Vnderstanding Praise of Canticle Alleluia Gradual Canticle Secondly in the titles of some Psalmes are the names of certaine persons which by S. Augustins iudgement cited in the Proemial Annotations and others proueth not the same persons to be authores of those Psalmes but signifieth some other thing Thirdly in some titles the time is signified when the Psalme was made or song Fourtly the matter conteyned in the Psalme or vpon what occasion it was made is expressed in some titles Fiftly diuers other termes are often vsed in the titles of sundrie Psalmes as To the end For the Octaue For presses and the like al which we shal briefly explicate where they first occurre First therfore this third Psalme is called the Psalme of Dauid not because he is author therof for he is also author of the former where his name is not expressed as is euident by the testimonie of al the Apostles Act. 4. v. 25. but because it treateth particularly and literally of him 1. VVhen he â—â—ed from the face of Absalon Here the time is signified when this Psalme was made to wiâ—e immediatly after the ouerthrow of his rebellious sonne Absalom mentioned 2. Reg. 18. before his returne to lerusalem For al beit of humaine natural and fatherlie affection he greatly lamented the death of his sonne yet he rendered thankes and praises to God as reason and dutie bond him 6. I haue slept and haue benne at rest and haue risen vp King Dauid by his sleeping in persecution and by his resting and deliuerie from his persecuters prefigured Christs Death Burial Resurrection As appeareth Ioan. 2. v. 22. VVhere the Euangelist â—aith that after Christs Resurrection his disciples beleued the scripture to witte this and other like prophecies For otherwise the old Testament doth not so expresly declare such Mysteries as the Gospel doth but one thing in the proper and grammatical signification of he wordes and an other thing in shadowes and figures and hoth literal VVhereupon S. Gregory teacheth li. 20. c. 1. Moral that holie Scripture amongst other incomparable excellences surpasseth al other doctrines in the verie maner of speaking because by one and the same speach it reporteth a thing donne and proclameth a Mysterie so relating thinges past that with the verie same wordes it foresheweth thinges to come PSALME IIII. The holie prophet teacheth by his owne example to flee to God in al tribulation 3. that other refugies are insufficient 9. and Gods helpe most assured Vnto “ the end in songues the Psalme of Dauid WHEN I inuocated the God of my iustice heard me in tribulation thou hast enlarged to me Haue mercie on me and heare my prayer †Ye sonnes of men how long are you of heauie hart why loue you vanitie and seeke lying †And know ye that our Lord hath made his holie one meruelous our Lord wil heare me when I shal crie to him †Be ye angrie and sinne not the thinges that you say in your hartes in your chambers be ye sorie for †Sacrifice ye the “ sacrifice of iustice and hope in our Lord. Manie say Who sheweth vs good thinges †The light of thy countenance ô Lord is signed vpon vs thou hast geuen gladnesse in my hart †By the fruite of their corne and wine and oile they are multiplied †In peace in the selfe same I wil sleepe and rest †Because thou Lord hast singularly setled me in hope ANNOTATIONS PSALME IIII. 1. Vnto the end The Hebrew word Lamnatsea signifieth to him that â—uercometh And so the Hebrewes interprete that the Psalmes which haue this word in their titles were directed either to him that excelled others in skil of musike or had authoritie ouer other musitians or to him whose office was to sing victories and triumphes But the Latin according to the Greeke hath In finem Vnto the end which most commonly signifying perpetuitie or continuance vnto the end of anie thing in the titles of the Psalmes rather signifieth that the matter conteyned in the Psalme perteineth to future times or persons especially to the new Testament And so S. Augustin expouÌ„deth it here of Christ who is the end or perfection of the lavv Not that the principal contentes belong to Christ in his owne Person but to his mystical bodie the Church and faithful people whom the Prophete here teacheth to haue confidence in God moderation in their affections patience in tribulation which is the seuenth key proposing his owne example prophetically Christs The same wherto Christ exhorteth saying Ioan. 16. v. vlt. Haue considence I haue ouercome the vvorld Signifying that his seruantes through his grace may also ouercome it 6. Sacrifice of Iustice Not only external Sacrifice of diuers kindes were necessarie in the law of nature and of Moyses and one most excellent and complement of al in the new Testament but also spiritual sacrifice was euer and is required and that of three sortes First Sacrifice of sorow and contrition for sinnes Psal 50. An afflicted spirite is a sacrifice to God The second is sacrifice of Iustice here mentioned The third is Sacrifice of praise Psal 49. Immolate to God the sacrifice of praise Concerning the second proposed in this place He offereth sacrifice of Iustice that rendereth to euery one that is due First to God as our Creator a resignation of our selues euen our liues at his diuine pleasure as to our Master we must render faith and beleefe in al that he proposeth as to our Father hope confidence reuerential seare as to our Lord and King payment of tribute that is obseruation of his law and commandments as to our Captaine the trauel of warfare in this life as to our Phisitian patience and toleration when he cureth our woundes by chasticement for sinnes as to our Spouse chastity of body and mind fleeing al carnal and spiritual fornication as to our Freind frequent conuersation in al actes of deuotion VVe owe to our selues that seing we consist of soule and bodie we keepe due subordination that the soule and reason command the bodie and inferiour appetite obey as the seruant must obey his master and the handmaide her mistris VVe owe to our neighbour loue from the hart inctruction also from the mouth and assistance by our helpe according to his necessitie and our abilitie yea though our neighbour be our enemie But to other enimies contrary thinges are due To the world contempt because the goodes of this world are smal few shorte vncertaine deceiptful not satisfying the mind and mixed with manie euils and dangers To the flesh we owe chasticement and daylie care so to seede it that it serue the soule rebel not To the diuel we must render the shame that cometh by sinne acknowledging our faults
the Sabbath which is the seuenth day in the new we kepe our Lords day after the sabbath that is the eight which seuen and eight making fieftene multiplied by tenne signifying the Law of tenne commandments rise vnto 150. Againe euen multiplied by seuen make 49. wherto one to witte the eight being added make fieftie which multiplied by three signifying the B Trinitie make 150 Neither semed it without cause to this great Doctor that the fiâ—â—â— fieftie end with a Psalme of Paenance crauing mercie remission of sinnes the second with Mercie and Iustice which God ioyneth in the Redemption Iustification and Saluation of men the last with Diuine Praises signifying that by condemning sinnes in our selues through Gods mercie we may be iustified and so beginne in this life which is to be perfected in the next to praise our Lord as S. Paul admonisheth with Psalmes Hymnes and Spiritual Songues Concluding with the tvvo verses appointed by S Dama us Pope to be added in the end of al Psalmes and is obserued euer since his time by tradition in the vvhole Church Glorie to the Father and to the Sonne and to the Holie Ghost As it was in the beginning and now and euer into worldes of worldes in eternitie vvithout end Amen THE THIRD PART OF THE OLD TESTAMENT CONTEINING SAPIENTIAL BOOKES The argument of Sapiential Bookes Hitherto the Law and Historie of Gods peculiar people are set forth in the former partes of the holie Bible after which folowed the Booke of Psalmes which in maner of stile being al in verse is a distinct part but in substance of matter is an Epitome or briefe Summe of al holie Scripture most conueniently therfore placed in the middes of the rest as the Sunne amongst other Planetes a shining great light in a large house Now ensueth the third part conteining Diuine Instructions or Rules of good life A doctrine most agreable to Gods hiegh wisdom and most fitly commended to Man his reasonable creature in earth But besides this principal subiect as before is noted that each part participateth with others in their proper contents so here be manie precepts of the Law renewed sundrie examples of men and thinges past repeted and diuers prophecies vttered of thinges to come though in this part more specially is shewed the ground and as it were the very life or soule of the Law which is Reason the true Rule or Directorie wherin al good lawes are grounded For it both sheweth what ought to be done or auoided directeth mans iudgement to embrace that is good and to flee from al euil not only illuminating the vnderstanding to see that is right and iust but also disposing the internal affection to desire loue choose and preferre the right path of Gods law before whatsoeuer otherwise semeth pleasant or profitable so notwithstanding al dangers difficulties distresses worldlie calamites and death it self effectually perswading to perseuere to the end in holie conuersation Al which by a general name is called Wisdom comprising in one word al good desires holie vertues supernal giftes godlie endeuoures and the whole meanes wherby God is rightly knowen duly serued wherof these fiue Bookes teaching this most excellent and most necessarie maner of life are called Sapiential Neuertheles foure of them haue also other particular names as appareth in their titles Only the fourth is called the Booke of Wisdom by appropriation of the general name Al fiue are Canonical and assured holie Scripture as is shewed before and may be further proued of the two later which Protestants denie It is also euident that King Salomon was Auctor of the three former as S. Ierom S. Augustin and other Fathers proue by the holie text it selfe As it is likewise certaine that he either writte or at least by diuine inspiration vttered much more