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
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
a ribbe of his side to be his mate and vnseparable companion as man and wife ioyned in Mariage with Gods blessing for increase and multiplication As appeareth in the two first chapters of this booke But God hauing made man right he intangled him selfe â—â— holie Scripture speaketh with infinite questions For the diuel enuying mans felicitie inâ—â—gled our mother Eâ—e with questions and lies and then by her first seduced and deceiued allured also Adam to the transgression of Gods commandment And so they lost original iustice which Adam had receiued for him selfe and al mankind and al proceeding from them by natural propagation are borne the children of wrath in original sinne contracted from Adam slaues of the diuel not only subiect to temporal death but also are excluded for euer from heauenly blisse and glorie except by Christs redemption particularly applied they be restored to grace iustice in this life And touching Adam and Eue whose sinne was not original but actual directly committed by them selues Gods mercie so reclamed them by new grace that they despared not as Cain and some orhers did afterwards but with hope of remission were sorie and penitent and accordingly receiued penance and redemption For God brought Adam from his sinne as holie writte testifieth and the same is collected of Eue God shewing the like signes of his prouident mercie towards them both of which we shal by and by note some for example Now let vs see the more principal points of faith and Religion professed and obserued by the Church of God before Noes floud First they beleeued in one Eternal and Omnipotent God who made the whole world and al things therin of nothing which is easely confessed of al that are not plaine Atheists and may be proued against them by reason And therfore Adam and other Patriarches could not erre in this Article nor others be ignorant therof except they were very wicked The Mysterie also of the Blessed Trinitie three Diuine Persons in one God though farre aboue the reach of mans reason yet was beleued more expresly by somâ— more implied by others and conserued from age to age by tradition at least amongst the chiefe heades and leaders wherupon Moyses afterwardes insinuated the same great Mysterie by diuers wordes and phraseâ— writing of God and his workes The two wordes God created if they be rightly considered importe so much For the word Elohim God in the plural number signifyeth pluralitie of Persons for manie Gods it can not signifie seeing there is but one God and the verbe bara created in the singular number signifyeth one God in nature and substance albeit three Persons For whatsoeuer God doth in creatures is the worke of the whole Trinitie though holie Scriptures do oftentimes appropriate some worke to one Diuine Person some to another which also proueth distinction of Persons in God So the wordes God created heauen and earth signifie the Father to whom powre is attributed In the beginning signifie the Sonne to whom wisdome is appropriated and the words The Sprite of God moued ouer the waters signifie the Holie Ghost by whose bountiful goodnes the waters were made fruictful Likewise Gods owne wordes Let vs make man signifie the pluralitie of Persons and Image and likenes in the singular number signifie one God Men also knew by faith manie things perteyning to them selues As that the bodie was made of the slime of the earth the soule not produced of anie thing formerly existing but created immediatly of nothing and naturally immortal that the soule of Adam was indued with grace and iustice that he fel from that happie state by yelding to tentation and breaking Gods commandment of abstinence that for the same sinne Adam and Eue were cast forth of Paradise and al mankind subiect to death and other calamities For remedie against sinne restauration to grace they beleeued in Christ promised to be borne of the womans seede who by his death should conquer the wicked serpent deliuer man from captiuitie and restore him to spiritual life And this is the cause of the perpetual enmitie betwen the woman especially the most blessed Virgin Mother of whom Christ tooke flesh and the serpent and betwen her seede the spiritual children of Christ and the serpents seede the whole companie of the wicked Of this battle and conquest Targhum Hierosolimitanum thus speaketh There shal be remedie and health to the children of wemen but to thee o serpent there shal be no medicine yea they shal tread thee vnder their feete in the latter dayes by the powre of Christ their King Likewise Gods familiar conuersation with diuers men in mans shape Gen. 2. 3. 4. 6. and 7. was a signe of Christs incarnation And The Sacrifices immolated did prefigurate his death in respect wherof it is said in the Apocalips The Lambâ— was slaine from the beginniing of the world But more expresly S. Paul testifieth that Abel Enoch and Noe beleeued in Christ naming them for example of the first age and others of other times and in the end concludeth that manie more being approued by the same faith receiued not the promise to wit in their life time God prouiding that they without others of the new Law should not be consummate that is not admitted into heauenlie ioyes fruition of God vntil the way of eternal glorie were opened by our Lords Passion and Asâ—ension Neither did the true seruants of God in those first dayes only beleeue in hart but they also professed their saith Religion by external Rites namely in offering of Sacrifice the most special homage seruice to God which is clerly testified cha 4. as wel bloudie in figure of Christs Passion as vnbloudie in figure of the holie Eucharist Also the accepting of the one rightly offered by Abel reiecting the other not donne sincerly by Cair was declared by external signes which Cain disdayning and enuying his brothers good worke knowing his owne to be naught of mere malice killed his brother Besides Sacrifice they had also other Rites in publique Assemblies praying and inuocating the name of our Lord in more solemne maner from Enos time and so forvvard according to that is recorded of him in the end of the fourth chapter for douteles Adam Abel and Seth did also pray and call vpon God and therfore it was some addition or increase of solemnitie in the seruice of God which is referred to Enos They had moreouer other ceremonies of the seuenth day particularly blessed and sanctified by God kept holie by Adam and other Patriarches as Abben Ezra witnesseth in his commentaries vpon the tenne commandements Of abstayning from meates for it semeth the more godlie sorte did eate no flesh before the floud which was after permitted Obseruation of cleane and vncleane beastes for Sacrifice Of peculiar places dedicated to religious vses where people mette together to pray Likwise diuers
Arke but the two tables which Moyses had put in Horeb when our Lord gaue the law to the children of Israel coming out of Aegypt †And the Priestes being gone out of the Sanctuarie for al the priestes that could be found there were sanctified neither as yet at that time were the courses and the order of the ministeries deuided among them †as wel the Leuites as the singing men that is both they which were vnder Asaph and they which were vnder Heman and they which were vnder Idithun their sonnes brethren reuested with finne linnen clothes sounded on cymbals and psalteries and harpes standing at the East side of the Altar and with them Priestes an hundred twentie founding with trumpettes †Therfore al sounding together both with trumpettes and voyce and cymbals and organes and with diuerse kind of musical instrumentes and lifteng vp their voice on high the sound was heard far of so that when they began to prayse our Lord and to say Confesse to our Lord because he is good because his mercie is for euer the house of God was filled with a cloud †that the Priestes could not stand and minister for the darkenesse For the glorie of our Lord had filled the house of God CHAP. VI. Salomon blesseth the people 4. prayeth to God geuing thankes for benefites receiued 16. and requesting continual protection and that God wil heare the prayers of the people 32. yea also of strangers that pray in the Temple THEN Salomon sayd Our Lord promised that he would dwel in darkenesse †and I haue built a house to his name that he might dwel there for euer †And the king turned his face and blessed al the multitude of Israel for al the multitude stood attent and sayd †Blessed be our Lord the God of Israel who in worke hath accomplished that which he spake to Dauid my father saying †From the day that I brought my people out of the Land of Aegypt I chose not a citie of al the tribes of Israel that a house might be built in it to my name neither did I choose anie other man to be Duke in my people Israel †but I chose Ierusalem that my name may be in it and I chose Dauid that I might appoynt him ouer my people Israel †And wheras Dauid my father had meant to build a house to the name of our Lord the God of Israel †our Lord sayd to him Because thy wil was this that thou wouldest build a house to my name thou hast done wel certes to haue such a wil †howbeit thou shalt not build the house but thy sonne which shal come out of thy loynes he shal build a house to my name †Our Lord therfore hath accomplished his word which he spake and I am risen for Dauid my father and sit vpon the throne of Israel as our Lord hath spoken and haue built a house to the name of our Lord the God of Israel †And I haue put in it the Arke wherin is the couenant of our Lord which he made with the children of Israel †He therfore stoode before the Altar of our Lord ouer agaynst al the multitude of Israel and stretched forth his handes †For Salomon had made an eminent place of brasse and had put it in the middes of the Temple hauing fiue cubites of length bredth three of height he stoode vpon it afterward kn̄eeling ouer agaynst al the multitude of Israel and his handes lifted vp toward heauen †he sayd Lord God of Israel there is not the like God to thee in heauen and in earth which keepest couenant and mercie with thy seruantes that walke before thee in al their hart †which hast performed to thy seruant Dauid my father what thinges soeuer thou hadst spoken to him and the thinges that by mouth thou hadst promised in worke thou hast accomplished as also the present time proueth †Now therfore Lord God of Israel fulfil to thy seruant my father Dauid what soeuer thou didst speake to him saying There shal not fayle of thee a man before me to sitte vpon the throne of Israel yet so if thy children keepe their waies and walke in my law as thou also hast walked before me †And now Lord God of Israel be thy word confirmed which thou hast spoken to thy seruant Dauid †Is it credible then that God should dwel with men vpon the earth If heauen and the heauens of heauens doe not take thee how much more this house which I haue built †But to this end only it is made that thou shouldest respect the prayer of thy seruant and his supplication Lord my God and mayst heare the prayers which thy seruant powreth out before thee †that thou open thine eies vpon this house daies nightes vpon the place wherein thou hast promised that thy name should be inuocated †and wouldest heare the prayer which thy seruant prayeth in it and mayst heare the prayers of thy seruant and of thy people Israel Whosoeuer shal pray in this place heare out of thy habitation that is from the heauens and be propitious †If anie man shal sinne agaynst his neighbour and come readie to sweare agaynst him and binde himself with a curse before the altar in this house †thou shalt heare from heauen and shalt doe the iudgement of thy seruantes so that thou render to the vniust his way vpon his owne head and reuenge the iust rewarding him according to his iustice †If thy people Israel shal be ouercome of their enemies for they wil sinne to thee and conuerted shal doe penance and besech thy name and pray in this place †thou shalt heare from heauen and be thou propetious to the sinne of thy people Israel and reduce them into the land which thou gauest them and their fathers †If the heauen being shut there fal no rayne for the sinnes of the people and they shal besech thee in this place and shal confesse to thy name and shal be conuerted from their sinnes when thou shalt afflict them †heare from heauen ô Lord and forgeue the sinnes of thy seruantes and of thy people Israel and teach them the good way by the which they may goe and geue rayne to thy land which thou hast geuen thy people to possesse †If famine shal arise in the land and pestilence rust and blast and locust and bruche and the enemies wasting the countries shal besiege the gates of the citie and al plague and infirmitie shal presse them †if any of thy people Israel shal pray knowing their plague and infirmitie and shal spred forth their handes in this house †thou shalt heare from heauen to wit out of thy high habitation and be thou propitious and render to euerie one according to his wayes which thou knowest him to haue in his hart for thou onlie knowest the hartes of the children of men †that they may feare
