†Let the enemie persecute my soule and take it and treade downe my life in the earth and bring downe my glorie into the dust †Arise Lord in thy wrath and be exalted in the coastes of myne enemies And arise ô Lord my God in the precept which thou hast cōmanded †and a sinagogue of peoples shal compasse thee And for it returne on high †our Lord iudgeth peoples Iudge me ô Lord according to my iustice and according to my innocencie vpon me †The wickednesse of sinners shal be consumed and thou shalt direct the iust which searchest the hart and raynes ô God †My iust helpe is from our Lord who saueth those that be right of hart God is a iust iudge strong patient is he angrie euerie day †Vnlesse you wil be conuerted he shal shake his sword he hath bent his bow and prepared it †And in it he hath prepared the vessels of death he hath made his arrowes for them that burne †Behold he hath bredde with iniustice he hath conceiued sorow and brought forth iniquitie †He hath opened a pit and digged it vp and he is fallen into the diche which he made †His sorrow shal be turned vpon his head and his iniquitie shal descend vpon his crowne †I wil confesse to our Lord according to his iustice and wil sing to the name of our Lord most high PSALME VIII God is magnified praised for his meruelous worke of creatures 5. but especially of mankind singularly exalted by the Incarnation of Christ. †Vnto the end for “ presses the Psalme of Dauid O LORD our Lord how meruelous is thy name in the whole earth Because thy magnificence is eleuated aboue the heauens †Out of the mouth of infantes and sucklinges thou hast perfected praise because of thine enemies that thou mayest destroy the enemie and reuenger †Because I shal see thy heauens the workes of thy fingers the moone and the starres which thou hast founded †What is man that thou art mindful of him or the sonne of man that thou visitest him †Thou hast minished him a litle lesse then Angels with glorie and honour thou hast crowned him †and hast appointed him ouer the worke of thy handes †Thou hast subiected al thinges vnder his feete al sheepe and oxen moreouer also the beastes of the field †The birdes of the ayre and fishes of the sea that walke the pathes of the sea †O Lord our Lord how meruelous is thy name in the whole earth ANNOTATIONS PASLME VIII 1. Presses Most Hebrew Doctors say the word Gittith may either signifie the place where this Psalme was made or the musical instrument on which it was song But most Christian Doctors expound it literally of Christs Passion who was stretched on the Crosse and al his sacred bloud pressed and drawne out of his bodie VVhich Metaphor Isaias also vseth demanding of Christ VVhy is thy clothing redde and thy garments as theirs that tread in the vine presse and answereth in Christs person I haue troden the presse alone S. Augustin also applieth it morally to the Church where Christ is the vine the Apostles are the branches spreaders that is preachers of the Ghospel Christians are the grapes Christian vertues are the wine Namely patience and fortitude in afflictions VVherby the good are purified and seuered from amiddes the reprobate as wine is pressed out of the grapes barreled and laid vp in sellers and * the huskes and carnels cast to hogges or other beastes PSALME IX The Church prayseth God for her protection 4. in repelling the enemies force 8. in punishing the wicked and rewarding the iust †Vnto the end for the secrets of the sonne the Psalme of Dauid I WIL confesse to thee ō Lord with al my hart I wil tel al thy meruelous thinges I wil be glad and reioyce in thee I wil sing to thy name ō most High †In turning mine enemie backward they shal be weakened and perish before thy face Because thou hast done my iudgement and my cause thou hast sitte vpon the throne which iudgest iustice Thou hast rebuked the Gentiles and the impious hath perished their name thou hast destroyed for euer and for euer and euer †The swordes of the enemie haue fayled vnto the end and their cities thou hast destroyed †Their memorie hath perished with a sound and our Lord abideth for euer He hath prepared his throne in iudgement †he wil iudge the whole world in equitie he wil iudge the people in iustice †And our Lord is made a refuge for the poore an helper in opportunities in tribulation †And let them hope in thee that know thy name because thou hast not forsaken them that seeke thee ô Lord. †Sing to our Lord which dwelleth in Sion declare his studies among the Gentiles †Because he requiring bloud remembred them he hath not forgotten the crie of the poore †Haue mercie on me ô Lord See my humiliation by my enemies †Which exaltest me from the gates of death that I may declare al thy prayses in the gates of the daughter of Sion †I wil reioyce in thy saluation the Gentiles are fastened in the destruction which they made In this snare which they hid is their foote taken †Our Lord shal be knowen doing iudgements the sinner is taken in the workes of his owne handes †Let sinners be turned into hel al nations that forget God †Because to the end there shal not be obliuion of the poore man the patience of the poore shal not perish in the end †Arise Lord let not man be strengthned let the Gentiles be iudged in thy sight †Appoint Lord a lawgeuer ouer them that the Gentiles may know that they be men The 10. Psalme according to the Hebrevves †Why Lord hast thou departed far of despisest in opportunities in tribulation †Whiles the impious is proude the poore is set on fyre they are caught in the counsels which they deuise †Because the sinner is praysed in the desires of his soule and the vniust man is blessed †The sinner hath exasperated our Lord according to the multitude of his wrath he shal not seeke †There is no God in his sight his waies are defiled at al time Thy iudgementes are taken away from his face he shal rule ouer al his enemies †For he hath sayd in his hart I wil not be moued from genetion vnto generation without euil Whose mouth is ful of cursing and bitternesse and guile vnder his tongue labour and sorrow †He sitteth in waite with the rich in secrete places to kil the innocent †His
charitie God gaue him an other particular law that he should not eate of the tree of knovvlege of good and euil And that for two special reasons which S. Augustin noteth vpon this place First that God might declare him selfe to be Lord of man VVhich was absolutely necessarie for man and nothing at al profitable to God who nedeth not our seruice but we without his dominion should vtterly fal to nothing Nec enim ipso non creante c. For he not creating vs neither could vve haue bene noâ— he not conseruing vs could vve remayne nor he not gouerning vs could vve liue rightly VVherfore he onlie is our true Lord vvhom not for his but for our ovvne profite and saluation vve serue The other reason was that God might geue man matter wherin to exercise the vertue of obedience and to shew him selfe a subiect of God VVhich could not be so properly and effectually declared by keping other lawes nor the enormitie of disobedience appeare so euidently as by fulfilling of Gods wil commanding him or by doing his owne wil moued to the contrarie in a thing of it selfe indifferent only made vnlawful because it was forbid But let vs heare S. Augustins owne wordes Nec potuit melius aut diligentius coÌ„â—endâ—ri quantum malum sit sola inobedientia c. Neither could it saith this great Doctor be better nor more exactly signified how bad a thing sole disobedience is then where a man became guiltie of iniquitie because he touched that thing contrarie to prohibition which if he not forbidden had touched he had not sinned at al. For he that saith for example sake Touch not this herbe supposing it is poysenful and doth forwarne one of death if he touch it death assuredly falleth on the contemner of the precept yea though no man had prohibited and he had touched for he should dye because the same thing bereueth him of health and life whether it had benne forbidden him or no. Also when one forbiddeth that thing to be touched which would not in dede preiudice him that toucheth but him that forbiddeth as if one take an others money being forbid by him whose the money is it is a sinne in him that is forbidden because it is iniurie to him that forbiddeth But when that thing is touched which neither should hurt him that toucheth nor any other if it were not forbid wherfore is it prohibited but that the proper goodnes of obedience and the euil of disobedience might appeare Thus S. Augustin sheweth that disobedience is a sinne because it is against a precept though otherwise the thing that is done were not euil And amongst other good notes teacheth that true obedience inquireth not wherfore a thing is commanded but leauing that to the Superior promptly doth that is appointed 17. Of the tree eate thou not This example of our first parents transgression sheweth how friuolous an answer it is to say that breaking of commanded fastes or eating meates forbidden can not hurt vs the meate being good and holsome for so the fruite of the tree was good and should haue hurt no man if it had not benne forbidden Euen so al meates of their owne nature are good yet the precept of fasting foretold by our Sauiour in general and determined by his Church in particular and so of anie other like law though it be in things otherwise indifferent proceeding from lawful Superiors bindeth the subiects in conscience And the transgression is properly disobedience what other sinne soeuer may also be mixed therwith 17. Thou shalt dye the death Against the new doctrine denying that after sinne is remitted anie temporal punishment remaineth for the same this place declareth that death wherof God forewarned Adam if he should eate of the fruite forbidden remained due and was at last inflicted vpon him for his sinne which was presently remitted vpon his repentance Againe for so much as we are al subiect to death it proueth that we were al guiltie of this sinne by which death came vpon al men as S. Paul teacheth Els God should punish vs without our fault which is vnpossible that his goodnes should do Especially it appeareth in infants who dying before they come to vse of reason can neuer coÌ„mit other sinne for though they were circumcised or had Sacrifice offered or other remedie vsed for them before Christ or baptised since Christ yet they suffer as S. Augustin noteth both death and manie other penalties of sickenes cold heate hunger and the like which can neither be to them matter of merite as to others it may be nor profite them for auoiding of other sinnes seing they dye in their infancie Yea moreouer if they dyed without circumcisioÌ„ or other remedie of those former times their soules perished from their people and now without Baptisme can neuer enter into the kingdome of heauen which could not stand with Gods iustice if they were not guiltie of sinne CHAP. III. By the craft of the Diuel speaking in a serpent our first parents transgressed Gods commandment 7. who being ashamed vvould hide them selues 9 but are reproued by God 14. and besides other particular punishements yet with promise of a Redemer are cast out of Paradise BVT the serpent also was more subtile then al the beasts of the earth which our Lord God had made Which said to the woman Why hath God commanded you that you should not eate of euerie tree of Paradise †To whom the woman answered Of the fruite of the trees that are in paradise we doe eate †but of the fruite of the tree which is in the middes of paradise God hath commanded vs that we should not eate and that we should not touch it lest perhapes we die †And the serpent said to the woman No you shal not dye the death †For God doth know that in what day soeuer you shal eate therof your eyes shal be opened and you shal be as gods knowing good euil †The woman therfore sawe that the tree was good to eate and fayre to the eyes and delectable to behold and she tooke of the fruite therof and did eate and gaue to her husband who did eate †And the eyes of them both were opened and when they perceiued themselues to be naked they sowed togeather leaues of a figge tree and made themselues aprons †And hearing the voice of our Lord God walking in paradise at the after none ayre Adam hid himselfe and so did his wife from the face of our Lord God amidst the trees of paradise †And our Lord God called Adam and said to him Where art thou †Who said I heard thy voice in paradise and I feared because I was naked and I hid me †To whom he said And who hath told thee that thou wast naked but that thou hast eaten of the tree whereof I commanded thee that thou shouldest not eate †And Adam
may seme to beare wisheth the Pope who was also very lerned to examine al more at large putting him in mind that Origen writ his twelfth and thirtenth bookes vpon this onlie place The most probable exposition semeth to be gathered out of the Hebrewes Tradition that this Lamech of the issue of Cain for there was an other Lamech of Seths progenie much addicted to hunting and his eyes decaying vsed in that excercise the direction of a young man his nephew the sonne of Tubalcain VVho seing something moue in bushes supposing it to be a wild beast willed his grandfather to shoote at the same which he did and stroke the marke with a deadlie wound and approching to take the pray found it to be old Cain VVhereupon sore amazed afflicted and moued with great passion did so beate the young man for his il direction that he also died of the drie blowes After both which mishappes and his passion at last caulmed Lamech lamenteth as the text saith that he had killed a man and stripling towit the one with a wound the other with drie blowes for which he feared seuenfold punishment more then Cain suffered for killing Abel Neuertheles S. Hierom other Fathers thinke it probable that Lamech killing the one of ignorance the other in passion was not so seuerly punished as he feared And so they vnderstand the rest of this passage that seuenfold vengance was taken of Cain by prolongation of his miserable life til his seuenth generation when one of his owne issue slew him and an other of the same linage with him And Lamech was punished seuentie seuenfold when his seuentie seuen children for so manie he had as Iosephus writeth and al their ofspring perished in the floud Mystically by seuentie seuen may be signified that the sinne of mankind should be punished and expiated in Christ our Redemer who was borne in the seuentie seuenth generation from Adam 26. Begane to inuocate Seth was a most holie man and so brought vp his children that they were called the sonnes of God Gen. 6. Adam also and Eue were penitent and became great confessors and are now Sainctes And so it can not be doubted but amongst other spiritual exercises they prayed and inuocated God And therfore that which is here said He towit Enos bagane or as the Hebrew hath then was begune to inuocate the name of our Lord can not be vnderstood of priuate but of some publique prayer of many meeting togeather obseruing some rites set forme in peculiar place dedicated to diuine Seruice the Church being now growne to a competent multitude And that besides Sacrifice which was also before as appeareth both by Cain Abel CHAP. V. The progenie of Adam number of their yeares vvith the death of the rest translation of Enoch in the line of Seth to Noe his three sonnes THIS is the booke of the generation of Adam In the day when God created man to the likenes of God made he him †Male and female created he them and blessed them and called their name Adam in the day when they were created †And Adam liued a hundred and thirtie yeares and begat to his owne image and likenes and called his name Seth. †And the dayes of Adam after he begat Seth came to eight hundred yeares and he “ begat sonnes and daughters †And al the time that Adam liued came to nine hundred and thirtie yeares “ and he died †Seth also liued a hundred fiue yeares and begat Enos †And Seth liued after he begat Enos eight hundred and seuen yeares and begat sonnes and daughters †And al the dayes of Seth came to nine hundred twelue yeares and he died †And Enos liued nintie yeares and begat Cainan †After Whose birth he liued eight hundred fiftene yeares and begat sonnes and daughters †And al the dayes of Enos came to nine hundred and fiue yeares and he died †Cainan also liued seuentie yeares begat Malaleel †And Cainan liued after he begat Malaleel eight hundred fourtie yeares and begat sonnes daughters †And al the dayes of Cainan came to nine hundred and ten yeares and he died †And Malaleel liued sixtie fiue yeares and begat Iared †And Malaleel liued after he begat Iared eight hundred and thirtie yeares and begat sonnes and daughters †And al the dayes of Malaleel came to eight hundred nyntie fiue yeares he died †And Iared liued a hundred sixtie two yeares and begat Enoch †And Iared liued after he begat Enoch eight hundred yeares and begat sonnes and daughters †And al the dayes of Iared came to nine hundred sixtie two yeares he died †Moreouer Enoch liued sixtie fiue yeares begat Mathusala †And Enoch walked with God liued after he begat Mathusala three hundred yeares and begat sonnes and daughters †And al the dayes of Enoch came to three hundred sixtie fiue yeares †And he walked with God and “ was seene no more because God tooke him †Mathusala also liued a hundred eightie seuen yeares begat Lamech †And Mathusala liued after he begat Lamech seuen hundred eightie two yeares and begat sonnes and daughters †And al the dayes of Mathusala came to nyne hundred sixtie nine yeares he died †And Lamech liued a hundred eightie two yeares and begat a sonne †and he called his name Noe saying This sonne shal comfort vs from the workes labours of our handes on the earth which our Lord cursed †And Lamech liued after he begat Noe fiue hundred nintie fiue yeares and begat sonnes and daughters †And al the dayes of Lamech came to seuen hundred seuentie seuen yeares and he died And Noe when he was fiue hundred yeares olde begat Sem Cham and Iaphat ANNOTATIONS CHAP. V. 4. Begate sonnes and daughters Moyses in this genealogie reciteth not alwayes the first begotten nor the whole progenie by their names for then he should haue repeated Cain and Abel and haue named many others but those onlie by whom the Church of God continued signifying the rest in general whose succession was cut of by the floud 5. And he died By this Gods word is verified saying that Adam should dye if he should eate of the forbidden tree And the diuel is proued a lyer saying they should not dye It is also most true that Adam dyed that day in which he did eate For he began that very day to decline to death and so doth al mankind euer since as truly said the woman of Thecua to king Dauid vve doe al die and as vvaters that returne not vve fal dovvne on the earth And vvhat els saith S. Gregorie is this daylie decaying of our corruption but a lingering death And none of al these that liued longest reaching to a thousand yeares which with God is as one day man dyed in that day in which he
