brought forth her greene figges the florishing vineyards haue geuen their sauour Arise my loue my beautiful one come †My doue in the holes of the rocke in the holow places of the wal shew me thy face let thy voice sound in mine eares for thy voice is sweete and thy face comely †Catch vs the litle foxes that destroy the vineyards for our vineyard hath florished †i My beloued to me and I to him who feedeth among the lilies †til the day breake and the shadowes decline Returne be like my beloued to a roe and to the fawne of hartes
bring her to me to liue together knowing that she wil communicate vnto me of good thinges and wil be a comfort of my cogitation tediousnes †I shal haue for her sake glorie with the multitudes and honour with the ancient being yong †and I shâ—â— be â—â—â—nd sharpe in iudgement and in the sight of the mightie I shal be meruelous and the faces of princes wil meruel at me †Holding my peace they shal expect me and whiles I speake manie wordes they shallay their hands on their mouth †Moreouer by her I shal haue immortalitie and I shal leaue an eternal memorie to them that shal be after me †I shal dispose peoples and nations shal be subiect to me †Horrible kings hearing shal feare me in the multitude I shal seme good and in battel strong †Entring into my house I shal rest with her for her conuersation hath no bitternes nor her companie tediousnes but ioy and gladnesse †Thinking these thinges with myselfe and recording in my hart that immortalitie is in the kindred of wisedom †and good delectation in her frendship and in the workes of her handes honestie without defect and wisdom in the disputation of her talke and glorie in the communication of her wordes I went about seeking that I might take her to me †And I was a wittie childe and had gotten a good soule †And wheras I was more good I came to a bodie vndefield †And as I knew that I could not otherwise be continent vnlesse God gaue it this verie thing also was wisdom to know whose this gift was I went to our Lord and besought him and said from my whole hart CHAP. IX A prayer made by Salomon for wisdom 9. wherby Superiors are able to gouerne 13. Which by only humane wisdom they can not rightly performe GOD of my fathers and Lord of mercie which madest al thinges with thy word †and by thy wisdom didst appoint man that he should haue dominion of the creature that was made by thee †that he should dispose the round-world in equitie and iustice and execute iudgement in direction of hart †geue me wisdom the assistant of thy seates and repel me not from thy children †because I am thy seruant and the sonne of thy handmaide a weake man and of smal time and lesse to the vnderstanding of iudgement and lawes †And if one be perfect among the children of men and thy wisdom be absent from him he shal be counted for nothing †Thou hast chosen me king to thy people and iudge of thy sonnes and daughters †and badst me build a temple in thy holie mount and an altar in the citie of thy habitation a similitude of thy holie tabernacle which thou didst prepare from the beginning †and thy wisdom with thee which knew thy workes which then also was present when thou madest the roundworld and knew what was pleasing to thyne eyes and what was direct in thy precepts †Send her from thy holy heauens and from the seate of thy greatnes that she may be with me and may labour with me that I may know what is acceptable with thee †for she knoweth al thinges vnderstandeth and shal conduct me in my workes soberly shal keepe me with her might †And my workes shal be acceptable and I shal gouerne thy people iustly and shal be worthie of the seates of my father †For who of men is able to know the counsel of God or who can thinke what God wil †For the cogitations of mortal men be fearful and our prouidences vncertaine †For the bodie that is corrupted burdeneth the soule and the earthlie habitation presseth downe the vnderstanding that thinketh manie thinges †And we doe hardly coniecture the thinges that are in the earth and the thinges that are in sight we finde with labour But the thinges that are in the heauens who shal search out †And thy sense who shal know vnles thou geue wisdom and send thy holie spirit from on high †and so the pathes of them that are on the earth may be corrected and men lerne the thinges that please thee †For by wisdom they were healed whoseouer haue pleased thee ô Lord from the begynning CHAP. X. The benefites of wisdom are declared by examples in Adam 4. Noe 5. Abraham 6. Lot 10. Iacob 13. Ioseph 15. And the people of Israel SHE kept him that was first made of God father of the world when he was created alone †and she brought him out of his sinne and gaue him powre to conteyne al thinges †After the vniust departed in his anger from her by the furie of brothers man slaughter perished †For whose cause when water destroyed the earth wisdom healed it againe gouerning the iust by contemptible wood †She euen in the consent of wickednes when the nations had confederated themselues knewe the iust and preserued him without blame to God and in his sonnes mercie kept the strong †She deliuered the iust fleing from the impious that perished when the fyre came downe vpon Pentapolis †to whom for a witnes of their wickednes the desert land standeth smoking and trees hauing fruites at vncertain season and the memorie of an incredulous soule a standing piller of salt †For pretermitting wisdom they did not only slippe in this that they were ignorant of good thinges but they left also vnto men a memorie of their foolishnes that in those thinges in which they sinned in they could not be hid neither †But wisdom hath deliuered them that obserue her from sorowes †And the iust fleing his brothers wrath she conducted by the right wayes and shewed him the kingdom of God and gaue him the knowlege of the holie did honest him in labours and accomplised his labours †In the fraude of the circumuenters of him she was present with him and made him honorable †She kept him from the enemies and from seducers she defended him and from seducers she defended him and gaue him a strong fight thas he might ouercome and know that wisdom is mightier then al. †She forsooke not the iust being sold but deliuered him from sinners and she went downe with him into the pitte †and in bands leaft him not til she brought him the scepter of a kingdome and might against them that oppressed him and shewed them to be lyers that spotted him and gaue him eternal glorie †The iust people and seede without blame she deliuered from the nations that oppressed them †She entered into the soule of the seruant of God and stood against dreadful kinges in wonders and signes †And she rendred to the iust the hope of their labours and conducted them in a meruelous way and she was vnto them for a couerr in the day and for the
bynding †Thou shalt put on her a stole of glorie and as a crowne of gratulation thou shalt set her vpon thee †Sonne if thou attend to me thou shal◠learne and if thou wilt applie thy minde thou shalt be wise †If thou wilt incline thine eare thou shalt receiue doctrine and if thou loue to heare thou shalt be wise †Stand in the multitude of wise ancients and be ioyned to their wisdom from thy hart that thou maist heare al the narration of God and the prayse may not escape thee †And if thou see a wise man watch after him and let thy soote weare the steppes of his doores †Haue thy cogitation in the precepts of God and in his commandements most of al be dayly conuersant and he wil geue thee hart and the desire of wisdom shal be geuen thee CHAP. VII Flie from al euil thinges 4. as ambition presumption scandal pusillanimitie lying and babling 16. Husbandrie of the ground 21. a good wife and good seruantes are to be cherised 25. kepe children in discipline 29. Honour parents and elders 36. pittie the poore 40. Memorie of the last thinges preserueth from sinne DOE not euils and they shal nor apprehend thee †Depart from the wicked euil shal fayle from thee †Sonne sow not euils in the furrowes of iustice thou shalt not reape them seuenfold †Seeke not of the lord chiefe principalitie nor of the king the chayre of honour †Iustifie not thyself before God because he is the knower of the hart and before the king desire not to seme wise †Seeke not to be made a iudge vnles thou be able by power to breake iniquities lest perhaps thou feare the face of the mightie and put a scandal in thyne equitie †Sinne not against the multitude of a citie neither thrust thyself into the people †nor binde together duble sinnes for neither in one shalt thou be free from punishment †Be not fayntharted in thy minde †despise not to pray and to geue almes †Say not In the multitude of my giftes God wil haue respect and when I offer to God most high he wil receiue my giftes †Laugh not a man to scorne in the bitternes of his soule for there is that humbleth and exalteth God the ouerseer of al. †Plowe not a lie agaynst thy brother neither doe thou likewise agaynst thy frend †Be not willing to make any lie for the custome therof is not good †Be not ful of wordes in a multitude of ancients and iterate not a word in thy speach †Hate not laborious workes and husbandrie created of the Highest †Counte not thy selfe in the multitude of men without discipline †Be mindeful of wrath because it wil not slacke †Humble thy spirit very much because the vengeance of the flesh of the impious is fyre and the worme †Doe not preuaricate against thy frend differring money nor despise thy dearest brother for gold †Depart not from a wise and good woman which thou hast gotten in the feare of our Lord for the grace of her bashfulnes is aboue gold †Hurt not the seruant that worketh in truth nor the hyred man that geueth his soule †Let a wise seruant be beloued of thee as thy soule defraude him not of libertie nor leaue him needie †Hast thou cattel looke wel to them and if they be profitable let them continew with thee †Hast thou children instruct them bowe them from their childehood †Hast thou daughters keepe their bodie and shew not thy countenance merrie towards them †Bestow thy daughter and thou shalt doe a great worke and geue her to a wise man †If thou haue a wife according to thy soule cast her not of and to her that is hateful commit not thyself With thy whole hart †honour thy father and forget not the gronings of thy mother †remember that thou hadst not bene borne but by them and recompence them as they also thee †In al thy soule feare our Lord and sanctifie his priestes †With al thy strength loue him that made thee forsake not his ministers †Honour God with al thy soule and honour the priestes and purge thyself with the armes †Geue them the portion as it is commanded thee of the first fruites and purgation and of thy negligence purge thy self with few †The gift of thyne armes and the sacrifice of sanctification thou shalt offer to our Lord and the first of holie thinges †and to the poore stretch out thyne hand that thy propitiation may be perfected and thy blessing †The grace of a gift is in the sight of al the liuing and from the dead stay nor grace †Want not in consolation to them that weepe and walke with them that moorne †Be not loth to visite the sicke for by these thinges thou shalt be confirmed in loue †In al thy workes remember thy later ends and thou wilt not sinne for euer CHAP. VIII Contend not with a man of powre rich ful of tongue or very ignorant 6. Despise not the penitent nor old folke 8. Reioyce not at an enemies death 9. Lerne of the elder 13. Obserue discretion in admonishing lending and in being suertie 17. Reproue not Iudges 18. Conuerse not with the furious foolish nor with strangers STRIVE not with a mightie man lest perhaps thou fal into his handes †Contend not with a rich man lest perhaps he make an action against thee †For gold and siluer hath destroyed manie and hath reached euen to the hart of kinges and hath turned them †Striue not with a man ful of tongue and thou shalt not heape stickes vpon his fyre †Communicate not with the ignorant man lest he speake il of thy progenie †Despise not a man that turneth himself from sinne nor vpbrayde him therwith remember that we are al in state to be blamed †Despise not a man in his old age for we also shal become old †Reioyce not of thine enemie dead knowing that we doe al die and would not that others should ioy therat †Despise not the narration of wise ancients and in their prouerbes be thou conuersant †For of them thou shalt lerne wisdom and doctrine of vnderstanding and to serue great men without blame †Let not the narration of the ancients escape thee for they lerned of their fathers †because of them thou shalt lerne vnderstanding and in time of necessitie to geue answer †Kindle not the coles of sinners rebuking them and be not kindled with the flame of the fire of their sinnes †Stand not against the face of a contumelious person lest he sitte as a spie in wayte for thy mouth †Lend not to a man mightier then thyself and if thou doest lend count it as lost †Be not suretie aboue thy power and if thou be surerie
his life †Who is proued therin perfect shal haue eternal glorie He that could transgressâ—e and hath not transgressed and doe euils and hath not done †therfore are his good thinges stablished in our Lord al the church of saintes shal declare his almes †Art thou set at a great table open not thy iawe therevpon first †Say not this There be manie thinges which are vpon it †Remember that a naughtie eie is euil †What is created worse then the eie therefore shal it weepe at euerie face When it shal see †stretch not out thy hand first and so contaminated with enuie thou be ashamed †Be not oppressed in a feast †Vnderstand by thyself what thy neighbours thinges are †Vse as a frugal man those thinges that are set before thee lest thou be hated when thou eatest much †Leaue of first for maners sake and exceede not lest thou perhaps offend †And if thou be set in the middes of manie stretch not forth thy hand before them neither doe thou first aske to drinke †How sufficient is a little wine for a man wel taught and in sleeping thou shalt not be pained with it and thou shalt feele no griefe †Watching choler torment to an vnsatiable man †sleepe of health is in a man of spare diet he shal sleepe vntil morning and his soule with him shal be deligted †And if thou hast bene forced with eating much rise from the middes and vomite and it shal refresh thee and thou shalt not bring infirmitie to thy bodie †Heare me my sonne and despise me not and in the end thou shalt finde my wordes †In al thy workes be quicke and al infirmitie shal not chance vnto thee †The lippes of manie shal blesse him that is magnifical in breads and the testimonie of his truth is faithful †In naughtie bread the cittie wil murmur and the testimonie of the naughtines thereof is true †Prouoke not them that loue wine for wine hath destroyed very manie †Fire tryeth hard yron so wine dronken in drunkennes shal rebuke the hartes of the proud †Equal life to al men wine in sobrietie if thou drinke it moderatly thou shalt be sober †What is the life that is diminished with wine †What defraudeth life death †Wine was created for ioyfulnes and not for drunkeÌ„nes from the beginning †Wine drunken moderately is the ioy of the soule and the hart †Sober drinking is health to soule and bodie †Much wine drunken maketh prouocation wrath manie ruines †Much wine drunken is bitternes of the soule †The couragiousnes of drunkennes is offence of the vnwise lessening the strength and making woundes †In a banquet of wine rebuke not thy neighbour and despise him not in his mirth †Speake not to him wordes of repoch and presse him not in demanding againe CHAP. XXXII Superiors must rule with mekenes 4. teaching those wisdom that are capable thereof 7. Be moderate in musike and in wine 9. Let yongmen be diligent to heare and sparing to speake 13. especially before their betters 1â— Be alwayes wel occupied 17. Serue and feare God 21. admitte correction 24. do nothing without counsel HAVE they made thee Ruler be not extolled be among them as one of them †Haue care of them and so sitte thou stil and al thy care being dispatched repose †That thou maist reioyce for their sakes receiue a crowne as an ornament of grace and obteyne the dignitie of the contribution †Speake thou that art elder for it becometh thee †the first word to him that loueth with knowlege hinder not musike †Where there is no hearing power not out speache and extol not thyself out of time in thy wisdom †A litle pearle of the carbuncle in an ornament of gold and the comparison of musicians in a banket of wine †As a signet of the emerauld is in the working of gold so the melodie of musike in ioyful and moderate wine †Heare holding thy peace for thy reuerence good grace shal come to thee †Yong man speake in thine owne cause scarsely †If thou be asked twise let thyne answer hauean head †In manie thinges be as it were ignorant and heare holding thy peace and withal asking †In the middes of greate men presume not and where ancients are speake not much †Before haile there shal goe lightning grace shal goe before shamfastnes for thy reuerence good grace shal come to thee †And at the houre of rysing slacke not thyself but runne before first into thy house and there withdraw thyself and there play †and doe thy conceites and not in sinnes and proud word †And aboue al these thinges blesse our Lord that made thee that doth replenish thee with al his goodes †He that feareth our Lord shal receiue his doctrine and they that wil watch after him shal finde blessing †He that seeketh the law shal be replenished with it and he that doth deceitfully shal be scandalized by it †They that feare our Lord shal finde iust iudgement and shal kindle iustices as light †A sinful man wil flee reprehension and according to his wil wil finde excuse †A man of counsel wil not destroy vnderstanding an aliene and proud man wil not dread feare †Yea after he hath done with feare without counsel he shal be controwled euen by his owne pursuites †Sonne doe nothing without counsel and after the fact thou shalt not repent †Goe not in the way of ruine and thou shalt not stumble at stones commite not thyself to a laborious way lest thou set a scandal to thy soule †And beware of thy children and take heede of them of thy household †In al thy worke beleue thy soule by faith for this is the keeping of the commandmentes †He that beleueth God attendeth to the commandmentes and he that trusteth in him shal not be lessened CHAP. XXXIII Feare of God defendeth from al aduersaries 5. Follie is vnconstant 8. God disposeth al to the best 13. Man is in Gods hand as clay in the poâ—ters 20. Superiors must keepe their auctoritie and their subiectes in discipline TO him that feareth our Lord euils shal not happen but in tentation God wil keepe him and deliuer him from euils †A wise man hateth not the commandments and iustices and he shal not be shaken as a shippe in a storme †A man of vnderstanding beleueth the law of God and the law is sure to him †He that repeteth an interrogation shal better prepare his answer and so shal be heard and shal keepe discipline †The hart of a foole is as a wheele of a carte his cogitation as a turning axeltree †A stalion horse neyeth vnder euerie one that sitteth vpon him so a freind that is a scorner †Why doth one day
