suffer him vvholly to omitte manifest profession of faith and true religion f seing by thy former grace I haue already reposed my trust in thy promises made to them that are resolued to kepe thy lavv g For I do firmly purpose euer and alwayes to kepe thy law h In this I haue had great ioy and comforte of mind i because I did in dede seeke after thy commandements vvhich is specially vttered as also the three next verses in the person of those that are in trial of persecution for their faith k VVho boldly in time of persecution euen before persecuting Kinges and Emperors professe Christs true Religion Veryfied in innumerable glorious Martyrs yea also of the fraile sexe in S. Catharin S. Cecilie S. Lucie S. Margaret S. VVenefrede S. Vrsula and her felovves and manie more most constantly ansvvering al vvordes of reproch obiected as if it vvere a base or contemtible thing to be Christians to be Catholiques to be Papistes No al these and the like are honorable and glorious titles importing the true seruice of Christ in vnitie of the Catholique Church and spiritual participation vvith the visible head therof Christs Vicar in earth l Such confessors as yet mortal reioyce in that they haue meditated in Gods commandments vvhich they haue feruently loued m Also shevved the same in external vvorke not dissembling by silence by vvord nor fact n euerie way exercising Gods lavv vvhich maketh the obieâ—uers iust a That vvhich God hath decreed and promised being in itselfe most certaine and assured yet includeth the meanes vvherby it shal be put in execution and therfore the iust his elect do pray for the performance of his vvil b Expectation of thy promise hath geuen me corege * eloâ—â—â—â— c Provvde contemners of Gods lavv haue euerie vvay molested me by detracting deriding calumniating and violently persecuting me d Al vvhich I haue borne patiently and not declined from thy lavv e I remembred and considered thy iust punishments inflicted vpon the impious f euen from the beginning of the vvorld both vpon the diuels and vvicked men and that thou vvilt exercise the like hereafter g vvhich consideration of thy iustice comforted me h Otherwise if I had not sene thy iustice my zele against contemners of thy law would haue killed me i In this place of my perigrination from heauen I am comforted by remembring celebrating and singing thy iust commandments and lavves vvhich make thy seruants iust k In persecution and in al tribulation I kept thy law because I would not dishonour thy name l And my tribulation especially fel vpon me because I sought to be iustified by keping thy law a The Propheâ— procedeth speaking in the person of the iust tending to perfection and saying This is my happie choise that I desire no other enheritance nor possession but to kepe Gods Lavv. b And seeing this excedeth my proper streingth I prayed God of his mercie to make me able to kepe it * â—loquiuÌ„ c Pondering my former actions I turned my pathes to obserue more perfectly the Law which God hath testified to be the right way d With prompnes of mind and without hesitation I resolued to kepe the commandments e The wicked laide cordes nettes or snares to intrappe and hinder me f but I kept thy law fresh in memorie g That this is not vnderstood only mystically in time of affliction but also literally and prophetically that some special seruantes of God should obserue a godlie profession of praying at midnight the vvord I rose maketh it probable S. Paul Silas either of a holie custome or at least vpon special occasion and such occasions vvere to them and others frequent Act. 16. prayed and praised God at midnight And novv in the Church of Christ some religions men pray and praise God continually at midnight besides other houres mentioned more distinctly v. 164. h A great benefite and a singular consolation that al true liuing members of Christ are partakers of al the prayers good workes and merites of the whole Church militant and triumphant VVhich in our Crede is called The Communion of Sainctes i So great is the mercie of God extended communicated and multiplied in the whole earth k Instruct me and direct me therfore ó God that I may lerne and obserue thy law and so be iustified and made participant of so great mercie a Dealt very bountifully b as thou didst promise c He that hath bountifully receiued grace at Gods hand prayeth for more grace that he may be beneficial to others in releuing the needie d in instructing the ignorant e in perswading to kepe the law of God f because he hath lerned and beleueth the commandments by which he is bond to loue and haue care of his neighbour g Before I was afflicted I often fel into sinne h but vexation gaue me vnderstanding therfore now I kepe thy law * eloquiuÌ„ i Contemners of thy law haue endeuored to intangle me k but I persist in keping thy commandments As before v. 51. 