transgressed Morally ancient Fathers here note that albeit the life of the Patriarkes seemeth long to vs yet if we coÌ„pare the same to eternitie it is nothing Neither by the iudgement of Philosophers may aniething be counted long that hath an end as Tullie bringing Cato wisely disputing sheweth the longest life to be but a short moment VVhereby againe we may see what losse we sustaine by sinne seeing if sinne had not benne we should al haue benne translated from earth to heauen and neuer haue dyed 24. VVas seene no more That Enoch and Elias are yet aliue is a constant knowne truth in the hartes and mouthes of the faithful saith S. Augustin in his first booke de peccat merit remiss c. 3. and confirmeth the same in diuers other places And it is testified by very many both Greeke and Latin Doctors S. Ireneus li. 5. S. Iustinus Martyr q. 85. ad Orthodoxos S. Hippolitus li. de Antichristo S. Damascen li. 4. de Orthodoxafide S. Hierom. epist 61. ad Pamach c. 11. S. Ambrose in Psalm 45. S. Chrysostom ho. 21. in Gen. ho. 58. in Mat. ho. 4. in epist 2. ad Thess ho. 22. in ep ad Heb. S. Greg. li. 14. Moral c. 11 ho. 12. in Ezech. S. Prosp li. vlt. de promis S. Bede in c. 9. Marc. Theophilact and Oâ—cumenius in cap. 17. Mat. and others innumerable Touching Elias it is manifest in Scriptures that he shal come preach be slaine with an other witnes of Christ before the terrible day of Iudgement Of Enoch Moyses here maketh the matter more then probable saying of euerie one of the rest he dyed onlie of Enoch saith not so but that he appeared or vvas seene no more For which the seuentie two interpreters say And he vvas not found for God translated him VVhich can not signifie death but transporting or remouing to an other place VVhereto agreeth the author of Ecclesiasticus saying Enoch pleased God and vvas translated But most clearly S. Paul saith Enoch vvas translated that he should not see death and he vvas not found for God translated him VVith what plainer wordes can any man declare that a special person were not dead then to say He vvas translated or coÌ„ueyed away that he should not see death Neither is it a reasonable euasion to interprete this of spiritual death For so Adam being eternally saued as S. Irenaeus li. 3. c. 34. Epiphan con haeresim 46. S. Aguâ—â—in epist 99. ad Euodium and others teach and the whole Church beleeueth was preserued from that death and so vndoubtedly were Seth and Enos being most holie and the rest here recounted as is most probable Neuertheles for further confutation of the contrarie opinion of Protestants the reader may also obserue the iudgement of S. Chrisostom who affirmeth that Though it be not a matter of faith vvhether Enoch be novv in Paradise from vvhence Adam and Eue vvere expelled or in some other pleasant place Dicunt tamen sacrae Scriprurae quod Deus transtulit eum quod viuentem transtulit eum quod mortem ipse non sit expertus The holie Scriptures say that God translated him and that he translated him aliue that he felt not or hath not experienced death And S. Augustin as expresly saith Non mortuus sed viuus translatus est He to vvit Enoch is translated not dead but aliue Yea he teacheth how his life is sustayned thus many thousand yeares vpon earth And sheweth moreouer that both Enoch and Elias shal dye For seing Enoch and Elias saith he are dead in Adam and carying the ofspring of death in their flesh to pay that debt are to returne to this life of common conuersation and to pay this debt vvhich so long is deferred Diuers reasons are also alleaged why God would reserue these two aliue First to shew by example that as their mortal bodies are long conserued from corrupting or decaying in like sorte Adam and Eue and al others not sinning should haue bene conserued and according to Gods promise neuer haue died but after some good time translated to heauen and indued with immortalitie Secondly to giue vs an argument of immortalitie which is promised after the general Resurrection For seing God doth preserue some mortal so long from al infirmitie we may assuredly beleue that he wil geue immortal eternal life of bobie and soule to his Sainctes after they haue payed the debt of death and are risen againe Thirdly these two one of the law of nature the other of the law of Moyses are preserued aliue to come amongst men againe towards the end of the world to teach testifie and defend the true faith and doctrin of Christ against Antichrist when he shal most violently oppugne persecute the Church Of Enoch it is said in the booke of Ecclesiasticus that he was translated vt det gentibus poenitenntiam that he geue repentance to the nations by his preaching reducing the deceiued from Antichrist And of Elias Malachie prophicieth that he shal come before the great and terrible day of our Lord and shal turne the hart of the fathers that is the people of the Iewes to the sonnes the Christians and of the sonnes the deceiued Christians to the fathers the ancient true Catholiques CHAP. VI. Mans sinnes cause of the deluge 4. Giants vvere then vpon the earth 8. Noe being iust vvas commanded to build the Arke 18. vvherin he vvith seuen persons more and the seede of other liuing things vvere saued AND after that men began to be multiplied vpon the earth had procreation of daughters †The sonnes of God seing the daughters of men that they were faire tooke to them selues wiues out of al which they had chosen And God said My spirit shal not remaine in man for euer because he is flesh his dayes shal be an huÌ„dred twentie yeares †And Giants were vpon the earth in those dayes For after the sonnes of God did companie with the daughters of men and they brought forth children these be the mightie of the olde world famous men †And God seing the malice of men was much on the earth and that al the cogitation of their hart was bent to euil at al times †it repented him that he had made man on the earth And touched inwardly with sorrowe of hart †I wil saith he cleane take away man whom I haue created from the face of the earth from man euen to beastes from that which creepeth euen vnto the foules of the ayre for it repenteth me that I haue made them †But Noe found grace before our Lord †These are the generations of Noe Noe was a iust and perfect man in his generations he did walke with God †And he begat three sonnes Sem Cham Iapheth †And the earth was corrupted before God and was replenished with iniquitie †And when God had perceiued
ancient Fathers vnderstood of Anti Christ namely S. Irenaeus lib. 5. aduers Haeres S. Hyppolitus Martyr Orat de consummaâ— soeculi S. Ambrose c. 7 de Benedict Patriarch S. Augustin q. 12. in Iosue Prosper lib. de promiss praedicts Dei P. 4. Theodoret. q. vlt. in Gen. S. Gregorie lib. 30. Moral c. 18 and many others vpon the 7. chap. of the Apocalips where they suppose S. Ioan did omitt Dan from amongst the Elect of the Israelitical Tribes in detestation of Antichrist to be borne of that Tribe And certayne it is that the Iewes wil receiue and folowe him for their Messias as our Sauiour himselfe saith VVhich maketh it very probable that he shal be a Iewe borne else they would not so easily admitt him 22. Ioseph a childe encreasing Ioseph was in manie respectes a figure of Christ especially in that he was loued of his father before al his bretheren solde by his brethrn to the Gentiles of enuie and for money aduanced to dignitie and authoritie the deliuerer of Aegypt from famine and called Sauiour of the world al performed in Christ the true Childe encreasing CHAP. L. Ioseph causeth his fathers bodie to be embawmed 3. the dayes of mourning being expired 6. with Pharaos leaue Ioseph with the ancients of Aegypt al his brethren and elder sorte of Israelites goe and solemnly burie the bodie in Chanaan 14. After their returne his brethren fearing leâ—t ioseph wil now reuenge former iniuries he freely forgeueth al. 22. At the age of 110. yeares adiuring the posteritie to carie his bones into Chanaan he dieth and is put in a coffin VVHICH Ioseph seeing fel vpon his fathers face weeping and kissing him †And he commanded his seruantes the physitians that they should embawme his father with spices †Who fulfilling his commandements there passed fourtie dayes for this was the maner of corses embawmed and Aegypt mourned him seuentie daies †And the mourning time being expired Ioseph spake to the familie of Pharao If I haue found grace in your sight speake in the eares of Pharao †for so much as my father did adiure me saing Behold I die in my sepulchre which I digged for my selfe in the land of Chanaan thou shalt burie me I wil goe vp therfore and burie my father and returne †And Pharao said to him Goe vp and burie thy father as thou wast adiured †Who going vp there went with him al the ancients of Pharaos house and al the elders of the Land of Aegypt †the house of Ioseph with his brethren sauing their little ones and the flockes and heards which they had left in the Land of Gessen †He had also in his traine chariotts and horsemen and it became no smal multitude †And they came to the floore of Atad which is situate beyond Iord aine where celebrating the exequies with great and vehement mourning they spent ful seuen dayes †Which when the Inhabiters of the Land of Chanaan had seene they said This is a great mourning vnto the Aegyptians And therfore the name of that place was called The mourning of Aegypt †Therfore the sonnes of Iacob did as he commanded them †and carying him into the Land of Chanaan they buried him in the duble caue which Abraham had bought with the field for a possession to burie in of Ephron the Hethite against Mambre †And Ioseph returned into Aegypt with his brethren and with al the traine his father being buried †After whose death his brethren fearing and talking one with an other Lest perhaps he be mindful of the iniurie which he suffered and requite vs al the euil that we haue done †they aduertised him saing Thy father commanded vs before he died †that we should say thus much to thee in his wordes I besech that thou forget the wicked fact of thy brethren and the sinne malice which they haue exercised against thee we also desire thee that to the seruants of the God of thy father thou remit this iniquitie Whom when Ioseph ad heard he wept †And his brethren came to him and adoring prostrate on the ground they said We are thy seruantes †To whom he answered Feare not can we resist the wil of God †“ You thought euil against me but God turned that into good that he might exalt me as presently you see and might saue many peoples †Feare not I wil feed you your lirle ones and he comforted them and spake gently mildly †And he dwelt in Aegypt with al his fathers house and liued an hundred and tenne yeares And he sawe the children of Ephraim vnto the third generation Also the children of Machir the sonne of Manasses were borne in Iosephs knees †Which thinges being done he spake to his brethren After my death God wil visite you and wil make you goe vp out of this land to the land which he sware to Abraham Isaac and Iacob †And when he had adiured them and said God wil visite you carie my bones with you out of this place †he died being an hundred and tenne yeares old And being embawmed with spices was put in a coffin in Aegypt ANNOTATIONS CHAP L. 20. You thought euil This plaine distinction sheweth that sinne is wholly of the sinner and that God hath no part therin but turneth it to good For those things which Iosephs brethren did against him were occasions of his aduancement in Aegypt through the omnipotent wisdome of God VVhose â—â—opeitie is out of euerie euil to draw good S. Chrisost ho. 67. in Gen. S. Aug. Enchirid. c. 11. li. 14. c. 27. de â—â—â—it 25. Carie my bones vvith you For the same reasons Ioseph would be finally buried in Chanaan for which Iacob desired to be there buried chap. 47. but Ioseph would not presently be caried thither lest it might haue geuen offence to the Aegyptians or at least haue diminished their fauoure towardes his brethren and withal he would confirme his brethren in their hope of returning seing he was content that his bodie should expect in Aegypt til the whole Nation should returne into Chanaan THE ARGVMENT OF THE BOOKE OF EXODVS MOYSES hauing prosecuted in Genesis the sacred historie of the Church vnto Iosephs death containing the space of 2310. yeares continueth the same in Exodus for 145. yeares more VVhere he first briefly recounteth how a smal number of Israelites especially after the death of Ioseph being much increased a new King risen in the meane time who knew not Ioseph together with other Aegyptians enuying their better partes both of bodie and minde and more fortunate progres in wealth fearing also lest they stil multiplying either by their owne forces or ioyning with other foreners might spoile Aegypt and returne into Chanaan and hating their Religion because they acknowledged one onlie eternal omnipotent God denying and detesting the new imaginarie goddes of the Aegyptians resolued and publickly decreed by oppression to
Lord make this woman which entereth into thy house as Rachel and Lia which builded the house of Israel that she may be an example of vertue in Ephrata and may haue a famous name in Bethlehem †and that thy house may be as the house of Phares whom Thamar bare to Iudas of the seede which our Lord shal geue thee of this yong woman †Booz therfore tooke Ruth and had her to wife and went in vnto her and our Lord gaue her to conceiue and to beare a sonne †And the wemen said to Noemi Blessed be our Lord which hath not suffered that there should fayle a successor of thy familie that his name should be called in Israel †And thou shouldest haue one that may comfort thy soule and cherish thy old age For of thy daughter in law is he borne which wil loue thee and much better is she to thee then if thou hadst seuen sonnes †And Noemi taking the child put it in her bosome and did the office of a nource and of one that should carie him †And the women her neighbours congratulating her and saying There is a sonne borne to Noemi called his name Obed this is the father of Isai the father of Dauid †These are the generations of Phares Phares begat Esron †Esron begat Aram Aram begat Aminadab †Aminadab begat Nahasson Nahasson begat Salmon †Salmon begat Booz Booz begat Obed †Obed begat Isai Isai begat Dauid THE ARGVMENT OF THE BOOKES OF KINGES AND PARALIPPOMENON IN GENERAL AFTER the booke of Iudges wherunto Ruth is annexed rightly folow the bookes of Kinges signifying that after the general Iudgement cometh the euerlasting Kingdome As venerable Beda expoundeth this connexion of bookes wherin he also explicateth manie other Mysteries of Christ the Church praefigured in these histories Likewise S. Gregorie teacheth that besides the historical moral sense expressed in the simplicitie of the letter an other mystical vnderstanding is to be sought the height of the Allegorie In confirmation wherof he citeth S. Augustin and S. Hierom who say that Elcana his two wiues signified the Synagogue of the Iewes and the Church of Christ that the death of Heli Saul with translation of Priesthood to Samuel and Sadoch and of the Kingdome to Dauid and his Successors praefigured the new Priesthood and new Kingdome of Christ the old ceasing which were shadowes therof So these two great Doctors S. Gregorie and S. Beda insisting in the steppe of other lerned holie Fathers that had gone before them expound these histories not only historically but also mystically The historie first setteth forth the changing of the forme of gouernment from Iudges to Kinges and then at large what Kinges did reigne ouer the Hebrew people as wel in one intire Realme as ouer the same people diuided into two kingdomes their more principal Actes their good and euil behauiour also the prosperitie declinations and final captiuities of both the Kingdomes Al which is conteined in foure bookes of Kinges with other two partly repeting that was saied before but especially supplying thinges omitted in the whole sacred historie from the beginning of the world called Paralippomenon The two first are also called the Bookes of Samuel though he writ not one of them wholly for he died before the historie of the former ended but they goe both vnder his name because he annointed the two first Kinges and writ a great part of their Actes Wherto the rest was added either by Dauid and Salomon as some thinke or by Nathan and Gad as is probably gathered 1. Paralip 29. v. 29. The authors also of the third and fourth bookes of Kinges and of the two of Paralippomenon are vncertaine yet al haue euer bene receiued and held for Canonical Scripture THE ARGVMENT OF THE FIRST BOOKE OF KINGES THIS first booke may be diuided into foure partes First are recorded the gouernmeÌ„tes of Heli Samuel with the occasions of changing the state of that commonwealth into a Kingdome in the eight first Chapters Secondly the election and gouernment of Saul their first King from the 9. chap. to the 16. Thirdly Dauids annointing his vertues trubles and persecutions from the 16. chap. to the 28. Fourthly the ruine of Saul and exaltation of Dauid in the foure last Chapters THE FIRST BOOKE OF SAMVEL WHICH WE CAL THE FIRST OF KINGES CHAP. I. Elcana hauing two wiues the one called Anna is barren and for the same is reproâ—hed by the other called Phenenna 9. Anna voweth and prayeth for a man child 19. conceiueth and beareth a sonne calleth him Samuel 24. and presenteth him to the seruice of God in Silo. THERE was a man of Ramathaimsophim of mount Ephraim his name Elcana the sonne of Ieroham the sonne of Eliu the sonne of Thohu the sonne of Suph an Ephraite †and he had two wiues the name of one was Anna and the name of the second Phenenna Phenenna had children but Anna had not children †And that man went vp from his citie vpon ordinarie dayes to adore and sacrifice vnto the Lord of hostes in Silo. And there were the two sonnes of Heli Ophni and Phinees priestes of our Lord. †The day came therfore Elcana immolated and gaue to Phenenna his wife to al her sonnes and daughters partes †but to Anna he gaue one part with heauie cheere because he loued Anna. And our Lord had shut her matrice †Her aduersarie also afflicted her and vexed her sore in so much that she vp brayded her that our Lord had shut her matrice †and so did she euerie yeare when the time returned that they went vp to the temple of our Lord and so she prouoked her moreouer she wept and tooke not meat †Elcana therfore her husband said to her Anna why weepest thou and why doest thou not eate and wherfore doest thou afflict thy hart Am not I better to thee then tenne children †And Anna arose after she had eaten and drunke in Silo. And Heli the priest sitting vpon a Stoole before the postes of the house of our Lord †wheras Anna had a heauie hart she praied to our Lord weeping aboundantly †and she vowed a vowe saying O Lord of hostes if regarding thou wilt behold the affliction of thy seruant and wilt be mindeful of me and not forgette thy handmaide and wilt geue vnto thy seruant a man childe I wil geue him to our Lord al the daies of his life the rasour shal not come vpon his head †And it came to passe when she multiplied praiers before our Lord that Heli obserued her mouth †Moreouer Anna spake in her hart and onlie her lippes moued and voice there was not heard at al. Heli therfore thought her to be drunke †and sayd to her How long wilt thou be drunke digest a litle the wyne wherwith thou art wette †Anna answering Not so quoth she my lord for I am an exceding