then is now extant For the holie Scripture 3. Reg. 4. testifieth that he spake three thousand Parables and his Songes were a thousand and fiue He disputed of the trees from the ceder that is in Libanus vnto the hyssop which cometh out of the wal and he discoursed of beastes and foules and creeping wormes and fishes Iosephus li. S. c. 2. Antiq. folowing some other Edition saith his songes were fiue thousand and parables as the ordinarie text hath three thousand For he deduced a parable saith Iosephus through out euerie kinde of trees from the hyssop to the ceder In the same maner he treated of beastes and other liuing creatures of the earth water and ayre For he was not ignorant of anie natural thing neither omitted to treate therof but clerly explicated al their natural proprieties Most briefly S. Ierom declareth both the Auctor and matter of these three bookes saying Salomon the Peaceable and amiable of our Lord correcteth maners teacheth the nature of creatures ioyneth the Church and Christ and singeth the swete bridal song of the holie Mariage THE ARGVMENT OF THE PROVERBES THE first booke called Prouerbes that is common vsual pithie sentences shorte in wordes ample in sense and Parables signifying likenes or similitudes wherby more important thinges are vnderstood then expressed instructeth and exhorteth new beginners to lerne and practise al sortes of vertues the only right way to true wisdome and eternal happines It may be diuided into foure partes In the first nine chapters the auctor interposing certaine general preceptes produceth wisdom her selfe inuiting al men to seeke her for the spiritual profite they shal therby enioy From thence to the 25. chap. he geueth sundrie more particular precepts as wel for embracing vertues as shunning of vices In the next fiue chapters more like precepts of the same auctor are added by the care of King Ezechias In the two last chapters either an other Auctor or rather the same vnder an other title commendeth to al men certaine most excellent precepts receiued of his mother wherto he adioyneth the praise of a right wise woman prophetically the Catholique Church THE BOOKE OF PROVERBES WHICH THE HERBREWES CAL MISLE CHAP. I. Parables are profitable to those that loue and wil lerne wisdom 10. Al are admonished not to folow the alurements of sinners 20. but to embrace wisdome 24. and ruine is threatned to the contemners THE Parables of Salomon the sonne of Dauid king of Israel †To know “ wisdom and discipline †to vnderstand the wordes of prudence and to receiue instruction of doctrine iustice and iudgement and equitie †that subtilitie may be geuen to litle ones knowlege and vnderstanding to the youngman †The wise man hearing shal be wiser and he that vnderstandeth shal possesse gouernementes †He shal vnderstand a parable and interpretation the wordes of the wise and their darke sayings †The feare of our Lord is the begynning of wisdom Fooles despise wisedom and doctrine †My sonne f heare the discipline of
life we must desire more and more knowledge of true doctrin h from the first vse of reason at which time manie are careles i negligent to lerne how to serue God k As God is sweete in geuing good motions l so he is seuere to them that resist his grace m God mercifully p euenteth with his grace n and iustly rewardeth good workes o Gods law is his couenant with man p and testimon e of his wil. q sinne in respect of auersien from God is great nedeth â—e grace r He that feareth God which is the beginning of wisdome receiueth fiue spiritual commodities here mentioned 1 God iustructeth him by his law 2 bestoweth al necessaries vpon him 3 others shalimitate his good example 4 God wil protect him 5 According to Gods couenant he shal enioy the manifest sight of God for his eternal reward â—mans weaknes without Gods helpe t TribulatioÌ„s can not be aâ—oâ—deâ— but must necessarily be suffered therfore ô God gâ—ue vs grace to passe through them without sinne v myn affliction w take away the cause and affliction wil be mitigated Ioan. 15. x wicked men of â—â—ured do end â—our to draw others into sinne y Those that hope in God shal neuer be confounded z Al The letters of the Alphebet being complete in this Psalme this last verse beginneth with Pere Redeeme praying God to redeme and deliuer Israel that is the whole Church from tribulations Dauids prayer distressed in persecution The 8. key a This Psalme is also a counenient prayer for anie Christian in tribulation b Be thou ô God arbiter of the cause bet 〈…〉 Saul and me thou knowest myn innocencie in this behalfe though I am uniustly charged by Saul and his freindes c Lest perhaps I be not so innocent as I desire and as in respect of Saul I hope that I am do thou O God proue me as thou wilt by tribulations d Dauid in confidence of a good conscience and zele against the wicked alleageth his sincere proceding more then ordinarie men may do God so inspiring him extraordinarily e The rest of this Psalme euerie Priest reciteth in Masse before he offer the holie Sacrifice professing putting him selfe in memorie that he must only communicate with the innocent or of pure conscience f and so approch to the Altar prefigured Leuit. 16. v. 4. g Shutting the eares of my hart from euil and vaine thoughtes I wil attend to godlie inspirations h and so with mental prayer and external voice as the holie order of this sacred office requireth praise thee ô God in thy meruelous workes Epi. â—â—â— c. 11. i I can not but singularly loue the excellencie of this place dedicated to thy seruice where is true faith vnitie and charitie of thy people the guard of holie Angels the administratioÌ„ of sacred mysteries assistance of the Holie Ghost real presence of Christ our Lord al replenished with Diuine maiestie k This representeth vnto me the glorious heauenlie kingdom of God and al Sainctes l Suffer me not therfore to be contaminate by the wicked nor to be deuoured with them m They are stil readie to committe more and more iniquities n themselues being corrupted endeuour by giftes of wordly commodities to corrupt others o Euerie one ought so to purge his conscience that he may be innocent or free from great sinne p deliuer me from this necessitie of dwelling among the wicked q I intend to walke right r I desire â—â— praise thee amongst thy true faithful seruantes A singular great afflictioÌ„ to be hindered from Gods true seruice Christians must abhorre and abstaine from al conuenticles of Heretikes and other Infidels An other confident prayer of Dauid in tribulation The 3. Key a Before his second annointing as is probable 2. Reg. 2. b Against ignorance God illuminateth his seruantes c against infirmitie he geueth streingth d so he nedeth not to feare anic mans malice suteltie nor force Luc. 21. v. 15. e How special a benefite Dauid estemed it to be in the Catholique Church the only true house of God! f Albeit the spiritual or carnal enemie seke to ouerthrow me yet I am secure in the Catholique Church g God either suffereth not the enemie to find his seruant h or not to be able to hurt him spiritually i wheÌ„ a martyr or confessour dieth then he getteth the victorie against the perseâ—ntors k Diligently recounting al thy benefites I render thankes by sacrifice and praise l not only in hart but also singing with loud voice and instrument m In my inward sincere cogitation I desire and seeke that I may see thee n face to face 1. Cor. 13. v. 12. o In the meane time ô Lord grant me thy fauour p leaue me not though thou be angrie with me q He speaketh in the person of orphanes r Though car nal parentes forsake the iust man in tribulation yet God hath then most special care of him Å¿ Establish my hart in thy law t conserue me in the right way which thou hast already taught me and it is the more necessarie because myne enemies labour to peruert me v the willes vv false witnesses accused Dauid others accused Christ Mat. 26. others do stil accuse the iust Mat 5. x the wicked please themselues in lying but the chief hurt finally turneth vpon themselues y The prophet and al iust men are comforted by God and hope of reward in heauen z The iust exhorteth his owne soule to patience a fortitude b and longanimitie Psal 30. An other prayer of Dauid for deliuerie from euils The 8. key a Omitte not to comfort me b Suffer me not to be ouercome for God tempteth none to euil Iac 1. c The iust in zele of iustice pray that sinne may be punished d Ignorance doth not excuse when men may and wil not vnderstand e God saueth not without our cooperation with his grace f being comforted in spirite my bodie is as it were refreshed g freely and gladly h God protecteth and prospereth the kings good endeuoures for his people i As Psal 19. and often elswhere the subiectes pray for their Superior so mutually the superior prayeth for the subiectes The Church of Christ endowed with excellent mysteries The 6. key a 2. Reg. 6. v. 17. 1. Par. 16. v. 1. â—04 105. c Mysteries of the Catholique Church prophecied in this Psalme b Offer sacrifice of thankes for the singular benefites after recounted in this Psalme c Rammes were of the more principal thinges that were offered in the law of Moyses But the sonnes of rammes importe in mystical sense better hostes then rammes d The first thing in sacrifice is to glorifie honour and adore God in sinceritie of spirite e in his holie Catholique Chuâ—h f Here is a greater matter intimated then happened in the bringing of the Arke into a tabernacle prepared in Sion when Dauid danced and offered hostes for sacrifice others ioyning with
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