you as the night of a sanctified solemnitie and ioy of hart as he that goeth with a shaulme to enter into the mount of our Lord to the strong one of Israel †And our Lord shal make the glorie of his voice to be heard and shal shew the terrour of his arme in threatening of furie and flame of deuouring fyre he shal dashe to peeces in whirl winde and in haile stone †For at the voice of our Lord shal Assur feare being stroken with the rod. †And the passage of the rod shal neuer cease which our Lord shal make to rest vpon him in tymbrels and harpes and in principal battels he shal ouerthrow them †For Topheth is prepared since yesterday prepared of the king deepe and wide The nourishments therof fyre much wood the breath of our Lord as a torrent of brinstone kindling it CHAP. XXXI The prophet further bewayleth the Iewes calamitie into which they shal fal for their confederacie with the Aegyptians 5. Yet God wil protect â—erusalem 8. and ouerthrow Senacharib VVOE to them that goe downe into Aegypt for helpe hoping in horses and hauing confidence vpon chariots because they be manie and vpon horsemen because they be very strong and haue not trusted vpon the holie one of Israel haue not sought after our Lord. †But he that is the wise one hath brought euil and hath not taken away his wordes and he wil rise vp against the house of the wicked against the ayde of them that worke iniquitie †Aegypt a man and not God and their horses flesh and not spirite and our Lord shal bowe downe his hand and the helper shal fal and he that is holpen shal fal and they shal al be confounded together †Because thus sayth our Lord to me As if a lion should roare and the lions whelpe vpon his praye when a multitude of shepheards shal come against him he wil not feare at their voice and of their multitude he wil not be afrayd so shal the Lord of hostes descend to fight vpon mount Sion and vpon the litle hil therof †As birdes that flie so wil the Lord of hostes protect Ierusalem protecting and deliuering passing and sauing †Returne as you reuolted deeply ô children of Israel †For in that day man shal cast away the idols of his siluer and the idols of his gold which your handes haue made you into sinne †And Assur shal fal by the sword not of man and the sword not of man shal deuoure him he shal flee not at the face of the sword and his yong men shal be tributaries †and his strength shal passe away at the terrour his princes fleing shal be afrayd our Lord hath sayd it whose fyre is in Sion his fornace in Ierusalem CHAP. XXXII The prophet conforteth the Iewes foreshewing that their king Ezechias wil rule wel and prosper but most especially prophecieth of Christ 9. That they shal be reiected for persecuting him 15. and his Church shal prosper BEHOLD “ the king shal “ reigne in iustice the princes shal rule in iudgement †And a man shal be as he that is hid from the wind and hideth himselfe from a tempest as riuers of waters in drought and the shadow of a rocke that standeth out in a desert ground †The eies of them that see shal not be dimme and the eares of them that heare shal harken diligently †And the hart of fooles shal vnderstand knowlege and the tongue of mafflers shal speake readely and plaine †He that is vnwise shal no more be called prince neither shal the deceitful be called the greater man †for the foole shal speake foolish thinges and his hart shal doe iniquitie that he may worke simulation and speake to our Lord deceitfully and make emptie the soule of the hungrie and take away drinke from the thirstie †The vessels of the deceitful are most wicked for he hath framed deuises to vndoe the meeke with the word of lying when the poore man spake iudgement †But the prince wil thinke these thinges that are worthie of a prince he shal stand aboue the dukes †Ye riche wemen arise and heare my voice ye confident daughters geue eare to my speach †For after dayes a yeare you shal be trubled that haue confidence for the vintage is at an end the gathering wil no more come †Be astonied ye riche wemen be trubled ye confident strippe you and be confounded gird your loynes †Moorne vpon your breasts vpon the countrie worthie to be destroved vpon the fruitful vineyard †Vpon the ground of my people shal thornes and bryars come vp how much more vpon al the houses of ioy of the citie reioycing †For the house is forsaken the multitude of the citie is leaft darkenesse and palpablenesse are made vpon the dennes for euer †The ioy of wilde asses the pastures of flockes vntil the spirit be powred out vpon vs from on high and the desert shal be as charmel and charmel shal be reputed for a forest †And iudgement shal dwel in the wildernes and iustice shal sit in charmel †And the worke of iustice shal be peace and the seruice of iustice silence and securitie for euer †And my people shal sitte in the beautie of peace and in the tabernacles of confidence and in wealthie rest †But haile in falling vpon the forest and the citie shal be humbled with lownesse †Blessed are ye that sow vpon al waters sending in the foote of the oxe and the asse ANNOTATIONS CHAP. XXXII 1. The king shal reigne Some expound this whole passage of Ezechias or Iosias kinges of Iuda and of the chiefe princes vnder them but so great effectes as be here prophecied were not fully verified in them but as in figure only of a more excellent king and his principal seruantes that should folovv aftervvards For albeit these vvere very good kinges and had good and vvise counselers gouerners vnder them yet they had not that perfect iudgement nor performed that complete iustice vvherby the subiectes enioyed such peace rest safetie and consolation as be here described by the metaphores and similitudes of men hid from vvinde safe from tempest refreshed vvith waters in their heate and shadovved by a rock from the burning sunne in the desert vvith the like And therfore S Ierom and other Christian Doctors vnderstand it of Christ vvho hath most perfect iudgement and iustice and of his Apostles and other Pastors of his Church vvho by vnction of the Holie Ghost participate more abundantly of Christs grace then did the priestes other rulers in the old testament And so Christian people receiue these benefites of peace rest protection refreshing in soule conscience other spiritual comfortes in Christ by the mysteries of the nevv Testament vvhich the faithful of the old Testament could not receiue by their kinges
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
suffer molestation for these thinges which haue bene done by ignorance †And we haue sent also Menelaus to speake to you †Fare ye wel In the yeare an hundred fortie eight of the moneth Xanthicus the fiftenth day †And the Romans also sent an epistle which is thus QVINTVS Memmius and Titus Manilius legats of the Romans to the people of the Iewes health †Concerning these thinges which Lysias the kings cosin hath granted you we also haue granted †But touching the thinges which he thought good to be referred to the king send ye forthwith some bodie conferring diligently among your selues that we may decree as is conuenient for you for we goe to Antioch †And therfore make hast to write agayne that we also may know of what minde you are †Fate ye wel In the yeare an hundred fourtie eight the fiftenth day of the moneth Xanthicus CHAP. XII VVhiles the Iewes haue peace with the king others stil persecute them 5. which Iudas reuengeth 13. and in Caspâ—n maketh great slaughter and reposeth in Charaâ—a 19. Tenne thousand of Timothees men are slayne 20. whom Iudas pursuing killeth manie in Carnion 34. taketh him but releaseth him againe 27. the like in Ephron 32. Some Iewes are slaine in battel against Gorgias 38. Iudas and his men are purified and gathering the dead bodies finde that some had taken vnlawful spoiles 42. For whose soules he prayeth and causeth sacrifice to be offered THESE couenants being made Lysias went foreward to the king and the Iewes gaue themselues to husbandrie †But they that stayed there Timothie Appollonius the sonne of Gennaius also Ierom Demophon besides these also Nicanor the gouerner of Cyprus did not suffer them to liue in rest and quietnes †And the Ioppites committed a certaine flagicious fact which was this They desired the Iewes with whom they dwelt to goe into the botes which they had prepared with their wiues children as though no secret emnities were between them †Therefore according to the common decree of the citie they agreeing therto because of the peace suspecting nothing when they were gone forward into the depth they drowned no lesse then two hundred †Which crueltie Iudas as he vnderstood to be done vpon the men of his nation commanded the men that were with him and inuocating God the iust iudge †he came against the murderers of his brethren the hauen he set on fire in the night the botes he burnt them that were fled from the fire he flew with the sword †And when he had thus done these thinges he departed as to returne againe and to roote out al the Ioppites †But when he vnderstood that they also which were at Iamnia would doe in like maner to the Iewes dwelling with them †he came vpon the Iamnites also by night and set the hauen on fyre with the shippes so that the light of the fire appeared at Ierusalem two hundred fourtie furlongs of †When they were now departed thence nine furlongs and made their iourney towards Timothee the Arabians fiue thousand men and fiue hundred horsemen ioyned battel with them †And when there was a mightie battel and by the helpe of God it had succeded prosperously the rest of the Arabians that were ouercome besought Iudas that the right hand might be geuen them promising that they would geue pastures and profite them in other thinges †And Iudas thinking in very deede that they might be profitable in manie thinges promised peace and right handes being taken they departed to their tabernacles †And he set also vpon a certaine citie strong with bridges and enuironed with walles which was inhabited with multitudes of heathen of al sortes the name wherof is Caspin †But they that were within trusting in the firmenes of the walles the prouision of victuals dealt the more stackly with reuiling wordes prouoking Iudas and blaspheming and speaking such thinges as is not lawful to speake †But Machabeus inuocating the great prince of the world who without rammes and engines in Iesus time threwe downe Ierico fiercely assaulted the walles †And the citie being taken by the wil of our Lord he made innumerable slaughters so that the poole adioyning of two furlongs in bredth semed to runne died with bloud †From thence they departed seuen hundred fiftie furlongs and they came to Characa to those Iewes that are called Tubianeians †and in those places they tooke not Timothee and nothing being done he went backe hauing left in a certaine place a very strong garrison †But Dositheus and Sosipater who were captayns with Machabeus slewe them that were left of Timothee in the hold ten thousand men †And Machabeus ordayning about him six thousand and placing them by bandes went forth against Timothee who had with him an hundred twenty thousand footemen of horsemen two thousand fiue hundred †And the coming of Iudas being knowen Timothee sent the wemen and children and the other baggage before into the fortresse that is called Catnion for it was inuincible and hard to come by by reason of the straites of the places †And when the first band of Iudas had appeared seare was stroken into the enemies by the presence of God who seeth al thinges and they were put to flight one of an other so that they were rather ouerthrowen of their owne companie and were weakened with the strokes of their owne swordes †But Iudas was exceding earnest punishnig the prophane men and he ouerthrewe of them thirtie thousand men †And Timothee him selfe fel into the handes of Dositheus and Sisipaters partes and with manie prayers he besought that he might be let go aliue because he had parents brethren of manie of the Iewes whom it might happen by his death to be deceiued †And when he had geuen his faith that he would restore them according to the appointmeÌ„t they let him goe without harme for the safetie of their brethren †And Iudas came backe from Carnion hauing slayne twentie fiue thousand †After the flight and slaughter of these he moued his armie to Ephron a strong citie wherin a multitude dwelt of diuerse nations strong young men standing before the walles resisted manfully in this were manie engins and prouision of dartes †But when they had inuocated the Almightie who with his power breaketh the forces of the enemies they tooke the citie and of them that were within they ouerthrew twentie fiue thousand †From thence they departed to a citie of the Scythians which was distant from Ierusalem six hundred furlongs †But those Iewes that were with the Scythopolitans testifying that they were vsed curteously of them euen in the times of miserie that they dealt modestly with them †geuing them thankes and exhorting them also thence forward to be fauourable toward their stock they came to Ierusalem the solemne day of the weekes approching †And after Pentecost they
after this it happened that Manasses an Apostata highpriest by intercession of Sanaballar whose daughter he had vnlawfully maried obtayned licence to build a temple in Garizim which the Samaritanes afterwards pretended to be more ancient then the temple of Ierusalem against which our Sauiour gaue sentence loan 4. v. 22. It was also decided by king Ptolomeus in Alexandria as Iosephus witnesseth li. 13 c. 6. by way of arbitrament finding that the temple of Ierusalem and the Highpriestes therof had a perpetual succession from Salomons time and that their pretence of Iacobs adoring in Garizim was not to the purpose seing there was no succession that temple being lately built Neuertheles the same Ptolomeus to gratifie Onias an other Apostata sonne of good Onias Highpriest and Martyr 2. Macab 4. v. 34. gaue leaue to build an other temple in Aegypt which stood likewise in schisme against the true temple of Ierusalem wresting to their purpose the prophecie of Isaie ch 19. v. 19. In that day there shal be an altar of our Lord in the middes of Aegypt Which S. Ierom sheweth to be vnderstood of the Church of Christ. Before this last schismatical temple and after the former were the Seuentie two Interpreters or Translators of the Hebrew Bible into Greke of whom S. Ierom and al ancient Fathers speake much esteme of very great Canonical auctoritie In the time of the Grecians Monarchie prophane lerning florished more then before and Philosophers abunded but differed excedingly amongst themselues and al erred in the principles both of Natural Moral knowledge For wheras in dede God omnipotent was the only maker of the whole world and al thinges therein al these Philosophers supposed and taught that some material thing was coeternal with God and so they put the same thing to haue bene the beginning of al other thinges Which some say was the water some the Ayre some the Earth some the Fyre some al these foure Elements some the Atomos or indiuisible smal bodies some one thing some an other Wherof S. Epiphanius writeth in compendio contra hâ—reses And the like absurde conceiptes they had of the chiefe Good or Summum bonum Which the Pithagorians thought to be nothing els but a certayne immortalitie of the soule and so as it may stil be in a bodie And therfore seing both men and beastes do dye they held opinion that when a soule parteth out of one bodie it goeth into an other Yea and maketh transmigration from one species or kind to an other As from a mans bodie into the bodie of a horse or an oxe and contrariwise from a brute beast into a man againe and from one beast into an other The Stoikes put the chiefe good in vertues but could reach no further then to a certayne contentment of ioy in their minde not knowing the reward of vertues to consist in seeing God Platonikes or Achademikes conceiued more of God and pure spirites but thought both corporal and spiritual creatures were coeternal with God The Peripatetikes placed the chiefe good or felicitie in the aggregation of best spiritual corporal and worldlie thinges together The Epicures esteemed carnal and bodilie pleasures aboue al. And al these and their folowers iudged so diuersly of the right true felicitie contradicting and condemning ech others opinions that they were multiplied into innumerable Sectes As S. Augustin declareth out of Marcus Varro and opposeth against them al the one assured fayth and iudgement of Gods Church in his 19. booke de ciuit Dei c. 4. And concludeth with the Royal Prophet and S. Paul that their cogitations are vaine which wil haue happines to be in anie other thing but in seing God or to be obtained by anie other meanes without Gods grace And not only before since but also in the same times the auctors of The Bookes of wisdom Ecclesiasticus taught right doctrine against those erronious Philosophers For profession also of true fayth and religion the Machabees both suffered and labored most notably When king Antiochus Epiphanes 1. Mach. 1. v. 43. wrote to al his kingdom that al the people should be one and euerie one should leaue his owne law And whosoeuer should not doe according to the word of Antiochus they should dye Against which most wicked decree and cruel execution therof Gods grace so abunded that v. 65. manie of the people of Israel determined with themselues that they would not eate the vncleane thinges and they chose rather to dye then to be defiled with vncleane meates and that they would not breake the holy law of God so were murthered As is more particularly recorded 2. Mach. 5. v. 14. how there were in the space of three dayes fourescore thousand slayne fourtie thousand in prisoned no lesse sold After this with more pretence of iustice but with more malice endeuoring to terrifie others to draw them to yelde or make shew of conformitie to wicked lawes ch 6. v. 10. Two wemen were accused to haue circumcised their sonnes whom when they had led about through the citie with the infants hanging at their breastes they threw downe headlong by the walles And v. 11. other people were burnt with fire for secretly keping the day of the Sabbath Thirdly v. 18. Eleazarus being vrged to eate swines flesh and intreated by his familiar freindes to make shew of conformitie would neither eate nor feyne to â—aâ—e it but dyed most constantly leauing an example of vertue fortitude Fourthly seuen bretheren and their mother 2 Mach. 7. yelded also their liues in most glorious Martyrdom because they would not yelde conformitie to wicked lawes After which heroical constancie in suffering it was also Gods prouidence that others should shew their fortitude in deliuering his Church from these calamities and dangers For Matthathias of the tribe of Leui and stocke of Aaron Priest and after the apostasie of Iason li. 2. c. 4. v. 10. High-priest lamenting the pitiful state of Gods people with resolute mind and inuinoible corege resisting wicked Antiochus 1. Mach. 2. of iust zele with his owne handes slew one who for feare of death was readie to offer sacrifice to idols withal killed the kings commissioner who came to compel men to committe idolatrie and then gathered troupes to defend so hohie a cause Against whom the enimies fighting on the sabbath dayes killed manie which of scruple would not resist But vpon further consideration the rest resolued to defend themselues also on the sabbath day if they were assaulted Next to him succeded his sonne Iudas Machabeus in both the offices of Highpriest General captaine who as good order required first pursued the wicked towitte amongst his owne subiectes inquiring them out and such as trubled his people them he burned with fire 1. Mach. 3. v. 5. and his enimies were repelled for feare of him al the workers of
waters be found and al frendes shal ouerthrow one an other and then shal witte be hid and vnderstanding shal be separated into his cellar †and it shal be sought of manie and shal not be found and iniustice shal be multiplied and incontinencie vpon the earth †And one countrie shal aske her neighbour and shal say Hath iustice doing iust passed through thee and she shal denie it †And it shal be in that time men shal hope and shal not obtaine they shal labour and their wayes shal not haue successe †These signes I am permitted to tel thee and if thou pray againe and weepe as also now and fast seuen dayes thou shalt heare againe greater thinges then these †And I awaked and my bodie did shiuer excedingly and my soule laboured that it fainted †and the Angel that came that spake in me held me and strengthened me and sette me vpon my feete †And it came to passe in the second night and Salathiel the prince of the people came to me and sayd to me Where wast thou and why is thy countenance heauie †Konwest thou not that Israel is committed to thee in the countrie of their transmigration †Rise vp therfore and taste bread and forsake vs not as the pastour his flocke in the hand of wicked wolues †And I sayd to him Goe from me approch not vnto me And he heard as I sayd and he departed from me †And I fasted seuen dayes howling weeping as Vriel the Angel commanded me †And it came to passe after seuen dayes and againe cogitations of my hart molested me very much †and my soule resumed the spirit of vnderstanding agayne I began to speake wordes before the Highest †and I sayd Lord Dominatour of euerie wood of the earth al the trees therof thou hast chosen one vineyard †of euerie land of the world thou hast chosen thee one ditch of al the flowers of the world thou hast chosen thee one lilie †and of al depthes of the sea thou hast filled thee one riuer and of al the builded cities thou hast sanctified vnto theyself Sion †and of al created soules thou hast named thee one doue and of al beastes that were made thou hast prouided thee one shepe †and of al multiplied peoples thou hast purchased thee one people and a law approued of al thou hast geuen to this people whom thou didst desire †And now Lord why hast thou deliuered one vnto manie And thou hast prepared vpon one roote others and hast dispersed thy onlie one in manie †and they haue troden vpon it which gainesayd thy couenants and which beleued not thy testamentes †And if hating thou hatest thy people it ought to be chastised with thy handes †And it came to passe when I had spoken the wordes and the Angel was sent to me that came to me before the night past †and he sayd to me Heare me and I wil instruct thee and harken to me and I wil adde before thee †And I sayd Speake my Lord. And he sayd to me Thou art become excedingly in excesse of minde for Israel hast thou loued it more then him that made it †And I sayd to him No Lord but for sorow I haue spoken for my veynes torment me euerie houre to apprehend the pathe of the Highest and to search part of his iudgement †And he sayd to me Thou canst not And I sayd Why Lord To what was I borne or why was not my mothers wombe my graue that I might not see the labour of Iacob the wearines of the stocke of Israel †And he sayd to me Number me the thinges that are not yet come and gather me the dispersed droppes and make me the withered flowers grene againe †and open me the shut cellars bring me forth the blastes inclosed in them shew me the image of a voice and then wil I shew thee the labour that thou desirest to see †And I sayd Lord Dominatour for who is there that can know these thinges but he that hath not his habitation with men †And I am vnwise and how can I speake of these thinges which thou hast asked me †And he sayd to me As thou canst not doe one of these thinges which haue bene sayd so canst thou not finde my iudgement or in the end the charitie which I haue promised to the people †And I sayd But behold Lord thou art nigh to them that are nere the end and what shal they doe that haue bene before me or we or they after vs †And he sayd to me I wil resemble my iudgement to a crowne As there shal not be slacknes of the last so neither swiftnes of the former †And I answered and sayd Couldst thou not make them that haue bene and that are and that shal be at once that thou mayst shew thy iudgement the quicker †And he answered me and sayd The creature can not hasten aboue the Creatour nor the world sustayne them that are to be created in it at once †And I sayd As thou didst say to thy seruant that quickening thou didst quicken the creature created by thee at once and the creature susteined it it may now also beare them present at once †And he sayd to me Aske the matrice of a woman thou shalt say to it And if thou bring forth children why by times Aske it therfore that it geue ten at once †And I sayd it can not verily but according to time †And he sayd to me And I haue geuen a matrice to the earth for them that are sowen vpon it by time †For as the infant bringeth not forth the thinges that perteyne to the aged so haue I disposed the world created of me †And I asked and sayd Wheras thou hast now geuen me a way I wil speake before thee for our mother of whom thou toldest me yet she is yong now draweth nigh to old age †And he answered me and sayd Aske her that beareth children and she wil tel thee †For thou shalt say to her Why are not they whom thou hast brought forth now like to them that were before thee but lesse of stature †And she also wil say vnto thee They that are borne in the youth of streingth are of one sort and they of an other that are borne about the time of old age when the matrice fayleth †Consider therfore thou also that you are of lesse stature then they that were before you †and they that are after you of lesser then you as it were creatures now waxing old and past the strength of youth †And I sayd I besech thee Lord if I haue found grace before thine eyes shew vnto thy seruant by whom thou doest visite thy creature CHAP. VI. God knowing al thinges before they were made created them 54. for man and considereth the endes of al. AND he sayd to me In the beginning