and fasting for them 2. Reg. 1. Al which were to no purpose if soules departed could not be releiued by such meanes It moreouer appeareth that the same royal prophet beleued diuers places to be in hel when he said Psal 85. Thou hast deliuered my soule from the lower hel signifiyng plainly that there is a lower and a higher hel which higher the Church calleth Purgatorie where soules suffer that paine in satisfaction for their sinnes which remaineth not satisfied before death is due after the guilt of sinne is remitted the law prescribing that besides restitution of damage sacrifice should also be offered Leuit. 5. 6. 16. And Dauid was punished by the death of his child 2. Reg. 12. by the plague sent amongst his people 2. Reg. 24. after his sinnes were remitted He feared also punishment in the other world yea two sortes and therfore prayed to be deliuered from both saying Psal 6. Lord rebuke me not in thy furie nor chastice me in thy wrath That is saith S. Gregorie Strike me not with the reprobate nor aflict me with those that are purged by the punishing flames And most expresly signifieth also a higher place called hel saying Psal 15. in the person of Christ to his Father Thou shalt not leaue my soule in hel From vvhence Christ deliuered the holie Patriarches Prophetes and other perfect soules resting vvithout sensible paine brought them into heauen vvhither before him none could enter VVhich vvas also signified by the cities of refuge whence none might depart to their proper countrie til the death of the high priest Num. 35. by Moyses dying in the desert and not entring into the promised land ouer Iordan Deut. 4. 31. 34. Presupposing the general Resurrection of al men as a truth knovven by former traditions king Dauid shevveth the difference of the vvicked and godlie in that time saying Psal 1. The impious shal not rise againe in iudgement nor sinners in the councel of the iust That is the vvicked shal not rise to ioy glorie as the iust godlie shal doe Of general iudgement is more plainly prophecied 1. Reg. 2. That our Lord shal iudge the endes of the earth not that Dauid nor Salomon but Christ should raigne in his mâ—litant Church euen to the endes of the earth and in fine iudge the vvhole vvorld The same is confirmed Psal 49. God wil come manifestly our God and he wil not kepe silence Fire shal burne forth in his sight Psal 95. He shal iudge the round world in equitie and the peoples in his truth Psal 96. Fire shal goe before him and shal inflame his enemies round about Againe the same royal prophete Psalm 48. describeth the future and eternal state of the damned saying as sheepe creatures vnable to helpe themselues they are put in hel death shal feede vpon them Of the blessed he addeth And the iust shal rule ouer them in the morning that is in the resurrection and Psal 149. The Sainctes shal reioyse in glorie they shal be ioyful in their beddes in eternal rest The exaltations praâ—ses of God in their throate and two edged swordes in their handes to doe reuenge in the nations punishments among the peoples To bind their kinges in fetters and their nobles in yron manicles That they may doe in them the iudgement that is written This glorie is to al his Sainctes And much greater glorie belongeth to Sainctes for this is but accidental vttered according to vulgar capacitie The essential and perfect glorie which no eye hath seene nor eare hath heard nor hart can cone iuâ— consisteth in seeing God Among accidental glorious giftes the foure dowries of glorified bodies are especially prefigured Impassibilitie by the wood Setim wherof the Arke was made Exod. 25. Agilitie and Penetrabilitie in some sorte by Dauids quicknes against Gâ—liath and his conuering of him self into Sauls campe and forth againe 1. Reg. 17. and 26. but a more plaine figure of Claritie was in Moyses face Exod. 34. which by his conuersation with God became more glorious then mortal eyes were able to behold glistering and shining as most splendent lâ—ght through christal described as if his skinne had benne a clere horne aâ—â—earing and spreading beamâ— like the sunnâ— proceding from the beautie of his soule so thâ—â— none of al the people could looke directly vpon him except he couered his face Thus much concerning particular pointes of faith and religion And it is no lesse euident that the vniuersal Church and Citie of God stil continued yea was more visible and conspicuous to the whole world then before First by Gods maruelous protection therof in the desert and famous victories and conquestes of the land of Chanaan And by the excellent lawes geuen to this people which al nations admired and none had the like Deut. 4. For in this fourth age besides other lavves and preceptes the spiritual and temporal States were more distinguished and the Ecclesiastical Hierarchie especially disposed in subordination of one supreme head with inferiour gouerners ech in their place and office for edification of the whole bodie For Moyses being chief ruler and conductâ—r of the Israelites out of Aegypt receiued and deliuered to them the written Law Exod. 20. And for obseruation and conseruation therof by Gods expresse appointment Leuit. 8. consecrated Aaron the ordinarie High priest himself remayning stil extraordinarie Superiour also aboue Aaron And after Aaron he consecrated in like maner his sonne Eleazar high priest and successour to his father Num. 20. To whom succeded others in this order 1. Paralip 6. Phinees Abisuë Bocci Ozi Zacharias otherwise 1. Reg. 1. called Heli Meraioth Amarias otherwise Achimelec whom Saul slew 1. Reg. 22. Achitob othervvise Abiathar vvho vvas deposed 3. Reg. 2. and Sadoc in vvhose time the Temple vvas founded To these vvere adioyned other Priestes also consecrated in a praescript forme Leuit. 8. and Leuites ordayned to assist in lower and distinct offices Num. 3. 4. In the first degree the Caathites whose office was to carrie the Sanctuarie and vessel therof vvrapped vp by the priestes but vvere forbid in paine of death to touch them or to see them In the second degree the Gersonites vvho carried the cortines and couers of the Tabernacle and vessel of the Altar In the third degree the Merarites vvho carried the bordes barres and pillers vvith their feete pinnes cordes and other implementes of the tabernacle euerie one according to their office and burdens Num. 4. v. vlt. But in the temporal state and gouernment Iosue of the tribe of Ephraim succeeded to Moyses Num. 27. Deut. 3. 34. And after Iosue were diuers interruptions of succession with gouerners of diuers tribes and change of gouernment from Dukes to Iudges and from Iudges to Kinges For after Iosues death the people being sore afflicted by inuasions of Infidels God raised certaine special men with title of Iudges to
shortly after the king sent new letters for the Iewes saftie geuing them leaue to kil whom soeuer they would of their enemies ch 8. v. â— 11 Eightly the same day which was designed for destruction was made the day of ioy and exultation to the children of God ch 9. v. 1. 17 ch 16. v. 21. c. By which literal sense Gods meruelous prouidence is manifestly shewed neuer suffering his church to perish It hath moreouer two special mystical senses First as saftie of temporal life was procured to one nation by Esthers intercession to king Assuerus so general saluation is procured to al mankind by mediation of the blessed virgin Marie crushing the serpents head and the sentence of death is changed by new letters granting euerlasting life and glorie to al Gods true seruantes Esther also as likewise Iudith in figure of the Church saith S. Ierom Prologo in Sophon killed the aduersaries and deliuered Israel from danger of perishing CHAP. X. Assuerus subdueth manie countries 4. Mardocheus vnderstandeth and declareth his dreame 9. God separateth his people from other nations by a better lotte BVT king Assuerus made al the earth and al the ilandes of the sea tributaries †Whose strength and empire and the dignitie and highnesse wherewith he exalted Mardocheus are written in the bookes of the Medes and of the Persians †and how Mardocheus of the Iewes kinred was second after king Assuerus and great with the Iewes and acceptable to the people of his bretheren seking good to his people and speaking those things which pertayned to the good of his seede That which is in the Hebrew I haue expressed most faithfully And these things that folow I found written in the common edition which are conteyned in the greeke tongue and leetters and in the meane time this chapter was extant after the end of the booke which according to our custome we haue marked with an Obelus before it that is to say a broch †And Mardocheus said These things are done of God †I remember the dreame that I saw signifying these verie things neither was any of them frustrate †The litle fountayne which grew into a riuer and was turned into light and into the sunne and abounded into manie waters is Esther whom the king tooke to wife and made her to be queene †But the two dragons I am and Aman. †The nations that were assembled are they that endeuoured to destroy the name of the Iewes †And my nation is Israel which cried to our Lord and our Lord hath saued his people and he hath deliuered vs from al euils and hath done great signes and wonders among the nations †and he commanded that there should be two lottes one of the people of God and the other of al Nations †And both lottes are come to the day appointed euen now from that time before God to al nations †and our Lord hath remembred his people and hath had mercie on his inheritance †And these daies shal be obserued in the moneth of Adar the fourtenth and fistenth day of the same moneth with al diligence and ioy of the people gathered into one assemblie through out al the generations hereafter of the people of Israel CHAP. XI An Appendix and conclusion of this historie 2. The dreame of Mardocheus IN the fourth yeare when Ptolomee and Cleopatra reigned Dositheus which named himself a Priest and of the Leuitical kinred and Ptolomee his sonne brought this epistle of Phurim which they sayd Lysimachus the sonne of Ptolomee did interprete in Ierusalem This beginning was in the common edition which is neither extant in Hebrew nor with any of the interpreters †In the second yeare when Artaxerxes the greatest reigned in the first day of the moneth Nisan Mardocheus the sonne of Iairi the sonne of Semei the sonne of Cis of the tribe of Beniamin †A Iew which dwelt in the citie of Susan a great man and among the first of the kings court saw a dreame †And he was of that number of captiues whom Nabuchodonosor the king of Babylon had transported from Ierusalem with Ieconias the king of Iuda †and this was his dreame Theâ—e appeared voices and tumultes and thunders and earth quakes and pertuibation vpon the earth †and behold two great dragons prepared one against an other into battel †At whose crie al nations were raysed vppe to fight against the nation of the iust †And that was a day of darkenesse and danger of tribulation and distresse and great feare vpon the earth †And the nation of the iust fearing their euils was trubled and prepared to death †And they cried to God and they crying a litle fountayne grew into a verie great riuer and abounded into verie manie waters †Light and sunne arose and the humble were exalted and they deuoured the glorious †Which when Mardocheus had seene and risen out of his bed he mused what God would doe and he had it fixed in his mind desirous to know what the dreame should signifie CHAP. XII The conspiracie of two eunuches detected by Mardocheus is repeted 6. and Amans malice against him for the same AND he abode that time in the kings court with Bagatha and Thara the kings eunuches which were porters of the palace †And when he vnderstood their cogitations and had throughly seene their cares he learned that they went about to lay hands on king Artaxerxes and he told the king therof †Who hauing them both in examination when they had confesssd he commanded them to be led to death †But the king wrote that which was done in the comentaries and Mardocheus also committed the memorie of the thing to wriring †And the king commanded him that he should abide in the court of the palace geuing him giftes for the delation †But Aman the sonne of Amadathi the Bugeite was most glorious before the king and would hurt Mardocheus and his people for the two eunuches of the king which were put to death Hitherto the proeme That which foloweth was set in that place where it is written in the volum And should spoyle their goodes VVhich we found in the common edition only CHAP. XIII Acopie of the epistle which Aman sent to al prouinces to destroy the Iewâ—â— 8. And Mardocheus his prayer for the people AND this was the copie of the letter The most great king Artaxerxes from India vnto Aethiopia to the princes of an hundred and seuen and twentie prouinces and to the captaynes that are subiect to his empire greeting †Wheras I reigned ouer manie nations and had subdewed al the world to my dominion I would noâ— abuse the greatnes of my might but with clemencie and lenitie gouerne my subiectes that passing their life quietly without any terrour they might enioy peace wished of al men †But when I demanded of my counselers how this might
and at the tribulation of the sinner Because they haue wrested iniquities vpon me in anger they were trublesome to me †My hart is trubled in me and the feare of death is falne vpon me †Feare and trembling are come vpon me and darkenes hath couered me †And I said Who wil geue me wings as of a doue and I wil fly and rest †Loe I haue gone far flying away and I abode in the wildernes †I expected him that saued me from pusillanimitie of spirit and tempest †Precipitate ô Lord and diuide their tongues because I haue sene iniquitie and contradiction in the citie †Day and night shal iniquitie compasse it vpon the walles therof and labour in the middest therof and iniustice †And there hath not ceased out of the streetes therof vsurie and guile †For if myne enimie had spoken euil to me I would verely haue borne it And if he that hated me had spoken great thinges vpon me I would perhaps haue hid myselfe from him †But thou a man of the same minde my guide and my familiar †Which diddest take swete meats together with me in the house of God we walked with consent †Let death come vpon them and let them goe downe quicke into hel Because there is wickednes in their habitations in the middes of them †But I haue cried to God and our Lord wil saue me †In the euening and morning at midday I wil speake and declare and he wil heare my voice †He wil redeme my soule in peace from them that approch to me because among manie they were with me †God wil heare and he which is before the worldes wil humble them †For there is no change with them they feared not God he hath streached forth his hand in repaying †They haue contaminated his testament they are diuided by the wrath of his countenance and his hart hath approched His wordes are made softer then oile and the same are dartes †Cast thy care vpon our Lord and he wil nourish thee he wil not geue fluctuation to the iust for euer †But thou ô God wilt bring them downe into the pitte of destruction Bloudy and deceitful men shal not liue halfe their daies but I wil hope in thee ô Lord. PSALME LV. Dauid being in danger before Achis king of Geth confidently implereth Gods helpe against the great malice and powre of his enimies 8. foretheweth their ruine his owne exaltation 12. and offereth praises and thankes Vnto the end for a people that is made far from the Sainctes Dauid in the inscription of the title when the foreners held him in Geth 1. Reg. 12. v. 12. HAVE mercie on me ô God because man hath troden vpon me al the day impugning he hath afflicted me Myne enimies haue troden vpon me al the day because they are manie that warre against me †From the height of the day I shal feare but I wil trust in thee In God I wil praise my wordes in God haue I hoped I wil not feare what flesh may do to me †Al the day did they detest my wordes against me al their cogitations are vnto euil †They wil inhabite and keepe secret they wil obserue my heele As they haue expected my soule †for nothing shalt thou saue them in wrath thou wilt breake peoples O God †I haue shewed my life to thee thou hast set my teares in thy sight As also in thy promise †then shal mine enemies be turned backeward In what day soeuer I shal inuocate thee loe I haue knowne that thou art my God †In God I wil praise the word in our Lord wil I praise thee saying I haue hoped in God I wil not feare what man can do to me †In me ô God are thy vowes which I wil render praises to thee †Because thou hast deliuered my soule from death and my feete from falling that I may please before God in the light of the liuing PSALME LVI The Prophet prayeth in tribulation 4. testifieth Gods helpe 6. praiseth his greatnes 8. promising and inuiting al nations to praise him Vnto the end destroy not to Dauid in the inscription of the title when he fled from the face of Saul into the caue HAVE mercie on me ô God haue mercie on me because my soule hath trusted in thee And I wil hope in the shadow of thy winges vntil iniquitie passe †I wil crie to God the highest God that hath done me good †He sent from heauen and deliuered me he hath geuen into reproche them that trode vpon me God hath sent his mercie and his truth †and hath deliuered my soule out of the middes of Lions whelpes I slept trubled The sonnes of men their teeth are weapons and arrowes and their tongue a sharpe sword †Be exalted aboue the heauens ô God and thy glorie vpon al the earth †They prepared a snare for my feete and bowed downe my soule They digged a pit before my face and they are falne into it †My hart is readie ô God my hart is readie I wil sing and say a Psalme †Arise my glorie arise psalter and harpe I wil arise early †I wil confesse to thee among peoples ô Lord and I wil say a Psalme to thee among the Gentiles †Because thy mercie is magnified euen to the heauens and thy truth euen to the cloudes †Be axalted aboue the heauens ô God and thy glorie vpon al the earth PSALME LVII Holie Dauid inueigheth against dissembling wicked men 7. describeth their manifold punishment 11. wherin the iust shal be comforted †Vnto the end destroy not to Dauid in the inscription of the title IF in very dede you speake iustice iudge right thinges ye sonnes of men For in the hart you worke iniquities in the earth your handes forge iniustice †Sinners are alienated from the matrice they haue erred from the wombe they haue spoken false thinges †They haue furie according to the similitude of a serpent as of the aspe that is deafe and stoppeth his eares †Which wil not heare the voice of the inchanters and of the sorcerer inchanting wisely †God shal breake their teeth in their mouth the checke tooth of the lions our Lord wil breake in peeces †They shal come to nothing as water running downe he hath bent his bow til they be weakened †As waxe that melteth shal they be taken away fyre hath falne on them and they haue not seene