passage of Israel forth of Aegypt through the read sea in a Canticle after that he had related the same whole historie more at large in prose that al might sing and so render thankes with melodious voice and musical instruments praising God Likewise in an other Canticle he comprised the whole law a litle before his death So also Barac and Debora and after them Iudith song praises to God for their victories in verse Salomon writte the end of his Prouerbes and a whole booke intituled Canticles the Prophet Ieremie his Lamentations in verse Anna hauing obtained her prayer for a sonne gaue thankes to God with a Canticle The like did king Ezechias for recouerie of health The Prophets Isaias Ezechiel Ionas A bacuc and the three children in the fornace againe in the new Testament the B. virgin mother iust Zacharie deuout Simeon gaue thankes sang praises to God in Canticles Fourthly albeit the holie King was not permitted to build the gorgious Temple for Gods feruice as he greatly desired to haue done yet he prouided both store of muâ—itians foure thousand in number of which 288. were maisters to teach made these Psalmes as godlie dirties for this holie purpose in al solemnities of feastes and daylie sacrifice when the Temple should afterward be built Fiftly he made these Psalmes not only for his owne others priuate deuotion nor yet so especially for the publique Diuine seruice in the Temple and other Synagogues of the Iewes but most principally for the Christian Catholique Church which he knew should be spred in the whole earth Forseing the maruelous great and frequent vse therof in the Christian Clergie and Religious people of both sexes As he prophecieth in diuers Psalmes Al the earth sing to thee sing Psalmes to thy name Againe I vvil sing Psalmes to thee ô God in the Gentiles in al peoples and Nations VVhich him selfe neuer did but his Psalmes are euer since Christ song by Christians conuerted from gentilitie as we see in the Churches Seruice For the whole Psalter is distributed to be song in the ordinarie office of our Breuiarie euerie weke And though extraordinarily for the varietie of times and feastes there is often alteration yet stil the greater part is in Psalmes Certayne also of the same Psalmes are without change or intermission repeted euerie day And such as haue obligation to the Canonical Houres must at least read the whole Office priuatly if they be not present where it is song The Office also of Masse ordinarily beginneth with a Psalme In Litanies and almost al publique Prayers and in administration of other Sacraments and Sacramentals either whole Psalmes or frequent verses are inserted Likewise the greatest part of the Offices of our B. Ladie and for the dead are Psalmes Besides the seuen Poenitential and fiftene Gradual Psalmes at certaine times So that Clergie mens daly office consisteth much in singing or reading Psalmes And therfore al Byshops especially are strictly bond by a particular Conon Dist 38. cap. Omnes psallentes to be skilful in the Psalmes of Dauid and to see that other Clergiè men be wel instructed therin According to the Holie Ghosts admonition by the pen of the same Royal Prophet Psal 46. Psallite sapienter Or intelligenter that is Sing Psalmes vvith knovvlege and vnderstanding them Not that euerie one is bond to know and be able to discusse al difficulties but competently according to their charge vndertaken in Gods Church Otherwise euerie one that is or intendeth to be a Priest may remember what God denounceth to him by the Prophet Osee c. 4. Because thou hast repelled knovvlege I vvil repel thee that thou do not the function of Priesthood vnto me Thus much touching the Author the contentes the poetical stile final cause of this holie Psalter As for the name S. Ierom S. Augustin and other Fathers â—each that wheras amongst innumerable musical instruments six were more specially vsed in Dauids time mentioned by him in the last Psalme Trumpet Psalter Harpe Timbrel Organ and Cimbal This booke hath his name of the instrument called Psalter which hath tenne strings signifying the tenne commandements and is made in forme as S. Ierom and S. Bede suppose of the Greke letter Λ delta because as that instrument rendreth sound from aboue so we should attend to heauenlie vertues which come from aboue Likewise vsing the harpe which signifyeth mortification of the flesh other instruments which signifie and teach other vertues we must finally referre al to Gods glorie reioyce spiritually in hart and render al praise to God Concerning interpretation of holie Scriptures AS Prophecie or other holie Scripture was not at anie time by mans wil but the Prophetes holie men of God spake inspired by the Holie Ghost so no prophecie nor explication of Scripture is made by priuate interpretation 2. Pet. 1. but by the same Spirite wherwith it was written which our Sauiour gaue to the Church to abide for euer the Spirite of truth to teach al truth Ioan. 14. 16. Neither perteyneth it to euerie one to discerne the true spirite but to some 1. Cor. 12. Holie Scriptures consist not in reading but in vnderstanding S. Ierom Dialogo aduers Luciferianos The wordes of holie Scripture are so to be vnderstood as holie men the Sainctes of God haue vnderstood them S. Aug Ser. 18. de verb. Domini Men must lerne of men not expect knowlege immediatly of God nor only by Angels Idem in prologo Doct. Christ There be some thinges mentioned in holie Scripture which God wil haue hidden and those are not to be curiously searched S. Amb. li. 1. c. 7. de vocat Gentium By those thinges which to vs are hidden in holie Scripture our humilitie is proued S. Greg. ho. 17. super Ezech. THE BOOKE OF PSALMES PSALME I. The Royal prophet Dauid placed this Psalme as a Preface to the rest conteyning 1 true happines which consisteth in flying sinnes and seruing God 3. The good doe prosper 5. not the wicked 6. as wil appeare in the end of this world BLESSED is the man that “ hath not gone in the counsel of the impious hath not “ stoode in the way of sinners and hath not “ sitte in the chayre of pestilence †But his “ wil is in the way of our Lord and in his law he wil meditate day and night †And he shal be as a tree that is planted nigh to the streames of waters which shal geue his fruite in his time †And his leafe shal not fal and al thinges whatsoeuer he shal doe shal prosper †The impious not so but as dust which the winde driueth from the face of the earth †Therfore the impious shal not rise againe in iudgement nor sinners in the councel of the iust
†For our Lord knoweth the way of the iust and the way of the impious shal perish ANNOTATIONS PSALME I. 1. Hath not gone not stood not sitte The Hebrew stile and maner of discourse differeth here from other nations in mentioning first the lesse euil and the greatest last VVhereas we would say in the contrary order He is happie that hath not sitte that is hath not setled himselfe in wickednes nor finally persisted obstinate more happie that hath not stood anie notable time continued in sinne and most happie that hath not gone not geuen anie consent at al to euil suggestions 2. His vvil in the vvay of our Lord. As one part of happines consisteth in declining from euil so the other is in doing good the wil desiring and diligently endeuoring to walke in the way of vertue and law of God VVhich is true iustice and right forme of good life proposed in this Psalme for attayning eternal beatitude PSALME II. Christs glorie the world repining therat 4. shal be propagated in al the world 7. His diuine powre as wel spiritual in conuerting mens hartes as external in seuere iustice is prophecied VVHY did the Gentiles rage and peoples meditate vaine things †The kings of the earth stood vp and the princes came together in one against our Lord and against his Christ †Let vs breake their bondes a sunder and let vs cast away their yoke from vs. †He that dwelleth in the heauens shal laugh at them and our Lord shal scorne them †Then shal he speake to them in his wrath in his furie he shal truble them †But I am appoynted king by him ouer Sion his holie hil preaching his precept †The Lord said to me Thou art my Sonne I this day haue be gotten thee †Aske of me and I wil geue thee the Gentiles for thyne inheritance and thy possession the endes of the earth †Thou shalt rule them “ in a rod of yron and “ as a potters vessel thou shalt breake them in peeces †And now “ ye kings vnderstand “ take instruction you that iudge the earth †Serue our Lord in feare and “ reioyce to him with trembling †Apprehend discipline lest sometime our Lord be wrath and you perish out of the iust way †When his wrath shal burne in short time blessed are al that trust in him ANNOTATIONS PSALME II. 2. Kinges and Princes against Christ VVhen Christ and his Apostles preached the Gospel both Iewes and Gentiles with their Princes Kinges and Emperors most furiously resisted but al in vaine For they could not hinder the wil and powre of God But the more they persecuted the more was increased the zele and number of Christians 8. The gentiles thyn inheritance By this promise of God to Christ S. Augustin conuinced the Donatistes in them the Protestantes that say the Church of Christ failed and became smal or inuisible as though Christ the Sonne of God could sometimes lose his inheritance which is the Catholique Church gethered of the Gentiles and his possession extended to the endes of the earth 9. As a potters vessel If a potters vessel saith S. Ierom in hunc Psal tom 8. be broken whiles it is soft it may easily be repared but after it is hard it can not be made whole againe So sinners are more easily restored to grace shortly repeating then long obdurate yet that which is vnpossible to man is possible to God Mat. 10. For as clay in the potters hand so are you in my hand saith our Lord. Iere. 18. 