61. l Though the wicked combine themselues together against me m yet I consider that it is necessarie to perseuer in thy law n A clere comparison that it is better to kepe Gods law which bringeth life euerlasting then to haue al the riches kingdoms of this world a God being our Creator we may with confidence pray him to illuminate our mindes that we may lerne what is his pleasure and so endeuour to fulfil it b Others that loue God wil be gladde to see me also serue him c The iust being afflicted and not seing the particular cause therof yet knoweth and confesseth that God doth it for most iust cause d And therfore with patience prayeth for comforth as foloweth * eloquiuÌ„ e who am almost dead in tribulation f The iust also prayeth that the wicked may be ashamed and conuerted for so the hebrew word here signifieth though it is also lawful to desire the iust punishment of obstinate sinners g He prayeth againe for conuersion of the wicked and to haue peace with them a Manie iust of the old testament most feruently desired the coming of Christ our Sauiour as our Lord himselfe testifieth Mat. 13 v. 17. And now the iust desire his coming in glorie 2. Tim. 4. v. 8 * eloquiuÌ„ b Delaved hope afflicteth c As a leather bottel made of a beasts skinne congeled with the frost and after partched in smoke so is the bodie of the iust mortified by diuers sortes of afflictions made a new bottel fitte to receiue new wine that is perfect doctrin of Christian life as of fasting and other austeritie wherof our Sauiour speaketh Mat. 9. v. 17. d Such is mans infirmitie yea of the iust that he apprehendeth tribulations to be very long and therfore desireth consummation and that without sinne so he stil submitte his wil to Gods wil. e Friuolous idle tailes which are not according to Gods law f I
Catullus and Cerenus soundeth out Christ vvith harpe tenne stringed Psalter rising vp from hel so attributing the summe of this whole booke to the Royal Prophet Dauid as if he supposed no other author Touching therfore the argument or contentes of this diuine Psalter al Catholique Doctors vniformly agree that it is the abridgement summe and substance of al holie Scriptures both old and new Testament As may first be probably collected by that Christ himselfe often comprehending al the old Testament by the termes of the Law and Prophetes in one place Luc. 24. v. 44. semeth not onlie to reduce al to the Lavv and Prophetes iointly but also to the Psalmes alone or seuerally But whether this be our Sauiours diuine meaning or no in that place out of this and manie other places al the ancient Fathers teach expresly that the Psalmes are an Epitome of al other holie Scriptures For example S. Denys li de Eccles Hierar contemplat 2. after brief recital of the contents of other holie Scriptures saith This sacred booke of diuine Canticles doth exhibite both a general song and exposition of diuine thinges S. Basil calleth the Psalmodie of Dauid the common and most plentiful storehouse of al sacred doctrine the treasure of perfect Theologie S. Ambrose accounteth it the register of the vvhole Scripture Origen S. Cyprian S. Ierom S. Chrysostom S. Gregorie S. Beda S. Bernard Cassiodorus Eutimius and others vse the same or very like termes S. Augustin particularly distinguishing al the Scriptures into foure sortes of bookes sheweth that the Psalmes conteyne al The Lavv saith he teacheth somethinges the Historie somethinges the Prouerbes also and Prophetes teach somethinges but the Booke of Psalmes teacheth al. It proposeth the lavv recounteth thinges of old prescribeth the due ordering of mens actions and prophecieth thinges to come Briefly it is a common treasure of good doctrine aptly administring that is necessarie to euerie one And a litle after exemplifying in particular points Is not here saith he al greatnes of vertue and is not here the right square of iustice is not the comlines of chastitie the consummation of prudence is not vvhatsoeuer may be called good lerned in the Psalmes Here is the knovvlege of God the clere prenounciation of Christ to come in flesh the hope of general Resurrection feare of torments promise of glorie reuelation of mysteries Euen al good thinges are here as in a common great treasure laide vp and heaped together See then and obserue here Christian reader the admirable wisdom and goodnes of God The meanes of mans saluation being so disposed that his owne free consent and cooperation is therto necessarily required according to that most approued doctrin of the same S. Augustin Qui creauit te sine te non iustificat te sine te He that created thee vvithout thee doth not iustifie thee vvithout thee to helpe our weaknes and sweetly to draw our mindes otherwise auerse from trauel and paine the Holie Ghost hath ordained that in smal rowme and in pleasant maner we may attaine necessarie knowlege of God our selues easely kepe the same in memorie and dayly put in practise our chiefest dutie in seruing and praising God by singing reading or hearing these diuine Psalmes which one booke as euerie one shal be able to lerne it more or lesse perfectly openeth and sheweth the way to vnderstand al other Scriptures and so to finde enioy the hidden treasures