and al truthes and so returne vpon him al vanitie and lying wherwith he allureth seduceth Finally to sinne it selfe we owe hate and reuenge because it is the only euil that hurteth vs and due punishment with zele of iustice because it dishonoreth God He that thus offereth sacrifice of iustice may instly as it foloweth in the Psalme hope yet not in him selfe but in our Lord. And lest anie should pretend ignorance saying vvho shevveth or teacheth vs good thinges as though they lacked instruction the Prophete preuenteth this vaine excuse saying The light of thy countenance o Lord the light of reason which is the image of God wherto we are created like is signed vpon vs fixed in our vnderstanding that we may see there is a God that ought to be serued and that he wil revvard his seruants Heb. 11. PSALME V. Iust men in affliction appeale to God the reuenger of iniuries 5. knowing and prosessing that God hateth iniquity 9. therfore remitte their cause to him 11. recite certaine enormious vices of the wicked 13. and expect Gods final iudgement of the good and bad †Vnto the end for her that obtaineth the inheritance The Psalme of Dauid RECEIVE ô Lord my wordes with thine eares vnderstand my crie †Attend to the voice of my prayer my king and my God †Because I wil pray to thee Lord in the morning thou wilt heare my voice †In the morning I wil stand by thee and wil see because thou art “ not a God that wilt iniquitie †Neither shal the malignant dwel neere thee neither shal the vniust abide before thine eies †Thou hatest al that worke iniquitie thou wilt destroy al that speake lie †The bloudie and deceitful man our Lord wil abhorre †But I in the multitude of thy mercy I wil enter into thy house I wil adore toward thy holie temple in thy feare Lord conduct me in thy iustice because of mine enimies direct my way in thy sight †Because there is no truth in their mouth their hart is vayne †Their throte is an open sepulchre they did deceitfully with their tongues iudge them o God †Let them faile of their cogitations according to the multitude of their impieties expel them because they haue prouoked thee ô Lord. †And let al be glad that hope in thee they shal reioyce for euer and thou shalt dwel in them And al that loue thy name shal glorie in thee because thou wilt blesse the iust †Lord as with a shield of thy good wil thou hast crowned vs. ANNOTATIONS PSALME V. 5. Not a God that vvilt iniquitie Seing God vvil not iniquitie as these wordes testifie in plaine termes it foloweth necessarily that he is not author nor cause of anie sinne For God doth nothing contrarie to his owne wil. But he hateth iniquitie and in respect therof hateth al that vvorke iniquities as the authours of iniquity though he loueth them as his creatures and of his part requireth their saluation PSALME VI. Dauids earnest and hartie praier after he had grieuously sinned 5. which being grounded in filial not seruil feare 9. concludeth with assured hope and confidence in Gods mercie †Vnto the end in songs the Psalme of Dauid for the octaue LORD rebuke me not in “ thy furie nor chastise me in “ thy wrath Haue mercie on me Lord because I am weake heale me Lord because al my bones be trubled †And my soule is trubled exceedingly but thou Lord how long †Turne thee o Lord and deliuer my soule saue me for thy mercie †Because there is not in death that is mindful of thee and in hel who shal confesse to thee †I haue labored in my sighing I wil euerie night was he my bed I wil water my couche with my teares †My eye is trubled for furie I haue waxen old among al myne enemies †Depart from me al ye that worke iniquitie because our Lord hath heard the voice of my weeping †Our Lord hath heard my petition our Lord hath receiued my prayer †Let al myne enemies be ashamed very sore trubled let them be conuerted and asha med very quicly ANNOTATIONS PSALME VI. 1. For the octaue Literally it semeth that the Psalmes which haue For the octaue in their titles were to be song on an instrument of eight stringes So the Caldee paraphasis translateth In eitheris octo chordarum in Citherus of eight stringes But prophetically S. Augustin others expound it to perteine to the Resurrection in the end of this world So Dauid and al penitent sinners bewaile their sinnes and do penance in this life for the octaue that is for the world to come 1. In thy fury nor in thy vvrath By furie is signified diuine iustice irreuocably condemning the wicked to eternal damnation by vvrath Gods fatherlie chasticement correcting sinners whom he saueth VVherupon S. Gregorie teacheth that the faithful soule not only feareth furie but also wrath because after the death of the flesh some are deputed to eternal torments some passe to life through the fire of purgation VVhich doctrine the same holy father confirmeth by the iudgement of S Augustin more ancient VVho likewise affirmeth that al those which haue not laide Christ their fundation are rebuked in furie because they are tormented in eternal fire and those which vpon right fundation of true faith in Christ haue built vvood hay stubble are chastised in wrath because they are brought to rest of beatitude but purged by fire Let therfore the faithful soule considering what she hath donne and contemplating what she shal receiue say Lord rebuke me not in thy furie nor chastice me in thy vvrath As if she said more plainly This only with my whole intention of hart I craue this incessantly with al my desires I couete that in the dreadful iudgement thou neither strike me with the reprobate nor afflict me with those that shal be purged in barning flames Thus S. Gregorie in 1. Psalm penitent v. 1. PSALME VII Dauid in confidence of his iust cause and vniust persecution prayeth for Gods helpe 7. and iust reuenge of his enemies 15. describing their malitious intention and ruine The Psalme of Dauid which he song to our Lord for the wordes of Chusi the sonne of Iemini 2. Reg. 16. †O Lord my God I haue hoped in thee saue me from al that persecute me and deliuer me †Lest sometime he as a Lyon violently take my soule whiles there is none to redeme nor to saue O Lord my God if I haue done this if there be iniquitie in my handes If I haue rendred to them that repayd me euils let me worthely fal emptie from myne enemies
art with me Thy rod and thy staffe they haue comforted me †Thou hast prepared in my sight a table against them that truble me Thou hast fatted my head with oyle and my chalice inebriating how goodlie is it †And thy mercie shal folow me al the dayes of my life And that I may dwel in the house of our Lord in longitude of dayes PSALME XXIII Christ is Lord of the whole earth being Creatour and Redemer of man 3. Good life with faith in him is the way to heauen 7. whither Christ ascending with triumph Angels admire him †The first of the Sabbath the Psalme of Dauid THE earth is our Lordes and the fulnesse therof the round world and al that dwel therein Because he hath founded it vpon the seas and vpon the riuers hath prepared it †Who shal ascend into the mount of our Lord or who shal stand in his holie place †The innocent of handes and of cleane hart that hath not taken his soule in vayne nor sworne to his neighbour in guile †He shal receiue blessing of our Lord and mercie of God his Sauiour †This is the generation of them that seeke him of them that seeke the face of the God of Iacob †Lift vp your gates ye princes and be ye lifted vp ô eternal gates and the king of glorie shal enter in †Who is this king of glorie Our Lord strong mightie our Lord mightie in battel †Lift vp your gates ye princes and be ye lifted vp ô eternal gates and the king of glorie shal enter in Who is this king of glorie The Lord of powers he is the king of glorie PSALME XXIIII A general prayer of the faithful against al enemies 4. with desire to be directed in the way of godlines 7. and to be pardoned for sinnes past 9. acknowledging Gods meeknes 17. our weaknes necessitie of helpe and hope in God 22. concludeth with prayer for the whole Church †Vnto the end the Psalme of Dauid TO THEE ô Lord I haue lifted vp my soule †my God in thee is my confidence let me not be ashamed †Neither let mine enemies scorne me for al that expect thee shal not be confounded †Let al be confounded that do vniust thinges in vayne Lord shew me thy wayes and teach me thy pathes †Direct me in thy truth and teach me because thou art God my Sauiour and thee haue I expected al the day †Remember ô Lord thy commiserations and thy mercies that are from the beginning of the world †The sinnes of my youth and my ignorances doe not remember According to thy mercie remember thou me for thy goodnesse ô Lord. †Our Lord is sweete and righteous for this cause he wil geue a law to them that sinne in the way †He wil direct the milde in iudgement he wil teach the meeke his wayes †Al the wayes of our Lord be mercie and truth to them that seeke after his testament and his testimonies †For thy name ô Lord thou wilt be propitious to my sinne for it is much †Who is the man that feareth our Lord he appoynteth him a law in the way that he hath chosen †His soule shal abide in good things and his seede shal inherite the land †Our Lord is a firmament to them that feare him c. his testament that it may be made manifest to them †Myne eies are alwayes to our Lord because he wil plucke my fecte out of the snare †Haue respect to me and haue mercie on me because I am alone and poore †The tribulations of my hart are multiplied deliuer me from my necessities †See my humiliation and my labour and forgeue al my sinnes †Behold mine enemies because they are multiplied and with vniust hatred hated me †Keepe my soule and deliuer me I shal not be ashamed because I hoped in thee †The innocent and righteous haue cleaued to me because I expected thee †Deliuer Israel ô God out of al his tribulations PSALME XXV Dauid in banishment among the Philistimes trusteth in the iustice of his cause 9. and prayeth God earnestly to deliuer him that he may with more freedom and commodity serue him as he desireth †Vnto the end the Psalme of Dauid IVDGE me ô Lord because I haue walked in my innocencie and hoping in our Lord I shal not be weakened †Proue me Lord and tempt me burne my reynes and my hart †Because thy mercie is before mine eies and I am wel pleased in thy truth †I haue not sitten with the councel of vanitie and with them that doe vniust thinges I wil not enter in †I “ haue hated the Church of the malignant and with the impious I wil not sitte †I wil wash my handes among innocentes and wil compasse thy altar ô Lord †That I may heare the voice of praise and shew forth al thy meruelous workes †Lord I haue loued the beautie of thy house and the place of the habitation of thy glorie †Destroy not ô God my soule with the impious and my life with bloudie men †In whose handes are iniquities their righthand is replenished with giftes †But I haue walked in mine innocencie redeme me and haue mercie on me †My foote hath stood in the direct way in the Churches I wil blesse thee ô Lord. ANNOTATIONS PSALME XXV 5. I haue hated the Church of the malignant Holie Dauid forced by reason of persecution to dwel amongst Infidels the Philistians after he had twise spared king Saules life 1 Reg 24. v. 5. et c. 26. v. 9. lamented v. 19. how great affliction it was to him to be cast out that he could not a vvel in the inheritance of our Lord where God was rightly serued and that his enemies had done so much as in them lay to make him fal into idolatrie by their fact as it were saying â—oâ— serue strange goddes Neuertheles his zele was such that as he here professeth he hated the Church of the malignant that is the congregations of al miscreants his immaculate religious puritie was so perfect that he would not so much as in exâ—eâ—â—â—l shew conforme his actions to theirs in matters of religion nor yeld his 〈◊〉 presence in their conuenticles but said VVith the impious I vvil not siâ—â—â— instructing vs Christians for the word to the end in the title sheweth that this 〈◊〉 perteyneth also to vs that we must both hate the Church or con-â—â—â—◠〈◊〉 of the malignant to witte of Painims Iewes Turkes and Hererikes and â—â—t â—i tâ—
preserued for euer The vniust shal be punished and the seede of the impious shal perish †But the iust shal inherite the land and shal inhabite for euer and euer vpon it †The mouth of the iust shal meditate wisedome and his tong shal speake iudgement The law of his God in his hart and his steppes shal not be supplanted †The sinner considereth the iust and seeketh to murder him †But our Lord wil not leaue him in his handes neither wil he condemne him when iudgement shal be geuen of him †Expect our Lord and keepe his way and he wil exalt thee that thou mayst inherite the land when the sinners shal perish thou shalt see †I haue seene the impious highly exalted and aduanced as the ceders of Libanus †And I passed by and behold he was not and I sought him and his place was not found †Keepe innocencie and see equitie because there are remaynes for the peaceable man †But the vniust shal perish together the remaines of the impious shal perish †But the saluation of the iust is of our Lord and he is their potector in the time of tribulation †And our Lord wil helpe them and deliuer them and he wil take them away from sinners and saue them because they haue hoped in him PSALME XXXVII King Dauid or anie other penitent earnestly prayeth God to remitte his sinnes and mitigate the paines which he acknowledgeth him selfe to haue deserued 12 lamenting the afflictions which he suffereth by such as sometimes were his freindes 14. whose tentations h◠now resisteth trusting in God resigning himselfe to Gods wil confessing his owne iniquitie and humbly praying for Gods helpe A Psalme of Dauid in recordation of the sabbath LORD rebuke me nor in thy furie nor chastise me in thy wrath Because thy arrowes are fast sticked in me and thou hast fastened thy hand vpon me There is no health in my flesh at the face of thy wrath my bones haue no peace at the face of my sinnes Because mine iniquities are gone ouer my head and as a heauie burden are become heauie vpon me †My scarres are putrified and corrupted because of my folishnes I am become miserable and am made crooked euen to the end I went sorowful al the day Because my loynes are filled with illusions and there is no health in my flesh I am afflicted and am humbled excedingly I rored for the groning of my hart †Lord before thee is al my desire and my groning is not hid from thee †My hart is trubled my strength hath forsaken me and the light of mine eies and the same is not with me †My frendes and my neighbores haue approched stood against me And they that were neere me stood far of †and they did violence which sought my soule And they that sought me euils spake vanities and meditated guiles al the day †But I as one deafe did not heare and as one dumme not opening his mouth †And I became as a man not hearing and not hauing reproofes in his mouth †Because in thee ô Lord haue I hoped thou wilt heare me ô Lord my God †Because I said Lest sometime mine enemies reioyce ouer me and whiles my feete are moued they speake great thinges vpon me †Because I am readie for scourges and my sorow is in my sight alwaies †Because I wil declare my iniquitie and I wil thinke for my sinne †But mine enemies liue and are confirmed ouer me and they are multiplied that hate me vniustly †They that repay euil thinges for good detracted from me because I folowed goodnes †Forsake me not ô Lord my God depart not from me Attend vnto my help ô Lord the God of my saluation PSALME XXXVIII A iust man in remediles persecution resolueth to suffer al with peace and silence 5. praying God to take him from this world confessing the vanitie therof 8. and relying on Gods prouidence 11. who punisheth man for his sinnes prayeth for release †Vnto the end to Idithun him selfe a canticle of Dauid I HAVE said I wil keepe my waies that I offend not in my tongue I haue set a gard to my mouth when the sinner stood against me †I was dumme and humbled and kept silence from good thinges and my sorrow was renewed †My hart waxed hote within me and in my meditation a fyre shal burne †I haue spoken in my tongue Lord make mine end knowne to me And the number of my daies what it is that I may know what is lacking to me Behold thou hast put my daies measurable and my substance is as nothing before thee Doubtles al things are vanitie euerie man liuing †Surely man passeth as an image yea and he is trubled in vayne He gathereth treasure and knoweth not to whom he shal gather them †And now what is my expectation is not our Lord and my substance is with thee †From al mine iniquities deliuer me a reproch to the foolish thou hast geuen me †I was dumme and opened not my mouth because thou didst it †Remoue thy scourges from me †By the strength of thy hand I haue faynted in reprehensions for iniquitie thou hast chastised man And thou hast made his soule pyne away as a spider but vaynly is euerie man trubled †Heare my prayer ô Lord and my petition with thyne eares receiue my teares Keepe not silence because I am a stranger with thee and a pilgrime as my fathers †Forgeue me that I may be refreshed before I depart and shal be no more PSALME XXXIX Christs faithful members after long expectation congratulate his coming in flesh 6. He directing his speach to his Father professeth to performe the Redemption of manking and to denounce the same in the whole world 12. prayeth for his seruantes vndertaking to satisfie for their sinnes †Vnto the end a Psalme to Dauid himselfe †EXPECTING I expected our Lord and he hath attended to me †And he heard my prayers and brought me out of the lake of miserie and from the myre of dregges And hath set my feete vpon a rocke and hath directed my steppes †And he hath put a new canticle into my mouth a song to our God Manie shal see and shal feare and they shal hope in our Lord. †Blessed is the man whose hope is in the name of our Lord and hath not had regard to vanities and false madnes †Thou hast done manie thy meruelous thinges ◠Lord my God in thy cogitations there is none that may be like to thee I haue declared and haue spoken they multiplied aboue number †Sacrifice and oblation thou wouldest not but