10. Ye kinges vnderstand Not onlie innumerable other people of al nations but also after a while Kinges and Emperors beleued in Christ And such as at first persecuted became most Christian Catholique Defenders of the faith 10. Take instruction you that iudge the earth Petilianus Gaudentius other Donatistes inueyghing against Christian Kinges for punishing heretikes most falsly auoched that Christianitie neuer found kinges but inuious enimies and persecuters To whom S. Augustin answereth in seueral bookes that Christian Kinges and Princes are not enemies to Christianitie but are enemies to heretikes the rebelles of Christ and his Church For according to this prophecie of king Dauid Christian kinges are instructed and know it is their dutie â—â— the seruice of God to defend the Church against Heretikes and other Infidelles And it is the propertie of Apostataes to fauour heretikes So good Constantin the great maintained Catholique vnitie and Iulian the Apostata to make greater diuision tooke Churches from Catholiques and gaue them to Donatistes to nourish dissention and so to oâ—eâ—â—â—row al Christians But God stil protecteth the true Church againâ—â— al such suttle and malicious dâ—uiâ—es because it is Christs inheritance 11. Râ—â—oyâ—e vvith trembling Gods seruice is tempeted with two affections with ioy in consideration of his goodnes mercie meeknes and with feare in respect of his â—ustice and â—euere iudgement The one is a remedie against desperation the other against presumption PSALME III. King Dauid recounteth his danger when his sonne Absalom conspired against him 4. and thanketh God for his deliuerie 9 acknowledging al helpe to be from God Mistically Christs persecution Death Burial and Resurrection †The “ Psalme of Dauid “ when he fled from the face of Absalom his sonne 2. Reg. 15. LORD why are they multiplied that truble me manie rise vp against me †Many say to my soule There is no saluation for him in his God †But thou Lord art my protectour my glorie exalting my head †With my voice I haue cried to our Lord and he hath heard me from his holie hil †“ I haue slept and haue bene at rest and haue risen vp because our Lord hath taken me †I wil not feare thousandes of people compassing me arise Lord saue me my God †Because thou hast stroken al that are my aduersaries without cause thou hast broken the teeth of sinners †Saluation is our Lordes and thy blessing vpon thy people ANNOTATIONS PSALME III. 1. Psalme of Dauid Al Interpreters agreably teach that king Dauid made not the titles which are before the Psalmes Neuertheles they are authentical as endited by the Holie Ghost And it is most probable Esdras added those titles which are in the Hebrew and the Seuentie interpreters writte the other in their Greke Edition Both which S. Ierom translated into Latin In these titles fiue thinges may be noted First the former two hauing no title at al the general name of Psalme common to al is particularly appropriated to some and other names to others VVhich in al are twelue to witte Psalme Inscription Prayer Canticle Psalme of Canticle Canticle of Psalme Hymne Testimonie
people that shal be borne whom our Lord hath made ANNOTATIONS PSALME XXI 1. For the morning enterprise In respect of the end for which Christ suffered this Psalme is intitled for the morning enterprise that is for Christs glorious Resurrection and other effectes of his Passion VVhich holie Dauid by the spirite of prophecy so describeth here long before with diuers particular cicumstances as the Euangelistes haue since historically recorded that it may not vnfitly be called The Passion of Iesus Christ according to Dauid 3. Thou vvilt not heare Our B. Sauiour seing his most terrible death imminent prayde conditionally if it pleased his heauenlie Father to haue the same remoued from him and was not heard as the Psalmist here prophecieth The principal reason was because God of his diuine charitie had decreed that mankind should be redemed by this death of his Sonne Christ also him selfe of his excellent charitie consented here vnto therefore persisted not in his conditional prayer but added and absolutly prayed that not his owne wil but his Fathers might be fulfilled And in this he was heard to his owne more glorie and other infinite benefites of innumerable soules as it foloweth v. 25. vvhen I crieâ—d to him he heard me S. Paul also witnesseth Heb. 5. v. 7. that Christ offering prayers and supplications to him that could saue him from death vvas heard for his reuerence that is in respect of his inestimable merite in humane nature vnited in person to God An other cause why Christ was not deliuered from violent death as manie holie persons were when they cried to God in distresses as S Augustin sheweth Epist 120. c. 11. was for example to Christians whom God wil haue to suffer temporal afflictions and death for the glorie of life euerlasting according to S. Peters doctrin Christ suffered for vs leauing an example that you may folovv his steppes 18. They haue digged Of obstinate malice the Iewes haue corrupted this place and God knoweth how manie others in the Hebrew text of some editions reading caari which signifieth as a lion without al coherence of the sense for caaru they digged or pearced to auoid so plaine a prophecie of nailing Christs handes and feete to the crosse 23 I vvil declare thy name to my brethren Here it is euident that this Psalme is of Christ not of Dauid by S. Pauls allegation Heb. 2. v. 11. 12. saying He that sanctifieth towitt Christ disdaned not to cal the sanctified his bretheren 23. In the middes of the Church I vvil praise thee After Christs Passion and Resurrection in the rest of this Psalme other two principal pointes of Christian Religion are likewise prophecied His perpetual visible Church and the B. Sacrament of his bodie The former is here prophecied by way of inuiting al the seede of Iacob to glorifie God v. 24. al the seede of Israel to feare him v. 25. towit innumerable Christians the true Israelites the vniuersal Church in the whole world As for heretical partes or parcels in the world such as the Donatistes which going forth from the Catholique Church say Christ hath lost his great Church the diuel hath taken the whole world from him and he remaineth only in a part of Africa they do not praise God saith S. Augustin but dishonour God and Christ as if God were not faithful in his promise as if Christ were dispossessed of his kingdome the Catholique Church Lest anie should replie that Christ is praised though the Church be decaied or be very smal the Holie Ghost hath preuented such arguments saying v. 26 His praise is in the great Church VVhich could neither be verified in the part of Donatistes in Afrike nor now in the part of Protestantes since Luther in Europe Further S. Augustin explicateth vrgeth the verses folowing in this Psalme against the same blind deafe and obstinate Donatistes who did not or would not see not heare that al the endes of the earth shal remenber and be conuerted to our Lord. The holie Scripture saith not the endes of the earth but al the endes wel goe too saith this great Doctor peraduenture there is but one verse thou thoughtest vpon some thing els thou talkedst with thy brother when one read this marke he repeteth and knocketh vpon the deaf Al the families of the Gentiles shal adore in his sight Yet the heretike is deaf he heareth not let one knocke againe Because the kingdom is our Lords and he shal haue dominion ouer the Gentiles Hold these three verses bretheren Thus and more S. Augnstin against those that thinke the true Church may faile or become inuisible or obscure And though it be not in like prosperous state at al times and in al places yet it is alwayes conspicuous and more general then anie other congregation professing whatsoeuer pretensed religion 27. The poore shal eate Seing this Psalme is of Christ as is proued by S. Pauls allegation of 23 verse and by the concordance therof with the Euangelists it is necessarily deduced that the vovves mentioned in the former verse and these wordes the poore shal eate and be filled can not be referred to the sacrifices of the old Testament but to the blessed Sacrifice and Sacrament of the Eucharist which our Sauiour promised after he had replenished the people with fiue loaues and which he instituted at his last supper in presence of his Apostles So S. Augustin doubteth not to vnderstand it and to teach as wel in his duble expositioÌ„ of this Psalme as in his 120. Epistle c. 27. The poore that is the humble and poore in spirite shal eate befilled the fatte ones or the rich being proud do also adore and eate but are not filled They also are brought to the table of Christ and participate his bodie bloud but they adore only are not also filled because they do not imitate Christs humilitie they disdaine to be humble VVhere it is clere this holie father by Christs bodie and bloud meaneth not bread and wine as signes of his bodie and bloud for bread and wine can not be lawfully adored neither doth he meane our Lords bodie as it was on the crosse or is in heauen for so it is not eaten but as it is in formes of bread and wine on Christs table the Altar PASLME XXII A forme of thankesgeuing for al spiritual benefites described vnder the metaphor of temporal prosperitie euen from a sinners first conuersion to final perseuerance and eternal beatitude †The Psalme of Dauid OVR Lord ruleth me and nothing shal be wanting to me †in place of pasture there he hath placed me Vpon the water of refection he hath brought me vp †he hath conuerted my soule He hath conducted me vpon the pathes of iustice for his name †For although I shal walke in the middes of the shadow of death I wil not feare euils because thou
already Praef. Tobiae that the Canon of the Christian Catholique Church is of souereigne auctoritie though the Iewes Canon haue them not Finally wheras these bookes were not canonized in the former General Councels it sufficeth that they are since declared to be Canonical Diuine Scripture as some other partes haue likewise bene which English Protestants do not denie As the Epistle of S. Iames the second of S. Peter the second and third of S. Iohn and S. Iudes epistle of al which Eusebius and S. Ierom testifie that some lerned Fathers doubled sometimes whether they were Apostolical or no. But afterwards the same with these two bookes of Machabees and others were expresly declared to be Diuine Scripture by the third Councel of Carthage can 47. By the Councel of seuentie Bishops vnder Gelasius though by the name of one booke as also Esdras and Nehemias as but one booke Last by the Councels of Florence and Trent If anie further require the iudgement of more ancient Fathers diuers doe alleage these bookes as Diuine Scriptures S. Dyonise c. 2. celest Hierar S. Clemens Alexan. li. 1. Stromat S. Cyprian li. 1. Epist ep 3. ad Cornelium li. 4. ep 1. de exhort ad Martyrium c. 11. Isidorus li. 16. c. 1. Etym. S. Gregorie Nazianzen hath a whole Oration of the seuen Machabees Martyrs and their mother S. Ambrose li. 1. c. 41. Offic. But to omite others albeit S. Ierom vrged not these bookes against the Iewes yet he much estemed them as appeareth in his commentaries vpon Daniel c. 1. 11. 