of Gods word in like maner as a key openeth a lock For the whole sacred Bible is a sealed Booke and not rightly vnderstood til the seale or lock be opened by the key of Gods spirite geuing knowlege which the Holie Ghost amongst other wayes inspireth very often by sacred Musike or Psalmodie As S. Gregorie noteth in holie Scripture 4. Reg. 3. v. 15. where Eliseus not yet knowing Gods wil in a particular case called for a Psalmist or player on instruments and vvhen the Psalmist sang the hand of our Lord came vpon Eliseus and presently he prescribing what should be donne procured plentie of water without rayne where was none before and prophecied victorie against the enimies Reason also and experience teach that as men of cheerful hart are apt to sâ—â—g so the exercise of reading singing or playing Psalmes is a conuenient and a special meanes to attaine quietnes or cheerfulnes of mind But as this holie Psalter is the key of other Scriptures so it selfe is most especially a sealed and locked Booke requiring manie keyes Euerie Psalme saith S. Hilarie hath a peculiar key and oftentimes there be so manie lockes and keyes of one Psalme as there be diuers persons that speake to diuers endes and purposes For albeit diuers mysteries are sometimes connected and so require sundrie keyes yet there is but one principal proper key of ech Psalme otherwise it should be diuided into manie Psalmes Our first endeuour therfore must be to find the proper key of euery Psalme that is to know what is principally therein conteyned To this purpose the lerned Expositers of this booke haue obserued tenne general pointes or seueral matters to which al the contents may be reduced as it were so manie keyes and meanes of entrance into the sense and true vnderstanding of al the Psalmes And the same may likewise be called the tenne stringes of this diuine instrument Vpon one of which euery Psalme principally playeth touching the rest more or lesse as cause requireth for more melodious harmonie and perfect musike The first key or string is God himself One in Substance Three in Persons Almightie Alperfect Powre VVisdom Goodnes Maiestie Iustice Mercie other Diuine Attributes The second is Gods workes of Creation Conseruation and Gouerning of the whole world The third Gods Prouidence especially towards man in protecting and rewarding the iust in permitting and punishing the wicked The fourth is the peculiar calling of the Hebrew people their beginning in Abraham Isaac and Iacob their maruelous increase in Aegypt diuers estates manie admirable and miraculous thinges donne amongst them with their ingratitude reiection and reprobation The fifth principal key and string is Christ the promised Redemer of mankind prophecying his Incarnation Natiuitic Trauels Sufferings Death Resurrection Ascension and Glorie The sixt is the propagation of Christs name and Religion with Sacrifice and Sacramntes in the multitude of Gentiles beleeuing in him euen to the vttermost coastes of the earth the Catholique Church euer visible The seuenth is the true maner of seruing God with sincere faith and good workes The eight holie Dauid interposeth manie thinges concerning himselfe As Gods singular benefites towards him for which he rendereth thankes and diuine praises recounteth his enimies dangers and afflictions of mind bodie namely by Saul Absalon and others humbly beseeking and obtaining Gods protection He also expresseth in himselfe a perfect image
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
the burden of two mules for thy seruant wil no more make holocaust or victimes to strange goddes but to the Lord. †But this onlie is it for which thou shalt besech the Lord for thy seruant when my maister shal goe into the temple of Remmon to adore and he leaning vpon my hand if I shal adore in the temple of Remmon he adoring in the same place that the Lord pardon me thy seruant for this thing †Who sayd to him “ Goe in peace He therfore went from him in the spring time of the earth †And Giezi the seruant of the man of God sayd My maister hath spared Naaman this Syrian that he tooke not of him the things which he brought Our Lord liueth I wil runne after him and wil take some thing of him †And Giezi folowed at the backe of Naaman whom when he saw running toward him he lept downe from his chariote to mete him and said Are al thinges wel †And he said Wel. my maister hath sent me to thee saying Euen now there are come to me two yong men from mount Ephraim of the children of the prophetes geue them a talent of siluer and two change of rayment †And Naaman sayd It is better that thou take two talentes And he forced him bound the two talentes of siluer in two bagges and the duble rayment layd it vpon two of his seruantes who also caried it before him †And when he was come now in the euening he tooke it out of their hand layd it vp in the house dismissed the men and they departed †And himself going in stood before his maister And Eliseus said From whence comest thou Giezi Who answered Thy seruant hath not gone any