the world haue obtained riches †And I saide Then haue I iustified my hart without cause and haue washed my handes amongst innocentes †And haue bene scourged al the day and my chastising in the morninges †If I saide I wil speake this behold I reproued the nation of thy children †I thought to know this thing it is labour before me †Vntil I may enter into the sanctuarie of God and may vnderstand concerning their latter endes †But yet for guiles thou hast put it to them thou hast cast them downe whiles they were eleuated †How are they brought into desolation they haue failed sodanely they haue perished for their iniquitie †As the dreame of them that rise ô Lord in thy citie thou shalt bring their image to nothing †Because my hart is inflamed and my reynes are changed And I am brought to nothing and knew not †As a beast am I become with thee and I alwaies with thee †Thou hast helde my right hand and in thy wil thou hast conducted me and with glorie thou hast receiued me †For what is to me in heauen and besides thee what would I vpon the earth †My flesh hath fainted and my hart God of my hart and God my portion for euer For behold they that make them selues faire from thee shal perish thou hast destroyed al that fornicate from thee †But it is good for me to cleaue to God to put my hope in our Lord God That I may shew forth al thy prayses in the gates of the daughter of Sion PSALME LXXIII Faithful people pressed with persecution lamentably complayning besecheth God to respect his owne inheritance cruelly afflicted â—â— and leift long without helpe 12. wheras heretofore he releeued his people in like distresses 18. And therfore confidently hopeth he wil renenge the blasphemers of his name Vnderstanding to Asaph VVHY hast thou ô God repelled for euer is thy furie wrath vpon the sheepe of thy pasture Be mindful of thy congregation which thou hast possessed from the beginning Thou hast redemed the rod of thine inheritanâ—â—e mount Sion in which thou hast dwelt †Lift vp thy handes vpon their prides for euer how great thinges hath the enimie done malignantly in the holy place †And they that hate thee haue gloried in the middes of thy solemnitie They haue sette their signes for signes †and haue not knowne as in the issue on high As in a wood of trees they haue with axes †cut out the gates therof together in hatchet and chippeaxe they haue cast it downe †They haue burnt thy sanctuarie with fire they haue polluted the tabernacle of thy name in the earth †Their kinred together haue saide in their hart Let vs make al the festiual daies of God to cease from the earth †Our signes we haue not seene there is now no prophet and he wil know vs no more †How long ô God shal the enimie vpbraide the aduersarie prouoke thy name for euer †Why doest thou turne away thy hand and thy right hand out of the middes of thy bosome for euer †But God our king before the worldes he hath wrought saluation in the middes of the earth †Thou in thy strength hast confirmed the sea thou hast crushed the head of Dragons in the waters †Thou hast broken the heads of the dragon thou hast giuen him for meate to the peoples of the Aethiopians †Thou hast broken vp fountanes and torrentes thou hast dried the riuers of Ethan †The day is thine and the night is thine thou hast made the morning and the sunne †Thou hast made al the coasts of the earth the summer and the spring thou hast formed them †Be mindeful of this the enimie hath vpbraided our Lord and a foolish people hath prouoked thy name †Deliuer not to beasts the soules that confesse to thee and the soules of thy poore forget not for euer †Haue respect vnto thy testament because they that are obscure of the earth are filled with houses of iniquities †Let not the humble be turned away being confounded the poore and needy shal praise thy name †Arise God iudge thy cause be mindful of those thy reproches that are from the foolish man al the day †Forget not the voices of thine enimies the pride of them that hate thee hath ascended alwaies PSALME LXXIIII Christ with his Assessors wil iudge the whole world at the last day in the meane time exhorteth sinners to amend their life 7. for none shal escape iust iudgement 1â— The wicked shal be punished and the good rewarded Vnto the end Corrupt not a Psalme of Canticle to Asaph VVE wil confesse to thee ô God we wil confesse and wil inuocate thy name We wil tel thy meruelouse workes †when I shal take a time I wil iudge iustices †The earth is melted and al that dwel in it I haue confirmed the pillers thereof †I said to the wicked doe not wickedly and to them that offend Exalt not the horne †Exalt not your horne on high speake not iniquitie aganst God †For neither from the East nor from the West nor from the desert mountanes †because God is Iudge This man he humbleth and him he exalteth †because there is a cuppe in the hand of our Lord of mere wine ful of mixture And he hath powred it out of this into that but yet the dregges therof are not emptied al the sinners of the earth shal drinke †But I wil shewforth for euer I wil sing to the God of Iacob †And I wil breake al the hornes of sinners and the hornes of the iust shal be exalted PSALME LXXV The royal prophet singeth Gods praises for his particular prouidence towards the Iewes 10. further to be extended to al the meeke of the whole earth Vnto the end in prayses a Psalme to Asaph a Canticle to the Assirians God is knowne in Iewrie in Israel his name is great †And his place is made in peace and his habitation in Sion †There he brake the powres of bowes the shilde the sword and the battle †Thou doest illuminate meruelousely from the eternal mountaynes †al the foolish of hart were trubled †They slept their sleepe and al the men of riches found nothing in their handes †At thy reprehension ô God of Iacob they haue al slumbered that mounted on horses †Thou art terrible and who shal resist thee from that time thy wrath †From heauen thou hast made thy iudgement hearde the earth trembled and was quiet When God arose vnto iudgement
violence of manie waters ouerflowing sent forth vpon a large ground †The crowne of pride of the drunkards of Ephraim shal be troden vnder feete †And the flowre of the glorie of his exultation which is vpon the toppe of the valley of fatte ones shal be falling as a timely fruite before the ripenesse of autumme which when he that seeth it shal behold as soone as he taketh it in his hand he wil deuoure it †In that day the Lord of hostes shal be a crowne of glorie and a garland of exultation to the residue of his people †and a spirit of iudgement to him that sitteth in iudgement and strength to them that returne out of battel to the gate †But these also haue bene ignorant because of wine and by drunkennes haue erred the priest and the prophete haue bene ignorant because of drunkennes they are swalowed vp with wine they haue erred in drunkennes they haue not knowne him that seeth they haue bene ignorant of iudgement †For al tables were filled with vomiting and filth so that there was no more place †Whom shal he teach knowledge and whom shal he make to vnderstand the thing heard them that are weyned from the milke that are plucked away from the breasts †For command recommand command recommand expect reexpect expect reexpect a litle there a litle there †For in the speach of lippe and in an other tougue he wil speake to his people †To whom he sayd This is my rest refresh the wearie and this is my refreshing they would not heare †And the word of our Lord shal be to them command recommand command recommand expect reexpect expect reexpect a litle there a litle there that they may goe and fal backward and be destroyed and snared and taken †For this cause heare the word of our Lord ye scorneful men which rule ouer my people that is in Ierusalem †For you haue sayd We haue stroken a league with death and with hel we haue made a couenant The scourge ouerflowing when it shal passe shal not come vpon vs because we haue made lying our hope and with lying we are protected †Therfore thus sayth our Lord God Behold I wil send in the foundations of Sion a stone an approued stone a corner stone pretious founded in the foundation He that beleueth let him not make hast †And I wil put iudgement in weight and iustice in measure and haile shal ouerthrow the hope of lying and waters shal ouerflow the protection †And your league with death shal be abolished and your couenant with hel shal not stand when the scourge ouerflowing shal passe you shal be troden downe of it †Whensoeuer it shal passe through it shal take you away because in the morning early it shal passe through in the day and in the night and vexation alone shal geue vnderstanding in the hearing †For the bed is streitened so that one must fal out and a short mantel can not couer both †For our Lord shal stand as in the mount of diuisions as in the valley which is in Gabaon shal he be angrie that he may doe his worke his strange worke that he may worke his worke is strange from him †And now mocke not lest perhaps your bonds be tied strayte For I haue heard of our Lord the God of hostes consummation and abridgement vpon al the earth †Harken with your eares and heare my voice attend and heare my speach †Wil the ploughman plowe al the day to sow wil he cut and harrow his ground †Wil he not when he hath made euen the face therof sprinkle cummine and place the wheate by order and the barley and millet and vetche in their bondes †And his God wil instruct him in iudgement he wil teach him †For gith shal not be threshed with instruments that haue teeth neither shal the wayne wheele turne about vpon cummine but gith shal be beaten out with a rodde and cummine with a staffe †But bread corne shal be broken smal but the thresher shal not thresh it for euer neither shal the wayne wheele vexe it nor breake it with the teeth therof †And this is come forth from our Lord the God of hostes that he might make his counsel meruelous and magnifie iustice CHAP. XXIX The Prophet bewaleth the Iewes destruction 9. for their blinde obstinacie 17. prophecying the Gentiles conuersion VVOE to Ariel Ariel the citie which Dauid ouercame yeare is added to yeare the solemnities are at an end †And I wil make a trench about Ariel and it shal be sorowful moorning and it shal be to me as Ariel †And I wil compasse as a sphere round about thee and wil cast a rampier against thee and place munitions to besiege thee †Thou shalt be humbled thou shalt speake out of the earth and out of the gronnd thy speach shal be heard and thy voice shal be out of the earth as the Pythons and out of the ground thy speach shal mutter †And the multitude of them that fanne thee shal be as smal dust and as issles passing away the multitude of them that haue preuailed agaynst thee †And it shal be sodenly forthwith It shal be visited of the Lord of hostes in thunder and earth quake and with great voice of whirlewind and tempest and with flame of deuouring fyre †And the multitude of al nations that haue fought agaynst Ariel shal be as the dreame of a vision in the night and al that haue waried and beseged preuailed agaynst it †And as he that is hungrie dreameth eateth but when he is awake his soule is emptie as he that is thirstie dreameth and drinketh and after he is awake faint as yet thirsteth and his soule is emptie so shal the multitude be of al the Gentiles that haue fought agaynst mount Sion †Be astonied and meruel wauer and stagger be ye drunke and not of wine be moued not of drunkenes †Because our Lord hath mingled vnto you the spirit of drowsines he wil shut your eyes he wil couer your prophetes and princes that see visions †And the vision of al shal be vnto you as the wordes of a booke sealed which when they shal geue to him that knoweth letters they shal say Read this and he shal answer I can not for it is sealed †And the booke shal be geuen to one that knoweth not letters and it shal be sayd to him Reade and he shal answer I know not letters †And our Lord sayd Because this people approcheth with their mouth and with their lippes glorifieth me but their hart is far from me and they haue feared me by the commandement and doctrines of men †therfore behold I wil adde to make admiration to this people by a great and wonderful miracle for wisdom
ye the transmigration which I haue sent out from Ierusalem into Babylon †Thus saith the Lord of hostes the God of Israel to Achab the sonne of Colias and to Sedecias the sonne of Maasias which prophecie vnto you in my name falsely Behold I wil deliuer them into the handes of Nabuchodonosor the king of Babylon and he shal strike them in your eies †And of them a malediction shal be taken vp by al the transmigration of Iuda that is in Babylon saying Our Lord make thee as Sedecias and as Achab whom the king of Babylon fryed in the fire †for that they haue done follie in Israel and committed adulterie with their freindes wiues and haue spoken the word in my name falsely which I commanded them not I am the iudge and the witnes saith our Lord. †And to Semeias the Nehelamite thou shalt say †Thus saith the Lord of hostes the God of Israel For that thou hast sent in thy name bookes to al the people that is in Ierusalem and to Sophonias the sonne of Maasias the priest to al the priestes saying †Our Lord hath made thee priest for Ioiada the priest that thou shouldest be ruler in the house of our Lord vpon euerie man rauing and prophecying to put him into the stockes and into prison †And now why hast thou nor rebuked Ieremie the Anathothite which prophecieth vnto you †Because vpon this he hath sent into Babylon to vs saying It is long build ye houses and inhabite them and plant gardens and eate the fruities of them †Sophonias therefore the priest reade this booke in the eares of Ieremie the propher †And the word of our Lord was made to Ieremie saying †Send to al the transmigration saying Thus saith the Lord to Semeias the Nehelamite Because Semeias hath prophecied to you and I sent him not and hath made you to trust in a lie †Therefore thus saith our Lord Behold I wil visite vpon Semeias the Nehelamite and vpon his seede there shal not be vnto him a man sitting in the middes of this people and he shal not see the good that I wil doe to my people saith our Lord because he hath spoken preuarication against our Lord. CHAP. XXX The prophet is commanded to write the same which he preacheth 4. first pensiue thinges 8. Then ioyful 9. Especially in the new Testament when God wil raise Dauid towitte Christ 16. Who shal destroy al enemies 19 And whose Church shal be great glorious and perpetual THIS is the word that was made to Ieremie from our Lord saying †Thus saith our Lord the God of Israel saying Write vnto thee al the wordes that I haue spoken to thee in a booke †For behold the daies come saith our Lord and I wil conuert the conuersion of my people Israel and Iuda saith our Lord and I wil make them returne to the land which I gaue their fathers and they shal possesse it †And these are the wordes that our Lord hath spoken to Israel and to Iuda †Because thus saith our Lord We haue heard a voice of terrour there is feare and no peace †Demand and see if a man beare childe wherefore then haue I seene euerie mans hand vpon his loyne as a woman that is in trauel and al faces are turned into the iaundice †Alas because that is a great day neither is there the like to it and it is the time of tribulation to Iacob and he shal be saued out of it †And it shal be in that day saith the Lord of hostes I wil breake his yoke from of thy necke and wil breake his bandes and strangers shal no more rule ouer him †but they shal serue our Lord their God and Dauid their king whom I wil raise vp to them †Thou therefore my seruant Iacob feare not saith our Lord neither be thou afrayd Israel because loe I wil saue thee out of a farre countrie and thy seede out of the land of their captiuitie and Iacob shal returne and be at rest flow with al good thinges and there shal be none whom he may feare †because I am with thee saith our Lord to saue thee for I wil make a consumation in al the Nations in which I haue dispersed thee but thee I wil not make into consummation but I wil chastice thee in iudgement that thou maist not seme to thy selfe innocent †Because thus saith our Lord Thy wound is vncurable thy stripe is very sore †There is none to iudge thy iudgement to binde it vp there is no prosite of medicines for thee †Al thy louers haue forgoten thee and wil not seeke thee for with the stroke of an enemie I haue striken thee with cruel chastisment for the multitude of thine iniquitie thy sinnes are hardened †What criest thou vpon thine affliction thy sorow is vncurable for the multitude of thine iniquitie and for thine hardned sinnes I haue done these thinges to thee †Therefore al that eate thee shal be deuoured and al thine enemies shal be led into captiuitie and they that waste thee shal be wasted and al thy spoilers wil I geue to the spoile †For I wil close vp thy wound and wil heale thee of thy woundes saith our Lord. Because they haue called thee ô Sion an out cast This is she that had none to seeke after her †Thus saith our Lord Behold I wil conuert the conuersion of the tabernacles of Iacob and wil haue pitie on his houses and the citie shal be built in her high place and the temple shal be founded according to the order thereof †And out of them shal come forth praise and the voice of them that play and I wil multiplie them and they shal not be diminished and I wil glorifie them they shal not be lessened †And his children shal be as from the beginning and his assemblie shal be permanent before me and I wil visite against al that afflict him †And his duke shal be of himself and the prince shal be brought forth from the middes of him and I wil bring him nere and he shal come to me For who is this that applieth his hart to approch vnto me saith our Lord †And you shal be my people and I wil be your God †Behold the whirle wind of our Lord the furie going forth the storme violently falling it shal light vpon the head of the impious †Our Lord wil not turne away the wrath of indignation til he haue done and accomplished the cogitation of his hart in the latter daies you shal vnderstand these thinges CHAP. XXXI God wil reduce Israel from captiuitie 4. and geue them abundance of al thinges 9. after their tribulation 15. Rachel The afflicted Church shal cease from mourning 18. confessing that she is iustly chastised 20. Christ a perfect man shal be conteyned in his mothers wombe 26. He rising from slepe death wil build