12. S. Augustin most clerly auoucheth li. 2. c. 8. de doct christ li. 18. c. 36. de ciuit that notwithstanding the Iewes denie these bookes the Church holdeth them Canonical And wheras one Gaudentius an heretike alleaged for defense of his haeresie the example of Razias who slew him self 2. Mac. 14. S. Augustin denieth not the auctoritie of the booke but discusseth the fact and admonisheth that it is not vnprofitably receiued by the Church si sobrie legatur vel audiatur if it be read or heard soberly VVhich was a necessarie admonition to those Donatistes who not vnderstanding the holie Scriptures depraued them as S. Peter speaketh of like heretikes â—p 2. c. 3. to their owne perdition Now touching the contentes a great part of the same historie which is written in the former booke is repeted in the second with such varietie of some thinges added some omitted as in the bookes of Kinges and Paralipomenon and as the Gospel is written by the foure Euangelistes Ioyning therfore these two bookes together the Concordance therof conteyneth foure principal partes The Preface the Historie an Appendix the Conclusion But the three former partes are very extraordinarily disposed For the writer of the second booke who doubtles was a distinct person from him that writte the former first of al added an Appendix to the historie written before making mention of two Epistles and reciting the summe of one of them in the first chapter and part of the second as though he meant to haue writte no more of the same matter But then as it may seme vpon new resolution intending to abridge the historical bookes of Iason maketh a preface to his worke in the rest of that second chapter And so prosecuteth his purpose and finally maketh a briefe conclusion in the three last verses of the same second booke The mayne historie conteyneth two special partes The first sheweth the state of Gods peculiar people the Iewish nation from the beginning of the Grecian Monarchie parted after the death of Alexander amongst his folowers of which some did exceedingly persecute the Iewes by diuers both suttle and cruel meanes to the ruine of manie and euen to death and martyrdom of some most constant obseruers of Gods Lawes and true Religion til the warres of the Machabees in the first chapter of the first booke and in the 3. 4 5 6. and 7. chapters of the second booke In the other fiftene chapters of the former booke and other eight of the second are described the battles victories triumphes of the valient Machabees Of which holie warres Mathathias was the beginner and first captaine Iudas the second the third Ionathas and Simon the fourth after whose death his sonne Iohn Hyrcanus succeded Duke and Hieghpriest But because these bookes are intermixed the one with the other whâ—soeuer please to read them in order of the historie may folow the direction of the Alphabet letters set in the inner margen beginning with A. at the twentith verse of the second chapter of the second booke to the end of the same chapter Thence procede as the signe of a starre directeth to the next letter B. which is at the beginning of the first booke the first chapter first verse And so in the rest And when the capital letters are ended the smaller wil direct you THE FIRST BOOKE OF MACABEES CHAP. I. King Alexander conquering manie countries erecteth a new Monarchie 6. who dying his chief folowers succeede in seueral kingdomes of the same Monarchie 11. King Antiochus approueth that a prophane schole be setup in Ierusalem 17. subdueth Aegypt 21. inuadeth Iudea entreth by force into Ierusalem spoyleth the temple 25. and killeth manie 30. Two yeares after sendeth an other spoyler who killing manie robbeth and burneth lerusalem 35. fortisieth the towre of Dauid 38. prophaneth al holie thinges 4â— commandeth al to committe idolatrie 47. and to forsake the rites of Gods law 52. vpon paine of death 57. He setteth vp an abominable idol in the Temple 60. persecuteth and murdereth those that conforme not themselues to these innouations AND it came to passe after that Alexander Philips sonne the Macedonian that first reigned in Greece being gone out of the land of Cethim stroke Darius king of the Persians and the Medes †he made manie battels and obteyned the munition of al and slewe the kinges of the earth †and he passed through euen to the ends of the earth and tooke the spoiles of the multitude of the Gentils and the earth was silent in his sight †And he gathered powre and an armie exceding strong and his hart was exalted and eleuated †and he obtayned the regions of the Gentils and the tyrantes and they were made tributaries to him †And after these thinges he fel downe in his bed and he knew that he should dye †And he called his seruants the Nobles that were brought vp with him from his youth he diuided his kingdom to them when he yet liued †And Alexander reigned twelue yeares and he died †And his seruants possessed the kingdom euerie one in his place †and they did al put crownes on them after his death their sonnes after them manie yeares euils were multiplied in the earth †And there came forth of them a sinful roote Antiochus Illustre the sonne of king Antiochus
things indifferent bind in conscience Temporal punishment due after sinne is remitted Death due to al for Original sinne Yea to infants who haue no other sinne Also other penalties insticted vpon infants Math. 9 Luc. 10. S. Epiph. in compeÌ„ fâ—dei Cat. S. Aug. epist 80. Caluin l. 3. inst c. 4 parag 31. 32. Rom. 5. lib. 13. de ciuit c 6. lib. 2. de pec mer. remis c. 34. Gen. 17. Ioan. 3. S. Greg. li. 4. Moral c. 2. The second part Of the fal of man and propagation of man and of sinne :: SerpeÌ„ts most craftie to escape harme when they hurt men so is the diuel 2. Cor. 11. 3. Eccl. 25. 1. Tim. 2 14. :: After sinne they were ashamed not before S. Chris :: Al this curse perteineth to the diuel that spake in the serpeÌ„t S Aug l. 2. de Gen. ad lit cap. 36. S. Beda in hunc locum :: Earthlie or worldlie and carnal men S. Greg. in Psal 101. :: Though good men resist tentations at the first assaults and so bruise the serpeÌ„ts head yet he â—â—â—â—oâ—eth stil to deceiue especially in the end of mans life signified by the â—eele S Gre. in cap. 1. Iob. 1. Cor. 14. :: Al men trauel one way or other such as suffer wides to ouergrowe in their souls shal after this life either sustaine the fyre of Purgatorie or eternal paine S. Aug. li 2. c. 20 de Gen. coÌ„ Man :: She was mother rather of al the dying but in figure of our B. Lady who is mother of Christ life it selfe she is called mother of the liuing S. Epiph. her 78. Sinne entred among men by the enuie craft of the diuel man coÌ„senting to his suggestions Eue first sined in thought then in words last in deedes Cap. 2. 24. Ioan. 8 44. S. Aug. lib. 14. deciuit c. 11. Rupert li. de Trinit operibus eius c. 4. Bad sequels of sinne Lib. de vera Religione c. 14. Lib. 1. Retract c. 13. No sinne can be without freewil ConcupisceÌ„ce no sinne but the effect and occasion of sinne Also occasion of merite S Aug. lib. 1. de nupt con c. 23. Gal. 5. 2 Tim. 2. The Latin text defended against Kemnisius and other Protestants See Card. Bellarmin li. 2. c. 12. de verbo Dei Both readings veld the same sense As Adam was the cause and â—â—e an occasion of mans captiuitie so Christ is the true cause and his mother an occasion of our restauration * S â—â—eneus li 3. c. 33. lib. 5. circa med S. Epiph Haer. 78. S. Ieron ep 22. ad Eustoch S. Aug. or S. Fulgent ser 18 de Sanctis de fide Symb. de Agone Christiano Ser. 2. super Missus est Our B. Ladie resisted al euil suggestions Iob 42. Esai 58. Ierem. 6. Ionae 3. Mat. 11. The ceremonie of ashes on Ashwenesday Gods prouidence concurreth with mans free wil. de grat liber arb c. 6. de corrept grat ad art falso impos Paradise defended by Angels and by fire sworde God destroyeth not nature Good Angels hinder diuels of their desires S. Aug. lib. 11. de Gen ad lit c. 40. :: A figure of the Lambe that was slaine from the beginning of the world Apoc. 13 v. 8. Heb. 11. Sap. 10. â— 10. 3. :: VVilful murther is one of the sinnes that crie to God for reuenge :: By the increase of AbrahaÌ„s seede by the line onlie of Isaac and Iacob besides the issues of Ismael and Esau in litle more then 400. yeares to aboue six hundreth thousand men able to beare armes Num. 1. it appeareth that Caines progenie in as manie yeates might suffice to people a citie yea a whole countrie S. Aug. l. 15 ciuit c. 8. :: This Lamech of Cains issue is the first that is noted in Scripture to haue taken two wiues External Sacrifice due to God in euerie Law Lib 10. de ciuit â— 5. Leuit. 1 Dan 12. Mal. 1. Luc. 22. Sacrifice due to God onlie and to no creature Lib. 10. ciuit cap. 4. Aristot li. 2 Meta his â—tl iâ— 9. Polit. 7. c. 8. To. 3. q. 4. Quaest. Hebraie Lib 15. ciuit c. 7. Mala. 1. Hebr. 11. Leuit. 9. Iudic. 6. 2. Par. 7. 3. Reg 18. 2. Mac 1 Abels Sacrifice declared acceptable not Cains by some external signe Reward and punishment according to our workes Mat. 16. Rom. 2. Freewil in maÌ„ also after his falle Heretical traÌ„slation Bible 1579. â—b 15. c. 7. ciuit Quaest Hebraic in Gen. The Hebrew also Greeke text proue freewil in Cain Freewil testified by antiquitie vniuersalitie and consent of lerned reasonable persons Luther abhor red the name of freewil S. Augustin li. de vâ—ra Rel. ca. 14. lib. de seruo arbitrio Caluin also misliketh the word freewil lib. 2. c. 2. par 8. lib. 2. aduers Iouinian VVhere is necessitie there is nether reward not punishment due 1. Ioan. 2. Tract de Zelo liuore Going forth of the Church a marke of Heretikes 1. Ioan. 3. lib. de Pastore c. 8. c. 20. Scripture hard Tom. 3. ad 1. quaest Damasâ— A probable sense according to the Hebrewes Tradition S. Chris ho. 20. in Gen. Lib. 1. Antiq. ca. 2. Origen in Gen. Luc. 3. Mystical sense Suidas vocabulo Seth. Ioseph l. 1. Antâ— S. Aug. epist 99. ad Euod Publike prayer besides Sacrifice in the Church of God Sap. 2 24. Eccli 17 1. :: This Hebrew phrase vvalked vvith God signifieth that he liued wel pleased God :: The seuentie two Interpreters say God translated him And so doth S. Paul Heb. 11. :: This is the longest life of al here recited But if we consider that Adam was as strong of bodie the first day he was ere ated as these others were at the age of 60. yeares before which none are said no haue begot children and so subsract 60. yeares from Mathusala then Adam liued in mans state longer then he by 21. yeares a The second prophecie before Male on Easter Eue. S. Aug. li. 15. ciuit c. 20. The coÌ„tinual succession of Gods Church and interruption of other communities How maÌ„ died the day that he sinned 2. R. 14. ho. 37. in Euangel Psal 89. S. Ireneus li. 5. aduer Heret Cicero li. de Senec. q 1. Tuscul Al time is short in respect of eternitie Enoch Elias yet liuing in bodie li. 20. ciuit c 29. lib. 2. de gratia Christi c. 23. tract 4. in IoaÌ„ Manifest Scripture that Elias yet liueth and shal be slaine an other with him Likewise that Enoch did not see death Malac. 4 Apo. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccli 44 Heb. 11. These Scriptures speake of temporal not of spiritual death ho. 21. in Gen. lib. 1. de pec mer. c. 2. 3. l. 9. de GeÌ„ ad lit c. 6. S. Tho. in c. 11. ad Hebreos The Fathers proue by the scriptures that Enoch is not dead Causes why Enoch Elias are reserued aliue