geue ioy and gladnes and the bones humbled shal reioyce †Turne away thy face from my sinnes and wipe away al mine iniquities †Create a cleane hart in me ô God and renew a right spirit in my u bowels †Cast me not away from thy face and thy Holie spirit take not from me †Render vnto me the ioy of thy saluation and confirme me with the principal spirit †I Wil teach the vniust thy waies and the impious shal be conuerted to thee †Deliuer me from bloudes ô God the God of my saluation and my tongue shal exult for thy iustice †Lord thou 〈…〉 lt open my lippes my mouth shal shew forth thy prayse †Because if thou wouldest haue had sacrifice I had verily giuen it with holocaustes thou wilt not be delighted A “ sacrifice to God is an afflicted spirit a contrite and humbled hait ô God thou wilt not despise Deale fauorably ô Lord in thy good wil with Sion that the walles of Ierusalem may be built vp Then shalt thou accept sacrifice of iustice oblations k holocaustes l then shal they lay calues vpon thyne altar ANNOTATIONS PSALME L. 2. VVhen Nathan came to Dauid As Nathan denouncing to Dauid that our Lord had vpon his repentance and confession taken away his sinne added neuertheles that because he had made the enimies of God to blaspheme his sonne should dye so Dauid knowing that more was required then only confession for that the bond of satisfaction remained after his sinnes were remitted persisted in penance praying lamenting and beseching God according to his great and mainfold mercies to take away his iniquitie albeit the prophet Nathan had now told him that our Lord had taken away his sinne because there yet remained temporal paine due for the same He prayeth also v. 4. that God wil vvash him more amply from his iniquitie and cleanse him from his sinne For albeit the guilt of mortal sinne be washed and taken away yet besides temporal punishment that is due the soule that was so polluted nedeth to be washed and cleansed from the euil habite or pronnes to fal againe gotten by the former custome or delectation in sinne 7. I VVas conceiued in iniquities An other reason why sinners after remission of al mortal sinnes neede to be washed and cleansed is because being borne in original sinne after remission therof there remaneth concupiscence that â—â—riueth against vertue and inclineth to sinne from which we must pray and labour to be more and more washed and cleansed 19 Sacrifice Holie Scriptures make often comparison betwen two kindes of sacrifices preferring internal before external as more gratful to God And of spiritual sacrifices this of a contrite spirite is first in order and maketh the way to the sacrifice of iustice because iustice presupposeth repentance and finally succedeth sacrifice of praise and thankesgeuing PSALME LI. Holie Dauid inueigheth against wicked Doeg a traitor 7. prophecieth his ruine 10. and his owne exaltation Vnto the end vnderstanding to Dauid †when Doeg the Idumeite came and told Saul Dauid is come into the house of Achimelech 1. Reg. 22. VVHY doest thou glorie in malice which art mightie in iniquitie †Al the day hath thy tongue thought iniustice as a sharp rasor thou hast done guile †Thou hast loued malice more then benignitie iniquitie rather then to speake equitie †Thou hast loued al wordes of precipitation a deceitful tongue †Therfore Wil God destroy thee for euer he wil plucke thee out remoue thee out of thy tabernacle thy roote out of the land of the liuing †The iust shal see and feare and shal laugh at him and they shal say Behold the man that hath not put God for his helper But hath hoped in the multitude of his riches and hath preualed in his vanitie †But I as a fruitful oliue tree in the house of God haue hoped in the mercie of God for euer and for euer and euer †I wil confesse to thee for euer because thou hast done it and I wil expect thy name because it is good in the sight of thy saints PSALME LII As in the thirtenth Psalme Christs Incarnation is prophecied after that sinne abunded in the world so here is foreshewed that after general wickednes 5. Christ wil come to iudge the bad 7. and deliuer the good Vnto the end for Maâ—leth vnderstandings of Dauid THE foole hath said in his hart There is no God †They are corrupte and become abominable in iniquities there is not that doth good †God hath looked forth from heauen vpon the children of men to see if there be that vnderstaÌ„deth or seeketh after God †Al haue declined they are become vnprofitable together there is not that doth good no there is not one Shal they not al know that worke iniquitie that deuoure my people as food of bread God they haue not inuocated there haue they trembled for feare where no feare was Because God hath dissipated the bones of them that please men they are confounded because God hath despised them Who wil geue out of Sion the saluation of Israel when God shal conuert the captiuitie of his people Iacob shal reioyce and Israel shal be glad PSALME LIII Dauid in distresse crieth to God for helpe 6. considently trusting therin 8. and promising sacrifice of thankesgeuing †Vnto the end in songs vnderstanding for Dauid †when the Zipheites were come and said to Saul Is not Dauid hid with vs 1. Reg. 1. 23. 26. O GOD saue me in thy name and in thy strength iudge me †O God heare my prayer with thine eares receiue the words of my mouth †Because straÌ„gers haue risen vp against me the strong haue sought my soule and they haue not set God before their eies †For behold God helpeth me and our Lord is the receiuer of my soule †Turne away the euils to mine enimies and in thy truth destroy them †I wil voluntarily sacrifice to thee and wil confesse to thy name ô Lord because it is good †Because thou hast deliuered me out of al tribulation and mine eie hath looked downe vpon mine enimies PSALME LIIII The prophet as wel in his owne as other iust mens person describeth great calamities suffered 10. prayeth against the wicked 13. lamenting especially that those which professe frendshipe are aduersaries 17. and declareth Gods prouidence in protecting the good and destroying the bad Vnto the end in songes vnderstanding to Dauid HEARE my prayer ô God despise not my petition †Attend to me and heare me †I am made sorowful in my exercise and am trubled at the voice of the enimie
the sunne †Before your thornes did vnderstand the old bryar as liuing so in wrath he swalloweth them †The iust shal reioice when he shal see reuenge he shal wash his handes in the bloud of a sinner †And man shal say If certes there be fruite to the iust there is a God certes iudging them on the earth PSALME LVIII Holie Dauid being beseeged in his owne house by mâ—n sent to kil him confidently prayeth God to deliuer him 6. and al faithful nations in like danger 7. and praiseth God Vnto the end destroy not to Dauid in the inscription of the title when Saul sent and watched his house to kil him 1. Reg. 19. DELIVER me from mine enimies ô my God and from them that rise vp against me defend me †Deliuer me from them that worke iniquitie and from bloudy men saue me Because loe they haue taken my soule the strong haue falne violently vpon me †Neyther is it mine iniquitie nor my sinne ô Lord without iniquitie haue I runne and gone directly †Ryse vp to meete me and see and thou ô Lord the God of powres God of Israel attend to visite al nations haue no mercie on al that worke iniquitie †They wil returne at euening and they shal suffer famine as dogges and shal compasse the citie †Behold they wil speake in their mouth and a sworde in their lippes because who hath heard †And thou ô Lord wilt scorne them thou wilt bring to naught al the nations †I wil keepe my strength to thee because thou art my receiuer †my God thy mercie shal preuent †God wil shew vnto me concerning mine enimies kil them not lest sometime my peoples forgete Disperse them in thy strength and depose them my protector ô Lord. †The sinne of their mouth the word of their lippes and let them be taken in their pride And for cursing and lying they shal be talked of †in consummation in wrath of comsummation and they shal not be And they shal know that God wil rule ouer Iacob and ouer the ends of the earth †They shal be turned at euening and shal suffer famine as dogges and shal compasse the citie †They shal be dispersed to eate and if they be not filled they wil murmur also †But I wil sing thy strength and wil exalt thy mercie in the morning Because thou art become my receiuer and my refuge in the day of my tribulation My helper I wil sing to thee because thou art God my receiuer my God my mercie PSALME LIX King Dauid after his owne and the peoples manie tribulations 8. rendereth thankes for their renowmed victories 11. atchiued by Gods only powre †Vnto the end for them that shal be changed in the inscription of the title to Dauid him selfe for doctrine †when he set fire on Mesopotamia of Syria and in Sobal and Ioab returned and stroke Idumaea in the valley of saltpittes twelue thousand 2. Reg. 8. 10. 1. Paral. 18. O GOD thou hast repelled vs hast destroyed vs thou wast angrie and hast had mercie on vs. †Thou hast moued the earth and hast trubled it heale the breaches thereof because it is moued †Thou hast shewed vnto thy people hard thinges thou hast made vs drinke the wine of compunction †Thou hast geuen a signification to them that feare thee they flee from the face of the bow That thy beloued may be deliuered saue me with thy right hand and heare me †God hath spoken in his holie I shal reioyce and shal diuide Sichem and shal mesure the valley of tabernacles †Galaad is mine and Manasses is mine and Ephraim the strength of my heade †Iuda my king Moab the pot of my hope Into Edom wil I stretch out my shoe the foreners are subiect to me Who shal conduct me into a fensed citie who shal conduct me euen into Idumea †Shal not thou ô God that hast expelled vs and wilt not thou ô God goe forth in our hostes †Giue vs aide from tribulation because mans saluation is vaine †In God we shal doe strength and he shal bring to nothing them that afflict vs. PSALME LX. Faithful people of the whole earth pray and acknowlege that God mercifully heareth their prayer 6. expect the eternal kingdom of Christ in which they shal praise him for euermore Vnto the end in hyms to Dauid HEARE ô God my petitionâ— attend to my praier †From the ends of the earth I haue cried to thee whiles my hart was in anguish thou didst exalt me on a rocke †Thou hast conducted me because thou art made my hope a toure of strength from the face of the enimie †I shal inhabite in thy tabernacle for euer I shal be protected in the couert of thy winges †Because thou my God hast heard my prayer thou hast giuen inheritance to those that feare thy name †Thou wilt adde dayes vpon the dayes of the king his years euen vnto the day of generation and generation †He is permanent for euer in the sight of God his mercie and truth who shal require †So wil I say a Psalme to thy name for euer and euer that I may render my vowes from day to day PSALME LXI A iust man encoregeth his owne soule to serue God in sincere humilitie 9. exhorteth also al others to trust in God not in false and worldlie pollicie or wealth because Gods powre and mercie wil render to euerie one as they deserue Vnto the end for Iduthun a Psalme of Dauid Shal not my soule be subiect to God for of him is my saluation †For he is my God and my sauiour my receiuer I shal be moued no more †How long set you violently vpon a man you al doe kil as it were vpon a wal that is leaning and a wal shaken †But yet they thought to repel my price I ranne in thirst they blessed with their mouth and cursed with their hart †But yet my soule be thou subiect to God because my patience is from him †Because he is my God and my sauiour my helper I shal not remoue †In God is my saluation and my glorie the God of my helpe and my hope is in God †Hope in him al ye the congregation of people powre out your harts before him God is our helper for euer †But yet the children of men are vaine the children of men are liers in balances that they may deceiue by vanitie together †Hope not in iniquitie and couete not robberies if riches abound set not your hart vpon them †Once hath God spoken
these two things haue I heard †That powre is Gods and mercie ô Lord is to thee because thou wilt render to euery one according to his workes PSALME LXII Dauid in banishment with great affection desireth to vnite himselfe with God in meditation 4. purposing and promising euer to praise him 10. prophicieth the vaine endeuoures and condemnation of his enimies and his owne aduancement A Psalme of Dauid when he was in the desert of Iuda 1. Reg. 22. O GOD my God to thee I watch from the morning light My soule hath thirsted to thee my flesh to thee very manie wayes †In a desert land and inaccessible and without water so in the holie haue I appeared to thee that I might see thy strength and thy glorie †Because thy mercie is better then liues my lippes shal prayse thee †So wil I blesse thee in my life and in thy name I wil lifte vp my hands †As with marrow and fatnes let my soule be filled and my mouth shal praise with lippes of exultation †If I haue bene mindful of thee vpon my bedde in the morning I Wil meditate on thee †because thou hast bene my helper †And in the couert of thy winges I wil reioice my soule hath cleaued after thee thy right hand hath receiued me †But they in vaine haue sought my soule they shal enter into the inferiour partes of the earth †They shal be deliuered into the handes of the sworde they shal be the portions of foxes †But the king shal reioice in God al shal be praised that sweare by him because the mouth is stopped of those that speake wicked thinges PSALME LXIII A prayer of the iust reposing their whole trust in God 7. and reioycing that the enimies machinations are frustrate Vnto the end a Psalme of Dauid HEARE ô God my prayer when I make petition from the feare of my enimie deliuer my soule †Thou hast protected me from the assemblie of the malignant from the multitude of them that worke iniquitie †Because they haue sharpned their tongues as a sworde they haue bent the bow a bitter thing †that they may shoote in secretes at the immaculate †Sodanely they wil shoote at him and wil not feare they haue confirmed to themselues a wicked worde They haue talked to hide snares they haue saide who shal see them †They haue search 〈…〉 they haue failed searching with scrutani◠†Man shal come to a 〈…〉 and God shal be exalted Childrens arrowes are made their woundes †and their tongues are weakned against them Al that saw them were trubled †and euerie man feared And they shewed forth the workes of God and they vnderstood his doinges †The iust shal reioice in our Lord and shal hope in him and al the right of hart shal be praised PSALME LXIIII. God is rightly praised in Sion and I erusalem in his Church only for his benefites bestowed and promised 8. Vnto which also in the time of grace al nations shal be called To the end a Psalme of Dauid the Canticle of Ieremie and Ezechiel to the people of the transmigration when they begane to goe forth AN hymne ô God becometh thee in Sion a vow shal be rendered to thee in Ierusalem †Heare my prayer al flesh shal come to thee The wordes of the wicked haue preuailed vpon vs and thou wilt be propitious to our impieties Blessed is he whom thou hast chosen and taken he shal dwel in thy courtes †We shal be replenished in the goods of thy house holie is thy temple meruelous in equitie †Heare vs ô God our sauiour the hope of al the ends of the earth and in the sea farre †Preparing mountanes in thy strength girded with might which trublest the depths of the sea the sound of the waues therof †The Gentiles shal be trubled and they that inhabite the borders shal be affraide of thy signes the outegoinges of the morning and euening thou shalt delight †Thou hast visited the earth and hast inebriated it thou hast multiplied to inrich it The riuer of God is replenished with waters thou hast prepared their meat because so is the preparation therof †Inebriate her riuers multiplie her fruites in her dropps she shal reioyce springing †Thou “ wilt blesse the crowne of the yeare of thy goodnes and thy fildes shal be replenished with plentie †The u beautiful places of the desert shal be fat and the litle hilles shal be girded aboute with exultation The rammes of the shepe are clothed and the valleis shal abounde with corne they wil crie yea they wil say an hyme ANNOTATIONS PSALME LXIIII. 