they had taken the king they brought him to the king of Babylon into Reblatha which is in the land of Emath and to him iudgements †And the king of Babylon killed the sonnes of Sedecias before his eies yea and al the princes of Iuda he slew in Reblatha †And he plucked out the eies of Sedecias and bound him with fetters and the king of Babylon brought him into Babylon and he put him in the prison house euen to the day of his death †And in the fifth moneth the tenth of the moneth the same is the ninetenth yeare of Nabuchodonosor the king of Babylon came Nabuzardan the prince of the warfare who stood before the king of Babylon in Ierusalem †And he burnt the house of our Lord and the kings house and al the houses of Ierusalem and euerie great house he burnt with fire †And al the host of the Chaldees that was with the prince of the warfare destroyed al the wall of Ierusalem round about †But of the poore of the people and of the rest of the vulgar sorte which remayned in the citie and of the fugitiues that were fled to the king of Babylon and the rest of the multitude Nabuzardan the prince of the warfare transported †But of the poore of the land Nabuzardan the prince of the warfare left some to be dressers of vineyards and husbandmen †The brasen pillers also that were in the house of our Lord and the feete and the sea of brasse that was in the house of our Lord the Chaldees brake and they tooke al the brasse of them into Babylon †And the kettles and the fleshhookes and the psalteries and the phials and the litle mortars and al the brasen vessels that had bene in the ministrie they tooke †and the water pottes and the censars and the pitchers and the basins and the candlestickes and the mortars the gobblets as manie as of gold of gold and as manie as of siluer of siluer did the prince of the warfare take †and two pillars and one sea twelue oxen of brasse that were vnder the feete which king Salomon had made in the house of our Lord there was no weight of the brasse of al these vessels †And concerning the pillars there were eightene cubits of height in one pillar and a corde of twelue cubits did compasse it about moreouer the thicknes thereof of foure fingers and within it was holow †And the litle heads of brasse vpon both the height of one litle head of fiue cubits and the litle nettes and the pomegranates vpon the crowne round about al of brasse Likewise of the second piller and the pomegranates †And there were nintie six pomegranates hanging downe and al the pomegranates an hundred were compassed with litle nettes †And the master of the warefare tooke Saraias the chiefe priest and Sophonias the second priest and the three kepers of the entrie †And of the citie he tooke one eunuch that was chiefe ouer the men of warre and seuen men of them that saw the kings face that were found in the citie and a scribe the captayne of the souldiars who tryed the yong souldiars and three score of the people of the land that were found in the middes of the citie †And Nabuzardan the prince of the warfare tooke them and he brought them to the king of Babylon into Reblatha †And the king of Babylon stroke them and he killed them in Reblatha in the land of Emath and Iuda was transported from his land †This is the people which Nabuchodonosor transported In the seuenth yeare Iewes three thousand and twentie three †In the eightenth yeare of Nabuchodonosor from Ierusalem soules eight hundred thirtie two †In the three and twentith yeare of Nabuchodonosor Nabuzardan the prince of the warefare transported of the Iewes seuen hundred fourtie fiue soules al the soules therfore were foure thousand six hundred †And it came to passe in the seuen and thirtith yeare of the transmigration of Ioachin the king of Iuda the twelfth moneth the fiue and twentith of the moneth Euilmerodach the king of Babylon lifted vp in the very yeare of his reigne the head of Ioachin the king of Iuda and he brought him out of the prison house †And he spake with him good thinges and he sette his throne aboue the thrones of the kinges that were after himself in Babylon †And he changed his prison garments and he did eate bread before him alwaies al the daies of his life †And his allowance of meate a continual prouision of meate was geuen him by the king of Babylon euerie day a certaine euen vnto the day of his death al the daies of his life THE ARGVMENT OF IEREMIES LAMENTATIONS THESE Lamentations in Greeke called Threni and by the Hebrew Rabhins intituled Cinoth were written by Ieremie before the greatest part of his oâ—her prophecies as semeth most probable to S. Ierom and were first songue at the death of Iosias king of Iuda Againe when king Sedecias with manie others were taken captiues manie also slaine and the Temple and citie of Ierusalem destroyed But most especially he prophecieth the Iewes miserable estate and iust cause of Lamentation after Christs coming and their reiecting him And therfore his Church singeth the same in the Aniuersarie or Commemoration of his Passion and Death and most piously inuiteth al sinners both Iewes and Gentiles to returne vnto Christ our Redemer saying Ierusalem IERVSALEM conuertere ad Dominum Deum tuum In this litle booke the diligent reader wil easely obserue manie doleful patheticalspeaches powred out from a pensiue hart as in great calamities it commonly happeneth with litle connexion of sentences but otherwise foure whole chapters are very artificially compiled in verse not by number of times with measure of long and short syllables as the Grekes and Latines vse but after the Hebrew maner obseruing number of syllables and beginning euerie verse with a distinct letter from the first to the last in order with some smal varietie of the Hebrew Alphabet Doubtles with great mysteries as S. Ierom iudgeth and therfore explicateth the significations and certains connexions of the two and twentie Hebrew letters as we haue noted vpon the 118. Psalme but aboue the capacitie of our vnderstanding In the last chapter the Prophet omitting the obseruation of Initial letters in twentie two verses prayeth lamentably as the whole people shal pray in captiuitie THE THRENES that is to say THE LAMENTATIONS OF IEREMIE THE PROPHET And it came to passe after that Israel was brought into captiuitie and Ierusalem was desolate Ieremie the prophete sate weeping and he mourned with this lamentation vpon Ierusalem and with a pensiue mind sighing and wayling he sayd CHAP. I. HOW doeth the citie ful of people sitte solitarie how is the ladie of the Gentiles become as a widow the princesse of prouinces is made tributarie Weeping she
of you by violence shal make the slaine to be meate for idols †And they that shal consent vnto them shal be to them in derision and in reproch and in conculcation †For there shal be place against places and against the next cities great insurrection vpon them that feare our Lord. †They shal be as it were madde sparing no bodie to spoyle and waste yet them that feare our Lord. †because they shal waste and spoyle the goodes and shal cast them out of their houses †Then shal appeare the probation of mine elect as gold that is proued by the fire †Heare my beloued sayth our Lord Behold the dayes of tribulation are come and out of them I wil deliuer you †Doe not feare nor stagger because God is your guide †And he that kepeth my commandmentes and precepts sayth our Lord God Let not your sinnes ouerway you nor your inquities be aduanced ouer you †Woe to them that are entangled with their sinnes and are couered with their iniquities as a filde is entangled with the wood the path therof couered with thornes by which no man passeth it is closed out cast to be deuoured of the fire FINIS A table of the Epistles taken forth of the old Testament vpon certayne festiual dayes The other feastes and al the sundayes haue their Epistles in the new Testament As is there noted In the feast of our Blessed Ladies Conception Prou. 8 v. 22 to the v. 36 S. Iohn Euangelist Eccli 15. v. 1. to v. 7. The Epiphanie Isaioe 60. v. 1. to v. 7. Candlemasse day Malach 3. v. 1. to v. 5. S. Thomas Aquinas Sap. 7. v. 7. to v. 15. The Annunciation of our B. Ladie Isaioe 7. v. 11. to v. 16. S. Marke Ezechiel 1. v. 5. to v. 14. S. Philippe and S. Iames. Sap. 5. v. 1. to v. 6. S Iohn ante portam Latinam the same The Natiuitie of S. Iohn Baptist Isa 49. v. 1. to v. 6. v. 23. Visitation of our B. Ladie Cant. 2. v. 8. to v. 15. The octaue of S. Peter and S. Paul Eccli 44. v. 10. to v. 16. S. Marie Magdalen Cant. 3. v. 2. to 6. ca. 8. v. 6. to 8. S. Anne Prouerb 31. v. 10. to the end of the chap. The Assumption of our B. Ladie Eccli 24. v. 11. to 21. Decollation of S. Iohn Baptist Iere. 1. v. 17. to the end The Natiuitie of our B. Ladie Prouerb 8. v. 22. to 36. S. Mathew Ezech. 1. v. 10. to 15. S. Martin Eccli 44. v. 25. ca. 45. v. 1. to v. 9. S. Cecilie Eccli 51. v. 13. to 18. S. Catherin Eccli 51. v. 1. to 13. In the Anniuersarie of the dead 2. Mach. 12. v. 42. to the end of the chapter Deo Gratias AN HISTORICAL TABLE OF THE TIMES SPECIAL PERSONS MOST NOT ABLE THINGES AND CANONICAL BOOKES OF THE OLD TESTAMENT Anni mundi Pattiarches Especial pointes of the sacred historie of Gods Church euer visible Schismes and infidelitie Canonical Scriptures a The first yeare first weeke Adam the first man of whom al mankind is propagated a Creation of heauen and earth and al thinges therin in six dayes Gen. 1. Man last created was made lord of al corporal creatures of this lower world placed in paradise Gen. 2. For transgressing Gods cōmandment Adam and Eue were cast out of paradise But by Gods grace repenting had promise of a Redemer Gen. 3.  Genesis conteyneth the historie of the visible Church from the beginning of the world to the death of Ioseph in the yeare of the world 2340. b 130. Seth borne Cain the first borne became a husbandman Abel next borne a shepheard Gen. 4. God respecting Abels sacrifice and not Cains Cain killed Abel Gen. 4.   c. 235. Enos borne Seths children and other faythful were called the sonnes of God to distinguish the true Church from the wicked citie begune by Cain Gen. 6. Cain wentforth from the face of our Lord begane a new city opposite to the Citie of God  d. 325. Cainan In the dayes of Enos begane publique prayers of manie assembling together besides Sacrifice which was before Gen. 4. v. 26. Gen. 4. v. 16. His generations in the right line to Lamech who slew him are these without notice of time when they were borne or dyed Enoch Irad Mauiael Mathusael Lamech Gen. 4. v. 17.  e 395. Malaleel    f 460. Iared    g 622. Enoch Mathusala Lamech Enoch a Prophet pleased God in al his wayes None borne in the earth like to Enoch Eccli 49. v. 16. Some declining from God and marchīg in mariage with Cains race begate those monstruous men huge of stature most wicked cruel called giantes  h 687. Noe bor k Adam dyed at the age of 930. yeares Gen. 5. v. 5. To whom Seth succeded chief Patriarch And so in the rest Gen. 6. v. 4.  i 874. Sem bor And the next two yeares Cham Iaphet l Enoch in the yeare of his age 365. was sene no more because God tooke him Gen. 5. v. 24. Enoch was translated that he should not see death Heb. 11. v. 5.   k 930.  m Seth dyed in the yeare of his age 912.   l 987.  o Enos dyed anno aetatis 905.   m 1042.  p Cainan dyed an aet 980.   n 1056.  q Malaleel dyed an aet 895.   o 1140.  r Iared dyed an aet 962.   p 1265.  s Noe the preacher of iustice forewarned al men that except they repented God would destroy them with a floud And by Gods commandement built an Arke or shippe wherin himself his familie with other liuing creatures were preserued from drowning   q 1290.  v Lamech dyed before his father in the yeare of his age 777.   r 1422.  w Mathusala dyed an aet 969. immediatly before the floud as semeth most probable   s 1536.     t 1556.     v 1651.     w 1656     x 1656.  x The same yeare of the world 1656. the 17. day of the second moneth Noe with his three sonnes his wife and their wiues in al eight persons and seuen payres of euerie kinde of cleane liuing creatures and two payres of vncleane entered into the Arke And presently it rayned fourtie dayes and nightes together Wherby al liuing creatures on the earth out of the arke were drowned Gen. 7. Al Cains race with other wicked infideles were vtterly destroyed by the flould Gen. 7.  THE END OF THE FIRST AGE AND BEGINNING OF THE SECOND y 1658. Arphaxad borne the sonne of Sem. The whole earth being couered with water Noe with his familie and other liuing creatures remained in the arke twelue monethes and ten dayes a iust yeare of the sunne then coming forth built an altar and offered
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
a. 28. by the tabernacle a 259. by the Israelites in the desert a. 465. 467. by the coming of the Quene of Saba to Salomon a. 718. by Iudith Esther many other persons and thinges a. 1051 b. 872. It is the proper inheritance of Christ b. 16. 166. 281. 870. 873. 882. The Church is perpetual and visible from the beginning of the world a. 19. 35. 48. 203. 649. 714. 937. b. 17. 88. 119. 125. 163. 337. 455. 497. 528. 539. 555. 556. 601. 604. 607. 608. 687. 692. 704. 709. 768. 775. 801 839. 868. 884. 997. See the Historical table b. 1073. c. The Church of Christ is vniuersal consisting of al nations a 65. 206. 317. 576. 716. 728. b 42. 50. 90. 121. 161. 211. 537. in manie other places of Isai other prophetes It is more conspicuous and more glorious then the Church of the old testament a 205. 943. b 336. 432. 485. 999. It cannot erre a. 74. 434. 715. 803. 943. b. 163. 335. 340. 456. 515. 536. 573. 1001. It is the onlie fold of Christs shepe b. 744. Out of the Church is no saluation a. 28. b. 536. 698. 882. Circumcision instituted a 65. 198. renewed a. 477. Circumstances doe aggrauate sinnes b. 717. 815. Cleane and vncleane a ceremonial distinction before Moyses law a. 26. more distinguished by the law a. 281. 283. c. Clergie men must be orderly called to their function a. 274. c. b. 588. and for their vertues b 546. They ought not to serue for temporal reward a 502. v. 7. b 36. 737. 885. They ought aboue others to haue compassion on the poore b. 8â—5 Their office is to water the whole world with true doctrine a. 709. Commandments of God are possible to be kept a 458. 604. b 15. and in manie Psalmes especially the 118. and in al the Sapiential bookes and Prophetes See Grace Communion of Protestantes is no Sacrament neither hath any miracle in it a 210. See Eucharist Communities and al common wealthes require vnity obseruation of lawes and eminent vertue of the superiors b 951. Concubines in the old Testament were lawful wiues a 62. 534. 557. 664. Concupiscence without consent is not sinne a 12. Confession of sinnes a 32. 333. b 400. Confidence in God most necessarie a 106. 605. b 20. 53. and in manie Psalmes item 478. 491. 493. 858. 900. Conscience guiltie of wickednes tormenteth the sinner a. 1046. Consideration directeth good workes b 319. 420. Constancie in good shal reape reward b 381. In freindshipe is most necessarie b 386. Consuls in Rome gouerned by entercours of dayes b 918. Contempt of admonition aggrauateth sinne b 807. Contrition a part of penance a 32. 722. b 21. 32. 101. 735. 827. Conuersation requireth honest discrete and profitable speach b 403. Couenant betwen God and man a 214. 449. 515. Couenant with men must also be kept b 814. Crosse of Christ prefigured a 47. 145. 146. 195. 211. 279. 364. b 546. 687. 996. Crueltie not mercie to spare an obstinate or impenitent sinner b 390. Curses for enormious sinnes a 450. 452. He that maliciously curseth is cursed of God b 345. Custome in sinne is hardly cured b 17. 101. 577. 822. 836. D. Daies dedicated to Gods seruice a 7. see Fastes and Feastes Damnation after this life is extreme miserie b 349. and remediles ibid. Daniels whole booke is Canonical b 769 Daniel with other three children of the royal bloud of Iuda were caried into Babylon b 772. 997. He discouered the false accusation of SusaÌ„na at the age of twelue yeares b 803. And continued to prophecie to his old age b 806. He was of singular wisdome b 725. He was also most holie b 697. 772. He and the other three were aduanced b 776. 