called Iechonias reigning but three monethes was caried into Aegypt where afterwards he dyed 4. Reg. 23. v. 34. and Eliakim otherwise called Ioakim his brother was made king Who in the third yeare of his reigne was caried into Babylon 4. Reg. 23. v. 34. 2. Par. 36. v. 4. 5. and with him Daniel and the other three children Dan. 1.  Daniel begane to prophecie also verie young in Babylon and continued after  Zaraias  Shortly after which time happened the historie of Susanna Dan. 13.  the relaxation from captiuitie    And the same Ioakim after his reigne of three yeares liued other eight yeares in captiuitie 4. Reg. 24. v. 1. 2. Par. 36. v. 4. 5. A certaine captaine picking a quarel apprehended Ieremie and by consent of principal men cast him into a dungeon the king not knowing therof 4. Reg. 25. Iere. 37. 38. Ezechiel prophecied also in the captiuitie in the countrie nere to Babylon a 3383.  Ioachin otherwise Iechonias a Ioachin called also Iechonias sonne of the former Iechonias or Ioachaz reigned but three monethes was caried into Babylon with him Ezechiel the Prophet and others And his vncle Matthanias otherwise named Sedecias was made king who reigned eleuen yeares 4. Reg. 24. 2. Paral. 36. Ismael killed Godolias the gouernour and others 4. Reg. 25. Iere. 41.  b 3394. Iosedech  b In the eleuenth yeare of Sedecias when king Iechonias the younger was prisoner in Babylon Ierusalem was taken the Temple destroyed and the people caried captiue into Babylon 4 Reg. 25. 2. Paral. 36. In the meane time Daniel was in singular great estimatiō both with the faithful people and Paganes and was aduanced to auctoritie as also by his meanes the other children for which they were enuied and persecuted but were miraculously protected Dan. 1. ad 7. 13. 14. Manie Iewes fled into Aegypt and fel to idolatrie resisting contemning Ieremies admonitions to the contrarie Iere. 42. 43. 44.  THE END OF THE FIFTH AGE THE BEGINNING OF THE SIXTH AGE Anni mūdi High-priests The line of Dauid The sacred historie Schismes and infidelitie Scriptures c 3418. Iesus sonne of Iosedech From the captiuitie the Iewes had no kinges but the line of Dauid continued in these persons from Iechonias to Christ c In the captiuitie by diligence of the prophetes manie Iewes had great zele in true religion And about the 24. yeare of the captiuitie Assuerus otherwise called Astiages made Esther Quene and wicked Aman seeking to destroy al the Iewes in those partes was himself hanged on the gallowes which he had prepared for Mardocheus Esther 7. c. When the Monarchie came to the Chaldees by the powre of Nabuchodo nosor king of Babylon there was greatest confusion of manie goddes and of al kindes of idolatrie The historie of Esther Mardocheus and Aman written in the booke of Esther in the captiuitie d3420  Salathiel d Euilmerodach deliuered Iechonias or Ioachin from prison and enterteyned him as a prince 4. Reg. 25. v. 27.   e3464   e Baltazar being slaine Darius king of Medes Persians possessed Babylon Cyrus succeding Darius released the Iewes from captiuitie and gaue licence to Zorobabel Iesus to reduce the people into Iurie     Zorobabel 2. Paral. 36. v. 22. 1. Esd 1. And great dissention among the more lerned Grecians For the Pithagorians put their chief happines or Summum bonum in the immortalitie of the soule The Stoiks in moral vertues The Achademikes cōceiued much of pure spirites as Angels but could affirme nothing The Peripatetikes placed the consummation of al in the aggregation of spiritual corporal and worldlie prosperitie  f3465   f The Iewes being returned into Ierusalem sette vp an altar and offered sacrifice 1. Esd 3. v. 2.  Esdras write the relaxation of the Iewes from captiuitie And Nehemias the reparation of Ierusalem g3466   g The next yeare they begane to build the temple 1. Esd 3. v. 8.   h3469 Ioachin  h Attaxerxes otherwise called Cambyses also Assuerus forbade to perfect the temple And Iesus the Highpriest returned into Babylon 1. Esd 4. v. 7.     Abiud    i3470   i Daniel vnderstood by vision that Christ should come within seuentie wekes which make 490. yeares from the perfecting of the temple the walles of Ierusalem Dan. 9. v. 25. The schismatical Samaritanes opposed against the building of the temple 1. Esd 4.  k3490 Eliasib  k Aggeus Zacharias the prophets exhorted to build the temple 1. Esd 5. The Saduces acknowleging only the fiue bookes of Moyses reiected al other Scriptures and denied the resurrection Aggeus Zacharias l3500   l Iudith killed Holofernes either about this time or in the dayes of Manasses before the captiuitie Praefat. Iudith The Scribes expounded holie Scriptures sophistically Iudith either here or before the captiuitie m3502  Eliacim m The temple being perfected Malachias who is supposed to be Esdras exhorted to offer sacrifice with sinceritie Mal. 1. 2. The Pharises were precise in the letter corrupting the sense making large hemmes of their garments often washing themselues and the like Malachias n3508   n And Nehemias brought the kings Edict for the reparation of Ierusalem 2. Esd 2.   o3509   o Esdras Nehemlas and others labored in repayring Ierusalem but were often interrupted 2. Esd 3.   p3530  Azor. p About this time the citie was wel repayred with three walles 2. Esd 3. 7. And so by the iudgemēt of some expositers the count of seuentie wekes begane according to the prophecie of Daniel ch 9. v. 26.    Ioiada     q 3504. Ionathan  q Nehemias returning from Persia or Chaldea into Iurie found thicke water for the fire which Ieremie had hid in a deepe caue 2. Mach. 1. v. 20. 23.    Iaddus Sadoc r Alexander the great honored Iaddus the Highpriest Ioseph li. 11. c. 8. Antiq.   r 3644.   s Onias a most zelous godlie Highpriest 2. Mach. 4. was persecuted by Simon a church warden slaine by Andronicus a courtly minion v. 34. And after his death prayed for al the people ch 15. v. 12.   s 3689. Onias Achim t Iesus the sonne of Sirach writte the booke of Ecclesiasticus in the time of this Simon Highpriest as semeth ch 50. v. 24. 25.    Simon Priscus  v The seuentie two Interpreters being sent by Eleazarus Highpriest to Ptolomeus Philadelphus king of Aegypt translated the Hebrew Scriptures into Greke Sanaballat a Grecian obtayned licence for his sonnein law Manasses the Apostata high-priest to build a temple in Garizim Ioseph li. 11. c. 8. Antiq.  t 3700.   w An other Iesus Nephew of the former translated Ecclesiasticus into Greke Prolog Eccli Ananias an other false
made S. Peter the rocke therof b. 5. 77. Rodde of Aaron brought forth buddes flowers and fruict a 359. Rome begane to be built about the yeare of the world 3. 71. b. 1089. Romane Monarchie was greater then the former b 792. 1003. Ruth a Moabite prefigured the vocation of Gentiles a 564. She was very commendable for her vertues a 569. A comforte to the Gentiles in that Christ descended from her b 473. S Sabbath daie that is our saturdaie instituted a 7. 216. 250. 307. 430. 756. b 947. Sackcloth worne for penance a 774. 802. 977. 1021. 1042. 1080. b 501. 795. 824. 838. Sacramentes of Circumcision a 65. of hostes for sinne 267. of consecrating Priests 275. of diuers washinges and purifications 288. and manie others in the old Law More in number lesse in effect then the Sacramentes of Christ a 705. Sacramentes of the New law for most part were prefigured in the old Testament a 199. 32. 705. Sacrament of the Eucharist was prefigured a 150. 188. 210. Sacrifice is due to God only as Lord of al creatures a 5. 31. 47. 198. 262. b 424. 842. 993. And to no creature how excellent soeuer a. 15. 219. 528. 705. Sacrifice is the proper office of a Priest a 57. Three kindes of Sacrifices a 262. Sacrifice ordained for three causes a 264. b 581. Diuers for diuers sinnes a. 267. for diuers feastes a 380. with distinct hostes appointed by the Law a 425. Sacrifice in beastes birdes and other thinges mystical a 60. 362. Sacrifice by the Law of Moyses limited to one place a 423. 510. 707. 873. by dispensation in other place s. a 519. 545. 707. 893. And in the new Testament one online Sacrifice in al places of the world b 884. 993. Sacrifices of the old Law to be changed b 69. 98. 884. 993. Sacrifice of the Eucharist perpetual to the end of the world b 280. 544. 885. 993. Sacrilege seuerely punished b. 953. Sacrilegious murther reuenged a 908. Sainctes are to be honoured a 8. 34. 218. 531. 935. b 252. Are lawfully and profitably inuocated a 33â— 245. 710. 1068. 1110. b 503. 541. 575. 697. 778. 987. 996. They may know our thoughtes a 605. 107. b 541. 578. Salathiel the sonne of Iechonias and father of Zorobabel was borne and died in the captiuitie of Babylon a 824. 947. 951. b 865. Salomon signifieth Pacifier was also called Ecclesiastes the Preacher and Idida beloued He writte three bookes b 333. 334. He was also called the Gatherer b 314. Lamuel b 315. He prefigured Christ in diuers respectes a 856. b 131. 166. Salomon deposed Abiather by extraordinarie commission a 692. Salomons saluation is doubtful a 732. 866. b 354. Salt signifieth discretion and was required in euerie sacrifice a 265 361. It maketh ground barren a 537. Saluation dependeth vpon grace and merites a 33. b 267. 994. See workes meritorious Samaria the head cittie of the tenne Tribes a 737. Samaritanes Schismatiques a 734. fel into manie sectes a 744. 798. 941. Samson a Nazareite and a figure of Christ a 545. 553. He did manie strange great thinges a 548. c. He sinned not in killing himself with the Philistimes a 553. c. 941. Samuel of the tribe of Leui prophecied a childe a 574. He annointed Saul King a 590. Also Dauid 604. He appeared after his death a 631. b 441. Sanaballat procured licence for Manasses to build a schismatical temple b 960. 1000. Sapiential bookes teach the way to serue God b 267. Al fiue are Canonical Scripture b 268. Saraias Highpriest slaine in Rebla a 816. b 997. Satisfaction a 32. 270. Sauiour properly perteineth to Christ is also attributed to some men a 128. 521. Saul the first King of the sraelites began wel a 587. 595. He afterwards offended in disobedience and presumption a 596. 602. 837. He was releeued in spiritual afflition by Dauids musique a 704. Of great enuie he hated and persecuted Dauid a 610. In distresse he consulted a Pithon spirite a 629. And in desperate extremitie killed himselfe a 635. Scandal hurteth the weake not the perfect b 233. Schisme and heretical conuenticles must be auoided a 355. 358. 510. 511. 756. 771. 887. 896. 949. b 56. 232. 238. 526. 696. 710. 777. 862. 894. 896. Schismatical Temples in Garizim and in Egypt b 800. 960. 1000. Schoole of paganisme was set vs in Ierusalem by Iason an Apostata b. 955. Scriptures are of most eminent auctoritie a 3. They haue foure senses a 4. Yea many literal senses b 19. 188. Mystical sense is sometimes as certaine as the literal b 8â—1 They are hard to be vnderstood a 3. 16. 22. 46. 115. 435. b. 214. 216. 485. 490. 674. 680. 758. Scriptures seeming contrary are reconciled by tenne rules a 820. They can not in deede be contrary one place to an other ibid. b 293. They are best expounded by the holie Fathers a. 251. b 14. Secresie iustly enioyned or promised bindeth in conscience b 434. Sectes of Panimes Barbarisme Scythisme and Grecisme a. 48. Manie Sectes also of the Schismatical Samaritanes a 798. 941. Innumerable amongst the Grecians b 1000. Sepulchers a 33. 151. 515. Christs sepulcher glorious b. 468. 527. Serpentes most craftie a. 9. Serpent of brasse erected for curing infirmitie a 336. b 366. Afterwards broken in peeces a 799. Seruice of false goddes doth not appease them a 915. Seuen times signifie seuen yeares b. 783. Seuentie two Interpreters of the Hebrew Bible into Greke b 1000 Shamfastnes is sometimes good sometimes vicious b 379. Simon High priest and general captaine b 936. 1003. Simonie committed by Giezi a 770. Sinne entred by enuie of the Diuel a 11. Sinnes before the floud were great in foure respectes a 23. Sinnes of commission and omission a 272. b 820. Sinnes lesse and greater or venial and mortal a 401. 407. b 399. Sinnes of al sortes must be punished a 9. 33. 40. 351. 685. 512. 894. b 65. 95. 188. 345. 413. 459. 535. 557. 569. 576. 591. 631. 719. 817. 888. Sinners for punishment are suffered sometimes to fal into other sinnes a 455. 463. 492. 577. 910. b 389. 572. 679 697. 808. 833. Al sinnes are remissible during this life a 577. 798. 1031. b 65. 188. 328 552. 579. 666. 706. Some sinners are of the Elect and shal be called and iustified b. 8â—1 Sinful people are often vnconstant b. 627. Slouth breedeth contempt in this life and damnation in the next b. 404. Sodome and Gomorrha were destroyed with brimstone a 70. Sonnes of God are the faithful godlie people a 20. Sophonias prophecied the captiuitie of the two tribes b 861. Soules of men are dayly created a 6. b 3â—8 Soules departed may be releeued by Sacrifice and prayers a 33. 202. 637. 711. 995. b 24. 284. 979. 996. Soules sometimes appeare assuming bodies after death a 632. Spartians otherwise called Lacedemonians descended from Abraham b 933. 934. Succession a special proofe of true doctrine b 926. 934. Succession of spiritual Gouernors prooueth their
ment only of those that persist impenitent and obstinate The fourt part The prayses of Iudith who with al the people praise God :: Iudith was a special figure of the B. Virgine Marie to whom these praises perteyne in more eminent sorte then to anic other creature S. 〈◊〉 bertâ—s Carneteâ—sis :: S. Ephreâ—â— ser de 2. A â—â—ontu citeth this place as holie scripture so testifying this booke to be canonicaâ— :: Such giantes as were before Noes floud Gen. 6. :: Nor such as were after Num. 1â— Deut. â— :: Euerlasting torments of fire wormes perteyne to the damned bodies S. Aug. li. 21. c. 4. ets â—â—uit and greater paines to the damned soules especially the losse of Gods vision :: In the Greke â— 11. Manie deâ—red her to mariage :: Liuing in al 105. yeares she was widow about sixtie nine for when she slew Holofernes she was about fourtie yeares old ch 10. v. 18 and her husband was then dead three yeares and a halfe before â—h 8. v. 4. Iudith an example of holie widowhood Manie incitementes concurring to the contrarie made her widowhood more excellent Deu. 25. v 5. Ruth 3. v. 12. widowhood an Euangelical counsell Melite S. Atha S. Greg. Nazian Origen apud Euseb lib 6. c. 25. hist This whole booke is canonical The contentes VVritten by Mardocheus Diuided into â—â—ure partes This booke is read at mattins the last weeke of September The first part beginneth in the 11. ch A B :: Modestie and temperance amongst heathen people condemneth Christianes that vrge men to drinke immoderatly and so cause them to be drunke S. Au. Ser. 231. â—32 de tempore The end of immoderate feasting is commonly browling Here the king became furious and the queene was diuorsed from him :: Brentius approueth the sentence of this parasice but Iosephus li. 11 c 6. Macrobius li 7. c. 1. Saturn S. Ierom ad Rustic and S. Ambrose l. de â—â—hâ— c. 14 iudge the queenes refusal lawful and agreable to the Persians lawes which prohibited maried weâ—â— to come in sight of other men in great assemblies neither had the king iust cause to break that law for pleasing his phansie in his drunken humour v. 10. Luther also wresteth this example in fanoure of adulterie par 2. de diuortio folio 177. Editionis â—â—itenber 〈◊〉 1553. 4 Reg. 24. :: Deut. â— v. 3. Israelites are forbid to marie with Gentiles yet when there was no danger to be peruerted and great hope of good Esther by Mardocheus counsel consented to marie king Assuerus though otherwise she detested the bed of the incircumcised and of euerie stranger â—h 14. v. 15. K. Dauid also maried the kings daughter of Gessuâ— 2. Reg. 3. v. 3. :: Mardocheus hearing suspicious wordes and obseruing their actions sawe that they intended euel and informed the King wherby their â—â—eson was disouered Rab. â—alom Iosep * C ch 12. v. 1. D :: Aman exacted such honour as heathen people gaue to their lesse goddes which was also idolatrie for Mardocheus was willing to giue him ciuiâ— honour euen to kisse the steppes of his feete but feared and refused â—o geue Godlie honour to him ch 13. v. 13. 14. S. Thâ— 2. 2. q. 84. a. 1. :: Such is the preposterous â—nrie of rancour to appoint the day of executing his malice before he had got the kings decree The second part The Iewes danger to be massacred * E ch 13. v. 1. :: The letter at large is in the seuen first verses of the 13 ch of which this is the summe F The third part The deliuerie of the Iewes from danger :: The first and best remedie in distresse is to do workes of penance for sinnes coÌ„mitted 1. Cor. 11. 〈…〉 :: Great confidence in Gods helpe when mans helpe fayleth and in dede this meanes by mouing the kings haâ—t to grant Esthers petition was Gods special worke * G ch 1. v. 1. H * I ch 15. v. 4. K :: This prudence in delaying to propose her petition increased the kings desire to know it moued him to promise more assuredly so bond him the more to accomplish it :: Gods eye which neuer slepeth saw whath Aman intended and for execution of his owne diuiue iustice vsed this meanes bâ—y subtracting slepe that time from the king and inspiring his mind to heare the histories read and to reward good seruice donne Ioseph :: Ambicious men are most bâ—â—nde in conceite of their owne deserts and fortunes :: Either they had read Gods promise to the Iewes Gen 13 15. c. or coniectured this by humaine prudence :: After three-dayes fast of al the Iewes with prayers and other workes of penance Esther asked and obtained the saftie of the whole people more precious to her then halfe of the kingdom :: Horrour of a guiltie conscience is commonly the first torment of a sinner S. Chrissocons 4. de Lagaro :: VVhat litle trust in false freindshipe when bad men once fal into disgrace :: Such honour is due to kinges yea though they be Infideles because they haue terrestrial maiestie and authoritie from God And the contrarie opinion and behauiour of heretikes vvhich despice Dominion and blaspheme Maiestie is condemned by S. Iude in his Epistle v. 8. * Lch. 16. v. 1. M :: VVhere no more danger remaineth remission of iniuries is more commendable then reuenge but where malice continueth and new danger may probably ensue iustice is necessarie and afterwards peace may be made more securely S. Bernad ser 2. dâ— verb. Apost :: In the â—iâ—a slaughter Amans tenne sonnes were slayne and afterwards also hanged v. 14. The fourth parth Other thinges folowing their deliuerie from danger :: The Iewes in Susan kept the fiftenth day holie v. 18 those that dwelt in other places kept the fourtenth day :: A feast instituted by Mardocheus was accepted and obserued by al the Iewes as a constitution agreable and not contratie to the law Deut. 4. v. 2 12. v. 32. Psal 76. Great and maruelous changes by the power of God D. Tho. prologo in Epist Canonic Esther a figure of our B ladie And of the Church :: S. Ierome here aduertiseth the reader that he found al hitherto in the Hebrew And the parcels which folow only in the Septuaginta Greke Edition which either they translated out of the Hebrew or added by inspiration of the Holie Ghost * The Greke of the 72. Interpreters A :: Except the 72. The first part The presage and occasion of Esthers aduancement and Amans persecuting the Iewes :: Mardocheus had this dreame before Amans aduancement or his owne and the peoples danger 4. Reg. 24. :: Mardocheus was a good dragon and Aman a bad one :: Esther by her fountaine of teares and humble supplication quenched a great flame of Gentiles against the Iewes ch 10. * B chap. 1. v. 1. C :: Here it appeareth that Aman was a fauourer of traitors of perhaps of the same conspiracie * D ch 3.