12. God vvil blesse the crovvne Vnder the Allegorie of the land of Iurie vvherunto the people of God vvere to be restored after their captiuitie in Babylon the Psalmist here prophecieth greater thinges then can be verified of the temporal state of the Iewes that the militant Church shal stil be blessed from the beginning to the end yelding expected fruict and al the iust that perseuere to the end of their liues shal receiue most happie and glorious revvardes of their laboures As S. Paul after his meritorious trauels confidently expected his glorious revvard vvhen he saide 2. Tim. 4. I haue fought a good fight I haue consummate my course I haue kept my faith Concerning the rest there is layde vp for me a Crovvne of iustice vvhich our Lord vvil render to me in that day a iust Iudge And not only to me but to them also that loue his coming And this is called the crovvne of the yeare of Gods benignitie because God of his ovvne benignitie vvithout mans former desert geueth grace and in the end for merite folovving geueth a crovvne of glorie So our Blessed Sauiour according to his fulnes of grace vvhich vvas in his soule and infinite merite receiued a crovvne of glorie in the consummation of his temporal life after the space of thirtie three yeares And our Blessed Ladie the mother of God receiued an ansvverable crovvne to her excellent grace and merites in the consummation of her life at the end of sixtie three yeares In memorie of vvhich numbers of yeares deuout men haue piously instituted certaine formes of prayers called the Crovvnes or Corones of our Sauiour and of our Ladie PSALME LXV The prophet inuiteth al men to praise God for his meruelous workes and benefites donne to the Iewes 7. Who being vngratful 8. Gentiles are called 16. and bring forth better fruict Vnto the end a Canticle of resurrection MAke ye iubilation to God al the earth †say a psalme to his name geue glorie to his praise â€
are saide of thee ô cittie of God †I wil be mindeful of Raab and Babylon knowing me Behold the foreners and Tyre the people of the Aethiopians these were there †Shal it not be said of Sion Man and man is borne in her and the Highest himselfe founded her †Our Lord wil declare in scriptures of peoples and of princes of those that haue bene in her †The habitation in thee is as it were of al reioycing PSALME LXXXVII A faithful person sore and long afflicted lamentably complaineth praying God 15. not stil to repel him being leift desolate 19. without al consolation of freindes A Canticle of a Psalme to the children of Core vnto the end for Maheleth to answer of vnderstanding to Eman the Ezrahite O †Lord the God of my saluation in the day haue I cried and in the night before thee †Let my prayer enter in thy sight incline thine eare to my petition †Because my soule is replenished with euils and my life hath approched to hel †I am accounted with them that descend into the lake I am become as a man without helpe †free among the dead as the wounded sleeping in the sepulchres of whom thou art mindeful no more and they are cast of from thy hand †They haue put me in the lower lake in the darke places and in the shadowe of death †Thy furie is confirmed vpon me and al thy waues thou hast brought in vpon me †Thou hast made my familiars far from me they haue put me abomination to themselues I was deliuered and came not forth †myne eies languished for pouertie I cried to thee ô Lord al the day I stretched out my handes to thee †Wil t thou doe meruels to the dead or shal phisicians raise to life and they confesse to thee †Shal any in the sepulchre declare thy mercie and thy truth in perdition †Shal thy meruelous workes be knowne in darkenes and thy iustice in the land of obliuion †And I ô Lord haue cried to thee and in the morning shal my praier preuent thee †Why doest thou o Lord reiect my prayer turnest away thy face from me †I am poore and in labours from my youth and being exalted humbled and troubled †Thy wrathes haue passed vpon me and thy terrours haue trubled me †They haue compassed me as water al the day they compassed me together †Thou hast made frend and neighboure far from me and my familiars because of miserie PSALME LXXXVIII Gods mercie and truth with his great promises to Dauid 6. his powre in the whole world and iust iudgements are the true ioy of his seruantes 20. Christs kingdom shal remaine for euer 31. yea manie offending yet al shal not perish 39. but after great affliction 47. God wil respect mans infirmitie 50. his owne promise and the enimies reproching his seruantes and himselfe 53. who is blessed for euer Of vnderstanding to Ethan the Ezrahite THe mercies of our Lord I wil sing for euer In generation and generation I wil shewe forth thy truth in my mouth †Because thou saidst Mercie shal be built vp for euer in the heauens thy truth shal be prepared in them †I haue ordained a testament with mine elect I haue sworne to Dauid my seruant †for ever wil I prepare thy seede And I wil build thy seat vnto generation and generation †The heauens shal confesse thy meruelous workes ô Lord yea and thy truth in the church of saintes †For who in the cloudes shal be equal to our Lord shal be like to God among the sonnes of God †God who is glorified in the counsel of saintes great and terrible ouer al that are round about him †O Lord God of hoastes who is like to thee thou art mightie ô Lord and thy truth round about thee †Thou rulest ouer the powre of the sea and the mouing of the waues therof thou doest mitigate †Thou humbledst the proud one as one wounded in the arme of thy strength thou hast dispersed thine enimies †The heauens are thine and the earth is thine the round earth and the fulnes therof thou hast founded †the north and the sea thou hast created Thabor and Hermon shal reioice in thy name †thy arme is with might Let thy hand be confirmed and thy righthand exalted †iustice and iudgement is the preparation of thy seat Mercie and truth shal goe before thy face †blessed is the people that knoweth iubilation Lord they shal walke in the light of thy countinance †and in thy name they shal reioyce al the day and in thy iustice they shal be exalted †Because thou art the glorie of their streingth and in thy good pleasure shal our horne be exalted †Because our protection is of our Lord and of the holie one of Israel our king †Then didst thou speake in vision to thy saintes and saidst I haue put helpe on the mightie one and haue exalted an elect one of my people †I haue found Dauid my seruant with myne holie oyle haue I anointed him †For mine hand shal helpe him and myne arme shal strengthen him †The enimie shal nothing preuale in him and the sonne of iniquitie shal not adde to hurt him †And I wil cut downe his enimies before his face and them that hate him I wil put to flight †And my truth and my mercie with him and in my name shal his horne be exalted †And I wil put his hand in the sea and his righthand in the riuers †He shal inuocate me Thou art my Father my God and the protector of my saluation †And I wil put him the firstbegotten high aboue the kings of the earth †I Wil kepe my mercie vnto him for euer and my testament faithful to him †I wil put his seed for euer and euer and his throne as the daies of heauen †But if his children shal forsake my lawe and wil not walke in my Iudgementes †If they shal profane my iustices and not kepe my commandmentes †I wil visite their iniquities with a rod and their sinnes with stripes †But “ my mercie I wil not take away from him neither wil I hurt in my truth †Neither wil I profane my testament and the words that procede from my mouth I wil not make frustrate †Once I haue sworne in my holie if I lie to Dauid †his seede shal continewe for euer †And his throne as the Sunne in my sight and as the Moone perfect for euer and a faithful witnesse in heauen †“ But thou hast repelled and dispised thou hast differred thy Christ †Thou hast ouerthrowne the testament of thy seruant thou hast profaned his
sanctuarie on the earth †Thou hast destroyed al the hedges therof thou hast made the firmament therof feare †Al that passe by the way haue spoiled him he is become a reproch to his neighbours †Thou hast exalted the righthand of them that oppresse him thou hast made al his enimies ioyful †Thou hast turned away the helpe of his sword and hast not holpen him in battel †Thou hast destroied him from emundation and his seat thou hast broken downe to the ground †Thou hast lessened the daies of his time thou hast ouerwhelmed him with consusion †How long ô Lord doest thou turne away for euer shal thy wrath burne as a fire †Remember what my substance is for hast thou made al the children of men in vaine †who is the man that shalliue and shal not see death shal deliuer his soule from the hand of hel †Where are thyne old mercies ô Lord as thou swarest to Dauid in thy truth †Be mindeful ô Lord of the acproch of thy seruantes which I haue held in my bosome of manie nations †Which thine enimies haue reproched ô Lord which they haue reproched the commutation of thy Christ †Blessed be our Lord for euer Be it be it ANNOTIONS PSALME LXXXVIII 34 My mercie I vvil not take avvay from him Although Christians signified by the childreÌ„ or successors of Dauid sinne most grieuously yea suppose they wil sinne with desperation saith S. Augustin and obstinatly persist in sinne that they offend the eyes of their Father deserue to be disenherited c. Yet for these Christ shal not remaine without inheritance the corne shal not also perish for the chafe some fishes shal be geathered out of the nette into vessels notwithstanding the euil fishes are cast away And a litle after the same Doctor discoursing of eternal glorie both in bodie and soule of those that dye in Gods fauour sayth These thinges are promised concerning Christ very certaine very firme very plaine and vndoubted For albeit some thinges are couered in mysteries yet some thinges are so manifest that by them the obscure thinges may most easily be cleared 39. But thou hast repelled c. Againe S. Augustin addeth vpon the next verses folowing God performed not these promises in Dauid that when thou seest they were not fulfilled in Dauid which necessarily must be fulfilled thou maist seke an other in whom it may be shewed that they were fulfilled God promised some thing a kingdom for euer of Dauids seede and Salomon was borne and became of so great wisdom and so great prudence that Gods promise concerning Dauids â—eede seemed to be fulfilled in him But Salomon fell and gaue place of expecting Christ that because God neither can be deceiued nor deceive he put not his promise in him whom he knew would fall but thou shouldest relie vpon God and exact his promise A litle after Thou seekest the kingdom of the lewes it is not thou seekest the altar of the Iewes it is not thou seekest the sacrifice of the Iewes it is not thou seckest the priesthood of the â—evves it is not VVherupon he concludeth Al these defectes came to the â—evves yet vvas not Christ taken from them but differred Some â—evves beleued in him and manie Gentiles As the Psalmist prophecieth from the 47. verse to the end of this Psalme PSALME LXXXIX Under the forme of prayer the psalmist describeth the shortnes of mans life and other calamites 7. Gods strict iudgement 13. but first his comfortable mercie 16. and perpetual regard of his owne worke †A prayer of Moyses the man of God Lord thou art made a refuge for vs from generation vnto generation †Before the mountaines were made or the earth and the world formed from euerlasting euen vnto euerlasting thou art God †Turne not away man into humiliation thou saidst Be conuerted ye children of men †Because a thousand years before thine eies are as yesterday that is past And as a watch in the night †thinges that are counted nothing shal their years be †In the morning as an herbe he shal passe in the morning he shal florish and passe in the euening he shal fal be hardened and withered †Because we haue faynted in thy wrath and in thy furie we are trubled †Thou hast put our iniquities in thy sight our age in the light of thy countinance †Because al our daies haue failed and in thy wrath we haue failed Our yeares shal be considered as a spyder †the daies of our yeares in them are seuentie yeares And if in strong ones eightie years and the more of them labour and sorrow Because mildnes is come vpon vs and we shal be chastised †Who knoweth the powre of thy wrath and for feare †to number thy wrath So make thy righthand knowne and men learned in hart in wisedome †Turne ô Lord how long and be intreated for thy seruants †We are replenished in the morning with thy mercie and we haue reioyced and are delighted al our daies †We haue reioyced for the daies wherin thou hast humbled vs the yeares wherin we haue seene euils †Looke vpon thy seruants and vpon thy workes and direct their children †And let the brightnes of our Lord God be vpon vs and direct thou the workes of our handes ouer vs and the worke of our handes doe thou direct PSALME XC Whosoeuer faithfully and firmly trusteth in Gods prouidence is secure from al dangers of secrete sutle and open enimies 7. his aduersaries shal come to ruine 11. Angels shal defend him 13. no kind of serpent nor beast shal hurt him 14. God himself assureth him of his protection and of eternal saluation Prayse of a Canticle to Dauid HE that dwelleth in the helpe of the Highest shal abide in the protection of the God of heauen †He shal say to our Lord Thou art my protectour and my refuge my God I wil hope in him †Because he hath deliuered me from the snare of the hunters and from the sharpe word †With his shoulders shal he ouershadowe thee and vnder his winges thou shalt hope †With shilde shal his truth compasse thee “ thou shalt not be afrayed of the feare in the night †Of the arrow flying in the day of busines walking in darkenes of inuasion and the midday diuel †A thousand shal fal on thy syde ten thousand on thy righthand but to thee it shal not approch †But thou shalt consider with thine eies and shalt see the retribution of sinners †Because thou ô Lord art my hope thou hast made the Highest thy refuge †There shal no euil come to thee and scourge shal not approch to thy tabernacle †Because he hath