998. He was zelous and with al diserete in Gods seruice b 789. was defended by an Angel from the lions b 790. Prophecied of foure Monarchies b 791. He was called the Man of desires b 796. He had the vision of Christs comming within seuentie weekes of yeares b 796. Darknes other priuations are to the beautie and profite of the vniuersal state of creatures b 780. Dauid the youngest sonne of Iesse was called from keeping shepe and annointed to be king a 604. b 148. By playing on his harpe king saul was refreshed a 604. He killed Goliath a 608. He was singularly protected by God a 610. 612. b 38. 54. c. He had amitie with Ionathas a 609. 611. 613. He would not drinke the water that was procured with danger a 683. His zele deuotion great a 648. 848. 855. 865. b 55. 115. 441. He danced before the Arke a 647. He wisely feaned him self to be mad a 617. b 69. Spared Sauls life a 621. 627. He was the second time annointed king a 639. the third time a 645. He sometimes sinned a 654. 684. 853. Manie of his issue slaine a 656. His posteritie conserued til Christ a 740. 849. 904. b 244. 408. 440. 442. 462. 464. 579. 880. 1004. He was in manie respectes a figure of Christ a 606. c. b 18. 19. 59. He made al the Psalmes b 3. 4. 19. 34. Of him is vvritten al the second booke of kinges part of the first and third from the eleuenth chapter to the end of the first of Paralipomenon Debora a prophetesse and figure of the Church a 523. Deceipt sometimes lawful a 92. 483. Dedication of thinges to God a 787. 850. 862. 969. See Altar Temple c. Delta the Greke letter representeth the forme of the musical instrument called the Psalter b 14. Detraction is as bad in the hearer as speaker b 415. Diueles were created in grace b 431. They require sacrifice a 371. b 992. They tempt men euen to the end of this life a 10. b 992. They delude their seruantes a 554. Doctrine doth fructifie in the wel disposed a 461. It is bread of the minde b 419. Dreames of diuets kindes and often from God a 116. 124 301. 530. 1052. b 422. 773. 985. Drunkennes detestable b 303. dangerous deceiptful beastlie hurtful to others sensles vnfatiable b 304. E Ecclesiastes signifieth eminently The Preacher b 373. Ecclesiasticus signifieth a Preacher ib. The booke of Ecclesiasticus is Canonical Scripture a 989. b 343. 372. 398 It is a storehouse of al vertues b 373. Ecclesiastical auctoritie a 332. 433. See Supreme head of the Church Eleazar a valiant souldiar offered himself to present death b 913. Elias had a distinct habite and rule of life a 761. His zele in religion a 747. 761. His miracles a 939. He is yet huing a 19. 33. 762. b 444. His letters to king Ioram after his translation a 903. 935. He shal returne preach before the day of Iudgement b 888. 996. Eliu an arrogant disputer a 1096. preferred his priuate spirite aboue al others a 1097. peruerted the state of the controuersie a 1099. 1100. 1113. Elizeus had the two spirites of prophecie and of working miracles as
Gods commandments â—os â— f To him that vseth Gods grace wel more grace is continually geuen â—â—â—e 17. g Through such grace he shal perseuer h al thinges worke to the good of them that loue God sincerely i The wicked are carried with euery light tentation k Al rysing at the last day the wicked shal not rise with hope nor comforth but in desolation l the happie congregation of the blessed m approueth rewardeth n in eternal damnation They are happie in hope that decline from euil Iustice consisteth in fleing euil and doing good Of Christ the 5. key Also of his Church the 6. key a Both geÌ„tiles b and Iewes striue invaine against Christ Act. 4. c Pilate and Herod d Annas and Caiphas e The voice of wicked men f especially libertines striuing to shake of al discipline g God for al this wil turne the haries of manie h seuerly reprehend i and iustly punish the obstinate k Christ shal reigne in his kingdome the Church l God the Father speaketh to m God the Sonne Act. 13. Heb. 1. 5. n Christ as man hath the Church for his inheritance o Spred through the whole world p Gods inâ—â—exwiâ— powre Apoc. 2. 19. q A prophecie that kinges shal be conuerted and submit themselues to Christs discipline r None is secure before death Å¿ Some fal from the way of saluation t God wil iudge iustly in the end of this short life both the euil and good So this Psalme concludeth with the ninth key Persecution cannot hinder the glorie of Christ The Church neuer faileth in hâ—ne Psal Custome in sinne more hardly cured Kinges conuerted to Christianitie Defend Catholiques and punish heretikes Apostataes fauoure heretikes and schismatikes because they hate al Christians Ad Petil li. 2. c. 92. Ad Gaud li. 2. c. 26. Ioy and feare Dauid persecuted by his sonne The 8. key a O God let me know how greuiously I haue sinned b that al Israel 1. Reg. 15. v. 13. with al their hart foloweth Absolom So against Christ the Priestes the People Gentiles al conspired Ioan â—â— c my life d he can not escape e But I auouch that God alwaies defendeth me f geuing me victorie g coÌ„firming my kingdom h heauen i I lay downe k and rested in expectation of thy helpe l And am deliuered Christ dyed was buried rose againe m I know thou wilt help me and so I besech thee to do n The streÌ„gth and furie o health and saftie coÌ„meth from God p Abundance of grace promised to Gods seruantes Titles of the Psalmes added by â—â—â—â—as and the Septuagint â—iue thinges to be noted â—â— the titles Psal 4. 6. 8. 15. 16. c. VVhy this is called the Psalme of Dauid The time and occasion of making this Psalme King Dauid prefigured Christ The same Scripture hath diuers literal senses Confidence in God necessary The 7. key a In an instrument apt for verses b This Psalme perteyneth to the beloued signified by the word Dauid S. Aug. li. 17. c. 14. ciuit S. Beda in Psal c VVhen Saul vniustly persecuted iust Dauid God heard his prayers d being straictly beseeged 1. Reg. 23. 26. e Likewise helpe me when soeuer I shal nede f Why do you stil harden your hartes g honour and transitorie glorie h false and deceiptful riches Ephos 4. i Euery godly soule k Rich with vertues l Euerie iust soule hath confidence in God that he wil heare his crie m Iust anger is good necessarie agaiÌ„st sinne n but then is most nede to beware not to excede in passion haue therfore a continual purpose neuer to sinne o Euil cogitations p bewaile repent before you sleepe q Not only external but most especially internal sacrifice of iustice and obseruation of Gods commandments is most necessarie r The solide rewardes promised by God Å¿ reason and grace are freely geuen to man wherby he may know that God wil reward the iust Heb. II. v. 6. t VVherin a iust man inwardly reioyceth v For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament w For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament x For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament y In this confideÌ„ce the iust may rest contented z God so promiseth euerie iust person in particular The signification of this phrase To the end in tâ— etitles of Psalmes 1. Par. 15. Rom. 10. Three spiritual sacrifices necessarie Of penance Iustice Praise VVhat is due to God To our selues To our neighbour To our enemies The world The flesh The diuel To sinne Light of reason sheweth there is a God that rewardeth The general iudgement The 9. key a The faithful iust soule that ouer coÌ„meth her enimies by vertue b eternal glorie c The praier of the whole Church or of anie faithful euer beloued soule d Gods helpe is presently granted of his part though it be sometimes differred for the more good of his seruantes e Before al other affayres we must pray to God S. Ciprian in fine orat Dominicae f The wicked and wickednes haue noe conuersation with God g in the day of iudgement h by final sentence of eternal daÌ„nation i Not in mans powre but in Gods mercie must the iust man trust k In the Church of God l with reuerential feare as in Gods presence m No true nor solide goodnes in the wicked n They thinke nothing but vanitie and mischiefe o yelding lothsome stinâ—h bitternes and rancor p yet they flatter with feaned good wordes Psal 13. Rom. 3. q Albeit the iust desire the conuersion of the wicked yet if they wil not repeÌ„t then the iust conforme their desires to Gods iust iudgement which shal be manifested in the end of the world r The iust shal receiue sentence of eternal glorie God is not author nor cause of sinne A pathetical praier of a sinner the first penitential Pâ—alme the 7. key a This Psalme perteyneth also to penitentes in the new testament b condemneme not eternally c Spare me also for part of the temporal paine which I deserue Psal 37. d Geue me the medicine of grace e My sorow hath inwardly pearced me euen to the bones f with feare of thyiust wrath g leauest thou me in this calamitie h Shew againe thy fauorable contenance i from this fearful affliction k Though my sinnes haue deserued the contrary yet shew thy mercy l This life is the time of repentance after death no cenuersion m In hel nothing but blasphemie n I haue in part lameÌ„ted o I wil adde more sorow penance p I wil persist in my penance til I be throughly watered with thy grace q myn eyes are dimme with weeping for feare of thy iust iudgement r my heares are gray with sorrow Å¿
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
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
forced to promise libertie to the children of Israel vvhich he aftervvards denied e The read sea f when Iosue brought the people ouer Iordan g in remembring and reciting these singular benefites h Gods chosen people the Iewes did often exasperate God by their ingratitude murmuring and other sinnes whom the prophet therfore admonisheth i not to be proud lest they be subdued and brought lowe k By way of inuitation the Psalmist prophecieth the conuersion of Gentiles l The voice of the whole Church confessing Gods prouidence and protection that she neuer faileth for the Iewes falling from Christ the Gentiles beleued in him and some nations or countries falling from Religion others are conuerted m God suffereth his Church to be persecuted with al kindes of tribulation as some are here recited n But through Gods assistance his seruants passe through and ouercome al tentations o Sacrifice of thankes p and voluntarie vowes q that which anie promiseth to God in tribulation they must performe accordingly r Thâ—se were the best external sacrifices of the old law Å¿ But both then and now the internal sacrifices of contrite hart of iustice and of diuine praise best please God t from the hart which is vnder the tongue and directeth the tongue what to speake v VVhosoeuer wil be heard in prayer must repent of his sinnes Propagation of the Church the 6. key a This Psalme beginning to be songue by voices instruments were adioyned b God first remitte our sinnes c then geue vs thy manifold graces d grant faith and repentance e and so forgeuenes of sinnes f Al nations shal be conuerted g God the Fater h God the Sonne i God the Holie Ghost saue the peoples of al nations by Euangelical preaching of thee the most Blessed Trinitie The Church stil conserued The 6. key a In maner of praying that God wil vouchsafe to defend the Church the Psalmist prophecieth that God wil arise b and the enimies shal flee away not daring to abide the combate c As God is terrible to the wicked so he is comfortable to the iust d Resist not Gods inspiration but receiue it with ioy and thankes e who triumpheth ouer death f God is Lord not only of these or those nations countries or other creatures but absolutly and vniuersally of al. g That is the true holie Church which hath h vnitie in doctrin touching faith and maâ—ers i That be bond in sinne S. Cypr. ep 76. k euen rebellious willes are altered by Gods mercie and freely embrace his law l also the dead and drie hartes that cared not for spiritual thinges are softened and quickned with new grace m The benefites bestowed on the Israelites are written in the bookes of Moyses Iosue and Iudges n Not mans deseruing but Gods mere good wil and free grace caused Christ to come and by himselfe and his Apostles to preach the Euangelical doctrin which watereth the whole world o God chose the weake but made them strong p Those whom thou hast chosen and so made thyn owne peculiar people shal enioy this grace q Thou gauest Manna in the desert the B Sacrament in the new testament r God geueth to the preacher what to speake Å¿ and to some he geueth also powre to worke miracles in confirmation of their doctrin Mar. 16. t Some potent king or as it is in the Hebrew kinges being beloued of the beloued of God the only Sonne of God shal yeld themselues to the same beloued Sonne of God v which shal redound to the glorie and beautie of his Church gayning such spiritual prayes from the diuel w If you be in such danger that the aduersaries cast dice oâ— lottes for your persons and goodes yet you shal be deliuered as if a doue with her glistering fethers like siluer and gold flie away into a secure place without losse or diminution but rather with increase of vertues x VVhen the heauenlie king determineth thus of earthlie kinges y they shal be purged from their sinnes and made white like snow that falleth in mount Selmon which is a shadowed hil thicke with trees in mount Ephraim nere to Iordan z The Church of God is visible and durable like to a mountane a Combined or ioyned together as when milke is turned into curde and so into cheese b fructful enriched by spiritual giftes of the Holie Ghost c ye that are not of this Church do in vaine and erroniously imagine that anie other mountaines are vnited d Innumerable Angels ministers of Gods wil do continually attend vpon his Diuine Maiestie as if he who otherwise nedeth no seruice were caried by them as in a chariotte of infinite magnificence Dan 7. e So God appeared in Maiestie when he gaue his law in mount Sinai f Christ ascended with innumerable Angels attending vpon him g caried with him the fathers of the old testament that had benne captiue Ephes 4. h as man he receiued giftes of God in and for men his faithful seruantes i yea also he receiued for his merite that innumerable which before were incredulous were conuerted and God dwelt in their soules k Our Lord I say our Lord and none but he could ouercome death by dying l Though Christ died to deliuer al men from death yet he wil geue capital sentence of eternal death to al that obstinatly remaine his enimies and multiplie sinnes vpon sinnes to the end of their temporal life m Euen of the iudest barbarous nations manie shal be conuerted to Christiantie n namely Gods grace is extended into the Ilandes of the Ocean and other seas o But such seuere slaughter shal fal vpon the obstinate contemners of this grace that mens feete shal be defiled in their bloud and dogges shal lappe it Exiâ—iâ—â—â—â— ab â—â—â— p Manie haue sene or knowen in general but the faithful more exactly know how Christ came into this world his conuersation therin and his going forth q his reigning now in heauen our Mediatour by whom al other intercessors haue accesse to God r The Apostles sowing the first seede of Euangelical doctrin Å¿ with whom other Apostolical men t and other soules of al nations conuerted by their preaching most ioyfully sing together in hart voice and instruments especially in good workes shew their gratful affections to our Redeemer v And al this in the particular Churches of diuers Kingdomes and partes of the world vv beginning with the Israelites in Ierusalem and so proceding into al furie and Samaria and to the vt most of the earth Act. 1. x S. Paul of Iacobs yongest sonne Beniamin last called to Apostleship was chiefly sent to the Gentiles y Other Apostles of diuers tribes sent first to the Iewes secondarily to Gentiles z As the Church begane by the omnipotent powre of God so by the same only powre it is conserued a Chastice therfore ô God al persecuters of thy Church who are but as weake wauering reedes in comparison of thy powre