him in that solemnitie But this voice of our Lord vpon vvaters is rather verified of our Blessed Sauiours owne preaching with g maiestie h thundering by his Apostles vpon i manie vvaters manie nations k in povvre of miracles l in magnificence preaching as hauing in dede powre not as the Sâ—râ—hes and Pharises Mat. 7. v. 29. m breaking cedars among innumerable others conuerting highest Potentates n of Libanus Emperoures kinges and greatest Princes of the world o as a calfe of Libanas so meekly submitting them selues to Christs yoke and spiritual obedience of his Church p Al which is done by Christ our Lord the beloved of God q as the sonne of vnicornes is most tenderly beloued by the parentes r This voice of our Lord diuiding the flame of fire the Holie Ghost proceding from the Father and the Sonne came vpon the Apostles as in diuided tongues of fire Å¿ wherwith the dâ—â—â—rt the Gentiles of the wide and wild world vvere shaken and moued t the desert of Cades some of the Iewes also compunct in hart with remorse of conscience hearing the voice of S. Peter and other Apostles v The same voice of our Lord preparing hartes inspiring the mindes of men with spede like hyndes and does to ascend the high hilles of free and perfect life in contemplatiue vertues vv So our Sauiour shal discouer the thicke vvoodes reueile the hidden Mysteries of the old Law by preaching Christian doctrine and vse of Christian Religion x in his holie Temple the Catholique Church wherin al true Christians shal glorifie God y making the great abundance of people who are like the sea vvhen it ouerflovveth the land to dwel in the same Church z Christ our Lord sitting ruling king ouer al foreuer a by his grace geuing streingth to his people to passe through the tentations of this life b and blesse the iust vvith eternal peace in heauen 〈…〉 Dauid rendereth thankes for his establishment in his kingdome The 8. key a The general name of Psalme common to this whole booke conteyning in al 150. is more particularelie appropriated to some which more specially were playde vpon musical instruments as on the Psalter Harpe c. Others are called Canticles which were most vsuallie songue with humaine voices So this called a Psalme of Canticle signifieth that voyces begane the musike and instruments were adioyned As contrariwise others are called Canticles of Psalmes where instruments begane and voices folowed b After manie great tribulations King Dauid prospering built an excellent house or palace 2. Reg. 5. v. 11. Paralip 14. v. 1. And at his first dwelling therein made this Psalme beginning himselfe to sing the same with voice other musitians ioyned with him in the praises of God and thankesgeuing for his benefites c Though God in himselfe is most high and neither nedeth nor can be exalted by men yet the royal prophet knew it vvas his dutie to sing thankes and praises to him d for his deliuerie from manie trubles and dangers e not suffering his enemies to be delighted in his ruine f conserued my bodie in health amoÌ„gst innumerable dangers g Preserued my soule from greater daÌ„gers of sinnes and so from hel h Ye that are iust and holie praise God for it from vvhom it cometh and not from your selues i confesse his mere goodnes vvithout your desertes k vvhen he is angrie l yet he meaneth vvel vnto vs. m The state of a iust mans life is often changed from sorovv to comforte and from comforte to sorovv n Though vve suppose our selues firmly established o yet God of his good vvil tovvardes vs sometimes geueth strength and corege p sometimes suffereth vs to our ovvne vveakenes q therfore we must stil crie and pray for Gods helpe r in manner here expressed of the like Å¿ finally in this my good state t I shal alvvayes confesse and praise thee How to pray in affliction The 7. key a Perteyning to the new Testament b especially to the iust trubled and almost distracted in mind in great affliction See v. 23. c How greuously soeuer I am afflicted yet I trust in thee d therfore I pray thus 〈◊〉 70. e I offer and resigne my selfe to thee f The first preceptis to lerne of our elders â—â—â— 23. g not suffered me to be shut vp h al my partes external and internal body and mind are trubled i My freindes dare not conuerse with me lest they incurre displeasure for my sake k Make thy â—â—â—ht so â—hine in my soule that I may vnderstand that is right l and through thy mercie deliuer me from the force of myne aduersaries m 〈…〉 ly â—â—hauing themselues â—â— if they had no superior neither in earth nor in heauen to whom they shal at last render account n and abusing their present powre and authoritie which they haue of God o As yet in this present life the reward of the iust is hidde p but shal be made manifest in sight of al men q In the meane time the iust is in great estimation in the secrete knowledge of God r title of honoure as we speake to a king your maiestie or to a noble man your Lordâ—hippe Å¿ in myn extreme affliction being almost distracted in my mind I said that in reason I would not haue sayd Holie Iob spake some thinges in such state of affliction ch 3. 42. t the prophet or other iust person exhorteth al the seruants of God v to constancie vv long animitie x and final perseuerance to the end The second poeâ—â—tential Psalme The 7. key a This Psalme sheweth how Dauid was brought to vnderstand his sinnes to confesse bewayle and obtaine remission of them b The first blessing of a sinner is the forgeuenes of his sinnes â—om 4. â— Pâ—â— 4. c by charitie which couereth themultitude of sinnes 1. Pet. 4. d Satisfaction beâ—â—g made e VVhen sinners repent sincerly without guile then God forgeueth without which cooperation nonâ— is iustified f because I acknowledged not my greuous sinnes I was stil sore afflicted “ Waxed as if they vvere old g though otherwise I ceased notto pray but without any fruict or good effect h thy diuine prouidence reducing me i by remorse of myn owne conscience which telleth me that I deserue al this affliction k therfore I do no longer disseÌ„ble with men nor am silent to thee but expresly acknowlege my sinnes l As I do now recal my selfe being stricken with Gods heauie hand so must euerie one that wil be purged from his sinnes and sanctified pray to thee when he is afflicted m Though calamities be meruelous great like to a diluge n yet they shal not opresse him that relieth vpon God o God speaketh promising by these tribulations to geue his seruants vnder standing and instruction p with perpetual protection q Be not therfore careles like to brute beastes but consideratiue of your actions r The Prophet or anie iust soul besecheth God to held this
straict hand of discipline ouer sinners for their conuersion Å¿ Sinners deserue much punishment t but repenting and trusting in God shal finde his mercie v The end of true penance is ioyto which therfore the prophet inuiteth al penitents Vexation geueth vnderstanding Sinne must be punished Good workes are of graâ—e in epist ad Ro. c. 4. Protestantes expound this place contrary to many other clere places contrarie to the exposition of ancient fathers God couering or not imputing sinne doth quite take them away The contrarie doctrin is iniurious to God to Christ to holie Scriptures to glorified S inctes Sincere repentance is a necessarie dispotion to remission of 〈…〉 e. After remissioÌ„ it is satisfactorie and meritorious The perfectioÌ„ of Gods workes described The 2. key a not in your selues b praise is not comelie in the mouth of a sinner Eccli 15. c in mortification offering your bodies a liuing hoste Rom. 12. d of this instrument this booke is called the Psalter and it signifieth the obseruation of the tenne commandments without which no praise pleaseth God e praising God for the grace of Christ in the new testament f Gods rules and precepts are most iust and right g he performeth whatsoeuer he promiseth h God euer ioyneth these vertues together i Gods word iâ— omnipotent k vnknowen â—â— riches hid in secrete places As in Babylon he confounded their tongues m his absolute wil is alwayes fulfilled n the people of Israel in the old testament and Christians of al nations in the new o Gods per petual prouidence p Gods wisdom infinite q No powre in earth is of anie force without God r of his master Å¿ or of him selfe t O God which hast al perfection shew thy mercie in protecting and sauing al that trust in thee Gods prouidence The 3. key a His proper name was Achis 1. Reg. 21. but al kinges of Palestina were called Abimelech as pharao in Aegypt Nâ—huchodonosor in Babylon This Psalme is also composed in order of tho Alphabet b I prayse God c both in prosperitie and aduersitie d when I serue our Lord my soule shal be praised in his seruice e Euerie man be he how poore soeuer when he prayeth shal be heard f the proper guardian Angel of euerie one g with filial feare h the rich of this world setting their mind vpon their wealth are poore in spiritual giftes i Euerie one desireth to be happie but he in dede shal be happie that fleeth from euil and doth good k God seing almens actioÌ„s intentions wil render as they deserue l Though the iust some for a time to be forsaken yet God that geueth them internal streingth wil at last reward and crow 〈…〉 them his owne giftes m for their sinne they are suffered to fal into more sinne n contrariwise those that accept of his grace shal finally not offend A secret great misterie in the title of this Psalme Iuc 2. Some become vvorse some better by Christ Sacrifice and Priesthood changed God most high is become lovve He is our sacramental meate Christ leaft the Ievves receiued the Gentiles The real presence of Christ in the Sacrament Catech. Râ— p. 2. â— â— q. â—4 Not only faith but good vvorkes with faith iustifie Christs persecution The 5. key a Dauid signifieth beloued desiderable or strong of hand that is Christ aboue al beloued of God desired of man the strong conquerour of death and hel S. Aug. in hunc locum b By way of imprecation heprophecieth that God wil ouerthrow the persecutors of Christ and of Christians c Offensiue d denfensiue e preoccupate and preuent the malice of the persecutor f Such a punishment and confusion shal fal in the end vpon al the malicious after that the iust shal haue ouercome tribulations g In the time of truble in hope h after deliuerie in eternal saluation i such false witnesses did rise against Christ Mat. 26. k thinges that were not for God himselfe that knoweth althinges knoweth not that which neither was is nor can be l they made priuation of my life verified in Christ not in Dauid for he was killed by his enemies m Al our Sauiours life was penance for others needing none for himselfe n Christ the good Samaritane that releeued the wounded man Luc. 10. o al this was fulfilled according to the letter in our Sauiours passion p al this was fulfilled according to the letter in our Sauiours passion q al this was fulfilled according to the letter in our Sauiours passion r Our Lord knoweth not anie iust cause why the Iewes so persecuted him for they had no iust cause but meere malice Å¿ as Psal 21. and Mat. 27. God why hast thou forsaken me not deliuered me from temporal death nor yelded me such consolation as thou gauest other Sainctes in their agonies t a prophecie of Christs resurrection v Prophecie of the Catholique Church as Psal 21. w This place is applied by our Sauiour to himselfe Ioan. 15. x The Pharises and Herodians said Master we know that thou art a true speaker c. meaning to intrappe him with treason Mat. 22. y The same Pharises and Priestes iudged him woorthy of death and procured the people to â—rie Crucifie him crucifie him z Againe his Resurrection is prophecied a At the day of iudgement the wicked shal receiue sentence of damnation b the blessed of eternal glorie Gods prouidence The 3. key a More specially describing the state of men in the new testament then in the old b instruction for Dauid not as a king or a prophet but as the poore seruant of God c wittingly and resolutely preferring wicked life before vertuous d God so â—ateth sinne committed of meere malice that he commonly reiecteth such sinners and more often offereth new grace to those that sinne of frailitie or ignorance e Some ignorance is inuincible wheÌ„ one hath a good wil to lerne doing his endeuour to knovv the truth in doctrin his dutie in manners but can not get knowlege therof and then he is excused before God though he erre in opinion or in fact others are negligent to lerne and their error is grosse ignorance and is a sinne greater or lesse according to the importance of the thing which they ouhgt to knovv Others are more vvilful desiring to be ignorant that they may sinne vvith the lesse remorse or repining of their ovvne conscience and this is affected ignorance and most hainous and odious sinne For which God often leauing them destitute of ordinarie grace which he geueth to others they fal into reprobate sense and into more horrible sinner f God doth not vtterly shut vp his mercie from the most wilful wicked sinners but geueth them sometimes good motions and sufficient helpe that they may repent be iâ— stified saued if they do not wittingly harden their owne hartes and stil wilfully repel Gods grace g For so God pomiseth vvho
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
spirite the perfections which he wisheth in Christ in maner of congratulating describeth his fortitude fighting against the diuel for the Church n purposing o prosecuting p and perfecting the conquest and so establishing thy spiritual kingdome q Not vvith warlike armour of this world but by assaulting the aduersarie with truth r defending thyseâ—fe and thy souldiers with the shield of mildnes Å¿ and striking the enemie with the sword of iustice VVhich right force of spiritual fight hath meruelous good successe t Preaching of Christs Gospel his grace mouing the hartes of the hearers is liuelie and forcible more pearcing then anie two edged sword v The example of people conuerted shal moue the hartes of the aduersaries to come also vnto the truth w Christs kingdom shal haue no end Luc 1. v. 33. x Thou defendest and rewardest the good finally forsakest and punishest the wicked y more peculiarly the God of Christ by hypostatical vnion z Diuers kinges as Dauid him selfe Iosaphat Ezechias and Iosias were as godlie as Salomon and perseuered good to the end which is doubted Salomon did not but Christ incomparably was annointed indued with al graces aboue al kinges a Mortification which conserueth from putrifying b humilitie aswaging pride c being smal in the first spring grovveth great d humanitie assumpted and sanctified persons in vvhom Christ dwelleth as in cleane shining odoriferous houses e sincere faithful soules more deare to their spouse Christ then daughters of temporal kinges f The Catholique Church in faith purified as gold g vvith varietie of states as Clergie Laity and diuers sortes of religious Orders and other professions al vnited in the same faith hope and charitie h carifully al that Christ thy spouse speaketh to thee by his Spirite i diligently put the same in practise k vvith al obedience and readines and returne not to former infidelitie noâ— to corrupt life l Christ loueth the Church adoined with his giftes m and mutually his true children loue and serue him n Manie of al nations submitle themselues and al that they haue to Christ o Internal vertues are most especial ornaments p exterior are required to edifie others in diuers sortes of vertues q By this meanes manie more are conuerted to christianitie r and one countrie inuiteth and draweth another Å¿ As Apostles came in place of Patriarches and Prophetes so stil Bishops and Priestes succede in the Church pastors and gouernours therof t These pastores shal stil teach the true Christian doctrin v and stil there shal be Christian people that wil folow and professe the same Caluin expoundeth this Psalme contratie to S. â—aul No saluation out of the Church Perpetual succession of Byshops in place of the Apostles The Church prospereth also in persecution The 6. key a Belonging to the Church of Christ b As wel the cause vvhy God suffereth his Church to be persecuted at his assured protection in difficulties are hidden secretes to the world c Al refuge is not secure for one man is not able alwayes to defend an other but God is a sure and strong refuge d euer able and in conuenient time vvilling to helpe e This whole vvorld is ful of tribulations but the Church suffered the greatest in the first persecutions shal suffer as great in the time of Antichrist English Catholiques suffer most of al nations in this age and can not be suppressed but stil increase in number and fortitude f Therfore al Catholiques may assuredly know that the whole Church can not faile g though very manie as now in England h and very eminent persons as some noblemen and some Priestes haue reuolted yet al vvil not i Such bad examples make the good to recollect themselues more diligently and to reiâ—ycâ— in Gods grace by which they stand fast k before the heate of persecution shal inuade al for the elect the dayes of tribulation are shortned l Sometimes one nation or kingdome rebelleth against the Church but can not destroy it m by the spirite of Christ Antichrist and al his members shal be destroyed n The Church sometimes hath great peace and tranquilitie o God himselfe restrayneth the wicked suddainly abating their furie or cutting of their forces Vocation of Gentiles The 6. key a For Christians that leaue the sinnes of their fathers and reioyce in Christ crucified See Annotation Psal 41. b True ioy of the hart sheweth it selâ—e both in voice of exultation and also in gesture of body by clapping of handes dancing as king Dauid did before the Arke 2 Reg â— likevvise vvith instruments c To al the wicked d not only of one or few kingdoms but of al the earth e VVhen kinges and countries become Christians they are made subiectes to the Church that vvas before not heades and rulers therfore f Christ God man after his Passion rose from death and ascended g not leauing his Church desolate but making her ioyful by an other comforter the Holie Ghost h The same Christ is our God by his Diuinitie i and our king by his Humanitie k Doe your endeuour to vnderstand vvhat you sing read or heare in Gods word At least to know the principal Mysteries and pointes of Christian doctrin euerie one according to their capacitie and state or profession l The faithful of the old and nevv Testament are vnited in the seruice of one and the same eternal God m In respect of the Blessed Trinitie holie Scripture here and in manie places vseth names of the plural number as Eloim Goddes not diuiding Gods substance vvhich is one but insinuating distinction of Diuine Persons The Father the Sonne and the Holie Ghost VVhich Mysterie is more expresly mentioned in Baptisme and professed by Christian gentils then it was by the people of the Ievves The Church founded and protected by God The 6. key a Voices beginning the musike instruments prosecuted b especially for the second day of the weke the day after the sabbath which is our Sunday called Dominica our Lords day c Ierusalem and mount Sion were most obliged to praise God for greatest benefites receiued so the Catholique Church therby prefigured and hauing receiued farre greatter is most of al bonden to be gratful d This can not be affirmed of Sion or Ierusalem but is only verified of the Catholique Christian Church e whose coastes do extend to the North and to al quarters of the round earth f The same one God one Christ one Faith and one Religion in al particular Churches of the vvhole militant Church g And this Vniuersalitie and Vnitie shal be after that Christ taking mans nature shal be ascended and shal send the Holie Ghost to found beginne this Church h For the assured certaintie of that is foreshewed the Prophet speaketh in the preteâ—â—ence as if it vvere already done in his time which he then savv in spirite i Nothing more moueth he hart affecteth al the bodie and soule