thee because thou art terribly magnified thy workes are meruelous my soule knoweth excedingly †My bone is not hid from thee which thou madest in secrete and my substance in the lower pattes of the earth †Mine imperfection thine eies haue sene in thy booke al shal be written daies shal be formed no man in them †But to me thy frendes ô God are become honorable excedingly their principalitie is excedingly strengthned †I wil number them and they shal be multiplied aboue the sand I rose vp and I am yet with thee †If thou shalt kil sinners ô God ye men of blood depart from me †Because you say in thought they shal receiue thy cities in vayne †Did not I hate them that hate thee ô Lord and pyned away because of thine enemies †with perfect hatred did I hate them they are become enemies to me †Proue me ô God and know my hart examine me and know my pathes And see if the way of iniquitie be in me and conduct me in the euerlasting way PSALME CXXXIX The iust diuersly afflicted by the wicked pray to be defended 7. repose their confidence in God 10. who wil adiudge the reprobate to eternal punishment 13. and reward the good with the fruition of himself Vnto the end a Psalme of Dauid DELIVER me ô Lord from the euil man from the vniust man rescue me †Which haue deuised iniquitie in their hart al the day they did appoint battels They haue whet their tongues as that of a serpent †the venome of aspes is vnder their lippes †Kepe me ô Lord from the hand of the sinner and from vniust men deliuer me †Who haue deuised to supplant my steppes †the proude haue hid a snare for me And they haue streched out ropes for a snare they haue layd a stumbling blocke for me nere the way †I sayd to our Lord Thou art my God heare ô Lord the voice of my petition †O Lord Lord the strength of my saluation thou hast ouershadowed my head in the day of battel †Yeld me not ô Lord from my desire to the sinner they haue deuised against me forsake me not lest they perhaps be proude †The head of their compase the labour of their lippes shal couer them †Coales shal fal vpon them thou shalt cast them downe into fyre in miseries they shal not stand vp †A man ful of tongue shal not be directed in the earth euils shal take the vniust man into destruction †I haue knowne that our Lord wil do the iudgement of the needie and the reuenge of the poore †But as for the iust they shal confesse to thy name and the righteous shal dwel with thy countenance PSALME CXL The Church prayeth that her children may auoide sinful wordes 4. not make excuses of sinnes committed not communicate with others in sinne nor to harken to slatterers 6 but to pray that they may amend the Psalmist by the way prophecieth that manie shal be conuerted 8. though sometimes persecution be great the Church faileth not A Psalme of Dauid LORD I haue cried to thee heare me attend to my voice when I shal crie to thee †Let my prayer be directed as incense in thy sight the eleuation of my handes as euening sacrifice †Set ô Lord a watch to my mouth and a doore round about to my lippes †Decline not my hart into wordes of malice to make excuses in sinnes With men that worke iniquitie and I wil not communicate with the chiefe of them †The iust shal rebuke me in mercie and shal reprehend me but let not the oyle of a sinner fatte my head Because yet also my prayer is in their good pleasures †their iudges are swalowed vp ioyned to the rocke They shal heare my wordes because they haue preuailed †as the grossenes of the earth is broken out vpon the earth Our bones are dissipated nere to hel †for to thee ô Lord Lord are mine eies in thee haue I hoped take not away my soule †Keepe me from the snare which they haue set for me and from the scandals of them that worke iniquitie †Sinners shal fal in his net I am alone vntil I passe PSALME CXLI Holie Dauid being fled into a caue and beseeged round about by Sauls armie explicating his distresse 6. prayeth to be deliuered Of vnderstanding to Dauid when he was in the caue a prayer 1. Reg. 24. VVITH my voice I haue cried to our Lord with my voice I haue prayed to our Lord †I powre out my prayer in his sight and I pronounce my tribulation before him †When my spirit faileth of myself and thou hast knowne my pathes In this way which I walked they hid a snare for me †I looked toward the right hand and saw and there was none that would know me Flight hath failed me and there is none to require my soule †I haue cried to thee ô Lord I haue sayd Thou art my hope my portion in the land of the liuing †Attend to my petition because I am humbled excedingly Deliuer me from them that persecute me because they are made strong ouer me †Bring forth my soule out of prison to confesse vnto thy name the iust expect me til thou reward me Al this happened in figure of Christ of vvhom prophetically S. Augustin S. Hilarie Cassiams Cassiodorus and others expound the vvhole Psalme Amongst others S Beda briefly in these vvordes VVheras in the title Vnderstanding is premised to Prayer therby as signified that Dauid in his distresses and in the denne whither he fled vnderstood vvhat our Lord should suffer of the Ievves and hovv he vvould pray to his Father In the first part our Lord crieth to his Father complaining of the detestable deceiptes of Iudas the persecutor In the second he prayeth to be deliuered from the prison of hel Limbus vvhere he vvas free because the faith of al the Sainctes depended on his Resurrection PSALME CXLII King Dauid or anie other in spiritual or temporal tribulation not trusting in his owne iustice layeth open his calamitie 5. considering Gods benignitie 6. prayeth to be spedely deliuered 11. and confidently assureth himselfe therof A Psalme of Dauid when Absalom his sonne persecuted him LORD heare my prayer with thine eares receiue my petition in thy truth heare me in thy iustice †And enter not into iudgement with thy seruant because no man liuing shal be iustified in thy sight †Because the enemie hath persecuted
our holie thinges are contaminated and the name that is inuocated vpon vs is almost prophaned and our children haue suffred contumelie and our Priestes are burnt our Leuites are gone into captiuitie our virgins are defloured and our wiues haue suffered rape and our iust men are violently taken and our litle ones are lost and our yong men are in bondage and our valiants are made impotent †and that which is greatest of al the seale of Sion because she is vnsealed of her glorie For she is also deliuered into the handes of them that hate vs. †Thou therfore shake of thy great heauines and lay away from thee the multitude of sorrowes that the Strong may be propicious to thee agayne and the Highest wil geue thee rest rest from thy labours †And it came to passe when I spake to her her face did shine suddenly and her shape and her visage was made glistering so that I was afrayde excedingly at her thought what this thing should be †And Behold suddenly she put forth a great sound of a voyce ful of feare that the earth was moued at the womans sound And I saw †and behold the woman did no more appeare vnto me but a citie was built a place was shewed of great fundations and I was afrayd crying with a loude voyce I sayd †Where is Vriel the Angel that from the beginning came to me for he made me come in multitude in excesse of this minde and my end is made into corruption my prayer into reproch †And when I was speaking these thinges behold he came to me and sawe me †And behold I was layd as dead my vnderstanding was alienated and he held my right hand and strengthned me set me vpon my feete sayd to me †What ayleth thee and why is thy vnderstanding and the sense of thy hart trubled why art thou trubled And I sayd †Because thou hast forsaken me and I in dede haue done according to thy wordes went out into the field behold I haue seene doe see that which I cannot vtter And he sayd to me †Stand like a man I wil moue thee And I sayd †Speake thou my Lord in me forsake me not that I die not in vaine †because I haue seene thinges that I knew not I doe heare thinges that I know not †Or is my sense deceiued doth my soule dreame †Now therfore I besech thee that thou shew vnto thy seruant concerning this trance And he answered me sayd †Heare me and I wil teach thee and wil tel thee of what thinges thou art afrayd because the Highest hath reuealed vnto thee manie mysteries †He hath seene thy right way that without intermission thou was sorrowful for thy people and didst mourne exceedingly for Sion †This therfore is the vnderstanding of the vision which appeared to thee a litle before †The woman whom thou sawest mourning thou beganst to comfort her †And now thou seest not the forme of the woman but there appeared to thee a citie to be built †And because she tolde thee of the fal of her sonne this is the interpretation †This woman which thou sawest she is Sion and wheras she told thee of her whom now also thou shalt see as a citie builded †And wheras she told thee that she was barren thirtie yeares for the which there were thirtie yeares when there was not yet oblation offered in it †And it came to passe after thirtie yeares Salomon built the citie and offered oblations then it was when the barren bare a childe †And that which she sayd vnto thee that she nourished him with labour this was the habitation in Ierusalem †And wheras she sayd to thee that my sonne comming into the bryde chamber dyed and that a fal chanced vnto him this was the ruine of Ierusalem that is made †And behold thou hast seene the similitude of her and because she lamented her sonne thou beganst to comfort her and of these thinges that haue chanced these were to be opened to thee †And now the Highest seeth that thou wast sorie from the hart and because with thy whole hart thou sufferest for her he hath shewed thee the clearnes of her glorie and the fayrenes of her beautie †For therfore did he say to thee that thou shoulest tarie in a field where house is not built †For I knew that the Highest beganne to shew thee these thinges †therfore I sayd vnto thee that thou shouldest goe into a field where is no fundation of building †For the worke of mans building could not be borne in the place where the citie of the Highest began to be shewed †Thou therfore feare not neither let thy hart dread but goe in and see the beautie and greatnes of the building as much as the sight of thyne eyes is capable to see †afterward thou shalt heare as much as the hearing of thyne eares is capable to heare †For thou art blessed aboue manie and art called with the Highest as few †And to morrow night thou shalt tarie here †and the Highest wil shew thee those visions of the thinges on high which the Highest wil doe to them that inhabite vpon the earth in the later dayes †And I slept that night and the other next as he had sayd to me CHAP. XI An eagle appeareth to Esdras coming forth of the sea with three heades and twelue winges sometimes one reigning in the world sometimes an other but euerie one vanisheth away 36. A lion also appeareth coming forth of the wo 〈…〉 suppresse the eagle AND I sawe a dreame behold an eagle came vp out of the sea which had twelue winges of fethers and three heades †And I saw and behold she spred her winges into al the earth and al the windes of heauen blew vpon her and were gathered together †And I saw and of her fethers sprang contrarie fethers and they became litle winges and smale †For her heades were at rest and the midle head was greater then the other heades but she rested with them †And I saw and behold the eagle flew with her winges and reigned ouer the earth and ouer them that dwel in it †And I saw that al thinges vnder heauen were subiect to her and no man gaynesayd her no not one of the creature that is vpon the earth †And I saw and behold the eagle rose vp vpon her talons and made a voice with her winges saying †Watch not al together sleepe euerie one in his place watch according to time †But let the heades be preserued to the last †And I saw and behold the voice came not out of her heades but from the middes of her bodie †And I numbered her contrarie winges and behold they were eight †And I saw and behold on the right side rose one wing and reigned
ouer al the earth †And it came to passe when it reigned an end came to it and the place therof appeared not and the next rose vp reigned that held much time †And it came to passe when it reigned the end of it also came that it appeared not as the former †And behold a voice was sent forth to it saying †Heare thou that hast held the earth of long time Thus I tel thee before thou beginne not to appeare †None after thee shal hold thy time no nor the halfe therof †And the third lifted vp it selfe and held the principalitie as also the former and that also appeared not †And so it chanced to al the other by one by one to haue the principalitie agayne to appeare nowhere †And I saw and behold in time the rest of the winges were sent vp on the right side that they also might hold the principalitie and of them there were that held it but yet forth with they appeared not †For some also of them stoode vp but they held not the principalitie †And I saw after these thinges and behold the twelue winges and two litle winges appeared not †and nothing remayned in the bodie of the eagle but two heades resting and six litle winges †And I saw and behold from the six litle winges two were diuided and they remayned vnder the head that is on the right side For foure taried in their place †And I sa 〈…〉 d behold the vnderwinges thought to set vp them selues and to hold the principalities †And I saw and behold one was set vp but forth with it appeared not †And they that were second did sooner vanish away then the former †And I saw and behold the two that remayned thought with them selues that they also would reigne †and when they were thincking thereon behold one of the resting heades which was the midde one awaked for this was greater then the other two heades †And I saw that the two heades were complete with themselues †And behold the head with them that were with him turned and did eate the two vnderwinges that thought to reigne †And this head terrified al the earth ruled in it ouer them that inhabite the earth with much labour and he that held the dominion of the whole world aboue al the winges that were †And I saw after these thinges and behold the midle head sodenly appeared not as did the winges †And there remained two heads which reigned also themselues ouer the earth and ouer them that dwelt therein †And I saw and behold the head on the right side deuoured that which was on the left †And I heard a voice saying to me Looke against thee and consider what thou seest †And I saw behold as a lion raysed out of the wood roaring and I saw that he sent out a mans voyce