the ministerie of Priests The ancient fathers proue that Melchisedech offered Sacrifice in bread wine in figure of Christ and of other Priests of the new Testament Caluin coÌ„temneth al the ancient fathers in ca. 9. Heb. Bible 1579. Heretical translation Heb. 7 Iosue 8. 22. 3 Reg. 8. The greatter blesseth the lesse Paying of tithes in the law of nature Ro. 4. Gal. 3. Iac. 2. :: These three kindes of beastes and two of birdes signifie that the Israelites should be three generations in a strange land the fourth in the desert the fifth in possession of Chanaan Theod. q. 65. in Gen. Act. 17. :: Abraham and his seed werein strange land 400 and odde yeares but in seruitude and affliction about 140. Exo. 12. :: God deferreth to punish either that the wicked may amend or the good be exercised by them S Aug. Psal 54. or because the iniquity is not come to that great measure which his wisdome forâ—eeth and wil punish in the end to his owne more glorie and more good of others S. Greg. ho. 11. in 3. Ezech. To beleue Gods word without staggering is an act of iustice Not workes before faith but ioyned with faith are meritorious Onlie faith doth not iustifie :: Some obey whilest they are rude or in low state but hauiÌ„g got a litle knowlege or aduancement disdaine their aduancers S. Gregorie li. 21. in 1. Reg. 3. Manichees condemned pluralitie of wiues in the Patriarches Luther alloweth it in Christians Other Protestants in some case S. Aug. li. 22. c. 47. cont Faust Luther propsit 62. 65. et 66. S. Aug. de bono coniugali ca. 17. Two sortes of preceptsin the law of nature Pluralitie of wiues sometimes allowed Deut. 21. By the law of Christ in no case lawful Math. 19. Gen. 2. :: He is perfect in this life that sincerly diligently tendeth towards perfection of the next life And this God here commanded to Abraham Christ to al Christians Math. 5. S. Aug. li. de perfect cont Caelest See Gen. 6. v. 9 :: Circumcision and name receiued the eight day signified the association of Saints in heauen after the seuen dayes trauel of this world Ser. de circum apud S. Cyprian :: Abraham laughed not doubting but reioycing S. Ambro. li. de Abraham c. 4. S. Aug. li. 16 c. 26. de ciuit :: Temporal blessings were common to Ismael but spiritual pertained properly to Isaac and Israel their successessors :: Conformitie in Religion conserueth peace in euery familie Tho. Anglus in hunc locum Changing of names is mystical S. Aug. li. 16 c. 28 39. ciuit S. Hierom Tradit Hebraicis Gal. 4. Isa 54. Abraham natural father of foure nations spiritual father of al that do beleue in Christ Rom. 4 11. The Church of Christ euer consisteth of many nations Circumcision a figure of Baptisme Baptisme excelleth Circumcision Two difficulties To whom the punishment pertained wheÌ„ circumcision was omitted what punishment was threatned Circumcision instituted to distinguish the people of God and for remedie of original sinne in some persons but not in al. :: Abraham saw three and adored one professing three diuine persons and one God S. Aug. li. 16. c. 29. ciuit Heb. 13. Rom. 9. :: Abraham laughing with admiration for ioy was not reprehended but Sara laughing of diffidence was reprehended by him that seeth the hart S. Aug. q. 36. in Gen. li. 16. c. 31 ciuit :: what a wall are iust men to their countrie their faith saueth vs their iustice defendeth vs from destruction S. Amb. li. 1. de Abraham c. 6. :: Abraham Lot by hospitalitie metâ—ted to receiue Angels in steed of meÌ„ Heb. 1â— :: This sinne crieth to heauen for reuenge a litle one :: Lots wife turned into salt admonisheth the seruants of God to procede in vertue not to looke back to vice Luc. 17. S. Aug. li. 16. c. 30. ciuit :: Lot neither perfect nor very wicked was deliuered for Abrahams â—â—â—e S. Aug. â— 45 in Gen. :: Moabites Ammonites were two distinct nations perhaps of the 72. See p. 43. :: See pag. 52. :: Not his fathers owne daughter but of his progenie S. Aug. li. 22. cont Faust c. 35. li. 16. c. 19. 30. de ciuit :: Kinges of the earth esteming the Church only for a laudable people of God seeke to subiect her to them selues but knowing her to be the inuiolable spouse of Christ subiect them selues to her and offer to her most honorable giftes S. Aug. il 22. cont Faust c. 38. The sixt part of this booke Of the progenie other blessings of Abraham Isaac and Iacob :: Abraham Sara laughed he admiring she doubting at the ioyful promise of a sonne therfore he is called Isaac which signifieth laughter S. Aug li. 16. c. 31. ciuit :: See chap. 17. v. 21. Rom. 9. Heb. 11. * vvel of oath Separation to be made in families when iust cause requireth Mystical sense li. 15. c. 2. ciuit The true Church doth not persecute but iustly punisheth offenders Heretikes and other infidels do persecute when either by word or sword they impugne the truth Epist 48. 50. Tract 11. in Ioan. Tract 〈◊〉 in 4. Gal. The third prophecie in the office before Masse on Easter eue And the first on whitsuneue Iudith 8. Heb. 112. :: This historie is clere and a most notorious example of perfect obedience :: It is a gratful and religious thing by naming of places to coÌ„serue the memorie of Gods benefites that posteritie may know them S. Chrisost ho. 48. in Gen. :: Nachors progenie is here mentioned to shew whence Rebecca came whom Isaac maried God tempteth not to euil but by experience maketh knowen what vertue is in men Isaac figured Chists diuinitie the RaÌ„me his humanitie Iac. 1. 13. Heb. 11 19. S. Aug. li. 16. c. 32. ciuit Theod. q. 72. in Gen. :: A cleare example of religious office in burying the dead See 2. Reg. 1. and 2. Paral. 35. :: Adoration vsed for reuerence done to men See also c. 27. v. 29. c 33. v 37 and S. Aug. q. 6â— in Gen. :: In choosing a wife a vertuous stock and familie especially true faith and religion are before al other things to be considered preferred S. Amb. li. 1. c. 9. de Abrah S. Chrisost ho. 48. in Gen. :: Her father hauing perhaps manie wiues and euerie one a seueral house she went to her mother house :: As children ought not to mary without their parents good liking so the parties owne consent is most necessarie S. Amb. Epist 43. :: Suach signifieth to speake consideratly with hart or mouth Here S. Ambrose li. 1. c. 1. de Isaac and S. Aug. q. 69. in Gen vnderstand it of mental prayeâ— Ominous speaches sometimes supersticious Some times lawful Holie scripture and the Church are iudges of doubtful obseruations Ioan. 14. Eliezers prayer for a particular signe was lawful deuout and discrete Iudic. 7. 1. Reg. 14 Act. 1.
4. :: The life of the iust hath fulnes of dayes though it be otherwise short the daies of the wicked are void of fruict be they manie or few S. Ambrose li. de Abraham :: S. Augustin â—q 72. in Gen disputeth but could not decide whether Rebecca went to some Priest or Prophet or Altar or whither els or only retyred to priuate prayer :: Holie Scripture premonisheth Iacobs sinceritie lest in the Mysteries folowing he might be suspected of false dealing S. Aug. li. 16. c. 37. ciuit VVhy Agar Cetura being lawful wines are called coÌ„cubines Their childreÌ„ signified Pagaines Heretikes Gods predestination and for seing include not exclude the meanes by which his wil is done The couenant made to Abraham pertaned only to Isaac and Iacob not to the rest of his issue li. 16. c. 35. ciuit 2. Reg. 8. Psal 59. Gods mere mercie in electing anie his iustice to the reprobate Rom. 9. Iacob lawfully bought but Esau sinned in selling the first-birth-right :: God by Abrahams exaÌ„plar life inuited the Aegyptians to true religion now commandeth Isaac to stay in Gerara to the like end S. Theod. q. 76. in Gen. :: See pag 52. :: Adulterie a great sinne also among Painims * The chanel where sometimes a vehement streame ruÌ„neth sometimes none at al. * VVrangling :: So nations of the world first enuyed the Church of Christ but after made peace with it :: Esau by marying against his parents wil made breach from them External ceremonies in the law of nature Christian for titude preuaileth more by suffering then by forcible resisting The Epistle on Saturday the second weke in Lent :: Iacob secure in conscience that the right of first-birth belonged to him yet feared to geue occasioÌ„ of offence to his father :: It was truly Gods wil but not in that sâ—â— as Isaac vnderstood it :: Isaac now knowing it to be Gods wil ratified that he had done :: worldlings blessing consisteth in transitorie welth :: The Idumeans being subdued by king Dauid 2 Reg. 8. reuolted from king Ioram and had a king of their owne 4. Reg. 8. they were againe subdued by Hircanus teste Iosepho li. 13. Antiq but againe Herod an Idumean raigned in Iewrie Math. 2. Luc. 1. Iacob did not lie nor sinne in saying he was Esau c. He is proued innocent by the text 1. 2. 3. 4. 5. 6. 7. The Fathers proue his innocencie in this fact Euerie lie is a sinne Some deceipt good Ho. 6. ad Col. Hier. 20. Epist. 