supposing me to be like a ruinous or shaken wal that is easily throwne downe g They thinck stil to depriue me of my reward the price of my laboures and merites h but I runne so much more diligently as thirsting after righteousnes in this life and glorie in the next to finish my course i A most dangerous tentation when after threates and crueltie persecutors endeuour by swete wordes and promises to perswaed the iust to fal into sinne k I resolutly purpose not to yeld to anie tentations l Gods faithful seruantes are not only constant themselues but also exhorte and perswade al others as much as in them lieth to serue God and trust in him m Vsing false weightes they defraud one an other n God hauing nce spoken it is most assured o Two especial attributes of God p God is Omnipotent so that he can both reward and punish infinitly q and Merciful that he is readie to receiue al sinners into his fauour if they wil repent and turne vnto him Mat. 16. Rom. 2. 1. Cor. 3. Gal. 6. Dauids deuotion in banishment the 8. key a Holie Dauid made this deuout meditation when he was in the forest of Haret or desert of Ziph 1. Reg. 22. 23. and could not come to the tabernacle of God nor to Ierusalem where he especially desired to be in the inheritance of our Lord which was to him a great affliction As the like is now to Catholiques when they are put in close prison for their faith or otherwise hindered that they can not be present at the most holie and daylie Sacrifice In which ease we must supplie as we may this great losse and comfort ourselues with this or like Psalme or prayer saying O God my God to thee I watch b Euen from the first downing of the morning c my soule thirsteth after thee d yea also my very flesh and whole bodie feeleth great paines by this affliction of mind and desireth releefe and rest e Being now in case that I can not serue thee ô God as I would yet I exhibite myselfe present in spirite before thy holie place f meditating thy powre and thy glorie g This consolation in banishment from thy diuine Seruice is sweeter to me then manie temporal liues or anie worldlie prosperitie h For as the Passions of Christ abound in vs saith S. Paul 2. Cor. 1. so also by Christ our comfort aboundeth i Replenish my soul ô God with the aboundance of thy grace k so shal I be more able to praise thee l Seing in the night also in my bed I meditate of thee m I wil more diligently do the same in the morning n My temporal and spiritual enimies o and they shal be damned for their sinnes p It happened lâ—terally to Saul that he was slaine in battle which he made against his enimies q and his dead bodie was hung on a wall 1. Reg. 31. exposed to wilde beastes or birdes though it was after wards bu nt and buried r Dauid was presently after Sauls death exalted to the kingdome in figure of Christ whose name and glorie was exalted after the destruction of the Iewes by Pagane Emperours A confident prayer in trihâ—lation the 7. key a By example of thy former protection b from the conspiracie of wicked men I trust most assuredly in thy helpe c They are resolued to intrappe me d But as they haue failed so 〈…〉 and be ouerreached in their bad counsels as Achitophel 2. Reg. 17. e God hath chosen the weake of this world â—o confound the strong f much merueled seing the wicked so punished g The iust shal be praised for rightly seruing God Conuersion oâ— Gentiles the 6. key a The seuentie interpreters seing Dauid here prophecie of the peoples returne from Babylou added the names of Ieremie and Ezechiel who being in that captiuitie prophecied the same more largely As likewise these and other Prophetes foresavv in spirite and more especially prophecied the going forth of al nations from Babylon that is forsaking Idolatrie and embracing true Religion â—n the Church of Christ so S. Augustin Eutymius and others b Not in Babylon nor els vvhere but only in the Church praises and vovves are gratful to God c Alnations shal know thee d The wicked are insolent in threatning e but thou mercifully pardoning our sinnes they shal not hurt vs. f They are happie to whom thou hast prepared grace and glorie g The voice of the faithful reioycing in the hope of eternal glorie Rom. 5 h nothing polluted shal enter into heauen Apo. 21. i Thou which art al powreful as appeareth by the huge montaines k seas and other thy workcâ— l Thou wilt by thy omnipotent powre moue the hartes of obdurate men and so conuert innumerable of al nations to thee m Thou wilt draw manie to thee with ioy and gladnes from the vttermost coastes of the east and weast n God wrought diuers miracles in waters Gen. 7. Exo. 7. 14. 15. Iosue 3. 4. Reg. 5. 6. c. o likewise in prouiding meate for his people Exo. 16. 3. Reg. 17. 4. Reg. 4. 7. c. which were figures of Baptisme Eucharist and other Sacraments of Christ washing from sinnes and augmenting grace p so replenishing the Chureh with most sacred Mysteries q Endewing the Apostles and other preachers with spiritual grace and lerning r continuing the succession of pastores to watter and feede the faithful people Å¿ God blesseth the whole course or circle of time of the Church militant in this world t and the crowne or happie end of euerie iust persons life vv those vvhich are more eminent shal particularly reioyce in their ovvne and others spiritual progresse in vertue v Euen those which before had only a shew of beautie but in dede vvere barren shal yelde abundant fruict x The principal pastores shal in proportion reioyce aboue the rest for the grace and glorie of al their flocke y the subiectes also and inferior people shal be satiate vvith their happie lotte z Al together prelates and people higher and lovver shal vvith vn forme voice sing praises to God and perpetual hymnes Perpetuitie of the Church S. Aug. Eutym Reward of the iust Sainctes crownes are of Gods benignitie The Corones of our Lord and our Ladie Gentils succede the Iewes the 6. key a Mystical resurrection Gentiles succeding in place of the Iewes b Shew your internal ioy by external wordes and deedes c In drovvning the vvorld in confounding the tongues in Babel in burning Sodom and Gomorrha with brimston in plaging the Aegyptians in drovvning Pharao and his vvhole armie in the read sea in destroying the Chananites and other infideles in punishing the tenne tribes and aftervvards the other tvvo by captiuitie and innumerable other punishments al for sinnes d for vvhich euen the vvicked though not sincerly conuerted yet of seruile feare feaned and falsly promised to amend but performed it not as Pharao afflicted vvith plagues vvas
al other nations to erre for their sinnes in their fond phantesies of false goddes reserued the Israelites for his Church e establishing the principalitie therof in Sion f For obtaining and conseruing of Sion from wicked Infidels God ouerthrewe al sortes of contrarie forces g God not only gaue his people temporal victories ouer their enimies but also illuminated their mindes with knowlege of true religion h others are often trubled in mind hearing the truth but are not conuerted through their obstinate follie i VVorldlie men in supine carlesnes as in a sleepe passe ouer this life and afterwards find themselues excluded from heauen for lacke of merites and good workes with the foolish virgins k God vndertaking the defence of his people and threatning the aduerse part l they failed in courage as men ouercome with drowsines of sleepe m Euen from the first notice of thy wil the aduersaries were deiected fearing thy poâ—eâ—â— wrath n Terrible signes from the firmament appearing before the day of iudgement :: The Prophetes â—â— often speake in the pretertence for the assurance of the thinges to come o persecuters and others being terrified shal be astonied and silent p God vvil come to iudge the vvorld more especially for the iusts sake q Men that shal seriously thinke and meditate vpon these thinges vvil praise and thanke God for them r and the effect and svvere repast of such meditation shal make as it vvere a great festiual day in the deuout soule spiritually ioyned vvith God Å¿ The soule thus inflamed with Gods loue is then apt of gratitude for his goodnes tovvardes man to make vovves of thinges vvherto vve are not obliged t but most necessarie it is to be maturely aduised and not rashly nor lightly to vovv for being once vovved vve are strictly bound to vvhatsoeuer vve haue lavvfully promised And it is great sinne to vâ—vv vndiscretly v Remembring that for vovves and al other vvorkes vve must ansvver to God vvho is a terrible iudge readie to punish in bodie and soule sparing none for their greatnes not princes nor kinges nor vulgar sorte for al are to him alike Gods special protection of the Ievves the. 4. key a For Idithun to sing or to make tune for it b For the faithful congregation to consider Gods benefites c Hauing heretofore prayed Psal 14â— d I haue obtayned e Especially being in tribulation and praying vvith hart and handes lifted vp as vvel in the night as day f I vvas not frustrate of my prayer g I vvas sometimes in such anguish that nothing semed comfortable h but I 〈…〉 d vpon God so firmly i that my spirite came inâ—o an exâ—asie oâ—â—â—aunce k I arose early before the ordinarie time of avvay king l my hart being attentiue invvardly I vttered nothing vvith my tongue m I diligently examined my conscience n Assuredly God vvil not reiect for euer but he vvil be pleased with his Church o VVhiles I thus thought I erred greatly novv I see and confesse that God suffereth al calamities for the good of his seruantes p and this I knevv not by my selfe but by the inspiration of God making this change in me by his gracious hand q The progenie of Iacob receiued and nourished in Aegypt for Iosephs sake as his adopted children r The read sea and Iordan felt thy diuine powre and obeyed thy wil. Å¿ Noise of vvaters meeting after the Israelites vvere passed thunders and lightninges also hapened to the terror of the persecutors though not mentioned in Exodus Exâ— 14 By the ministerie of Moyses and Aaron Gods great Benefites bestovved vpon the levves and their ingratitude the 4 key a Commended to Asaph a chiefe musitian that the people might vnderstand and consider Gods benefites b Neither the lavv not the people vvas Dauids but presenting Gods perso n he speaketh in his name or authoritie vvith vvhose inspitation he vvas replenished S. Greg. Prefat in Iob. c. 2. Mat. â—â— 5. 35. c Albeit the prophet reciteth historically thinges donne yet the same vvere parables similitudes and figures of other thinges d yea of secret hidden Mysteries obscurly signified in the old Testament and reueled in the nevv e which partly we know by written holie Sriptures f partly by Traditions g God of his mercie without precedent merite raised vp a peculiar people of Abraham Isaac and Iacob h and gaue them a particular law first of Circuncision more largely by Moyses i So Abraham instructed his children and his house after him Gen. 18. k in like sorte others taught their children l For three causes God gaue his law that his people may haue confidence in him he shewing his care to instruct and gouerne them m that they remember his benefites n and kepe his commandmentes o The Iewish nation very often and in great numbers murmured rebelled and committed other great sinnes and therfore Dauid exhorted the people of his time not to do the like And this exhortation perteyneth more especially to Charistianes as S. Paul teacheth 1. Cor. 10. p They first trusting in their owne strength without Gods commandment Num. 14. went forth to batle and were ouerthrowne 1. Par 7 v. 21 â— Par. 7. â—â—â— q Tanis the principal citie in Aegypt nere the riuer Nilus where Moyses wrought his great miracles 〈◊〉 14. This cloude shadowed them from the heate of the sunne in the day and the fire shined in the night al the time that they were in the desert Å¿ In mount Horeb and there was continual water in al the campe which occupied nere foure miles in length and breadth t Which naturally wanted water but by miracle had abundance v Not content with Manna they demanded to haue flesh vv Stil incredulous not beleuing Gods omnipotencie they thought that albeit he had geuen them manna and water yet he could not geue them flesh x By bread in general is vnderstood al competent meate vsual for a table y For this incredulitie murmuring and other sinnes God kept the children of Israel fourtie yares in the desert tâ—l al hat were of age when they came from Aegypt were dead except only Iosue and Caleb z In the meane time amongst other punishments manie mutmurers woâ—c burnâ—â—o death with strange fire Num. 11. a Manna made by Angels b God so changed the wind that it brought abundance of quailes and other birdes into their campe Exo. 16. Nu. 11. c Immediately after a moneth for so long they had abundance of these birdes ibid. v. 20. they were striken with a plague and manie died for their concupiscence d The most fresh strong men died and so were hindered from possessing the promised land of Chana an e In fourtie yeares aboue six hundred thousand died f They offered morning sacrifice g But were not sincere in their hartes h Howsoeuer multitudes of people committe great sinnes and are seuerely punished yet Gods mercie preferueth some by his effectual grace and neuer suffereth the
of the Israelites t from the mediterranean sea of Palestin v to the riuer Euphrates Exo. 23. v. 31. Beut 11. v. 24. vv eruel enimies more like to most cruel beastes then to men x yea so cruel as none els in the world are like vnto them y The Prophet now prayeth for the coming of Christ which he saw in spirite z The Church of the old testament in her best state wanted the perfection which the Church of Christ hath a Christ our Messias most commonly calleth by this title The Sonne of man b So thy vinyard can not indure if it be stil afflicted and trodden downe c Christ working by Gods powre redresseth almiseries d The same is the 8. and the 15. verse with litle alteration and here repeted the third time In which we also pray for three thinges first to be purged and conuerted from sinne second to be illuminated by Christ the Image of God Thirdly to be sanctified and saued in eternal glorie to haue the fruition of the most blessed Trinitie Inuitation to celebrate festiual dayes deuoutly the 7. key a This Psalme perteyneth not only to the old testament but also to the new b Gods seruants oppressed with tribulations c to be songue by Asaph a chief master of musike d Make readie al these musical instruments e In the Calendes or first day of euerie moneth in remembrance of Gods prouidence and perpetual gouernment of al creatures :: The feast of Neomenia f and most especial solemnitie in the first day of the seuenth moneth in memorie of Isaac conserued from death in whom God promised Abraham to multiplie his seede and to blesle al nations Gen. 17 v. 21. c 21. v 12. c 22. v. 18. :: Feast of trumpetes g The people of Israel signified by Ioseph as Psal 79. v. 2. :: In memorie of this benefite Pasch was instituted h God deliuered the same people from their vntolerable bondage of carying burdens in baskettes from geathering straw making brickes and other seruitude Exo 1. v. 14 c. 5. v. 7. i The admonition of God to the people k yet after so great benefites thou didst murmure and contradict me Exo. 17. Num. 20. l Seriously admonish thee m Man by free wil may choose whether he wil obey or no. :: The feast of Pentecost in memorie of the lawe n This was an other great benefite to geue an expresse law for their instruction o Obseruing my commandments aske what thou wilt and I wil geue it thee Pom. 1. ◠24. p Very easely q of my freewil and liberalitie without necessitie or obligation r The wicked that promise to serue God and do it not shal be in eternal torments In the meane time God bestowed these benefites vpon them for the iusts sake Admonition to Magistrates the. 7. key a The wordes of the prophet admonishing al magistrates that when they sitte in iudgement or determine anie cause God who is there and euerie where present b attendeth their processe and therfore it behoneth them to be aduised what they doe euen as if they heard God speaking as here foloweth c The wordes of God though not vttered sensibly yet in effect intimated by his law according wherto he wil procede in iudgement against vniust Iudges d Such iudges procede in grosse ignorance not caring to vnderstand but content to walke in darknes e Ye are so euil disposed that you would turne al vpside downe instifying the wicked and condemning the iust f For your office which you participate of me you are certaine goddes vpon earth g But when you die you shal find that you are men subiect to Gods iudgement h yea your punishment wil be greuous and importable for the mightie shal mightely suffer torments Sap. ◠i Againe the wordes of the prophet praying God k that eing he is Lord of al he wil iudge al. Persecuters of the Church confounded or conuerted the 6 key a Seing none is like to thee ô God b shew thy powre and maiestie c be not silent d The cruel persecuters are most insolent e and proud f That there be no more anie faithful people g anie Catholiques leift aliue h The progenie of Esau i the seede of Ismael k descending from the elder sonne of Lot l the issue of Abraham by Agar who falsly cal them selues Sarascens as if they were of Sara m People of Gebal a citie of Syria n of the other sonne of Lot o those that first oppugned the Israelites after they were parted from Aegypt Exo. 17. p The Philistians q and Tyrians al nere neighboures and some of them nere akine to the Israelites were their great enimies r Others also coming further of ioyned against Gods people in figure that al heretikes and other infidels conspire together against Catholiques ſ The Psalmist therfore prayeth and withal prophecieth that God wil at last destroy them as he did Madian Num 31. Iudic. 6. 7. t Sisara captaine general v for Iabin king of Asor nere Cisson Iudic. 4. v. 7. 23. w Within the territorie of Manasses Ios 17. which they inuaded x slaine and not buried y These foure princes of the Madianites were slaine by Gedeons forces Iudic. 7. 8. z By foure similitudes the prophet describeth the punishment that shal fal vpon persecuters :: By foure similitudes the prophet describeth the punishment that shal fal vpon persecuters 1. 2. 3. 4. a God by punishing seeketh the conuersion of sinners not their eternal death b But such as be stil obstinate and finally impenitent do perish for euer c God only the creator of heauen and earth is properly called LORD VVhose essential and incommunicable name is VVHICH IS Exo. 3. v. 14. 6. v. 3. Eternal glorie the 10. key a For men afflicted in this vale of miserie b By the children of Core not being musitians but porters in the temple 1. Par. 26. S. Augustin here and in other titles of Psalmes vnderstandeth the faithful children of Christ c The glorious mansions in heauen which God hath prepared for the iust d Vehement desires do sometimes depriue vs of external sense e The mind reioycing in hope the bodie is also recreated releeued and reuiued which before was dulle and heauie f As sparowes by natural instinct seeking habitations finde houses to dwel in g and turtles haue nestes wherin to lay their young ones so faithful soules seeke to dwel in heauen and in the meane time to lay vp good workes within the Catholique Church out of which sayth S. Augustin in this place how good soeuer workes do seme as when paganes and heretikes feede the hungrie cloth the naked receiue strangers into their houses visite the sicke comforte prisoners being not laid in the nest conculcabuntur conterentur non seruabuntur non custodientur they shal be trodde vnder foote they shal be bruised in peeces they shal not be conserued they shal not be kept but