but as it came to his handes r Dauid the natural sonne of Iesse made no more Hymnes that is no more musical praises of God after this Psalme but the prefigured Dauid Christ our Sauiour the Sonne of God in his bodie the Church singeth ful new praises S. Aug in enarrat Psal sequentis 72. Affliction in this world is recompensed in the end the 9. key a To be songue by Asaph the master of musike and his companie b God is so excellent good as no tongue can expresse no hart can conceiue Psal 39. c The peace and prosperitie of the wicked tempted me to leaue the right narrow way and to goe the brode easie way with them d They neuer thincke of death e and if they suffer some affliction they quickly remoue it from them f They trauel not so much as good men do neither are they so often punished g Which maketh them proud and so they runne into al sortes of iniquitie h Whatsoeuer mischief came in their mind they feared not to committe it in fact i boldly extolling their owne wordes and workes and despising others k For this prosperitie of the wicked some of Gods people wil fall from the right way l and their dayes wil abound with calamities m The voice of the weake inclining to diffidence and doubt of Gods knowlege and prouidence n The prophet in his owne person answereth that if he should say such thinges he should reproue Gods children as faultie vnworthie of his protection and to be neglected wheras it is Gods prouidence to chastice his children whom he loueth o In this life we can not know the particular causes why the iust are afflicted and manie wicked prosper in this world p But only in general we are taught that euils are prepared for the guiles or deceptes q pride and other sinnes of the wicked r Not real but imaginarie felicitie Å¿ Almost burned vp with afflictions t Charged with heauie burdens without knowlege how long or to what end v yet not destitute of thy protection w Nothing to be desired in heauen nor in earth but God x In bodie and mind I thirst after thee my true inheritance y Men by their freewil make themselues enimies to God z determined their damnation forseing their final sinnes A prayer in long affliction the 7. key a Instruction for the congregation of the faithful in distresse not to seeke temporal towardes and prosperitie but to expect spiritual and eternal S. Aug. b In long persecution the weake beginne to feare or suspect that God hath vtterly abandoned them c But the stronger pray with confidence d being assured that God who hath conserued his Church hitherto from the beginning of the world wil conserue it st 〈…〉 the end e An other reason why God wil conserue his Church is because he hath deliuered it often a strong arme as from bondage in Aegypt from persecution and oppression in the time of Iudges and kinges and lastly redemed it from the tyrannie of the diuel by Christs death f Thirdly the pride of the enimies moueth God to reuenge their wickednes and so to deliuer his owne people g They pretend to kepe solemne feastes like to thyne h They set vp altars against thyn altares or some new deuised external shew against the holie Rites of the Church i and that in publike places in the endes of high wayes or poâ—â—es and pinnacles k The prophet describeth the maner how persecutors destroy temples and al sacred thinges 4. Reg â— l The whole crew or band of persecutors m The weake complaine that God sheweth not wâ—â—ted signes nor sendeth succourse to his people by raising some prophet or other meanes to helpe them Luc. 1 70. n The perfect do answer that God both hath and wil releeue his people o Made the redde sea like waues p drowned Pharao and his hoste q of blacke diuels r geuen water out of rockes Å¿ made passage ouer Iordan t Ignorant blind and barbarous infidels lodge al kindes of iniquitie in their consciences v and therfore it is vnmeete that faithful people should be in bondage vnder thâ—â— w These foolish audacious men do continually blaspheme al holie thinges x Omite not to punish them y seing they are obstinate and obdurate in pride and â—â— hatred General iudgement the 9. key a Either this was the beginning of a songue to the tune wherof this Psalme was song as some Hebrew Rabbins testifie or as S. Augustin and other fathers explicate the Septuagint do admonish vs by occasion of this Psalme not to faâ—le in our hope for that God wil in no case violate his promise noâ— purpose but wil render to euerie one in the day of Iudgement as they deserue b Christ with his Apostles and other assessorie iudges wil praise and thanke God for his admirable good prouidence and gouernement of this world c This duplication of the same word confirmeth vs of the assured performance of that which is here prophecied d Christ our singular principal and proper Iudge only and no mere creature knoweth the determinate time of general iudgement e The earth at that time shal be purged with flaming fire f yet shal not be destroyed but changed in qualities g An epitome or briefe summe of Christs doctrine to fâ—ee from sinne h be not proud abuse not the powre you haue to do what you please i VVhen other Iudges sitte on tribunales some may be absent or escape from their sentences but al without exception shal be brought in persons when Christ God and Man shal iudge k Some shal haue sentence of eternal paine in hel some of eternal reward in glorie l though partly in this world partly in particular iudgement of euerie soule God hath alreardy and wil before the last day punish sinners yet there resteth more punishment and no impenitent sinners shal escape but al shal drinke of the bitter cuppe of eternal damnation m strong wine not delayde with water but mingled with bitter sharpe thinges as gal vinegre brimstone c. and so powred into festered woundes so they shal suffer vntolerable endles paine mixed with the worme of conscience losse of glorie rancor of hart and eternal desperation n Varietie of hellish torments from one extreme to an other as from snow waters to exceding heate Iob. 24. o The iust for wel vsing their powre of free wil and of al powre geuen them in this life are rewarded in heauen Gods prouidence towards his people the 3. key a For the congregation of faithful and godlie people b Amongst others one notorious example of Gods prouidence is recorded of an hundred fourescore fiue thousand Assirians slame in one night by an Angel 4. Reg. 19. c God was not only knowen in general as to pagane Philosophers and some others but more particularly to the Iewes the issue of Abraham Isaac and Iacob by his special benefites towards them d God suffering
that such workes may be profitable and be conserued they must be donne in true faith in the Catholique faith in societie of the vnitie of the Church h VVorkes are good and rightly laide vp when they are donne in vnitie and participation of Gods Altares the most proper places of Diuine Seruice of external Sacrifice in this life and spiritual sacrifice of perâ—ect praises in eternal glorie whereal Sainctes without ceasing sing Holie holie holie Lord God of hoastes Isaiae 6. Apoc. 4. i The Catholique Church k The iust by Gods grace and helpe may resolue to ascend by steppes and degrees from vertue to vertue v. 8. euen to heauen l though he be now in this vaile of teares by reason of mans sinne who otherwise was before sinne in paradise a place of delight m Christ our lawgeuer n geueth abundance of graces o with continual increase p but our only omnipotent God is to be senne by this effect of his grace in the Church and not elswhere q Agreably to this the Church maketh al her petitions concluding al prayers By Christ our Lord. r In respect of the future retribution which euerie one shal receiue according to their desertes one day in Gods Church is better then thousands out of it Å¿ And better to be in the poorest state of Catholique Christians t then in greatest palaces or hieghest dignities amongst sinners v The Diuine wisdom so vseth mercie and veritie that neither may preiudice the other vv and so geueth grace in this life x and glorie in the â—ext y Besides innocencie conserued without sinne there is also innocencie after remission of sinne of which the prophet here speaketh Incarnation of Christ the 5. key a God bestowed manie great benefites vpon the people of Israel b he brought them out of the bondage of Aegypt c Remitted their manifold sinnes d pardoned also a great part of due punishment e As thou hast soared thy peculiar people so we besech thee ô God creator and general Sauiour of al mankind f mitigate thy wrath towards vs al g Til God first shew his mercie sinners lye dead in guilt of sinne but by his grace they are sturred vp and quickned h and ioyfully returne to God i The wordes of the prophet k signifying that God had reueled vnto him the redemption of mankind l Not al men are iustified and saued but those that are hartely and sincerely conuerted m Though al be not saued because manie wil not cooperate to Gods grace yet very manie hauing the feare of God which is the beginning of godlie wisdom freely accept of Gods mercie and so â—he Church is gloriously propagated n VVheras Gods mercie would saue al and his truth or iustice requireth that sinnes be duly punished by Christs Passion and death sufficient satisfaction is offered for al sinnes and thoâ—e that wil be partakers by penance and conformitie to Gods law may haue remission o and so iustice is obserued and peace made betwen God and his subiects p Integritie of conscience reigneth in good men q God sending iust meanes from heauen to saue them r God geueth grace Å¿ and so men yeld fruict t Yea they walke in iustice and right path of Gods law A prayer for continual grace the 7. key a A forme of prayer for king Dauid and for anie faithful person b There be sundrie iust causes which moue God to heare our prayers c first our necessitie requireth Gods helpe d Secondly because we professe and promise to lead a holie life e Thirdly because we trust and hope in God f Fourtly because we perseuere in prayer g Fiftly if we pray with attention of mind h Sixtly because God of his owne nature is benigne readie to bestow benefites i Seuently he is meeke to remitte offences k Eightly he is merciful to mitigate the punishment to those that make recourse vnto him l For these causes we pray as foloweth m Vocation of Gentiles n They shal come by faith o and glorifie God by good workes Mat. 5. v. 17. p Cofession of praise q From the state of eternal damnation r In performing al promises Å¿ A digression vsual to prophetes of Christs Empyre and Kingdom the Church geuen to him being the sonne of an immaculate virgin the handmaide of God t The chief and principal signe of Christs and his Churches glorie is his Resurrection praefigured in Ionas v VVherby al enimies are confounded either to their conuersion or to eternal damnation See 6. Augustin The Catholique Church glorious the 6. key a Christs Church was first founded in Ierusalem on whitsunday Act. 2. in mount Sion which hath two toppes in one of which the Temple stood in the other Dauids towre oâ— palace b The Prophet in the person of Christ saith he wil commend vnto his Apostles and other Apostolical men that they conuert al nations as our Sauiour gaue expresse commission and commandment Math. 28. Luc. 24. v. 47. Act. 1. v. 8. c naming here Raab which is Aegypt and Babylon d The Philistims Tyrians Aethiopians e the rest shal be regenerate in this Church which for the assured certaintie therof after the prophets maner of speaking is affirmed in the pretertence as if it were then donne f It shal be reported or one shal say to an other Loe this and that man al these and al these men are regenerate by Baptisme in the Church of Christ g God himselfe Christ God and Man founded this Church h The multitude of the elect is so great that only God knoweth the number i and the qualities of al sortes of Princes Prelates and Peoples k Great spiritual ioy with peace of conscience is in true Christian Catholiques in the militant Church but the blessed haue the most absolute secure ioy of al in the Church triumphant A prayer in long affliction the 7. key a An instrument of musike apt for lamentable songues Not expressed in the title of anie other Psalme Perhaps because this Psalme mixteth not anie consolation with mourning as other Psalmes do which are also prayers in affliction As the 30. 53. 63. 73. b Neither is this word in anie other title It is added here to admonish vs that as this Psalme and some others were songue by two quires one answering the other so we must in answer and imitation of Christ suffer long and great afflictions with patience seing he in his passion was leift without ordinarie coÌ„solation c By some interpreted his bretheren For Christ saith S. Augustin voutchsaffeth to make them his bretheren which vnderstand the mysterie of his Crosse and not only are not ashamed therof but also faithfully glorie therin d I haue cried to thee very often both by day and by night e I am almost dead f Accounted as dead and readie to be buried g If I were dead I should be free from these afflictions Especially it agreeth to Christ who was free yea of infinite
parente his vvrath must nedes be very great to euerie sinner for his ovvne proper sinnes p The hope of glorious resurrection turneth our calamities into spiritual ioy q Yea the more we suffer in this life for the truth the greater is our comforth in hope of reward r Not only in that we are thy creatures but also in that we are thy seruants we are thy proper worke therfore in both these respectes ô God looke vpon vs with clemencie ſ lead also our posteritie into the right way and make them thy seruantes t O God illuminate our vnderstanding v make our actions by thy grace profitable to vs. vv and make perfect in vs the worke of charitie In which one worke al good workes are included and to which al other are directed For then workes are right sayth S. Angustin when they are directed to this one end Gods prouidence the 3. key a Praise of Gods prouidence with thankes b Which Dauid songue with voice c He that firmely relieth and resteth vpon Gods prouidence is assuredly protected by him d Al secret and sutle machinations e and from al crueltie of tyrants f Terrors obscurly suggested by euil men or spirites with erronions conceipte that men are not bond in time of temporal dangers to confesse the truth g Open persecution threatning present death except men denie the truth which they know h circumuention of craftie enimies by sutle arguing and drawing men into error and so to decline from Catholique Religion i long torments euen to death except Gods seruants wil relent and denie the truth which they assuredly beleue and know in their conscience that they are bond to professe it k On thy left side in aduersitie manie fal from God l on thy right side in prosperitie manie more forgete and forsake God m In sincerely sayng thou art my hope thou makest God thy refuge n Angels haue protection of men by Gods ordinance o The diuel corruptly alleageth this scripture Mat. 4 omitting the latter part of this verse which sheweth when Angels protect iust men towitte when they walke in a right path obseruing ordinarie course in their actions not in geuing themselues headlong into needles danger as the same diuel proposed to our Sauiour to cast himself downe from the pinnacle of the temple Such falling is not the way of the iust but of Lucifer that fel from heauen So S. Bernard noteth Ser. 15. in hunc Psal p God speaketh the rest that foloweth in this Psalme q In eternal saluation Foure sortes of persecution for the Catholique faith 1. 2. 3 4 God leaueth none but those that first leaue him The vvorkes of God admirable the 2. key a Voices beginning instrumentes prosecute this song b when we rest from worke then especially vve ought to thincke vpon Gods vvorkes praise and thanke him for the same c To geue thankes d In prosperitie e in aduersitie f On euerie instrument of tenne stringes signifying the obseruation of the tenne commandments g namely on the Psalter h also on the harpe which signifieth mortification i Carnal and sensual man k he that thinketh only of present thinges not of future l The iust in confidence of a good conscience expect exaltation of their powre m and great consolation in the end of their life n Then shal the iust see their enimies depressed and themselues florish like the palme and ceder trees as folovveth o Militant Church p triumphant q Publikly professe Gods praeises as in the wordes folowing Perpetuitie of the Church the 6. key a Praise to be songue vvith voice b composed by Dauid c the sixth day of the weeke vvhich is our friday d in vvhich day the Church of Christ vvas founded by his bloud shed on the crosse f gloriously escending in soule into limbus and in bodie to his graue g he then put on al armour of strength strength to reforme the world and to inlarge his kingdom according to his owne prediction where he saide If I be exalted from the earth I wil draw al thinges vnto myselfe Ioan. 12. v. 31. Our Sauiour founding his Church by his death begane then to reigne therin h Not only in Iurie and Samaria but the whole earth i and the same Church shal not be destroyed k Christ being eternal hath an euerlasting Church l Al sortes of persecuters the High priestes who sometimes vvatered the spiritual land like riuers vvith Scribes Pharises and other incredulous Ievves also Paganes Turkes and Heretikes haue oppugned the Church m With more force then anie persecutions in the old Testament n but though al these assaultes be great and meruelous yet Christ in protecting his Church is more meruelous o Articles of faith are not euidently apparent to knovvlege but euident to credibilitie to those that are disposed by Gods grace illuminating their vnderstanding and mouing their free vvil to geue consent of beleefe if they vvil p It behoueth therfore al members of the Church to conuerse piously and religiously in this life seing she hath so excellent a spouse protector and instructor q euen to the end of the vvorld Eternal saluation and damnation the 10. key a The Hebrevv letter Lamed vvhich ordinarily is prefixed to the datiue case or signifieth to being set before proper names is a signe of the genetiue case Yet the Septuagint expresse it by the datiue and so doth the latin ipsi Dauid and consequently our English hath to Dauid himselfe to shevv a difference betvven sacred and profane vvriters For in humane bookes the vvriter and auctor is al one but in diuine the Holie Ghost is the proper auctor and a man is the vvriter To signifie therfore the principal auctor Dauid is sometimes named as the instrumental cause to vvhom the Holie Ghost inspired this and other Psalmes and by vvhom they vvere vvritten And vvhen the titles expresse othervvise A Psalme of Dauid yet it is so to be vnderstood that the Holie Ghost is alvvayes the principal auctor and Dauid the instrumental ministerial or secondarie auctor But vvhen other names are expressed either in the genetiue or datiue case or hovvsoeuer it proueth not that those men vvere the vvriters of the same Psalmes but importeth some other thing as by S. Augustins iudgement vve noted in the proemial Annotations page 3. 4. vvherby is proued that this Psalme vvas not written nor composed by Moyses as Hebrevv Rabbins suppose but by the Royal Psalmist Dauid b Made and ordinarily songue in the sourth day of the vveke our vvenesday in vvhich day Iudas the traitor sold our Sauiour Christ to his enimies The reuenge of vvhich vvickednes and of al other sinnes is here prophecied c God more commonly called the God of mercie vvhich vertue in him is aboue al his vvorkes Psal 144 is also the God of reuenges according to his iustice d He procedeth in iudgement resolutly not depending nor fearing not respecting anie person povvre
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