whither †But he sayd Was not my hart present when the man returned out of his chariote to meete thee Now therfore thou hast receiued siluer and taken rayment to bye oliuetes and vineyardes and sheepe and oxen and seruantes and handmaides †But the leprosie also of Naaman shal cleaue to thee and to thy seede for euer And he went out from him a leper as it were snow ANNOTATIONS CHAP. V. 19 Goe in peace Shcismatiques as they are commonly but improperly now called in England which being in mind and iudgement Catholiques goe sometimes to Protestantes common prayers or â—â—â—mons draw an excuse of their fact from this warrant of the Prophet permitting a Nobleman of Syria to goe and serue his king in the temple when he adored an Idol But whosoeuer wil duly consider this example shal find great difference in respect of the times places persons and of the very doubtes proposed betwen this mans case and ours For before Christs Gospel was promulgate neither al Articles of faith were so expresly taught nor the external profession therof so strictly commanded as now they are in time of more grace which geueth more ayde to mans weaknes wherin also more perfection is required and therfore our Sauiour exacteth of al to confesse him and his Religion before men els he vvil denie them before his Father Likewise in the place where this Nobleman dwelt his presence in the temple and seruice to the king could not be accounted a reuolt from true religion which was neuer professed there nor be scandalous to anie man being al Infidels but in a christian countrie where al beare the name of Christians especially where men are at controuersie about the true Christian religion al that frequent or repaire to the same assemblies for publique seruice of God are reputed to be of the same religion or els dissemblers as it were to haue no care of religion knowing God and not glorifying him as God and reuolting from the truth which they had lerned The difference also of persons is great For this Nobleman hauing before his conuersion serued his king in the office of sustayning him when he bowed to the Idol if he should haue refused to do the same it would rather haue bene supposed that he disdained his Maister or shewed disloyaltie then thought that he refrayned for religion wheras in our case verie few do such temporal seruice about the king in the church and such as doe carrie the sword scepter or the like are accounted of that religion which is there practised except they manifest the contrarie as this man did and our men commonly do not Yea if anie do say they are Catholiques and yet goe to the Protestantes church they are counted of that rank S. Paul speaketh of which confesse they knovv God but denie him in their deedes And those which refuse such an office can not be iudged disloyal because it is sufficiently knowne that Catholiques refuse of mere conscience An other most especial difference is in the thinges demanded This Syrian promising expresly before the Prophet and his owne great trayne that he would neuer againe serue false goddes and that he would serue the onlie true God and for that purpose caried earth with him to make an Altar for Sacrifice and returning home preached the miracle wrought in himself desired not to doe anie thing wherby he might seme to serue an Idol but that when the king leaning vpon him should adore Remmon he might bow with his maister not adoring the Idol for he resolued and promised the contrarie but adoring God Almightie in whom now he beleued And this the Prophet approued in that time place and person to be lawful But those that now in England goe to Protestants seruice or sermons do neither publikly renounce al heresies not professe to frequent Masse the true Sacrifice of the Christian Church nor auouch the erecting of an Altar but goe to church to shew them selues obedient to the Parlament law which abandoned the true Diuine Seruice and in place therof appointed commanded al to be present at a new forme of common prayer thereby making it a distinctiue signe of conformitie and participation in that religion which these dissemblers in their consciences know to be false This example therfore doth in no sorte warrant their going to the heretical church but contrariwise admonisheth al to take resolution in our case as Naaman did in his of our Eliseus or spiritual Superior and if he should say Goe in peace then might they pleade an excuse but he sayth None can goe without incurring greuous sinne and eternal damnation The case being so much different from Naamans It is in deede more like to that of Eleazatus and other Machabees who were commanded by eating svvines flesh to depart from the lavv of God and their fathers VVhich by no meanes was lawful to doe nor to make shew of doing it but rather to dye as they did most gloriously CHAP. VI. Eliseus maketh iron to swimme vpon the water 8. leadeth the king of Syria his men sent to apprehend him blindly into Samaria 20. vvhere their eyes being opened they are curtously intertained and freely dismissed