for the assured certaintie therof f As wel the worshippers of grauen or painted images of Iupiter Mars Bacchus and the like as the worshippers of the same imagined false goddes shal be confounded g The Catholique Church h And al particular Churches members of the vniuersal i Praise our Lord Christ who is sanctitie it selfe and sanctifieth others The Church in al nations The 6. key a Prefiguring Christ who hath made his saluation knowen in al nations b A new benefite of grace making men new in spirite requireth a new songue of gratitude c Raised vp himselfe from death d Made his grace effectually knowen by raising men from sinne and deliuering them from the powre of the diuel e Some of the Iewes conuerted to Christianitie Rom. 11. f In voice Cantate exultate psallite g In hart h In instruments i Christ directeth and disposeth al thinges rightly in this world k And wil accordingly geue iust sentence in the end Christ our Messias the 5. key a Though manie enimies do rage and impugne Christ b though the whole earth be trubled thervvith yet Christ vvho sitteth Lord ouer the highest Angels Cherubins and Seraphins obteyneth the victorie reigneth and doth his vvil in al the earth c Requireth discretion d in fauour of thyn elect people e Hebrevv Doctors expound this of the Arke in the old testament but the Doctors of the Church vnderstand Christs humanitie in the holie Eucharist f Here it is euident and S. Augustin sayth this place taketh avvay al doubt that Moyses vvas a Priest against those that for maintaining the heresie of Laiheadshippe denie it â— 23. in Leuit. g By example of their praying and obtaining the Psalmist confirmeth his prophecie that Priestes of the new Testament shal pray and obtaine mercie of Christ for the Church h God reuenged the machinations made against them punishing the rebellion of chore Dathan and Abyron Num. 16. Christs humanitie is his footestoole adored in the Eucharist S. Ambrose S. Augustin The receiuers of the B. Sacrament do sinne if they do not adore it One Creator of al thinges The 1. key a of praise b Not only Iewes but also al Gentiles c God eueryvvhere present yet more peculiarly heareth his suppliants praying in the temple or place dedicated to his seruice d He only whom we serue as our Lord is the only God and there is no other e Peculiar dedicated place as v. 2. f As God is alwayes merciful in geuing and promising g so he is euer faithful in performing Instruction to gouerne the 7. key a These tvvo capital diuine vertues are euer ioyned in al Gods vvorkes for both vvhich experienced tovvards him selfe the Psalmist rendereth thankes and praises b I wil do myn endeuoure to knovv the immaculate vvay c vvhich I can not do but by thy grace coming vnto me For by helpe therof I did as folovveth d That is al and euerie one thus wickedly disposed I abhorred e I kept such vnder as a seruant or slaue f Prospered not gotte no benefite by me g Speedely and without delay I cutte of al disordered people h that others might not be corrupted by them The fift penitential Psalme the 7. key a Euerie petition is a prayer b and that which procedeth from more feruent affection is called a crie though it burst not out into clamoure nor perhaps into anie voice at al. For God saide to Moyses praying in mere silence but vvith vehemencie of spirite Exod. 14 VVhy criest thou to me c Though sinne prouoke Gods wrath because we by sinning turne from him and not he first from vs yet we pray God not so to leaue vs but to geue vs new grace that by humilitie and penance we may returne to him and not dye in sinne d Mans dayes and al his workes are nothing worth but vanish like smoke so long as he is in mortal sinne e yea his best workes as if he geue almose fast pray and dye for the truth yet al those auaile nothing 1. Cor. 13. but are f like dryed stickes or chippes fitte to kindle the fire g My soule separated by sinne from God withereth as grasse that is cutte from the roote h because I haue lost al sauour and appetite to spiritual meate i In this miserable state k I am as bones and flesh cleauing together without moysture or radical humour l I fled from conuersation of men for sorow and shame of my sinnes m as a crow that only flieth by night or as an owle or batte n Also as a sparow hauing lost her mate remaineth mourning and solitarie in the accustomed nest ornere vnto it o Those that were wont to praise or flatter me now are as sworne enimies against me p Bread sauoured to me no better then ashes q and drinke gaue me no comfort but stil I wept r I am most especially aflicted because thou art angrie Å¿ In that thou didst sometime aduance me in prosperitie t my fall is so much greater and more grieuous v As a shadow declineth to nothing and al becometh darknes when the sunne and other light departeth euen so I that am but a shadow decline to mere darknes when thy fauoure parteth from me w and I lose my beautie as grasse cutte from the ground withereth x But I am meruelously comforted considering that thou our Messias the Sonne of God art immutable for euer y and thy memorable promise of redeeming mankind wil haue effect in al generations z Thou rising to helpe who semedst to haue forgote wilt protect the Church and euerie faithful soule a because thou hast differred long b and because the time by thee designed semeth to approch c Men that shal heare thyn Apostles preach shal proue good and fitte matter for the building of thy Church d and the simplest poore people as it were the earth or dust e shal participate of this mercie f Besides those Iewes that shal beleue in Christ much more the Gentiles shal feare and serue him g His glorie is so euident that al kinges know it though al be not conuerted h Of holie Patriarches Priestes Prophetes and of al true penitents i That shal be made a new creature in Christ k The faithful people of the Church according to their habilitie endeuour to serue Christ l Grant me time and meanes to be mature in vertue in this life m Be changed in qualitie Heb. 1. n The Church of Christ perpetual Gratitude for Gods benefits The 7. key a Inspired to Dauid and written by him b Shew forth praises and thankes c al my cogitations affections senses and powres d The first benefite of grace is remission of sinnes e the second is curing euil habites or dispositions f The third to conserue from falling againe g the fourth to geue victorie and reward in abundant measure h The fifth to grant al lawful petitions temporal and spiritual which are good for the soule i
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
blesse and praâ—e God for euermore The definition of Idolatrie Diuers sortes of Idolatrie Angels honored as goddes Men liuing or dead Corporal creatures sensible and without sense Imagees of false goddes Imagees them selues reputed goddes Idolaters are voide of reason And seruants of diuels â—sal 95. â—5 A prayer with praise of God the 7. key a I am induced to loue God b because he alwayes heareth my prayers c So long as I shal liue d VVhen serred like a stray sheepe from thee the paines of death e and the danger of hel-torments both due for sinne inuironed me and I was not ware therof f But by tribulation falling vpon me I came to knowe my dangerous estate g turned to thee and prayed as foloweth h Afflicted with tribulations i I wil endeuoure to please God in the congregation of those that liue herein grace and in heauen in glorie Thankesgeuing for our Redemer the 5. key a I beleued that God would helpe me b therfore I freely professed that I trusted in him For then in dede faith is perfect when we confesse with mouth that which we beleue in hart c I was vehemently afflicted in tribulations This in the Hebrew is ioyned to the next Psalme before d In the middes of my great affliction I professed that al mans helpe is vaine false deceipful and defestiue and therfore our trust must be in God only e Considering that God hath not only geuen and bestowed manie great benefites vpon me and al mankind but also hath rendered good for euil mercie for our sinneâ— we hâ—uâ—â—g rendered euil for good what now shal I render sayth a true penitent for al that he hath thus rendered to me deseruing so euil f Considering that God hath not only geuen and bestowed manie great benefites vpon me and al mankind but also hath rendered good for euil mercie for our sinneâ— we hâ—uâ—â—g rendered euil for good what now shal I render sayth a true penitent for al that he hath thus rendered to me deseruing so euil g Seing I am not able to render anie thing worthie of Gods fauoure to me yet I wil do that I can I wil gratfully accept his great benefite the cuppe of Christs passion which he dâ—uunke for mankind h and wil praise and cal upon his name i I wil pay voluntarie vowes k for Gods glorie and edification of others l yea I wil offer my life and suffer death when Gods glorie shal require it in whose sight the death of Sainctes is precious and most highly esteemed m Alvvayes vnderstood that such as suffer persecution be in good state of then soules the true seruantes of God n the children of the Church his handmaide o Deliuered me from captiuitie of sinne p In the Church of the faithful The Church of Christ in alnations the 6. key a Not only some but al nations of the Gentiles b and al Ievves Christs Redemption being abundantly sufficient for al are inuited to praise God Rom. 15. v. 11. c Because he hath multiplied his mercie to vs Gentiles to vvhom he made no promise d and most truly performed his promise made to the levves Christ beneficial Mysteries are celebrated by his Church the 6. key a Let vs praise God for his goodnes in making vs of nothing geuing vs manie benefites b and remitting our sinnes Psal 105. 106. 135. c Let the Church of the nevv testament especially confesse his goodnes vvhich hath receiued more mercie and grace d Let al the Clergie praise God novv in the time of more grace and of greater spiritual functions e Yea let the Whole bodie of the Church al that feare and serue God praise his mercie f As wel spiritual as temporal g Though innumerable oppose and endeuour to hurt me saith the Church or anie iust person h yet by Gods povvre not by myn ovvne I am defended and they punished and so the iust hath the victorie and triumpheth i In great troopes and furie k vvith sharpe though shorte force and vvith special noise to terrifie me but in God I ouercame al l I vvas sometimes by vehemencie of tentation declining to sinne m but Gods grace assisted and strengthned me n The same vvord right hand thrise mentioned signifieth the B. Trinitie Also Our Lord signifying Christ in his humanitie the chief instrument of God is here often repeted to signifie the singular efficacie therof o God chastiseth his children p because he vvould not that they should dye eternally So he punisheth as a father not as an enimie q The Prophet novv speaketh in the person of iust soules requiring spiritual doctrin and foode r and promising to serue God Å¿ An euident prophecie of Christ vttered by the Royal Psalmist and novv confessed by euerie Christian that our Sauiour reiected by the Ievves is neuertheles the builder of his Church by ioyning the tvvo peoples of Ievves and Gentiles as tvvo vvalles into one house t God ordayned this acceptable time of grace Mat. 21. â—â— 20. Act. 4. Iâ—m 9. 1 Pet. 2. v The songue of the Hebrevv children vvhen Christ entered Ierusalem vvith palmes of triumph and acclamations w The voice of Christ and his Apostles and other Clergie blessing the people as they desire x This was fulfilled when Christ was brought with bowes of palme and other signes of triumph from Bethania y through the whole citie euen into the Temple and vnto the Altar Mat. 21. z Our first chife and final dutie is to praise God v. 1. vlt. Perfect iustice is in keping Gods law the 7. key The obscuritie of this profound and Psalm appeareth not to the vulgar reader S Augustin differred the explication of this Psalme Omitted to d 〈…〉 e one difficultie At last made 32. sermons in explication therof S. Ambrose writte 22 sermons vpon this Psalme King Dauid a great master of moral doctrin VVhy this Psalme was composed in order of the Alphabet VVhy eight verses are begunne with euerie letter S Basils iudgement that this Psalme conteyneth the argument of manie Psalmes Other expositors of this Psalme S. Ieroms interpretation and explication of the Hebrew Alphabet Idem Proem lament 1. Cor. 13. * God in himself Most of these letters haue also other significations And are diuersly explicated by S. Ambrose S. Beda and others VVherby we may lerne though we vnderstand no more that holie Scriptures are ful of mysteries as S. Ierom calleth this and hard to be vnderstod Gods lavv especially commended in this Psalme 14 Symonyma signifying the lavv of God Gods grace necessarie in euerie good vvorke It enableth freevvil to merite This title vvas added by the Septuagint to admonish vs that this Psalme conteyneth that singular maner of praising God signified by the two Hebrevv vvordes Allelu ja as before Psal 104. a VVhereas al without exception desire to be happie and blessed b they are indede happie according to the perfectest happines of this life that are immaculate c and they
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
and tentations then those by vvhich the damned vvere ouercome Thirdly certaine more excellent Sainctes namely the Apostles and al those that forsaking proprietie of temporal In Psal 121. v. 5. li. 3. in Mat. 19. ho. in Nat. S. â—ened goodes geue that they haue to the poore as some religious Orders doe or into a Communitie as the Apostles and manie primitiue Christians did Mat. 4. v 20. cap. 19. v 27. Act. 4. v. 34. 1. Cor. 6. v. 3. shal sitte in iudgement seates assessorie iudges with Christ and iudge those that render account of wel or euil spending the temporal landes or goodes which they possessed in this vvorld So teach S. Augustin S. Ierom. S. Beda and others God most excellent and most laudable the first key a Al ye Angels and men that are in the holie and highest heauen praise our Lord. b Al ye creatures that are in and vnder the first moueable firmament praise our Lord. c And you especially Gods peculiar people amongst whom and for whom diuine miracles haue bene wrought praise our Lord d with al your possible endeuoure for though his infinite Excellencie excedeth the powre of al creatures to praise him sufficiently yet it resteth that you may infinitly extend your wil and desire to praise our Lord according to the multitude of his greatnes e Out of this your great and infinite desire let your tongues sound and sing diuine praises as wel vvith voice as musical instruments f VVherof six most vsual in the Tabernacle and Temple vvere these Trumpet Psalter Harpe Timbrel Organ and Cymbal g By the vvay the Psalmist interposeth agane tvvo especial thinges vvhich make perfect harmonie vvithout vvhich no instrument is gratful to God Vnitie amongst his seruants signified by the Quire of consonant voices h and mortification of passions signified by Stringes vvhich are made of dead beastes bovvels i Man created of corruptible bodie and immortal soule is finally admonished to praise our Lord ouer and aboue the praises of al other corporal creatures vvho also is more especially bond therto then Angels because God hath voutsaffed to make himselfe Man to redeme man that vvas lost by sinne and to endew him vvith nevv grace and so bring him to euerlasting glorie vvhere vvith holie Angels men also for euer euer shal praise our Lord vvith hart voice and iubilation of spirite singing as the Psalmist concludeth Alleluia The number of Psalmes signifieth the agrement of the old and nevv â— estament Three fifeties sign â—â—â— Pâ—naâ—ce Mercie vvith â—ustice and Praises of God 〈◊〉 ◠〈◊〉 An. Dâ— 380. Gloria Patri added by tradition The coherence of this part with the rest The contents of Sapiential bookes Preface before Iosue Why they are so called They are al Canonical Scripture Salomon is auctor of the three first Proem Annot. Prefac Tobiae Other bookes of Salomon not extant S. Iero in proem S. Aug. li. 17. c. 20. â—iuii A brief summe of these three Prologo galeato a Prouerbs b Ecclesiastes c Canticles VVhy this booke is called Prouerbes and Parables The contents Diuided into foure parts The first part An inuitation to seeke vvisdom vvith some general precepts a By these sentencious similitudes the studious may better conceiue and vnderstand true vvisdom and the vertues belonging therto b profound solide vvitte c Not only yongmen and inexperienced but also the vvise may lerne more vvisdom by these patables d shal be fitte to gouerne others e Feare of our Lord that is reuerence of his diuine Maiestie vvith desire duly to serue him and neuer to offend him is the first degree in ascending to perfect vvisdom vvhich consisteth not only in the vnderstanding but also in action g The second to resist euil suggestions h The proper remedie against such alurements is to be vvatchful and to â—ee from them Three kindes of vvisdom Diuine Attributes are not qualiries in God but his substance VVisdom increated is God himselfe VVisdom the gifte of Holie Ghost Humane vvisdom Four benefites of God Vocation Helpe Instruction Repreheasion Reward of workes a This frequent maner of proposing the vvay and meanes to vvisdom If thou vvilt receiue my vvordes c. shevveth most cuidently the povvre of mans free vvil b Not euerie desire or sleight seeking of vviâ—dom sufficieth but such laborious seeking is required as a couetous man sâ—ekerbâ—reâ—sure vvhich he knoweth to be hid in the ground Sap. 3. v. 32. 10. v. â— c A description of peruers sinners especially of heretikes Foure markes of an heretike 1. He forsaketh the knowen faith Isaiae 35. v. â— 2. He glorieth in his ovvne invention 3 Teacheth pleasing thinges Rom. 1â— v. 18. 4. Admitteth no iudge but himself â—it â— v. 11. a It auaileth litle to heare good instructions except we 〈…〉 them in memorie b not â—n books only but in the hart c and â—ut them in execution d knovv also that al thy streingth is in Goâ— in whom thâ—â— mâ—â—st 〈◊〉 â—â—ust not in thâ—â— o 〈…〉 〈…〉 e e 〈◊〉 and 〈…〉 〈…〉 those that endeuour 〈◊〉 God is a 〈◊〉 of his sâ—uâ—ur tovvards them and therfore his other promises vvhich seme to be temporal are to be vnderstood of the next life f God revvardeth as it vvere vvith both handes promising eternal life g and competent meanes in this life h M 〈…〉 for the wordes of thy mouth i Almes in season 〈◊〉 vvorth to that vvhich is differred long :: As Salomon was instructed by his father king Dauid so he teacheth others the right order hovve to lerne vvisdom :: The first part of wisdom is to desire it For nothing hinde resâ— from being â—ust but that â—ustice is not desired S. Aug in Psal 118. v. 20. :: As the hart is the principal part of the bodie so the vvil is the chiefest powre of the soule from vvhich good or euil procedeth a To auoide al impietie it is first of al necessarie not to thinke speake nor heare vnlawful thinges b By woman is generally vnderstood concupiscence of vvhat sinne soeuer as ch 1. v. 10. ch 3. v. 33 chap 4. v. 14. c The vvorld the flesh and the diuel are strangers d And cruel enemies that render for revvard eternal damnation e Good doctrine is to be imperted to men of sincere intention f no to contemners and obstinate inâ—idels The vvisman doth not absolutly disvvade from al maner of suretishippe but from rashly or vnaduisedly ansvvering for others And especially exhorteth to vse al diligence in performing or causing others to performe that vvhich is promised or couenanted :: Euerie one that sinneth vvittingly and of malice refusing to obey God imployeth his mouth eyes feete handes and al partes vvith a vvicked hart and intention to peruerte others most proper to heretikes apostates from the faith :: The formeâ— six are al damnable but this seuenth is most detestable because it is opposite to the chief vertue charitie it breaketh vnitie is the proper sinne