to the eagle And he spake saying †Heare thou and I wil speake to thee and the Highest wil say to thee †Is it not thou that hast ouercome of the foure beastes which I made to reigne in my world and that by them the end of their times might come †And the fourth coming ouercame al the beastes that were past and by might held the world with much feare and al the world with most wicked laboure and he inhabited the whole earth so long time with deceipte †And thou hast iudged the earth not with truth †For thou hast afflicted the meeke and hast trubled them that were quiet and hast loued lyers hast destroyed their habitations that did fructifie and hast ouerthrowen their walles that did not hurt thee †And thy contumelie is ascended euen to the Highest and thy pride to the Strong †And the Highest hath looked vpon the proud times and behold they are ended and the abominations therof are accomplished †Therfore thou eagle appeare no more and thy horrible winges thy litle winges most wicked and thy heades malignant and thy talons most wicked and al thy bodie vayne †that al the earth may be refreshed and may returne deliuered from thy violence and may hope for his iudgement and mercie that made it CHAP. XII The eagle vanisheth away 5. Esdras prayeth 10. and the former visions are declared to him AND it came to passe whiles the lyon spake these wordes to the eagle I saw †and behold the head that had ouercome and those foure winges appeared not which passed to him and were set vp to reigne and their reigne was smal and ful of tumult †And I saw and behold they appeared not and al the bodie of the eagle was burnt the earth was afrayd excedinly and I by the tumult and traunce of minde and for great feare awaked and sayd to my spirit †Behold thou hast geuen me this in that that thou searchest the wayes of the Highest †Behold yet I am wearie in minde and in my spirit I am very feeble and there is not so much as a litle strength in me for the great feare that I was afrayd of this night †Now therfore I wil pray the Highest that he strengthen me euen to the end †And I sayd Lord Dominatour if I haue found grace before thine eyes and if I am iustified before thee aboue manie and if in deede my prayer be ascended before thy face †strengthen me and shew vnto me thy seruant the interpretation and distinction of this horrible vision that thou mayst comfort my soule most fully †For thou hast counted me worthie to shew vnto me the later times And he sayd to me †This is the interpretation of this vision †The eagle which thou sawest coming vp from the sea this is the kingdom which was sene in a vision to Daniel thy brother †But it was not interpreted to him therfore I do now interprete it to thee †Behold the dayes come and there shal rise a kingdom vpon the earth and the feare shal be more terrible then of al the kingdomes that were before it †And there shal twelue kinges reigne it it one after an other †For the second shal beginne to reigne and he shal continew more time then the rest of the twelue †This is the interpretation of the twelue winges which thou sawest †And the voice that spake which thou heardst not coming forth of her heads but from the middes of her bodie †this is the interpretation that after the time of that kingdom shal rise no smal contentions and it shal be in danger to fal and it shal not fal then but shal be constituted againe according to the beginning therof †And wheras thou sawest eight vnderwings cleauing to the wings therof †this is the interpretation eight kinges shal arise in it whose times shal be light and yeares swift and two of them shal perish †But when the middest time approcheth foure shal be kept til a time
to fight for them See Iosue 23. Psal 135. :: He destroyed the places where sacrifice was offered to idoles ch 17. v. 6. but tolerated other places where the people offered to God our Lord without the temple not being able to reduce al to perfection 4. Reg. 8. :: Elias was assumpted from ordinarie conuersation with mortal men the eighttenth yeare of king Iosaphat 4. Reg. 2. 3. who reigned twentie fiue yeares 3. Reg. 22. v. 42. So he shewed this special care of Ioram and his kingdom after his assumption seuen yeares 4. Reg. 8. v. 25. ch 9. :: To wit when he beganne to reigne alone for he reigned together with his father at the age of 22. 4. Reg. 8. v. 26. And after his fathers death but one yeare :: See 4. Reg. 8. v. 18. :: Human hope failed but Gods prouidence vsed meanes to conserue some of Dauids issue to sitte in his throne yea to continue the succession 〈◊〉 Christ Mat. 1. 4. Reg. 11. :: Gods promise being absolute and certayne yet humane meanes were neuertheles required * the vveâ—eliâ— vvatch :: In case of right and necessitie we see here what the high Priest could do and did by his authoritie who otherwise intermedled not in the kings affayres ch 19 v 11. :: They are wilfully blind that wil not see difference betwen images of Baal of Christ or of Sainctes * simulâ—â—ra :: By the law euerie one payed yearly halfe a sicle towards the repayring of the tabernacle and so afterwardes of the temple Ex. 30. Ma◠〈◊〉 :: He that killed his spiritual father was slaine by his owne seruantes 4. Reg. 14. Dâ—â—t 24 4. Reg. 8. :: Obduration of hart for former sinne :: So long as this king obserued the ordinance of God to be directed by the high priest Nâ— 27. v 2â— he prospered in his affayres :: For vsurping spiritual authority which pertayned not to him the high priest with his assistantes opposed themselues against the king and God confirmed their sentence by striking the same king with leprosie And so he was not only cast out of the temple but also out of his kingdom and common conuersation with other men forced to dwel in a separet house without the citie according to the law Leuit. 13. v. 46. :: Neither could he be buried in the propet sepulchres of the kinges 4. Reg. 15. 4. Reg. 16. VVicked policie auaileth nothing but hurteth much 4. Reg. 18. :: Being peniteÌ„t in haâ—t for their sinnes Gods dispensation might be sappâ—sed foâ— legal purification iâ— case of â—â—ce â—ine which otherwise was stâ—â—â—ly commaâ—â—â—â— Lâ—â—â—t 5. 〈◊〉 〈◊〉 Deut. 27. c. :: Voluntarie workes of superetogation more then was commanded :: Besides consession of sinnes there is also coÌ„fession of Gods excellencie goodnes 4. Râ—g 18. Isaie 36. :: â—ore danger of pâ—â—â—e in prosperitie then in aduersitie 4. Reg. 21. :: A pregnant example of the effect of harty repentance :: This prayer is not extant in the Hebrew but in Greke Latin as yet neither receiued for canonical by the Church noâ— refused 4. Reg. 22. â— Reg. 12. :: Geuen by the hand of Moyses :: It is a benefite to be taken out of this world before generaâ— miseâ—â—e come vpon the people :: This Phase o 〈…〉 h made by Ioâ—â—as is fanious partly for that this feast had bene omitted some yeares but specially for the great and extraordinarie solemnitie made at this umâ— 4. Reg. 16. :: Iosias thought that the king of Aegypt intended to inuade his kingdome And it was Gods wil he should be slaine and not see the euiles that should happen to the people :: Solemne exequies with lamentations and musike :: Hitherto from K. Danids death the sonne had euer succeded to his father â—â—re 25. :: It is like that Esdras added this coÌ„clusion when he restored the holie Scriptures that were lost for he beginneth his owne booke with the same wordes The end of the fifth age The Church stil visible and the same faith as before One God Three Persons Christ Sacrifices Sacramentes to be changed by Christ Fruict of penance Abstinence Fastes Lent Feastes Place of the Temple designed long before Synagogues Sanctuarie Sette forme of prayers Ministerie of Angeles Honour and Intercession of Sainctes Reliques Images Good workes meâ—itorions Euangelical counselles pre figured Chastitie of clergie men religious orders Mat. 19 1 Cor. 7. Act. 5. 1. Tim. 5. Solemne Exequies for the dead Gen. 5. Resurrection Iudgement Eternal glorie or paine Church without interruption Ieraboams wicked policie Prophets inspired by God to resist Schisme and Heresie 4. Reg. 23. The often change of Kinges and euil successe in the kingdoÌ„ of Israel The first familie reigned but 24. yeares The second newe familie 26. The third but 7. daies The fourth 48. yeares The fifth 103. The sixth one moneth The seuenth 12. yeares The eight 20. yeares The ninthnine yeares Then ouerthrowen and the kingdom neuer restored The kingdom of Iuda for Dauids sake conserued in his sede Succession of Priestes continued Extraordinary mission of Prophetes Great effectes of their preaching and miracles Elias his miracles Eliseus his miracles Religion not wholly destroyed in the kingdom of Israel Heresies in the kingdom of Israel Ieroboamites Manie constant in true religion Iezabelites Samaritaniteâ— diuided into manie Sectes Tobias neues yelded to Schisme The Kingdom of Iuda more free from herefie King Achaz Vrias high priest King Ioram and others committing idolatrie in fact manie others stil professed true Religion Authoritie depending vpon diuine ordinance is not changed by factes or practise Good kinges defended and promoted religion not as chiefe in spiritual causes but by way of execution dispensation oâ— coÌ„mission Mat. 1â— Priestes by their negligeÌ„ce do sinne but lose not their authoritie Deut. 17. v. 〈◊〉 The Church of the old Testament conserued in truth Much more the Church of Christ â—â— Psal 30. conc â— li. 3. â— 32. de doctrin christ â— Tim. 3 4. Reg. 19. â— Esâ—r 7 The two bookes of Esdras and Nehemias are but one in the Hebrew The third and fourth are not canonical Epist ad Paulin. This historie hath also a spiritual sense First booke diuided into two partes The first part The returne of gods people from Babylon Isaiae 44. 45 Ierem. 25. 29. :: Liberally gaue such thinges into their handes :: This enumeration of the Israelites which aseended into Ierusalem signifieth the Elect which ascend from the militant Chuch to the triumphant :: Such as say they are priestes and can not shew their vocatioÌ„ must not exercise that functon ... Al aboue numbred of the tribes of Iuda Beniamin Leui do not amouÌ„t to 30. thousand three hundred So in this general number are contained aboue twelue thousand of other tribes not recited among the rest as Rabbi Salomoa explicateth the difficultie :: Notwithstanding the terrour of infideles Gods seruantes too 〈◊〉 corage to offer sacrifice :: By the ordinance of Dauid
Gods commandments â—os â— f To him that vseth Gods grace wel more grace is continually geuen â—â—â—e 17. g Through such grace he shal perseuer h al thinges worke to the good of them that loue God sincerely i The wicked are carried with euery light tentation k Al rysing at the last day the wicked shal not rise with hope nor comforth but in desolation l the happie congregation of the blessed m approueth rewardeth n in eternal damnation They are happie in hope that decline from euil Iustice consisteth in fleing euil and doing good Of Christ the 5. key Also of his Church the 6. key a Both geÌ„tiles b and Iewes striue invaine against Christ Act. 4. c Pilate and Herod d Annas and Caiphas e The voice of wicked men f especially libertines striuing to shake of al discipline g God for al this wil turne the haries of manie h seuerly reprehend i and iustly punish the obstinate k Christ shal reigne in his kingdome the Church l God the Father speaketh to m God the Sonne Act. 13. Heb. 1. 5. n Christ as man hath the Church for his inheritance o Spred through the whole world p Gods inâ—â—exwiâ— powre Apoc. 2. 19. q A prophecie that kinges shal be conuerted and submit themselues to Christs discipline r None is secure before death Å¿ Some fal from the way of saluation t God wil iudge iustly in the end of this short life both the euil and good So this Psalme concludeth with the ninth key Persecution cannot hinder the glorie of Christ The Church neuer faileth in hâ—ne Psal Custome in sinne more hardly cured Kinges conuerted to Christianitie Defend Catholiques and punish heretikes Apostataes fauoure heretikes and schismatikes because they hate al Christians Ad Petil li. 2. c. 92. Ad Gaud li. 2. c. 26. Ioy and feare Dauid persecuted by his sonne The 8. key a O God let me know how greuiously I haue sinned b that al Israel 1. Reg. 15. v. 13. with al their hart foloweth Absolom So against Christ the Priestes the People Gentiles al conspired Ioan â—â— c my life d he can not escape e But I auouch that God alwaies defendeth me f geuing me victorie g coÌ„firming my kingdom h heauen i I lay downe k and rested in expectation of thy helpe l And am deliuered Christ dyed was buried rose againe m I know thou wilt help me and so I besech thee to do n The streÌ„gth and furie o health and saftie coÌ„meth from God p Abundance of grace promised to Gods seruantes Titles of the Psalmes added by â—â—â—â—as and the Septuagint â—iue thinges to be noted â—â— the titles Psal 4. 6. 8. 15. 16. c. VVhy this is called the Psalme of Dauid The time and occasion of making this Psalme King Dauid prefigured Christ The same Scripture hath diuers literal senses Confidence in God necessary The 7. key a In an instrument apt for verses b This Psalme perteyneth to the beloued signified by the word Dauid S. Aug. li. 17. c. 14. ciuit S. Beda in Psal c VVhen Saul vniustly persecuted iust Dauid God heard his prayers d being straictly beseeged 1. Reg. 23. 26. e Likewise helpe me when soeuer I shal nede f Why do you stil harden your hartes g honour and transitorie glorie h false and deceiptful riches Ephos 4. i Euery godly soule k Rich with vertues l Euerie iust soule hath confidence in God that he wil heare his crie m Iust anger is good necessarie agaiÌ„st sinne n but then is most nede to beware not to excede in passion haue therfore a continual purpose neuer to sinne o Euil cogitations p bewaile repent before you sleepe q Not only external but most especially internal sacrifice of iustice and obseruation of Gods commandments is most necessarie r The solide rewardes promised by God Å¿ reason and grace are freely geuen to man wherby he may know that God wil reward the iust Heb. II. v. 6. t VVherin a iust man inwardly reioyceth v For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament w For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament x For example and in figure of heauenlie rewardes God gaue temporal wealth in the old testament y In this confideÌ„ce the iust may rest contented z God so promiseth euerie iust person in particular The signification of this phrase To the end in tâ— etitles of Psalmes 1. Par. 15. Rom. 10. Three spiritual sacrifices necessarie Of penance Iustice Praise VVhat is due to God To our selues To our neighbour To our enemies The world The flesh The diuel To sinne Light of reason sheweth there is a God that rewardeth The general iudgement The 9. key a The faithful iust soule that ouer coÌ„meth her enimies by vertue b eternal glorie c The praier of the whole Church or of anie faithful euer beloued soule d Gods helpe is presently granted of his part though it be sometimes differred for the more good of his seruantes e Before al other affayres we must pray to God S. Ciprian in fine orat Dominicae f The wicked and wickednes haue noe conuersation with God g in the day of iudgement h by final sentence of eternal daÌ„nation i Not in mans powre but in Gods mercie must the iust man trust k In the Church of God l with reuerential feare as in Gods presence m No true nor solide goodnes in the wicked n They thinke nothing but vanitie and mischiefe o yelding lothsome stinâ—h bitternes and rancor p yet they flatter with feaned good wordes Psal 13. Rom. 3. q Albeit the iust desire the conuersion of the wicked yet if they wil not repeÌ„t then the iust conforme their desires to Gods iust iudgement which shal be manifested in the end of the world r The iust shal receiue sentence of eternal glorie God is not author nor cause of sinne A pathetical praier of a sinner the first penitential Pâ—alme the 7. key a This Psalme perteyneth also to penitentes in the new testament b condemneme not eternally c Spare me also for part of the temporal paine which I deserue Psal 37. d Geue me the medicine of grace e My sorow hath inwardly pearced me euen to the bones f with feare of thyiust wrath g leauest thou me in this calamitie h Shew againe thy fauorable contenance i from this fearful affliction k Though my sinnes haue deserued the contrary yet shew thy mercy l This life is the time of repentance after death no cenuersion m In hel nothing but blasphemie n I haue in part lameÌ„ted o I wil adde more sorow penance p I wil persist in my penance til I be throughly watered with thy grace q myn eyes are dimme with weeping for feare of thy iust iudgement r my heares are gray with sorrow Å¿