125. It was good that Isaac knew not Iacob when he blessed him Good in respect of Esau More to Gods glorie and Iacobs commendation Ho. 53. q. 79. in Gen. :: Isaac againe coÌ„firmeth the blessings of Abraham to Iacob and his sede omitting Esau yea and God repeteth the same v. 13. The Epistle in a votiue Masse for trauelers Sap. 10. * House of God :: To whom ynough is not ynough to him nothing is ynough Aulus Gell. VVhy Iacob traueled in poore state A notable example of Gods comforth to the afflicted Al nations beleuing in Christ are blessed in him Erecting and annointing of Altares is a religious office being done to Gods honour The Church lerneth not rites of Idolaters but they of the Church Difference in religious supersticious ciuil honour consisteth in the persons intentions Two sortes of holie oyle Vowes are properly of things which are not otherwise commanded Gen. 14. :: S. Augustin q. 87. in Gen coÌ„mendeth familiar kissing of kinsfolke and frendes as a laudable custome in some countries It is no where more ciuil modest then in England * VVithout â—â—â—ges :: Laban greeously offended neither could Lia be excused but Iacob was innocent in this fact :: After seuen daies he had Rachel who was his first spouse S. Hierom Tradit Heb. S. Aug. q. 89. in Gen. :: Not properly 〈◊〉 but griefe â—â—â—â—ul 〈◊〉 S. Aug. li 22 c 5â— cont Faust :: Of pluralitie of wiâ—â—s see pag. 62. :: Holie Scripture saith S. Augustin would neuer hâ—â—e mentioned such womanlie deâ—ires but to admonish vs to â—â—ke great misteries therin li. 22 c. 56. â—oâ—t â—austum :: Iacob did iustly vse this meanes to recouer thâ—â— which Laban withheld sâ—oÌ„ him being duâ— for the dowrie of his wiues and recompence for his seruice Rupert li. 7. c 39. in Gen. :: Annointing of Altarâ— and free vowes are gratful 〈…〉 es to God See chap. 28. Ter 〈…〉 :: 〈…〉 sinned 〈…〉 Psal 4. Images of false goddes are idols Some images are neither religious nor supersticious Some are religious 1. Reg. 19. 〈…〉 3. Rachel tooke away her fathers Idols for hâ—â— good She kept them in recompeÌ„ce of wrongs :: The changing of his name here promised is performed chap. 35. S. Hieron Tradit Heb. Iacobs feare was iust and without fault 1. Ioan 4. q. 102. 〈◊〉 Gen. The causes of his feare The humble conceipt of him selfe Eccle. â— Esaus inclination meanes to reuenge Iacobs prayer qualified with Humilitie Gratitude Confidence Meeknes Iacobwrestled with an Angel corporally spiritually Osee 12. :: Iacob seing Gods hand in this change of his brothers mind not of flaterie but sincerly acknowledged his benignitie as Gods countenance towards him O Dina saith S. Bernard what nedewas there to see wemen of a strange countrie Tract de gradib humilitatis :: They offended by falsly pretending religion and by excesse in reuenge therfore are reproued by their father v 30. chap. 49 v 5. Otherwise their zeale was iust to punish so foule a fault Iudith 9. * An execrable tree :: God when it pleaseth him maketh the weake stronger then the mightie and few more terrible then â—â—nie S. Châ—isost ho. 59. S. Aug. q. 112. in Gen. :: The name of supplanter not sufficiently expressing his valure he is also called Israel See the Annotation Math. 2. :: For this fact Ruben was excluded from the chiefe dignitie among his bretheren Gen. 49. Clensing from sinne is the first office of the seruants of God The name ISRAEL signifieth special prerogatiues in the Patriarch Iacob Al his twelue sonnes in their posteritie were heires of the promised land :: The separation of Esau from Iacob :: By the common opinon of Latin and Greke fathers this was holie Iob. as we shal discusse when we come to his booke against the hebrew doctors who say Iob was of Nachors race chap. 4. 10 22. 25. By comparison of interrupted companies the coÌ„tinual succession of the Church is more glorious One place of Scripture feemeth contrarie to an other but is not Holie Scriptures not easie to be vnderstood Esaus last parting from Iacob The seuenth part of this booke How Ioseph was sold into Aegypt and there aduanced :: These things folowing hapned to Iacob in his generations that is in his childreÌ„ See S. Chrisost ho. 23. in Gen. :: That for il life they were infamous the hebrew word dâ—â—â—a signifieth infamie :: The Epistle on friday
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¿
a. greable to mans nature and freevvil by his loue and charitie not as beastes are dravven by feare force :: To make shevv of turning to God and to trust more in men is as vayne as to thinke to fede or to gouerne the vvinde Gen. 25. 32. :: The historie of Iacob and his children written in Genesis and Exodus vvhich the prophet here toucheth sheweth the singular benefites of God tovvards this people Gen. 28. Exo. 14. a VVhen Iero boam first set vp the calues to be adored the people had horrour therof yet consented therto b and shortly after some added the idol of Baal 3 Reg. 16. c and of other idols as this place testifieth Isa 43. d Euils that happen are al of mans owne procurement by his sinnes vvherof God is no vvay the auctor or cause e vvho of his part doth al for the helpe of man for vvhether he punish or pardon al is to saue men so God is onlie cause of helpe and of al good but not of euil as it is euel he is in dede the cause of punishment vvhich is called malum paenae the euil of paine Amos. 3. v. 6. but this for amendment during this life and of iustice after death 1. Reg. â— f This can not be vnderstood of temporal death from vvhich God vvil noâ— deliuermen nor of violent death from vvhich he vvould not deliuer those that vvere slaine by the Assyrians but necessarily of eternal death from vvhich the iust shal be deliuered 1. Cor. 15. Heb. 2. Ezec. 19. a Such imprecations in holie scriptures are sometimes only predictions as Psal 68. v. 23. so here is prophecied what shal happen to the Israelites in Assyria S. Ierom. sometimes are the zelous desires of Sainctes conformable to Gods iustice as Psal 149. v. 6. 7. 8. 9. Iâ—el 2. Zach. 1. b VVhen the Israelites shal conuert to God as some did vvhen Christ came and manie wil nere the end of the vvorld then Christ wil heale theÌ„ c No humane vvitte is able to vnderstand this and other prophetes yet the iust shal know so much as is necessarie S. Ierom. in prooem S. Aug. li. 18. c. 28. ciuit S. Epiph. de vita Patriarâ— Ioel prophecied the same time vvith Osee Especially to the two tribes S. Iero. Epist ad Paulin. The contents :: Prophecies perteyne not only to those that then liue when they are vttered but also to al poste ritie euen to the end of the vvorld that it may appeare vvhat is fulfilled and vvhat yet resteth to come in due time :: VVhen Ierusalem vvas taken and the Temple destroyed by the Babylonians the sacrifice necessarily ceased according to this and other prophecies :: Fasting praying and other good vvorkes of manie assembling together are an especial meanes to appeaze Gods vvrath prouoked by former sinnes The captiuitie described by the harme of most noysome thinges Ierusalem foure times spoyled by the Babylonians Dan. I. 1. 2. 3. 4. VVhy vve make not more Annotations a Prophets do often speake in such phrase as if they admonished the people vvhat to doe vvhen in dede they foreshevv what they wil do in their distresses b In the time when God wil suffer affliction to fal vpon them for their sinnes * take no harme Isa 13. Ezec. 32. Mat. 24. Iere. 30. Amos. 5. Sopho. 1. c For better mouing the hart to true repentance d God requireth these external workes of penance And where the same are wanting at least in vvil it is a manifest signe that the hart is not truly penitent S. Ierom. â— Psal 85. e Zele is an indignation rising of loue vvhen one seeth anie person or thing vvhich he loueth contemned or vvronged So God hath zele for his people when they are vniustly afflicted more of the malice of their afflicters then for iustice Yet God suffereth often times his people to be punished for their ful correction and for their more merite f So that vvhich God here promiseth by his prophet touching his protection and deliuerie of his people was not fulfilled til after the seuentie yeares of their captiuitie nor then fully but is verified in those that beleue in Christ And especially after this life vvhen his glorious Saincts shal liue in eternal ioy g That this is a plaine prophecie of the mission of the Holie Ghost performed on VVhitsunday the fiftith day after Christs Resurrection and the tenth after his Ascension S. Peter teacheth Act. 2. Isa 44. Act. 2. Rom. 1â— a S Ierom and most other expositers vnder stand this chapter of the general Iudgement though some expound it of the relaxation of the Ievves from captiuitie and of the punishment of their enimies b And so Iosaphat is literally vnderstood the place on the east side of Ierusalem betwen the Temple and mount Oliuet whence our Sauiour ascended into heauen Neither is there anie reason why the Iudgement should rather be in an other place seing this is expressed by name signifying The Iudgement of our Lord. Apoc. 14. c This duplication of the vvord peoples importeth an innumerable multitude in that valley of concision also repeted to signifie that there al Gods enimies shal be vtterly damned to eternal destruction as it vvere cut in peeces as fuel to the fire of hel Psal 128. v. 4. Our iust Lord vvil cut the neckes of sinners Iere. 21. Amos. 1. Amos. 9. Amos prophecied the same time vvith see and Ioâ—l S. Ierom â—â—â—â—â— ad â—â—â—â—â— Especially Against the tenne tribes a As Dauid was called from keping shepe made a king a Prophet so Amos being a shepheard oâ— hearde man was also made a Prophet b Iosephus li. 9. c. 1. Antiq. sayeth this earthquake happened when king Onias presumed to offer incense but it must nedes be vnderstood of a former in the dayes of Ieroboam v. 1. who died in the 38. yeare of Oâ—ias â— Par. 26. at least 14. yeares before his deposition for he reigned in al. 52 Iâ—el 3. Zach. â—4 c Three signifie the multitude of their sinnes for three is the first number that is called manie or may be called al. d and foure signifie excesse in multitude so that albeit God doth forgeue a multitude of sinnes yet at last for so great excesse he hasteneth their punishment * The god of the Ammonites a Besides other sinnes of the Moabites their crueltie in dravving the bones of the king of Idumea out of the graue as S. Ierom testifieth by tradition and their king immolating his ovvne sonne 4. Reg. 3. exceeded the rest and therfore vvere at last more seuerely punished b The most heynous sinne in Iuda vvas that hauing the lavv to instruct them they contemned and transgressed it c Israel much more contemned the same lavv of God committed the sinnes of al nations d Sonnes committed incest vvith their fathers vviues the fathers vvith their daughters in lavv vvhich most detestable sinnes must nedes be seuerly punished * puellam Num. 21. Deut. 2.