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
:: Reasonable soules if they folow reason and al sensible soules doe in their maner praise the prouidence of God in vsing al creatures to that end for which they were treated :: Man at first recemed original iustice by losing wherof we al fel into original sinne :: God gaue a precept to man to be obserued for exercise of his obedience so to be rewarded and vnder paine of punishment if he transgreded â—en 2. Rom. 13. :: Perseuerance in vertue to the end is necessarie which none can merite :: But must stil pray for it :: Al creatures according to their substantial forme in general were created together though they were afterwards formed in particular kindes as they are distinctly recited in Genesis with the order ornaments of the world S. Aug. li. 4. c. 33 34. de Gen. ad litter VVhere he expresly affirmeth that this Scripture was written by inspiration of the same spirite of truth wherby Genesis was written Psal 89. v. 10. 1. Cor. 11. :: They pray alwayes that pray at certaine conuenient times And stil haue intention so to frequent the same exercise al their life S. Aug. Epist 121. c. 9. ad Probam Luc. 18. 1. 1. Thes. 5. :: The best remedie against great sinnes is to auoide smal ones and not to contemne the least but diligently to amend al. 3. Reg. 11. Ios 22. :: That this document perteyneth to common conuersation with worldie men appeareth by the next verse But to reuele secrete sinnes to a spiritual father in sacramental confession is necessarie vvholesome and secure It is alâ—o very commendable and most lawful in holie religious Societies vvhere they willingly for their owne spiritual good submitte themselues to such a godlie rule Lâ—uit 1â— Mat. 15. Iac. 3. :: False pretence of pietie is hypocrisie :: And in a Superior to oppen his ovvne secrete fault to his subiects is pusillanimitie :: Discretion auoideth both by concealing and reueling faultes as reason directeth and iustice requireth Eccle. â— :: He that taketh reptchension in good part when he is faulty meriteth pardon and when he is not faultie he satifieth for his other sinnes and meriteth reward :: His intention is ful of guile that flattereth by shew of loue and of praise but he wil detract so much the more in the end reproch thee when he may gette probable aduantage against thee Prou. 12. Exo 23. Deut 16. :: VVisdom is to be shewed in vvordes and deedes vvhen it may profite others :: To conceale faultes so they be amended is most conuenient :: As a serpent deceiptfully approcheth stingeth the bodie so al sinnes inuegle and hurt the soule :: It is a signe that he is guiltie who contemneth freindly admonition :: He that truly feareth God wil diligently examine his ovvne actes defectes when he is vvarned :: As walles of stone built in the frost so riches or good name vniustly gotten wil not coÌ„tinue long :: Senseles or bad talke is tedious to al good men :: VVordes that may edifie are gratful to al godlie eares :: VVicked men condemning the diuel or anie other wicked do in dede condeme them selues And to them agreeth that sentence of our Sauiour By thyne owne mouth I iudge thee naughtie seruant Luc. 19. :: Contempt ignominie is the worldlie punishment of the slouthful besides his eternal damnation at the day of iudgement Mat. 25 â— 30 :: In this and other places is not vnderstood a foole that by defect of natural vvitte is ignorant or an ideote but he that is voide of grace ful of malice and wickednes For the wicked life of such a one is worse then his death v. 12. Gen 50. Prou. â—3 Prou â—â— :: A true freind wil not be lost for temporal damage noâ— danger :: But the vices of derision reproch and the like violate al freindshipe with wise and good mâ—n Ps 140. :: Man being weake and the enimie suttle strong he is not able to resist tentations without Gods special grace for which the vvisman therfore prayeth instructing al by his example to do the same :: Precepts how to gouerne the mouth and tongue :: Against rash vntrue vnlawful swearing Iere. 4. Mat. 5. :: In oathes God is called to witnes as he that can not lie but bâ—aâ—phemie attributeth thâ—t to God which perteyneth not him or attributeth to some creature that which only belongeth to God and so is a contrarie sinne to vnlawful swearing :: Both are mortal sinnes :: Admonition against sinnes of the tongue :: Reproch to parents and other neighboures :: Against couetousnes :: Fornication :: Adultrie Isa 29. :: Seing earnal adultrie shal be seuerely punished much more spiritual as schisme heresie and apostasie from Catholique Religion Leui 20. Deut. 22. :: Diuine wisdom the Second Person of the B. Trinitie begotten not created praiseth it self According to the phrase of speach Iere. 51. v. 14. The Lord of hostes hath svvorne by his soule that is by himself :: God offereth his grace but forceth not anie to accept it :: Creation is not here taken in the strict signification but for diuine production in that God the Father by vnderstanding begetteth God the Sonne As likewise the Father and the Sonne by loue produce the Holie Ghost :: in the Church only is effectual grace Psa â—â—â— :: The more grace any hath the more he desireth and receiueth :: In Dauids progenie God preserued the kinglie state til the captiuitie and the estimation of the royal bloud vnto Christ But in al this Dauid was a figure of Christ VVho sitteth in the Throne of honour absolutly for euâ—â— Iosâ— 3. :: Three very commendable thinges :: Other three detestable :: Nine happie thinges in this life Iac. 3. :: Al happines in this life is grounded in the feare of God :: The description of heresie vnder the figure of a wicked woman whose malice is secretly couered vnder pretence of truth and â—â—â—â—â—â— Prou â—â— :: Layheadshiâ—e in spiritual causes is so vnreasonab le and absurde that â—â—w heretikes 〈…〉 ure it :: An vnquâ—â—â— life depâ—iuâ—th a man of much comforth and therfore continual peace â—â— as a duble life :: As wheâ— oâ—â—n moâ—e the yoke oâ— their neckeâ— doth moue withal so a wicked woman to wittâ— heresie can not rest nor let others rest quiet :: The Catholique faith is the ground al al vertues :: Those that kepe innes or ailehouses are alwayes talking as willing to please al but in much talke wanteth not sinne Prou. 10. v. 19. 1. Tim 6. :: The soule is kept in good state by fearing God :: After that sinne is purged there remaine reliques in the soule as dust in a siene vvhen the chaffe is cast out til it be more purged or washed Psal 50. v. 4. Prou. 27. VVhether the sunne shineth forth or not it is alvvayes light so is a vvisman alvvayes vertuous vvhetherit appeaâ—â— outvvardly or no. A foole or vvicked man hath
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
verie same day Nabuchodonosor layde siege to Ierusalem 4. Reg. 25. v. 1. :: VVhen sinners are not amended by fire of tribulation God after that they are parted froÌ„ this vvorld punisheth them euerlastingly :: The suddaine death of nere freindes causeth â—ore sorow then if it were feared before yet the prophet was commanded not to shew sorow for the suddaine death of his wife to signifie that the great calamitie of euerie one would take away the particular 〈…〉 for the lode priuate freindes The 3. part The destruction of diuers other nations besides the Iewes :: Amongst other heathen nations especially the Ammonites reioyced at the miseries of the Iewes and were therfore plaged :: The Chaldees or rather the Armenians or Agarens who are more direct eastward and :: I wil take away al the streingth and force of Moab vvhich consisteth in his strong cities :: Yeares are stil counted from the transmigration of Ioachin as ch 1. 8 20. 24. v. 1. 29. v. 1. 17. :: Tyre which is a most frequented sea towne shal be made desolate and to no vse but to hang nettes therin to drie :: Lesse cities and townes perteyning to Tyre shal likewise be destroyed :: As Tyre was exalted in pride so it was brought to great ruine yet was it restored after seuentie yeares according to Isaias prophecie ch 23 v. 15. And our Sauiour retired sometimes into the quarters of Tyre and Sidon Mat. 15. v. 21. :: This large description of the Tyrians glory sheweth their greater ruine :: S. Ierom in Isaie 54. v. 12. translating this word a iasper stone here leaueth it vntranslated and so do also the Septuagint neither do the Hebrew Doctors describe it in their commentaries The Chaldee paraphrasis translateth it in general precious stones or margarites some in particular thinke it to be a carbunkle some a rubie others a chrystal others an adamant :: VVith these Gentiles cutting or shauing of their heare was a signe of sorovv vvhich the Ievves vvere commanded not to imitate Deut. 14. to shevv difference from other nations yet they also did cut their heare in great calamities Isa 22. v. 12. :: Daniel was so famous for vvisdom that therof came a prouerbe in Chaldea to compare wisemen vvith Daniel and to reproch those that arrogated more wisdom then they had that they semed vainely to themselues vviser then Daniel * 〈…〉 plâ—â—â— taâ—ing breath :: Tyre had much â—niquity long before but when the king thought himself to be God v. 2 this iniquity could not be longer tolerated :: As Sidon was nere in situation to Tyre so it was made like in ruine for their like pride :: Al nations wil praise God when they see that he iustly punisheth his owne people afterwards restoreth them to their former state :: Prophetes do not write their prophecies in order of time as they were reueled for in former chapters he wrote that which he saw in the eleuenth yeare ch 26. v. 1. but that which was sooner fulfilled or because Tyre Sidon were nerer in situation to Ierusalem then Aegypt he writte that prophecie before this :: This vision against Aegypt is in confirmation of the former 17. yeares before v. 1. :: Of this place Sâ—â—eâ—om proueth that God rewardâ—â—halso Infidels for their moral good woorkes temporally though they can not merite an eternal revvard as the iust doe :: The day of iust punishment is called the day of our Lord. As the Apostle calleth the day of general iudgement the day of our Lord. 1. Cor 5. 2. Cor. 1 1. Thes 5. :: The time vvhen the Chaldees the most potent nation shal conquer and triumph ouer Aegypt :: Part of the kingdom of Aegypt was subdâ—â—ed before this time by the king of Babylon 4. Reg. 24. v. 7. :: Thou that semest to thyself inuincible yet art thou not equal to the king of Assirians who already is ouer throwne and so â—halt thou likewise be :: Although â— Aegypt thou art like to the most potent kingdomes yet as the assirians others so thou also shalt be ruined :: Here it is manifest that this prophet counteth the yeares by the time of transmigration of king Iechonias for it is clere that Sedecias â—eigned only eleuen yeares 4. Reg. 24. 25. Iere. â—â— 52 :: This hyperbolical speach describeth the former glorie of Aegypt as if al lightes were much diminished when this kingdom was darkned :: The countrie of the Aelamites :: and the king of Aelamâ—â—es shal also perish with Assirians Aegyptians other infidels :: Pastors are not excused omitting to admonish their flocke either for feare of danger or for despare of the sinners amendment For euerie one shal be iudged as he discargeth or neglecteth his owne office S. Iere. :: Gods absolute or consequent wil is alvvayes fulfilled but not his conditional or an ecedent As is noted ch 18. v. 23. :: God being alwayes â—eâ—dy to shew mercie knocking at the dore of our hart Apoc. 3. v. 20. it is of mens owne vvilfulnes that they are not saâ—eâ— according to that general Axiome Man doing that in him â—â—â—th God â—â— not vvanting of his part to saue al. S. Tho 1. 2. q. 109. a. 6. q. 112. a. 3. :: As he prophecied ch 24. v. 2 the very day vvhen the siege begane so he foreshewed also v. 26. that one flying avvay should tel of the taking and spoyling of the citie three yeares after Pastors do lawfully eate of the milke of their flock 1. Cor. 9. v. 7. but they ought not to take the wool nor flesh to themselues which belong to their master :: He that hath spiritual charge of soules and seeketh his owne temporal profite not the spiritual good of his flocke is in dede no pastor but a hyreling or if he also teach false doctrine he is a woolf Ioan. 1â— :: Not only Christ himself but also others shal doe these right Offices of true pastors in the new Testament as S. Paul conformably teacheth Ephe. 4. that God geueth Apostles Prophets Euangelistes Pastors and doctors to the consummation of Sainctes tilvve mete al into the vâ—itie of faith c. Iâ—â— 1â— :: No Iewe is so obstinate nor heretike so blind but al confesse that Messias Christ is here called by the name of Dauid For king Dauid was now dead long before this prophet liued See the same ch 17. v. 24. 25. and in manie places of holie Scripture :: This frequent phrase here and in other places signifieth turne thy speach to speake of such and such people or speake boldly and freely fearing no man :: God accounteth al iniuries done against his Church as done against himself So our Sauiour charged Saul persecuting the Church as persecuting himself Aâ—â— 9. v. 4. The 4. part The reduction of the Iewes from captiuitie and the Redemption of mankind by Christ :: Your captiuitie and distressed state hath geuen occasion to al nations to speake discourse of you As
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
shal be raised againe from death and together with the soule be eternally glorified 12 In the meane time of this pilagrimage of mankind it is our way-faring special prouision dailie and supersubstantial bread til we shal possesse the promised land the kingdome of heauen in eternal blisse CHAP. XVII The people murmuring againe in Raphidim for want of drinck our Lord giueth them water out of arock 8. Amalech fighteth with them And Moyseslifting vp his hand in prayer Israel ouercometh otherwise Amalech prâ—â—aâ—leth THERFORE al the multitude of the children of Israel setting forward from the desert Sin by their mansions according to the word of our Lord camped in Raphidim where there was no water for the people to drinke †Who chiding against Moyses said Geue vs water that we may drinke To whom Moyses answered Why chide you against me Wherfore doe you tempt our Lord †The people therfore was thirstie there for lacke of water and murmured against Moyses saying Why didst thou make vs goe forth out of Aegypt to kil vs and our children and our beastes with thirst †And Moyses cried to our Lord saying What shal I doe to this people Yet a litle while and they wil stone me †And our Lord said to Moyses Goe before the people and take with thee of the ancients of Israel and the rodde wherwith thou didst strike the riuer take in thy hand and goe †Behold I wil stand there before thee vpon the rocke Horeb and thou shalt strike the rocke and water shal goe out therof that the people may drinke Moyses did so before the ancientes of Israel †and he called the name of that place Temptation because of the chiding of the children of Israel and for that they tempted our Lord saying Is the Lord amongst vs or not †And Amalec came and fought against Israel in Raphidim †And Moyses sayd to Iosue Choose out men and goe forth and fight against Amalec to morow I wil stand in the toppe of the hil hauing the rodde of God in my hand †Iosue did as Moyses had spoken and he fought against Amalec but Moyses and Aaron and Hur went vp vpon the toppe of the hil †And when Moyses lifted vp his hands Israel ouercame but if he did lette them downe a little Amalec ouercame †And the handes of Moyses were heauie therfore they tooke a stone and putte vnder him wherupon he sate and Aaron and Hur staied vp his handes on both sides And it came to passe that his handes were not wearie vntil sunne sette †And Iosue put Amalec to flight his people by the edge of the sword †And our Lord said to Moyses Write this for a monument in a booke deliuer it to the eares of Iosue for I wil destroy the memorie of Amalec from vnder heauen †And Moyses builded an Altar and called the name therof Our Lord my exaltation saying †Because the hand of our Lords throne and the warre of our Lord shal be against Amalec from generation vnto generation CHAP. XVIII Iethro Moyses father in law bringeth to him his wise and childrens 8. And hearing the great workes of God 12. offereth Sacrifice 13 and Wisely aduised Moyses to appoint subordinate officers to iudge lesse causes reseruing the greater to him selfe AND when Iethro the priest of Madian the allied of Moyses had heard al the thinges that God had done to Moyses and to Israel his people and that our Lord had brought forth Israel out of Aegypt †he tooke Sephora the wife of Moyses whom he had sent backe †and her two sonnes of which one was called Gersam his father saying I haue bene a stranger in a forren countrie †And the other Eliezer for the God of my father quoth he is my helper and hath deliuered me from Pharaoes sword †Iethro therfore the allied of Moyses came and his sonnes and his wife to Moyses into the desert where he was camped beside the mountayne of God †And he sent word to Moyses saying I Iethro thy allied come to thee and thy wife and thy two children with her †Who going forth to mere his allied adored and kissed him and they saluted on an other with wordes of peace And when he was entred into the tent †Moyses told his allied al thinges that our Lord had done to Pharao and the Aegyptians for Israel and the whole trauaile which had chanced to them in the iourney and that our Lord had deliuered them †And Iethro reioyced for al the good thinges that our Lord had done to Israel because he had deliuered them out of the handes of the Aegyptians †and he said Blessed is the Lord that hath deliuered you out of the hand of the Aegyptians and out of the hand of Pharao that hath deliuered his people out of the hand of Aegypt †Now doe I know that the Lord is great aboue al goddes for because they dealt proudely against them †Iethro therfore the allied of Moyses offered holocaustes and hostes to God and Aaron and al the ancientes of Israel came to eate bread with him before God †And the next day Moyses sate to iudge the people who stoode by Moyses from morning vntil night †Which thing when his allied had seene to witte al thinges that he did in the people he said What is this that thou doest in the people Why sittest thou alone and al the people attendeth from morning vntil night †To whom Moyses answered The people cometh to me seeking the sentence of God †And when anie controuersie chanceth among them they come vnto me to iudge betwene them and to shew the preceptes of God and his lawes †But he said Thou doest not wel †thou art tâ—red with foolish labour both thou and this people that is with thee the busines is aboue thy strength thou alone canst not susteyne it †But heare my wordes and counseils and God shal be with thee Be thou to the people in those thinges that pertaine to God to report their wordes vnto him †and to shew to the people the ceremonies and rite of worâ—hipping and the way wherin they ought to walke and the worke that they ought to doe †And prouide out of al the people men that are wise and doe feare God in whom there is truth and that doe hate auaâ—ice and appointe of them tribunes and centurions and quinquagenarians and deanes †which may iudge the people at al tymes and what great matter soeuer â—â—aâ— fal out let them referre it to thee and let them iudge the lesse matters only and so it may be lighter for thee the burden being imparted vnto others †If thou doest this thou shalt fulfil the commandment of God and shal be able to beare his preceptes and al this people shal returne to their places with pâ—eace †Which thinges when Movses heard he did al thinges that he had suggested vnto him †And choosing substantial men