reproches v God semed to be wel pleased with Christ as with his owne Sonne if it be so let him deliuer him from these afflictions say these blasphemers w diuine powre without man formed me in the wombe of my mother a virgin x As I haue no father but thee O God so without intermission from myn incarnation to this time I haue had thee my protector y leaue me not now without comforte seing I must dye as thou hast determined and I freely consented yet leaue me not in death but raise me againe to life Psal 15. v. 9. 10. z Almost al are become myn enemies and those few that would can not helpe me a Delicate lasciuious yougmen b and the scribes Pharises and elders of the people haue al conspired against me c condemning me and perswading the people to crie Crucifie crucifie him d So weakned with paines of torments as fluide water not able to consist e My bones and strongest partes of my bodie are weakned verified when our Sauiour fel downe vnder his crosse f the part that first and last liueth is weakened as soft waxe by heat of the fire and ready to faile g al my powres and radical humiditie is dried vp as a potters vessel is baked in the furnace h Through exceding great drught which our Sauiour professed on the crosse saying I thirst i thus thou O God hast suffered me to come to the last breath of life next to death Yet finally ouâ— Seuiour gaue vp his spirite before he should haue died v. 21. k Agane this royal Prophet recounteth by whom and how our B. Sauiour should suffer euen as clere as tho Euangelistes afterwards haue written the historie â—â—â— 19. l Our Sauiours body was so racked on the crosse that his bones might be seene and counted m The persecuters vvittingly determined al tiâ—â— crueltie beheld it vvith their eyes and vvithout al compassion persisted in malice reioyced and blasphemed n the souldiars that crucified our Sauiour taking his garments for their praye o yet in mysterie of his Church diuided not his coate p He prophecieth Christs speedy resurrection q Christs saul vvas not seperated from his bodie by force of the torments but he preuenting death freely yelded vp his spirite Ioan. 10. v. 9. 10. r the most pure and sanctified soule of vvhose fulnes al other iust soules are sanctified Å¿ that it stay not in hel vvhich deuoured al other soules in the old Testament t The propagation of the Church of Christ in al nations v not the carnal but spiritual children of Iacob Isaac and Abraham Rom. 9. v. 8. w the Church gethered both of Ievves and Gentiles is very great and vniuersal x Our Sauiour promised to geue his ovvne bodie the bread of life Ioan. 6 and performed the same at his last supper y those that be faithful humble and poore in spirit participat the sruict of this most excellent Sacrament z The effect of this B. Sacrament is the resurrection in glorie and life euerlasting a Gentiles which haue bene idolaters shal recollect themselues when they heare Christ preached and shal turne to true Religion b Although men can neither deserue to be conuerted nor to perseuere in iustice yet Christ meriteth to haue a continual kingdom which is the perpetual visible Catholique Church c Not only the poore sorte but also the mightie ones of the world shal be conuerted to Christ participate his B. Bodie in the Sacrament d and religiously adore the same e Al that adore God shad adore him in this Sacraments f Death being once ouercome it shal haue no more powre g Againe the prophet inculcateth the continuance of the Catholique Church h Apostles and other preachers of Christ Christs Resurrection The Passion of Christ according to Dauid Christs conditional prayer was not heard His absolute prayers were alwaies heard Christs suffered for our example â— Pet. 2. The Hebrew text corrupted by the Iewes This Psalme is of Christ Prophecie of the visible and vniuersal Church in huâ—â— Psal S. Agustin proueth the Church to be alwaies visible and great by this Psalme The Eucharist prophecied in this place Real presence of Christ in the Eucharist ThaÌ„ksgeuing for Gods protection The 7. key a Christ the good pastor gouerneth protecteth Isa 40. Iere. 23. Ezech. 34. Ioan. 10. 1. Pet. 2. 5. b and feedeth his faithful flocke c Baptisme of regeneration d which is the first iustification e Gods precepts which the baptised must obserue Mat. 28. v. 20. f Saluation is in the name and powre of Christ not in mans owne merites g in great dangers of tentations to mortal sinne h yet by Gods grace we may resist i Gods direction and law is streight k and strong l Christ hath prepared for our spiritual foode the B. Sacrament of the Eucharist S. Cyprian Epist 63. Eutim in hunc Psal m against al spiritual enemies the world the flesh and the diuel n Christian soules are also streingthned by the Sacraments of Confirmation Penance holie-Orders Matrimonie and Extreme Vnction o The B. Sacrament and Sacrifice of Christs bodie and bloud p continual and final peseuerance is by Gods special grace q in eternal life Christ Lord of al the world The 5. key a Christ rising from death the first day of the weeke had al powre geuen him in heauen and in earth Mat. 28. b Not only the soile it selfe but al the fruict and al that dwel therin are Gods c Though Christ created and redeemed al yet only the iust shal inherite heauen d not occupied himselfe in vaine and vnprofitable thinges but in commendable workes e Gods mercy goeth before iustifications iust workes folow and so glorie is the reward of al. f This sorte of people thus seruing God shal receiue euerlasting blisse g The prophet contemplating in spirite Christs Ascension inuiteth Angels to receiue him and by prosopopeia speaketh also to the gates of heauen by which he is to enter h Angels answer admiring demanding as in a dialogue how Christ is become so glorious i The Prophet answereth that Christ by his powre hath ouercome al enemies in battel k Againe he willeth Angels to open the gates and biddeth the gates to enlarge them selues l the Angels demand as before m the prophet answereth that Christ is Lord also of Angels and al heauenlie powres vnder God A prayer of the faithful The 7. key a This Psalme perteyneth more properly to the new testament And is artificially composed the verses beginniÌ„g with distinct letters in order of the Hebrew Alphabet to the last verse b my minâ— to be atteÌ„tiue c not be frustrate of my petition d that patiently expect the time when God wil assist e This maner of praying is frequent in the Psalmes signifying as a prophecie that so it wil come to passe and the conformitie of the iust to Gods iustice f in true faith and religion g al our
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
habites and inclinations to sinne So our Sauiour afterwards taught Ioan. 13. v. 10. He that is washed nedeth not sauing to wash his feere il affections and reliques of former sinnes but is cleane wholy f VVhiles I did not know not consider nor acknowledge my sinnes I could not be forgeuen but now I know and acknowledge them g and I cease not to consider of them with sorow h Principally for so this particle only here signifieth the enormities of my sinnes consist in that I haue offended thy Diuine Goodnes and Maiestie the King of the worldes immortal inuisible onlie God to whom is due al honour and glorie for euer and euer 1. Tim. 1. v. 17. i Thou which hast promised forgeuenes to al sinners that truly conuert shal herein be iustified by receiuing me againe to grace k and ouerthrow thy calumniators that iudge wickedly of thy proceedings as if either thy iustice or mercie were peruerted l I and al are burne in original sinne the reliques wherof concupiscence and weakenes incline vs to other sinneâ— which we haue added In regard of which our infirmitie thy mercie is readie to recal vs and help vs. m Besides thou hast also geuen me knowledge of true faith and right doctrine which thou euer louest and art accustomed to reduce and direct such into the true way of penance n yea thou hast moreouer shewed to me thinges vncertaine or vnknowen to manie others geuen me the gift and spirit of prophecie to know hidde mysteries and to euerie one God geueth some particular benefites which he loueth in him and is ready of his part to confirme and maintaine the same that they be not lost o Most merciful Lord thou wilt as I see in the spirit of prophecie sprinkle me and al men with thy bloud from the Crosse where they shal geue thee vinegre about hyssoppe to drinke Ioan. 19. p by which washing I shal be cleane from sinne and become in time pure yea whiter then snow A figure of this hyssope was obserued in Moyses Law Num. 19. signifying the liuelie heat of Christs infinite charitie q When myn affections shal be cleane purged I shal take singular great delight to heare of thee r and al my powres of mind and bodie which are now afflicted shal reioyce Å¿ Leaue of thy cogitation of punishing to which purpose first take away myn iniquities â—oâ— otherwise if they remaine Gods iustice can not but punish them t Create in me new grace wherby my hart shal be pure So S. Paul calleth a iust soul a new creature Galat. 6. v. 15. v v In my invvard thoughtes w suffer me not so to fal againe that thy grace depart from me x which I had before my fal of Christ promised of my seede and alter not the same for my â—â—nâ—es Dauid also and other penitents pray here that God wil restore vnto them the ioy which they had in the state of grace of eternal saluation promised y confirme conserue in â—e hereafter a strong constant and willing spirite to perseuere z No way can a penitent better shew him self gratful to God for remission of his sinnes theâ— by instructing exhorting and perswading other sinners to repentance to leaue their former il wayes and turne to God a From the guilt and punishment of murder causing Vrias and others with him to be slaine Other penitents pray to be deliuered from what sinnes soeuer they haue committed by sheding bloud or other â—â—â—â—gs and iniuries promising to praise Gods iustice in offering and geuing grace accordâ—â—◠〈…〉 promise to sinners that they may repent b Thou â— God first sâ—â—rring me vp opening my lippes which of my selfe I can not do then my tongue and 〈…〉 wil praise thee c If thou wouldest especially legal sacrifice I would easily haue offered great store d but the best of that kind is not sufficient e true contrition of hart pleaseth thee farre better f After a penitent hath remission of his owne sinnes he must pray for the whole Church g The Church prospering her faithful children shal offer h the sacrifice of iustice rendering to euerie one that is due i also free offeringes without obligation k yea holocaustes which is the chiefest â—caâ—â—es and like hostes vpon the altar according to the state of the old law but in the law of Christ the most B. Sacrifice by him instituted Temporal punishment is due after remission of sinnes Custome of sinne maketh more pronnes to fal againe CoÌ„cupiscence remaineth after original sinne Spiritual sacrifice prefeâ—red before external Dauids inuectiue against Doeg the 8. key a Of the race of Esau half a Ievv but either an Infidel or fautor of Infidels a spie for Saul a persecutor of Dauid a murderer of Innocents 2. Reg. 22. v. 9. 18. b High priest slaine with 84. more Priestes and others because they were supposed to fauour Dauid ibidem c Thou persecutor Doeg why art thou so malicious to abuse thy credite with king Saul to the murdering of innocents d playing the part of a spie in betraying to Saul that I was with Achimelech e Though he told a truth yet it was iniquitie to betray innocents f Thou shalt vtterly be destroyed g al thy race h for a short time in this world i Dauid prophecieth his owne exaltation and conseruation of his seede in the kingdom of Israel k Sing praise and â—aâ—kes to thee l thy Goodnes which agreeth to thy name The general Iudgement the 9. key a Weakenes or mourning b S. Augustin expoundeth this Psalme as an instruction to those that suffer persecution and iniuries especially nere the end of the world c God wil ouerthrow al the counsels and forces d of worldlie politiques e The true Church afflicted desireth Christs coming to deliuer the oppressed A praier in distresse the 7. key a Though historically this Psalme b was song by Dauid the author therof shewing how he prayd in dauger and rendered thankes for his deliuerie c when vpon notice geuen that he abode in the mountaines Saul straictly beseged him with a great armie but the Philistims inuading the countrie Saul was forced to leaue Dauid and to turne his forces against them 1. Reg. 23 yet iâ— perceyneth also literally to al iust men in distresse especially to the Church of Christ praying in like dangers and God by his like prouidence deliuering his seruantes in extremities d For the glorie of thy name e for the iustnes of my cause defend me f Barbarous highland men haue betraide the place of myne abode to the persecuters g But I feare them not because I am in Gods protection h A iust prayer that God wil turne intended mischief vpon the deuisers heades i according to his promise that he wil defend the innocent k Offering voluntarie sacrifice more then is commanded l and praise thee ô God m as I am bond n I reioyce in thy iust iudgements against the wicked Gods
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