is the Sonne of God also the name of IESVS is magnified aboue al names or temporal thinges g Sovvner or later Kinges and Princes of al kingdomes and nations haue bene or shal be conuerted to Christ h God knovveth proud men not as his freindes or seruants but farre of as strangers and enimies Gods special prouidence of his seruantes the 3 key a By this part of the title to the end is signified as is noted Psal 4. that the matter contâ—ined in the Psalme perteyneth to the nevv Testament b God vvho knovveth al thinges most absolutly and perfectly vvithout discourse or searching yet as it vvere maketh experimental trial of his seruants to make them in some sorte to know him and to knovv themselues And so here holie Dauid or other faithful man acknovvlegeth Gods Omniscience that is perfect knovvlege of al thinges vvithout exception past present to come al vvorkes vvordes thoughtes and vvhat soeuer can be though it neuer vvas nor shal be in general and in particular c The vttermost measure and reach of myne intention d The word holden in by the tongue and not vttered by mouth is not hidden from God e By experieÌ„ce we see that Gods knovvlege excedeth our reach f As Gods knovvlege comprehendeth al thinges so his presence extendeth it selfe to al places neither is conteined in place but excedeth al place in his diuine immensirie g The Prophe also in the person of anie curious imaginatiue man examineth and findeth that no darknes nor couer can hide anie ching from God h Nothing semeth more hidde then a mâ—ns entrals i oâ— a child in the mothers vvombe k Or bones in the flesh l Or mans bodilie imperfection before his birth * Golâ—â— Embryoâ—em * Of knovvlege m dayly formed by God not by man Iob. 10. v. 8. 2. Mae 7. v. 22 23. n Aboue al considerations it most excedeth that God so high and infinite honoreth his humble poore seruants so excedingly that it semeth to themselues farre more then can be due For he revvardeth euen ouer aboue merites which merites also are founded in Gods mercie geuen vvithout merite :: Nevv translaters peruert this place translating thoughts for frendes contrarie to the Hebrevv Greke and Latin and al ancient Fathers only pretending that the same vvord in the Chaldee tongue also signifieth thoughts o The number also of Saintes vvhom God hath chosen called iustified and vvil glorifie excede mans conceipt Apoc. 7. p Incensed vvith this excellent glorie and desiring to be of this innumerable multitude by thy grace I haue risen from sinne and in confidence of thy perpetual helpe I stand and hope to perseuere in thy seruice q And if it be so yea seing it is so that as thou ô God doest exalt thy Saincts to exceding and vnspeakable honour so thou hast also decreed to punish obstinate sinners vvith eternal death and damnation r I renounce al vvicked association gette ye avvay from me al cruel bloudie men that vvould dravv me into euerlasting torments Å¿ Avvay from me you that thinke t the glorious mansions in heauen prepared and promised to the iust are vaine hopes and in vaine expected v This hate of such sinners the iust shal confidently plead and happie are they that shal be able truly to alleage for themselues in the day of iudgement that they hated al vvhom God hateth vv yea hated them vvith feruent zele that are Gods enimies x Stil the Prophet inculcateth this necessarie perfect hatred y and emnitie tovvards Gods enimies z For that none in this life without special and extraordinarie reuelation knoweth certainly their owne state whether they be worthie of Gods loue or hatred Eccle 9. the iust submitte themselues to Gods examination of their hart and actions a humbly praing God that if they be in the way of iniquitie b he wil voutsafe to reduce and guid them into the right way of euerlasting life Eternal paine of the wicked and ioy of the blessed the 10. key a Vnquiet euil disposed men stil deuise wicked plottes b and neuer cease to make discord and debates * Scandalum c In time of tentation prayer is most necessarie d Man is not able to resist tentations e vnlesse God by his grace as by a helmet defend him from yelding consent f Suffer me not to fal from that which I now desire which is to be constant in vertue not to consent to sinners perswasions g VVho then would triumph ouer me h The summe of their mischeuous deuises i consisting in their suttle persuasions with swete wordes k shal ouerwhelme and bring themselues to perdâ—tion l Hel fire shal be their lote m â—nto which they shal fal n â—uer be in intolerable torments o I haue lerned by good instructions and by experience that in the end thou ô God wâ—lt comfort the iust who are now afflicted and punish the vniust that liue in temporal delightes as it happened to Lazarus and the glatâ—on p Eternal glorie consisteth in seeing God The Church prayeth and preuaileth the 6. key :: In these wordes the Church prayeth offering incense in her solemne Offices a As the fume of incense is swete and ascendeth vpwards so the Church prayeth that her petitions may be gratful and ascend to God b In the old testament morning acrifice was rather more solemne and more frequeut but the Prophet semeth to allude vnto Christs Sacrifice which he was to offer towards euening on the Crosse and the same also in vnbloudie maner the euening befofe his Passion in the Eucharist c A iust care and consideration what to speake before the mouth be opened d lippes must not be alwayes stopt for it is a sinne sometimes not to speake but as a dore that is to be opened and shut at due seasons for example opened to confesse our sinnes and Gods truth e shutte from wordes of malice and from excusing sinnes committed f Admonition of the iust is a profitable reprehension g but the fawning of flatteters is pernicious h The Church ceaseth not to pray for sinners i though as yet they take pleasure in their sinnes k but the very chiefest of them which seme most potent if they remaine obstinate to their death shal then perish as men throwne against rockes l They shal then heare and vnderstand that the prayers of the Church m are effectual obtaining grace of constancie to her children not to feare anie persecution nor anie kind of death obtayning also iustificatioÌ„ of their cause vvhen the persecuters shal see that the wordes and doctrin of the Church are true and preuaile in true iudgement as true modest peaceable not sedicious turbulent nor against the commonwealth n As much earth sticking together is made fructful by breaking it into smal mould so the children of the Church by persecution bring forth more fruict then before S. Aug. o Some persecuters are so cruel as to rage against the bones and
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
wife thou shalt not reueale because it is the turpitude of thy brother †The turpitude of thy wife and her daughter thou shalt not reueale Her sonnes daughter and her daughters daughter thou shalt not take to reueale her ignominie because they are her flesh and such copulation is incest †Thou shalt not take thy wiues sister for an harlote to vexe her withal neither shalt thou reueale her turpitude whiles she is yet liuing †To a woman hauing her flowers thou shalt not approch neither shalt thou reueale her turpitude †With thy neighbours wife thou shalt not companie nor be polluted with commixtion of seede †Of thy seede thou shalt not geue to be consecrated to the idol Moloch nor pollute the name of thy God I the Lord. †Companie not with mankind as with womankind because it is abomination †With no beast shalt thou companie neither shalt thou be polluted with it A woman shal not lie downe to a beast nor companie with it because it is an hainous fact †Neither be ye polluted in anie of the thinges wherwith al the nations haue bene contaminated which I wil cast out before your sight †and wherwith the land is polluted whose abominations I wil visite that it vomite out the inhabitants therof †Keepe my ordinances and iudgements and doe not any of these abominations as wel the same countrieman as the stranger that seiourneth with you †For al these execrable thinges did the inhabitants of the land that haue bene before you and haue polluted it †Beware therfore lest in like maner it vomite out you also when you shal doe the like thinges as it vomited out the nation that was before you †Euerie soule that shal doe anie of these abominations shal perish from the middes of his people †Keepe my commandements Doe not the thinges which they haue done that haue bene before you and be not polluted in them I the Lord your God ANNOTATIONS CHAP. XVIII 6 Next of his bloud Mariage is forbid first and most strictly by the law of nature in al degrees in the right line ascending and decending both in consanguinitie and affinitie S. Paul testifying that among the heat hen no man could haue his fathers vvise And in the right line God him selfe who onlie can neuer dispensed Secondarily the first collateral degree in consanguinitie that is betwen brother and sister by one parent or by both is also vnlawful by the law of nature except in the beginning of the world when Adams children must nedes marie together God so ordayning that al mankind should be propagated by one man for of him also the first woman was made but after this beginning it was neuer allowed nor perhaps can be dispensed withal at least neuer was by anie man Though Beza li. de repudijs diuoâ—tijs and some English Bezites charge Pope Martin the fifth to haue dispensed with one that had maried his owne natural sister which is a false reporte For it was with one who hauing committed fornication with one sister afterwardes maried the other from whom he could not be separated without great scandal the pretended mariage being publike and the impediment secrete as S. Antoninus writeth par 3. sum Theol. tit 1. c. 11. But besides the right line and the first collateral degree in consanguinitie no other collateral degrees are prohibited by the law of nature but by positiue only So this present law written by Moyses forbade to marie in the first collateral degree of affinitie but the same law commanded Deut. 25. that in case a maried man died without issue his brother should marie the widow VVherby is clere that this degree and others more remote were not prohibited by the law of nature For then God would not haue made a contrarie general law in anie case for the whole nation of the Iewes his people and that vnder penaltie to be obserued which is contrarie to the qualitie of indulgence or dispensation and no such necessitie as in the beginning of the world VVherfore al protestants that say the whole law written by Moyses concerning degrees of consanguinitie and affinitie is the law of nature and so pertaineth to Christians must necessarily say also that if now a maried man die without issue his brother must marie his wife VVhich specially they denie It is also proued that this and some other degrees expressed in this place were not against the law of nature which is common to al nations commonly or easely knowne to al men by discourse of reason because no common wealth among the Gentiles did punish nor modest men forbeare or reprehend such mariages as appeareth by Laban who after he had deceiued Iacob by geuing him one sister for an other offered him also the former promised whom without difficultie of conscience he accepted Gen. 29. neither did that holie Patriareh thinke it vnlauful to keepe them both And when Iudas matched his second sonne and promised the third to the wife of his first sonne he did it according to the custome of that place time Gen. 38. And Noemi spoke according to the same custome Ruth 1. v. 11. Againe where this law forbiddeth a man to marie or companie with his wiues sister it addeth vvhiles she is liuing not prohibiting mariage when his first wife is dead Yet his wiues sister is as nere in affinitie as his brothers wife Likewise the diuersitie of punishments chap. 20. for transgression of this law either in the right line or in the first collateral degree of consanguinitie who were punished by death and for transgressing in the first collateral degree of affinitie or in the second either of consanguinitie or affinitie who had lesse punishments sheweth that the former degrees are prohibited by the law of nature and not the other for then the violation should be like sinne and punished alike Finally it is euident that certaine of these degrees are not against the law of nature by the example of holie Abraham who in and according to the law of nature maried his brothers daughter called Sarai otherwise Iescha Gen. 11. which mariage God approued by manie blessings Also Iacob maried two sisters together Two sonnes of Iudas maried the same woman successiuely And Amram Moyses father maried his aunt his fathers sister Exod. 6. v. 20. Num. 26. v. 59. VVherfore seing neither the first collateral degree in affinitie nor the second collateral in consanguinitie or affinitie is forbid by the law of nature but by positiue only and that both ceremonial and iudicial lawes of the old Testament ceassed in the New and are abrogated by Christ it resteth proued that the same bind not Christians but as they are renewed and established by the Church or Christian commonwelthes And as this is donne in temporal causes by temporal States partly by renewing and establishing the same which was in the law of Moyses as by punishing wilful
murder by death Exod. 21. v. 12. partly with alteration as by punishing theift in some countries with death but not adultrie which were contrarie in the old Testament Gen. 38. v. 24. 44. 17. Exod. 22. v. 1. Leuit. 20. v. 10 in like sorte the Church of Christ ordaineth lawes altereth vpon iust occasions dispenceth in al degrees of consanguinitie and affinitie not forbid by the law of nature CHAP. XIX Diuers Moral Ceremonial and Iudicial precepts are briefly recited OVR Lord spake to Moyses saying †Speake to al the assemblie of the children of Israel and thou shalt say to them Be ye holie because I the Lord your God am holie †Let euerie one feare his father and mother Keepe my Sabbathes I the Lord your God †Turne not your selues to idols neither make you to your selues molten goddes I the Lord your God †If ye immolate an hoste of pacifiques to the Lord that it may be placable †that day wherin it is immolated shal you eate it and the next day and whatsoeuer shal be left vntil the third day you shal burne with fire †if after two daies anie man eate therof he shal be profane and guiltie of impietie †and shal beare his iniquitie because he hath polluted the holie of the Lord and that soule shal perish out of his people †And when thou reapest the corne of thy lande thou shalt not sheare the face of the earth to the verie ground neither shalt thou gather the eares that remaine †Neither in thy vineyard shalt thou gather the clusters and grapes that fal downe but shalt leaue them to the poore and the strangers to take I the Lord your God †You shal not committe theft You shal not lie neither shal anie man deceaue his neighbour †Thou shalt not forsweare thy self in my name nor pollute the name of thy God I the Lord. †Thou shalt not calumniate thy neighbour nor oppresse him by violence The worke of thy hireling shal not abide with thee vntil morning †Thou shalt not speake euil of the deafe man nor put a stumbling blocke before the blinde but thou shalt feare the Lord thy God because I am the Lord. †Thou shalt not doe that which is vniust nor iudge vniustly Consider not the person of a poore man neither honour thou the countenance of him that is mightie Iudge iustly to thy neighbour †Thou shalt not be a criminatour nor a whisperer among the people Thou shalt not stand against the bloud of thy neighbour I the Lord. †Thou shalt not hate thy brother in thy hart but controwle him openly lest thou incurre sinne through him †Seeke not reuenge nor be mindeful of the iniurie of thy citizens Thou shalâ— loue thy freind as thy self I the Lord. †Keepe ve my lawes Thou shalt not make thy cattel to gender with the beasts of an other kinde Thy field thou shalt not sowe with diuers seede A garment that is wouen of two sortes thou shalt not put on †If a man lie with a woman by carnal copulation that is a bondwoman also mariable and yet not redemed with a price nor made free both shal be beaten and they shal not die because she was not free †And for his offence he shal offer to the Lord at the dore of the tabernacle of testimonie a ramme †and the priest shal pray for him and for his sinne before the Lord and he shal become propitious to him againe and the sinne shal be forgeuen †When you shal be entred into the land and haue planted in it fruite trees you shal take away the prepuces of them the fruite that come forth shal be vncleane to you neither shal you eate of them †But in the fourth yeare al their fruite shal be sanctified laudable to the Lord. †And the fifth yeare you shal eate the fruites gathering the ofspring that they bring forth I the Lord your God †You shal not eate with bloud You shal not diuine nor obserue dreames †Neither shal you cut your heare roundwise nor shaue your beard †And for the dead you shal not cut your flesh neither shal you make in your selues any figures or markes I the Lord. †Make not thy daughter a common strumpet lest the land be contamined and filled with wickednesse †Keepe ye my Sabbathes and feare my Sanctuarie I the Lord. †Decline not to magicians neither aske any thing of soothsayers to be polluted by them I the Lord your God †Before the hoare head rise vp and honour the person of an old man and feare the Lord thy God I am the Lord. †If a stranger dwel in your land and abide among you doe not vpbraid him †but let him be among you as the same countrie man and you shal loue him as your selues for you also haue bene strangers in the Land of Aegypt I the Lord your God †Do not anie vniust thing in iudgement in rule in weight or measure †Let the balance be iust and the weightes equal the busheliust and the sextarie equal I the Lord your God that brought you out of the Land of Aegypt †Keepe al my preceptes and al my iudgements doe them I the Lord. CHAP. XX. VVhosoeuer geueth of his seede to Moloch must be stoned to death 6 Althat decline to Magicke 9. eurse their parents 10. commit adâ—ltriâ— certaine incest or bestialitie shal die 19. Other incest is depriued of children 22. The Israelites also shal be cast out of the Land if they committe such AND our Lord spake to Moyses saying †These thinges thou shalt speake to the children of Israel If anie man of the children of Israel and of the strangers that dwel in Israel geue of his seede to the idol Moloch dying let him die the people of the land shal stone him †And I wil set my face against him and wil cut him of from the middes of his people because he hath geuen of his seede to Moloch and hath contaminated my Sanctuarie and polluted my holy name †And if the people of the land neglecting and as it were litle esteming my commandement let alone the man that hath geuen of his seede to Moloch and wil not kil him †I wil sette my face vpon that man and his kinred and wil cut of both him and al that consented with him to committe fornication with Moloch out of the middes of their people †The soule that shal decline to Magitians and south sayers and shal committe fornication with them I wil sette my face against it and destroy it out of the middes of his people †Sanctifie your selues and be holie because I am the Lord your God †Keepe my precepts and doe them I the Lord that sanctifie you †He that curseth his father or mother dying let him die he hath cursed father and mother his bloud be vpon him †If any man commit adulterie with an other mans