WITH THE PRAYER OF MANASSES folow after the MACHABEES Heretikes denie some scriptures because they coÌ„uince their errors Lib. de Praedest Sanct. c. 14. The Churches canon of more authority theÌ„ the Iewes A canon is an infallible rule of direction The Gospel is knowne by the Church Bookes doubted of beiore the Churches definition are not doubtful after Praefat. in Iudith De viris illustrib verbo â—acobus Other testimonies that this Booke is canonical chap. 1â— Toma 4. 〈◊〉 in â— Reg. 10. It was written in Chaldee The coÌ„tentes Diuided into three partes This booke is read at Mattins the third weke of September The first part Tobias his holie maner of life :: Not absolutly al but very manie for some of the same tribe and kinred did also feare God c. â— v. 2. :: Al the people of the tenne tribes did not serue Ieroboams golden calues but some feared God consequently refrayned from euil Prou. 3. at least from idolatrie Amos. 8. v. 10. :: True zele is not hindred from workes of mercie by feare of death because perfect charitie casteth out feare I Ioan 4. :: Both elder and yonger sorte of his kinred derided him not his proper parentes for he was depriued of father and mother when he was a child as it semeth c. 1. v. 4. :: In a prouince of the Medes wherof Rages was the head citie for when they came where Raguel dwelt Tobias stayed there and the Angel went to the citie of Rages where Gabelus dwelt c. 9. As one may say such a one dwelleth in Rome that dwelleth in anie part of Romania in Yorck Lincolne or Mum moth that dwelleth in one of those shires :: Asmodâ—os signifying Destroyer is a captaine or king of those diuels which specially destroy soules by the sinnes of the flesh afterward tormenteth both soules and bodies for the same sinnes :: Act. 10. An Angel shewed Cornelius that his prayers were heard Apoc. 5. prayers of the faithful are offered to God by Angels other Sainctes :: As Moyses to the people Deut. 33. and Dauid to Salomon 3. Reg. 2. So Tobias gaue holie admonitions to his sonne in al fourtene noted in the inner margin 1 2 3 :: The same doctrine of good workes and reward is taught Daniel 4. v. 24. 4 5 6 7 :: A notable rule agreable to the law of nature 8 :: VVorkes of mercie exteÌ„d also to the dead 9 10. 11 12 :: It perteyneth to good men amongst other thinges to geue notice and to dispose of their temporal goodes by their last wil. 13 14 The second part The iourney and affayres of yong Tobias assisted by the Angel Raphael :: The Angel Raphael appearing in forme of a man prefigured our Sauiour who indede became a verie man S. Beda :: Raphael signifying medâ—â—inâ— of God â— Greg. ho. 34 calleth himselfe Azarias whose shape and viâ—a â—e he tooke vpon him which name also signifieth the helpe of God :: S. Paul also calleth flesh of fish 1. Cor. 15. and Plinie lib. 9. c. 15. * and liuer v. 19. :: Diuels who exalted them selues as equal with God aâ—e iustly made subiect to corporal creatures God coÌ„curring with natural causes whose good pleasure is sometimes to vse instrumeÌ„ts naturally vnapt as when Christ gaue sight to the blinde by putting clay on his eyes Ioan. 9. sometimes more apt as when he fed manie with few loaues Ioan. 6. So the Angel by Gods appointment vsed this meanes to expel the diuel :: Into the place where good soules rested none then hauing accesse into heauen See Annotations â—en 37. * and hart v. 8. :: The second night he asked and obtayned this grace for he knew not his wife vntil the fourth night v. 22. :: A iust man sayth S. Ambrose lib 3. Off. c. 14. feared other mens harmes and would rather his daughter should not be maried then others should be in danger preferring honestie before profite :: See chap. 6. v. â— Mystically it signified Christs passion whereby the diuel was expelled out of mens hartes S. Aug ser 28. de Sanctis Prosper li. de promiss p. 2. c. 39. :: In the one familie there were no more children but one sonne in the other one onlie daughter :: The Angel went to the citie iâ— selfe called Rages Tobias remaining in the ter â—iâ—orie or prouince therof wâ—â— Raâ—â—eâ— which place is also called Rages c. v 7. :: Such of the Iewes as beleue in Christ hartely lament that he â—aâ—â—eth so loÌ„g from their nation Some more assuredly with old Tobias others more doubtfully with his wife expect his returne S. Beda â—n Tobiam Euen so the remnant of Catholiques in countries fallen to heresie haue great sadnes and continual sorovv in their hart Rom. 9. vvishing with what temporal losse soeuer the saluation of their brethren kinsmen and countriemen some hoping more confidently and comforting others that Christ wil againe illuminate our whole nation as sight was restored to old Tobias Instructions to maried persons out of the example of Tobias and Saras Mariage Ephes 5. Mat. 19. True Mariage alwayes a holie contract Now a Sacrament Proper instructions for man and wife part 2 de Matrim q. 22. 23. Three necessarie pointes in Matrimonie Exod. 34. Deu. 7. Leuit. 18. Nu. 36. v. 7. Tenne godly Rites obserued in the Mariage of Tobias and Sara 1. 2. 35 4. 5. * Apud Munstâ—rum Gen. 29. v. 27. Iudic. 14. v. 17. 6. 7. 8. 9. 10. :: It nothing disgraceth the sacred historie that a smal matter being also true is recorded with the rest As not one letter nor one title of the lavv may be omitted Mat. 5 S. Beâ—â— also expoundeth it mystically of Gods preachers S. Ierom. doth the like in Isaiae 56 and S Augustin li 22. c 56. câ—â—t Faustum Manich. :: God vsed this gal of a fish in curing Tobias eyes in like sorte as the liuer in driuing away the diuel c. 6. v. 8. * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 * 1 2. 3 4. 5 6 7 :: Gratful Tobias recounteth seuen benefites receiued by the companion of his iourney that they haue receiued not manie but al good things by him :: Fasting and almes are as two wingues with which prayer flyeth into heauen :: O how swete or excellent a thing is it saith S. Augustin ser 3. de Natiuit when Angeles guardianes of our life offer our vowes or resolution to flee vices and embrace vertues before the sight of Gods Maiesty Offices of Angels towardes men Readic to helpe al. Offer mens prayers and good workes Ayde the godlie Exhort to good Instruct Expel euil spirites Deliuer from euils and dangers Procure temporal commodities for the soules good Proue the good by tribâ—lations Comforte the patient and aâ— vertuous Angeles guardians haue special care of soules committed to their charge The third part
Old Tobias prayseth God prophecieth better state of Gods people :: Temporal affliction for the spiritual good of others :: His bodie being in captiuitie yet his spirit was free to praise and thank God S. â—â—pr li. de mortaluate :: He prophecieth the reedifying of the temple and citie of â—eâ—usalem :: Onlie celestial Ierusalem shal be free from al tribulations :: No Christian in ignorant sayth S. Augustin Epist 86. that Alleluia is a voice of praise In English it is Praise ye the Lord vvith ioy :: This can not be vnderstood of the citie of Ierusalem but of the Church of Christ :: Gods seruantes must not only expect what shal be commanded but also seeke to know what they ought to do :: A notable coÌ„mendation of Tobias familie and posteritie And a plaine testimonie that true Religion neuer failed wholy in the tenne tribes much lesse in the kingdom of Iuda least of al in the Church of Christ new Testament S. Ierom for the authoritie of the councel of Nice held this booke to be canonical which before he did not Epist 111 115. Prefat in Iudith Others Doctors both before and after the councel of Nice accounted this booke canonical VVhen this hisâ—orie happened Anâ— by whom it was written 2. Para. 33. The coÌ„tentes Diuided into foure partes This booke is read at Mattins the fourth weeke of September The first part The occasion of the Iewes persecution at this time :: The author being resolued to write this historie ioyneth his narration to his internal purpose saying Arphaxad therfore c. S. Greg. ho. 2. in Ezech. :: Thou foole this night they shal take thy life from thee these things whose shal they be Luc. 12. ◠〈◊〉 * defenderet se :: This cruel coÌ„mandment was as cruelly put in execution by Holofernes ch 3. â— 11. :: An expresse figure of Antichrist 2. Thes 2. for whom al heretikes make way as precursers for the singular man of sinne wil confesse no God but himself The second part Gods people are in great feare and distresse :: The high priest managed also the temporal afsayres of the coÌ„mon welth at this time by consent commission of king Manasses as is most probable these thinges happening shortly after his repentaÌ„ce 2. Paral. 33. Exo. 17. :: Holofernes could not be altogether ignorant of so famous a people as the Iewes but in his rage marueling at their attempt demaÌ„deth more particularly of their habilitie to resist him See v. 27. Gen. 11. Gen. 12. Exod. 1. Exo. 7. c. * made solide or firme Exo. 14. Exod. 1â— 16. 17. Iudie 2. 3. 4. â— Nu. 21. Iâ—s 12. :: He semeth to speake of the captiuitie of king Manasees Paralâ— 33. See the argument of this booke pag. 1011. 4. Reg. 21. :: As Holofernes v. 3. demanded that which he in great part knew so his men knowing Achior wel ynough in rage demand vvho he is that dare say such thinges :: Nabucodonosors vassals would haue no other God but him And God almightie is also ielous and wil haue no God but him selfe :: God regardeth the pride of sinners :: the humiliation of penitentes :: the sanctitie of his Church in general as wel holie persons as holie thinges :: and true coÌ„fidence in him without presumiÌ„g of mens poure :: Gods seruantes first of al before they fight do workes of penaÌ„ce coÌ„mend their cause to God then take wea pons in hand expect opportunitie to encounter with the enimies :: A common frailtie of people in distresse to impute error to their Superiour though in deede Ozias erred rather in yelding at last to their suggestion v. 2â— then in withstanding thus long The third pare Iudith delinereth her whole nation from persecution :: In three special obseruances this holie widow led a most religions life In much priuate prayer in wearing hearecloth and in much fasting as it were a perpetual lent aldayes but Sabbathes feastes excepted * the first day of the moneth :: In this especially they offended that they prefixed a tiâ—â— meaning then to yeld the citie for they shold rather haue fought against the enemie then deliuer Gods people to a tyranne holie thinges into prophane handes by their example put Ierusalem and the temple in like danger Rabanus :: S. Paul 1. Cor. 10. v. 10. alleaging that happened to the people of Israel in the desert addeth this word destroyer which is only in this place and not Num 11. nor 14 nor els in the old TestameÌ„t which is an other argumeÌ„t that this boke is Canonical :: Some thinke Abra was a proper name but whether it was or no it signifieth an handmaide of more honour as we speake A maide of honour :: Of such priuate oratories as this our Sauiour semeth to speake Mat. 6. saying Fâ—ter into thy chamber c. Of like oratories among Christians read Card Baronius An. D 293. S. Cyp. ep 56. :: The zele of Simeon and Leui was commendable but for diuers ' euil circumstances the fact was re proued by Iacob Gen. 34. 49. Ixo. 14. :: She prayed that Holofernes should be moued with her beautie swete speach which he might be and not sinne but he by his free wil sinning God turned his sinne to the good of others See Annot Exod. 7. pag. 173. S. Aug. Ser. 228. :: See ch 8. â— 32. * â—â—nd◠〈◊〉 :: God by this testifie â— her holie intention in adorning herselfe :: Not only certaine meates were forbid by the law Leuis 11. but in maner al the meates of the Gentiles were vnlawful being offered to idoles for which cause Daniel and the three children would not eate of the kings meates in Babylon Dan 1. * Stiped barley :: She told manie thingâ— cuidently true other things conditionally as it was like to come to passe if God sent not better meaneâ— :: S. â—ulgentius probably iudgeth that Iudith was now about fourtie yeares old Epist 2. cap. 6. :: Al that Iudith sayth is true in her sense as she meant it but not in the vnderstanding of Holofernes and his souldiars yet was no lesse lawful then that Iosue did in deâ—euing the citezenes of Hay Iosue 8. S. Aug. q. 10. in Iosue :: See chap. 10 v. 5. :: This puritie confisted in abstaining from meates forbid by the Law or offered to Idoles * Pâ—ellâ— :: The sâ—sâ—ing of one woman ouer â—hâ—ew an innumerable host of drâ—â—kaâ—dâ— â— Amb. li. 〈◊〉 〈…〉 Elâ—â— c. 9. :: If Bethulia had benne taken Ierusalem also had bâ—uâ— in extreme danger sor 〈…〉 wherof God had made more special promise to Dauid and others Isaâ—â— 37 38. c :: Iudiths â—â—opeâ— Augâ—â—â—â— defended her as Iacobâ—â—â—gel deliuered him from all euiles 〈◊〉 48. :: Achior an Ammonite ch 5. v. 5. being truly conuerted and beleeuing in God was admitted into the Church notwithstanding that Ammonites and Moabites were excluded by name Deut. 23. v. 3. which is therfore
then spiritual cogitations of faith and religion and therfore it is compared to a woman traueling with child who hath moâ—â— careful and greuous paines k In vvhich great confflict of mans spirite God by his grace geueth force to breake through the contrarie assaultes of our enimie to remoue al impediments and to ouercome the difficulties l This consideration that al is now done that was of old prophecied is a meruelous confirmation and consolation to Christians m Grace and mercie is only granted to those that are vvithin or come vnto the Catholique Church n As God is praised for his mercie so also for his iustice which do neuer preiudice the one the other o Consider the fortresses of the Church which are the holie Fathers and Doctors that watch and defend her vvalles p So rest you assured for al matters of faith in this pillar of truth q obserue and marke diligently how manie particular Churches were spedely founded in the world r and declare this to other generations that they may also hold fast the same faith or returne vnto it if they be relapsed or at last embrace it if sowner they haue not Å¿ Christ God incarnate that vvorketh al this is our very God and Sauiour not for a few yeares an hundred six hundred or a thousand but for euer and euer t he shal rule as a king and consequently haue a kingdom his militant Church euermore to the very end of this vvorld As he shal like vvise haue his triumphant Church in eternitie Exhortation â—o flee from sinne for feare of hel The 7. key a In this and diuers other titles both before and ye ensuing is said To the sonnes or for the sonnes of Core a Psalme or Canticle or vnderstanding the like but in no place a Psalme Canticle c. of the sonnes of Core vvhich no way proueth that they vvere the authores of such Psalmes but rather the contrarie b Al ye nations and sortes of people c that dwel vpon the earth lerne this lesson vvhich I wil teach you d Holie Dauid harkened to God inspiring him e and declared to others that vvhich he receiued from God f not only by his penne or tongue but also for better instilling it into their mindes he sounded it vpon the instrument called the Psalter vvhich had tâ—nne stringes signifying the obseruation of the tenne commandments g What especial thing is there in this life vvhy or for vvhich I or anie haue cause to feare â—he dreadful day of iudgement h Marry this we must feare iniquitie by which any supplanteth defraudeth oppresseth or anie vvay wrongeth others for that vvil inuolue the offender in the sentence of eternal damnation i Such be they that trust in their present powre riches or other wordlie thing k A mans owne brother can not helpe a sinner in that day l much lesse anie other man so the Hebrew phraise by zeugma vnderstandeth an other negatiue particle m stil suffer paine n and not dye but liue in eternal torments o Al both wise and foolish do dye temporally but the wise liuing in eternal ioy the foolish liue in eternal paine p those that beleue not anie other life after this q and those that beleuing an other life yet liue badly in this shal perish in eternal damnation r They shal neuer returne from their sepulchers Å¿ to enioy againe their houses and earthlie possessions t which vainely they labour to establish in their posteritie v A most pithie and brief consideration for man to thinke how absurdly he being endewed with reason vnderstanding free wil like vnto Angels and capable of eternal glorie setteth his vvhole studie and care vpon corporal and temporal thinges so making himselfe like vnto brute beastes vv This care of wordlie thinges is the stumbling block and cause of eternal ruine x yet they shal be obstinate and praise their owne desires stil persisting therin y Amongst other creatures a sheepe can least helpe her selfe in miserie euen so the damned in hel are altogether vnable to deliuer themselues from thence or to get any relief z in the general resurrection they shal be most of al in miserie as euer dying and neuer dead the iust vvhom they vvronged shal be their iudges al freindes shal faile them after they haue passed their glorie and pleasure in this vvorld a The confidence of the iust b He shal leaue al worldlie thinges and take nothing with him c temporally d so long as he enioyeth wordlie profites he wil seme gratful to God e but they shal not see the true light of heauen f Remember and consider ô worldlie man that God made thee an excellent creature which thou neglecting makest thyself like to a beast As v. 13. General Iudgement the 9. Key a To be songue or tuned by Asaph a maister of musike b God almightie who is greater then are al falsly supposed goddes or holie persons that patticipating of his goodnes are called goddes as Kinges Priestes Iudges coming into this world in mans nature calleth al men to saluation c The Church of Christ began in Sion d Christ that came in humilitie and more obscurely to suffer and to redeme vs vvil come iâ— maiestie and manifestly to iudge e Immediately before the general iudgement fire shal burne al transitorie thinges f Geue signes in the firmament g and in earth h VVhich know that to keepe Gods commandments in folowing vertues is aboue the oblation of external sacrifice i God instructeth his people k Sacrifices are gratful to God l but in regard that God needeth not these earthly thinges he rather requireth a gratful mind For otherwise man in dede can geue nothing to God seing al that is in the whole world is Gods owne in proprietie m Spiritual sacrifice of prayse n due payment of voluntarie vowes made in honour of God o and praying to him for helpe in tribulation are most grateful p He that wil teach others must especially flee from sinne serue God sincerly q God is honored by mans gratitude and other good workes Sacrifice of praise disposeth men to the fruit of external sacrifice The Sacrifice of the Eu harist prophecied The fourth penitential Psalme The 7. key a Pertayning not only to Dauid but also to al penitentes especially of the new testament b My sinnes being very great nede thy great mercie c Yea manie sortes of thy mercies not only remission of the crimes but also mitigation of the paines due for the same Thy merciful grace to be truly sorie to make some part of satisfaction to beware hereafter not to fal againe to geue better example of penance and of vertuous life and to perseuer to the end d O God thou hast forgeuen me and taken away my sinnes as thy prophet hath told me 2. Reg. 12. v. 13. but my soule so fouly polluted nedeth yet more washing e cleanse also the dregges that remaine and al