wherat myn enemies reioyce t After due sorow the true penitent hath confidence in God against his enimies Mat. 7. 25. Luc. 13. v VVil most certainly accept of true repentance w These are noâ— imprecations but threatninges that the wicked ma yamend or els predictions if they persist in sinne The octaue signifieth the world to come Hel for some sinners Purgatorie for others in Psal 37. 1. Cor. 3. Dauids prayer in tribulation the 8. key a This Chusi defeated the counsel of Achitophel as S. Aug. S. Basil S. Chris expound it b Absolom â—n anie other enemie if God doe not resist and hinder him c my life d Such euil as myne enemies fayne obiect against me e Let me not haue the victorie of them f Let me dye with ignominie g Shew thy powre h Seing thou diddest command to make me king it behoueth thee to protect me i manie wil serue thee the only true God k For this increase of faithful people l my iust cause against my particular enemies m let fal vpon me 1. Par. 28. Iere. 11. 17. n God doth not punish al sinners presently but often differreth o expecting if they wil anâ—d Isa 59. Iob. 15. p The iniurious persecutor purposing iniustice conceiueth enuie and bringeth forth iniquitie q Enuie desire to hurt others turneth to the ruine of the enuiers Christs Incarnation The 5. key a Belonging to the newe Testament b Suffering of Christ and of Christians c God the lord of al by creation is our singular lord that beleue and trust in him d God more excelent then the heauens he being the creator they a creature e fulfilled wheÌ„ Christ coming into Ierusalem children sang Ozanna Mat. 21. Mat. â—â— f The Sonne in assumpted humaÌ„e nature became lesse then Angels Heb. 2. g But in him mans nature is exalted aboue Angels h Christ the Lord of al creatures i yea of Angels Heb. 2. k Not only al reasonable creatures but al beastes and other thinges obey him The sea and the windes obey him Mat. 8. Gen. 1. v. 27. 1. Cor. â—â— l The same end beginning signifie that as God was meruelous in creating man in so happie state that if he would he might haue auoyded both sinne death so he is meruelous in that he so rewardeth the blessed in the resurrestion that they can neither sinne non dye Presses signify Christs PassioÌ„ Isa 63. Morally iâ— signifieth the trauels of the Church militant vinâ—ciâ— Gods prouidence in protecting the good and permitting euil The 3. key a Christs coming in humilitie and Christians afflictions are hidden from the world in Gods prouidence b geue thankâ— c in mind d and bodie e God repelleth the enemie when man is not able to resist f A iust man doth his endeuour not of him selfe but by Gods grace ouercometh the enemie g Al sinners called gentils because they were generally accounted wicked h The vaine glorious fame of sinners partly decayeth in this world but most especially in the world to come i Iudicial seates of men are ofâ—eâ— corrupted but Gods neuer k God doth not presently deliuer the good from afflictions but when 〈…〉 ir spiritual profitie l His precepts which men ought chiefly to studie m God reuengeth the blood of Martyrs n procured by mine enemies o In the publique view of the Church p The wicked are intangled in the snares which they lay for others q In zele of iustice not in desire of reuenge r By Gentiles is often vnderstood al great sinners For the Iewes despised Gentiles as the Romans did al Barbarous nations Å¿ Suffer a tyrant to rule ouer them that thereby they may lerne what it is to vse others vniustly It semeth to S. Augustine aprophecie that such as receiue not Christ shal beleue Antichrist 2. Thes 2. t The latter Hebrew Doctors v In great per secution it semeth to the weake that God differreth his assistance very long w Extremely vexed tormented x The Prophet answereth to the complaint of the iust that in deede the wicked are caught in their owne snares y not seeke to recouer Gods fauour z The wicked doth dominier for a time and thinketh he shal do so stil a and neuer fal into any aduersitie but stil remaine without miserie or anie euil Rom. 3. b The prayer of the iust in tribulation c ye vilest men d The iust ought alwayes to be readie prepared in hart to suffer patiently al that shal happen vnto them e As the first workes of Christ in al humility and patience were strange and hidden to the world v. 1. so his last iudgement shal be in maiesty and manifest to al in exalting the blessed and suppressing the wicked Some diuide this Psalme into two Sela a note of change or of rest in musike or rather of attention Al the Psalmes â—â—â— iust 150. Epist ad Marcel Anno. 1577. 1552. 1603. Gods prouident care of the iust The 3. key a S. Augustin applieth it to heretikes perswading Catholiques to repare vnto their separate congregation falsly calling it the montayne b Ye my freindes say thus c Persecuters vsing al rigor and force d falsly preteÌ„d other causes against the innocent to destroy them e It is the maner of persecuters and especially of heretikes to destroy and puldowne that others haue built Abac. 2. f Though God seme to winke or sleepe yet his prouidence stil watcheth and obserueth al mens actions g Proueth by tribulations h ContinuaÌ„ce in sinne bringeth damnation to the soule i God sparing for the time at last must needes of iustice punish seuerely The state of the Church in the first and of Christ The 6. key a Christs first b and last comming c wil bring ioy to the elect d Christ calleth his mystical bodie him selfe Act. 9. v. 4. e False and duble dealing hinder from true faith f Insolent arrogant g VVhen sinne most abunded Christ came into this world and in like case wil come to iudge â—reuer'â— 3â— h yet stil there remaine some iust whom God preserueth i God sometimes suffereth the wicked to do what euil they desire Temporal desires hinder the entrance into heauen li. 12. c. â—3 〈…〉 Platonistes error A prayer in tribulation The 7. key a It more perteyneth to the new testament then to the old b Carful and almost perplex cogitatios by reason of long persecution and mans Weaknes c Very often euerie day d fal not into mortal sinne c Patience in tribulation and reward for victory Of Christs Incarnation The 5. key a wicked men drowned in sinne are at last so besotted in their vnderstanding that they thinke in their hart though they dare not vtter it that there is no God that is none that hath diuine prouidence in gouerning the world nor that wil iudge al in the end Psal 52. b defiled withal sortes of sinne c not only the most Wicked but also al mankind were vnable
Without a Redemer to do good Rom. 5. d Without faith in Christ none had meritorious workes These three verses being not in the Hebrew nor Greke yet are in the English an 1577. and are three distinct verses in other psalmes 5. 9 â—5 e They are wholly occupied in vexing others Isa 52. â— 8. f The Prophet speaketh this in the person of God g With greedines to hurt the good h Not beleeuing in God they feared Idols that is diuels i who in dede can not hurt Gods seruants k Though innumerable be very wicked yet some are iust l mocked and derided those that trust in God m The Prophet wisheth and withal prophecieth that Christ our Sauiour wilcome who is premised to Israel n Redemed man from the captiuitie of the diuel o those that supplant vice p and contem plate God VVithout Christs grace no man is nor can be iust The law shewed the insufficiencie of mans wil. Grace cureth the wil The wil being cured cooperateth with gâ—â—â—e Venial sinnes exclude not from heauen Good workes done in mortal sinnes auail not to saluation Of eternal Beatitude The 10. key a In heaue as appeareth by the last verse b One requisite thing is to be free or cleansed from sinne c the second is to do good d Sincerely in thought e word and f dede g nor harkened to detraction h Glorie is the reward of good workes i Vsurie excludeth from heauen VVhy this and certaine others are called the Psalmes of Dauid Both faith and good workes necessarie to saluation Heb. 1â— Only the state of glorie is immutable Of Christs victorie The 5. key a Stylographiae signifieth a thing most worthie to be noted towitte Christ crucified b and most worthie of the prophets consideration c Christ as man did often pray as appeareth in the Gospel d Christs passion was not needful nor profitable to God but to man e God speaketh shewing that Christ should make his meruelous charity knowen to his Apostles and other seruantes f Men feeling their infirmities and miseries g make hast in seeking remedies h Sacrifices to idols shal â— cease in Gentiles i Their names shal be changed from heathen to be called Christians k Eternal glorie coÌ„sisteth in seing God l God is the reward of suffering paines for Christ m In diuision of temporal inheritance land is measured by cordes as Iosue 10. so portions in heauen are geuen with large measure n Christ also receiued al nations for his inheritance o Wisdome to make good election of spiritual thinges rather then temporal p Not only by day but also by night q Also my corporal paines geue me instruction r Christ had God continually before his eyes cuerieman ought to thincke frequently of God Å¿ for God stil protecteth the iust Act. e. v. 25. t in limbo patrum v Christs body corrupted not in the graue Act. 2. 13 w death and resurrection is the way to life x Perfect glorie consisteth in seing God y in eternity Christ a King sometimes exercised temporal iurisdiction God the proper inheritaÌ„ce of Christ and Christians Clergie men professe expresly to serue God for God him felfe not for temporal profite psal â—â— v. 11. 2 〈◊〉 a. v. 4. Protestantes denving that Christ deâ—â—ended into limbus translate graue for bâ—â— 1552. 1577. 1603. Gods prouidence protecting the iust The 3. key a in my iust cause heare my petition b seing I pray sincerly not in feaned affection c Thou that 's seest al thinge declare my right against mine aduersaries d my inteÌ„tion e most secret cogitations f by tribulations g Whose conscience is pure from greuous sinne may pray with this confidence otherwise repentance is first necessarie But the whole Church may euer pray in this maner because there be alwayes some iust and holy in respect of whom it is truly called holy h for thy precepts i the narrow way of vertue k none can of them selues walke rightly but by Gods helpe l against thy omnipotent powre m from their cruel and furious countenance n they haue shut out al pittie or commiseration o They intend vtterly to destroy me euen to the ground p Except God preuent maÌ„s industry is not sufficieÌ„t q restraine their powre which they haue by thy permission that they may not persecute so much as they intend r This is a prophecy that the wicked from the elect Å¿ which iudgement beginneth sometimes in this life t the pleasures of this world which God approueth not nor acknowledgeth amongst good thinges v the iust shal be approued w Nothing doth satiate mans mind but the sight of God in eternal glorie This Psalme called a Praier is both a sword buck â—â—r in afflictioÌ„ Dauid singularly protected by God The â— key a Though literally this Psalme perteyned to Dauid yet in figure of Christ and of the Church or eâ—erie iust soule b The Holie Ghost inspired Dauid to render these thankes for his often deliuerie from dangers c Saul is specially named because he was his most potent worldlie enimie d These first wordes as also diuers others are added and many changed in this and other Psalmes by the Septuagint who often leauing the Hebrew text render the sense and so this agreeth in substance with the same Psalme recorded 2. Reg. 22. e by whom I am strong Hâ—b 2. f high firme saluation g This is aptly applied to al mankind after his fal declaring our state in sinne and inducing to penance in the office of Masse on Septuagesima sunday h mortal flesh subiect to death i violent incursions of tentions to sinne k exceding great afflictioÌ„s of mind like to torments of hel which I also feare l secrete tentations haue deceiued me m Earnest prayer is the best remedie in al tribulations n As it is certaine that God heard Dauids prayers so he assuredly heareth al that sincerly flee vnto him o Gods anger against sinne maketh high and loftie thinges to shake euen the most obstinate presumptuous sinners p Diuine wrath is like to smoke of the nosethrles or flaming fire and burning coles q Gods punishment sometimes cometh so swiftly as if the heauens bowed towards the earth r Gods furie is as a darke desolate night or horrible wist r Yet wheÌ„ sinners repeÌ„ God most speedely as fleing with winges of mercie comforteth protecteth them Å¿ God being in him selfe in coÌ„prehensible is also secret in his determinations and couert in his procedinges or actes t Gods spleÌ„dor oppressing maÌ„s sense yet instructeth him by his meruelous vvorkes VVhich mystically signifieth that Christ illuminateth the vvorld by his Apostles and other preachers denouncing his iustice peace and his vvil in al thinges perteyning to man v from tribulations w From Saul AbsoloÌ„ Moabites Ammonites and al temporal and spiritual enemies So in the rest of this Psalme the Prophet speaketh for most part in proper termes vvithout Metaphores or other figures