are immaculate that walke in the law of God VVhere the holie Psalmist presupposeth that some can and do kepe the law of God and so are immaculate and blessed in the vvay of this life d Those that are immaculate are againe blessed by searching Gods testimonies that is his lavv testifying that the good shal be revvarded and the vvicked punished but searching these testimonies vvhiles one is contaminate vvith sinnes against Gods lavv maketh not blessed e neither doth euerie superficial careles search bring this blessing but searching vvith true affection of the hart f Contrarivvise they that vvorke iniquitie are not blessed g because they haue not vvalked in the vvayes of God to witte not kept his conmamdments and lavv vvhich are the vvay to happines h For mans ovvne good that he may come to true happines God hath most seriously commanded vs to kepe his commandments that is to obserue his Lavv commanded by most sufferaine diuine authoritie i Therfore the faithful seruant of God knovving his ovvne insufficiencie desireth that God by his grace vvil direct and streing then him k to kepe his lavv called Iustifications because therby man is made iust l They shal be safe from eternal confusion when they shal kepe not only part but al thy commandments because breach of â—nâ—e bringeth confusion m So shal I praise thee and render thankes n with sincere not fayned affection o for this great benefite that I haue lerned that thy law is according to most iust iudgement p I haue therfore a firme purpose do faithfully promise to kepe thy law which maketh the keper therof iust q Albeit thou suffer me sometimes to be in tribulation or in tentation yet forsake me not wholy The Psalmist knew wel saith S. Gregorie that he might be profitably leift a while who prayed that he should not be wholy forsaken li. 20. c. 21. Mer. a In this second Octonarie as also in al the rest the Holie Ghost by the prophets penne teacheth the meanes how to come to perfection happines Here by way of interrogation as it were demanding how a youngman that is euerie man prone to worldlie pleasure slow in Gods seruice shal beginne to correct his course b VVherto the same Holie Ghost answereth that he must kepe Gods law called here his wordes For al the wordes which God vttereth are lawes to his seruants * sermones c The Psalmist now speaketh in the person of perfect iust men or of the whole Church in general VVhose common spirite seeketh God intyrely d And considering that this perfect good wil is the gift of God prayeth that he wil conserue the same and not suffer it to be altered or to erre from his commandments e An other sincere profession of a resolute good purpose not to sinne * eloquia f A gratful aspiration praising God g Againe the iust prayeth to be more and more instructed in iustifications that which S. Iohn exhorteth vnto He that is iust let him yet be iustified Apoc. 22. h Gods law is also called his Iudgements because sitting in iudgement he geueth sentence according to his Law i As the iust professeth by mouth so he delighteth in hart k practiseth in worke l and diligently meditateth Gods law * sermones a O Lord liberally geue me that which I here craue b quicken me with spiritual life thy grace c so I shal kepe thy law which otherwise I can not * sermones d Illuminate myn vnderstanding by thy grace e that I may be able to see the meruelous great and iust reasons of thy law instructing al threatning the peruerse encoreging the wel disposed punishing the wicked rewarding the good doing right to al. f I that haue but a smal time in this world g desire to be instructed in thy law what is therein commanded h I consider that thou ô God dost sharply reproue the prowd contemners of thy commandments i laying curses vpon them for declining from thyn obedience k Though persecutors were very potent l yet the faithful seruant of God perseuered in his seruice m In time of persecution and tentation we must thincke and meditate that Gods law testifieth eternal revvard or punishment n and in our deliberation or consultation we must consider that keping Gods law maketh iust and consequently meriteth reward a This also is vttered in the person of the just who is often brought to great distresse as it were euen nere to death b in which case he confidently prayeth to be reliued according to Gods word law and promise c Being in so great anxietie that my minde is almost distracted or ouercome d I cal to thee ô God that thou wilt conserue me that I stil kepe thy law vttered by thy vvordes e Protect me that I fal not to iniquitie f And of thy'mercie conserue me in state of grace g Suffer me not to be confounded h Man is able and doth runne in the right vvay of Gods commandments i yet not of himselfe but vvhen God replenisheth his hart vvith grace a Impresse ô God thy lavv in myn affection make me to loue it and to desire to be iustified b so shal I hartely and alvvayes seeke it c After thou hast geuen me a desire to kepe thy lavv geue me also vnderstanding d then shal I fruictfully search it For this is the right order as before in the first and second verses first to loue Gods lavve to be iustified and to become immaculate and then to search to knovv the lavve and so it is more eâ—sily lerned e Gods grace first dravveth and leadeth f then freevvil inflamed vvith desire effectually concurreth g Stil the Prophet inculcateth the necessitie of Gods grace as vvel to make vs desire that is good h as to flee from euil i It is necessarie also to pray that God vvil take avvay occasions vvhich might moue to sinne k and stil to grant his helping grace in progresse of vertue l Againe the iust prayeth for confirmation in grace to be established in the feare of God * eloquiuÌ„ m To be deliuered also from al the effectes of former sinnes n for sinne is therfore reprochful and odious because it is contrarie to Gods lavv and true iudgements vvhich are most pleasant o Being thus affected vvith desire to kepe the commandments the soule prayeth to be stil quickned more and more vvith good spirite and so to perseuere to the end a Againe considering that vvithout Gods grace preuenting man can not do anie good thing the prophet renevveth his prayer requesting Gods mercie b and his helpe freely promised to al that aske it * eloquiuÌ„ c VVhervvith being assisted and streingthned he that before vvas vveake vvil boldly ansvver al calumniators that reprochfully say God wil not helpe him d that in dede he hath not in vaine trusted in Gods promised helpe * sermoâ—ibus e He also prayeth though he be sometimes fearful that God vvil not
promised vvith an oath p and vvil performe q to sette one of Dauids sonnes vpon his Throne vvhich vvas not only fulfilled in Salomon vvho reigned in great peace and builded the Temple but especially in Christ the Sonne of Dauid to vvhom our Lord God gaue the seate of Dauid his father he shal reigne in the house of Iacob for euer and of his kingdom there shal be no end Luc. 1. v. 32. 33. By this promise S. Peter also proueth Christs Resurrection Act. 2 v. 30. r Concerning the children of Christ members of his kingdom the Church the promise is conditional if they obserue Gods commandments they shal sit vpon his seate be coheyres of his kingdom Rom. 8 v. 17. Å¿ Sion the Catholique Church is a perpetual place where God dwelleth t The Church vvanting Christs visible presence is replenished vvith manie blessinges v and al her humble children are releeued vvith holie Sacraments w The Church hath alwayes some holie Priestes x and some holie people y Of this Church elected by God Christ is the Protector and strong defence z and the same Church shal be a perpetual lampe vvherby others may come to him Fraternal concord the 7. key a Dauid being a most peaceable man euen tovvard his enimies is added by Esdras in this title as an example for others to imitate b That concord is both good and pleasant nedeth no other proofe but only to conâ—ider to behold the fruict therof in euerie communitie and especially in the Church of God c The ointment vvhervvith Aaron and other High Priestes vvere consecrated vvas precious and most odoriâ—erous signifying grace bought by Christs blood and producing vertues vvhich make svvete sauoure d vvas povvred vpon the High Priests head vvho being head of the Church e vnitie and concord descended from him to other Priestes f and so to the people euen to the lovvest and meanest in Gods Church g An other similitude to declare the excellencie of concord As the devv of mount Hermon vvhich is perpetually couered vvith snovv that falleth from the heauen thence descending refresheth fructifieth the hil of Sion so mutual concord and fraternal charitie amongst the faithful nourisheth each other making them fructful in al good vvorkes h VVhere there is vnitie God geueth abundance of grace as vvhere the Apostles vvith other faithful vvere geathered and continued in prayer the Holie Ghost came vpon them al. And the multitude of beleuers then increasing had one hart and one soule Act 2. 4. v. 32. God continually to be praised the 1. key a This last Gradual Psalme as a conclusion exhorteth al to praise God b for to this end he made al creatures in heauen in earth Gods perfection and goodnes the 1. key a Gods seruantes b Clergie that serue in the Temple c and ye Laitie that attend to his seruice must praise him for these causes d â—â—â— goodnes e his benignitie f he hath adopted vs his children g he is omni potent as appeareth by his vvorkes here and elsvvhere recited and manie wayes knovvne to the vvorld Exo. 1â— Ios 12. Num. 21. Ios 13. Psal 113. Gods meruelous workes the 2. key a VVhose goodnes is incomparable b This second part of euerie verse first pronounced by the Priestes confessing praising Gods mercie aboue al his workes was stil repeted by musicians or other assistants in maner as now in Lâ—tanies ô Lord deliuer vs and VVe besech theeto heare vs And as Gloria Patri c. is added in the end of Psalmes and our Lords prayer and the Angelical salutation are often repeted in diuers Offices and in the Rosarie c VVhose diuine powre created al other thinges d By this inuitation to praise our Lord God thrise repeted we professe the blessed Trinitie who is one God in substance and three Diuine Persons e VVhose dominion is ouer al the world f Only God can do true miracles towit workes aboue the course of al nature g In admirable wisdom Gen. 1. h Made the waters aboue nature to remaine vvithin their bondes not to couer the earth Exo. 11. Exo. â—â— Exo. â—â— Num. â—â— i Al Gods benignitie as wel of particular benefites towards his people as general to them and al others procedeth from his mercie The Iewes lamentation in captiuitie the 4. key a By adding to this title for Ieremie the Septuagint Interpreters signifie that this Psalme treateth of the same captiuitie in which Ieremias writte his Lamentations b Nere the riuers in Chaldea wherof Babylon was the head citie c the Iewes remained mourning d remembring the holie rites and seruice of God which had bene in Sion wherof they were depriued in the captiuitie e Al their musical instruments as hauing no vse of them f Either in earnest or in scorne the Chaldees willed them to sing as they were accustomed in their countrie g They excused themselues and refused to sing sacred Psalmes before prophane people neither had they mind to sing in that mourning state of captiuitie h The people shew not only their feruent present desire to serue God in Ierusalem but also their firme purpose stil to desire the same wishing that if they forget it or lose this affection their right handes or what soeuer is most deare or necessarie for them may be forgotten not conserued but suffered to perish i If I lose this affection let me also lose the vse of my tongue k The Idomeans incensed the Chaldees to be cruel against the Iewes wherof they pray for iust reuenge and withal the Psalmist prophecieth that it wil be reuenged which Isaias also prophecieth c. 21. v. 11. l. for their reioycing in Ierusalems miserie m The voice of the Idumeans inciting the Babylonians vtterly to destroy Ierusalem n A prophecie that the people of Babylon should also be punished for their crueltie against the Iewes wherof Isaias likewise prophecieth c. 13. o God wil blesse or reward them that shal seuerly afflict the Babylonians p not sparing their children Morally he is blessed that mortifieth his owne passions cutteth of first il motions or punisheth venial sinnes that they grow not strong vvithin his soule and so draw it to committe mortal sinne S. Aug. hic S. Greg. in fine expos Psal 4. paeuit Thankes to God for benefites the 7. key a This Psalme is a fitte forme of thankes for Dauid or anie other seruant of God b I vvil render thankes and praise c God euer heareth the prayer that is rightly made for vvhich the supplicant is therfore to geue thankes d Angels are present vvhere the faithful pray obserue our prayers and offer them to God if they be sincere as the prayers of Tobias and Cornelius 1. Cor. 11. v. 10. Iob. 12. Act 10. Psal 24. v. 10. e VVhen there vvas not accesse to the Temple yet the Ievves praying in captiuitie turned themselues tovvards the Temple f The Name and Maiestie of GOD The VVORD which
other reliques of Martyrs p casting them into the vilest planes they can willing if they could to throw them into hel q but the Church and al her members repose confidence in God * life r Therfore she prayeth that her children be not entrapped by guilful deceiptes Å¿ nor ouerthrowne by anie stumbling blocke cast in their way t In the end al persecuters and other wicked shal be caught in their ovvne nette of perdition v the Church is singularly protected euen to the end Dauids prayer in extreme distresse the 8. key a This Psalme in fotme of a prayer shevveth vvhat cogitations Dauid had in extreme danger b Not with exterior voice for so he should haue detected himselfe but with feruoure of spirite c VVhen by reason of extremitie I vvas not able to thinke hovv to helpe my selfe d thou ô God knovving my actions and demaneur didst deliuer me e I looked for helpe f and diligently looked about me g but none vvould seme to knovv me vvhen I required their helpe h Endeuoring to saue my self by flight I found no secure place for being in a caue or hole of a montaine the vvhole armie beseeged me al seeke to take avvay my life none to saue it i Thus leift desolate of al mans helpe and destitute of al vvorldlie shift I cried to thee ô Lord k my only hopeful refuge l neither do I desire to liue for anie vvorldlie respect but hauing chosen thee ô God for my portion and inheritance m I desire to be out of this desert place and to be in the land vvhere is right vse of religious diuine seruice n afflicted o Dauids desire of libertie was especially to this end that he might haue conuenient place and other meanes to serue and praise God p the good and vvel disposed people of Israel can not now serue thee as they desire but expect me q whom thou ô Lord vvilt aduance to the kingdom that then vve may serue thee more freely and more commodiously The prophetical sense of this Psalme The seuenth penitential Psalme the 7. key 2. Reg â—7 a God hauing so promised is bond by his truth b and his iustice to heare penitents praying for remission of sinnes c Deale not vvith me in rigour of iustice d for no mortal man is able of himselfe to be iustified abstracting from Gods mercie e sought my life f and brought it into great danger Spiritually the diuel as a roâ—ing lion stil seeking vvhom he may deuour hath tempted me vehemently g I am pressed with great calamities temporal or spiritual h In this case I consider how God hath hertofore shewed his goodnes towards me and others i Stretching forth handes a ceremonie in prayer wherby the supplicant is made more attentiue and also indureth some paine for part of satisfaction k mans mind vvithout Gods illumination is drie and barren l In great tentations Gods grace and helpe is more presently nedeful to preuent our weaknes lest vve yeld consent m If God leaue man vvithout special and continual grace he vvil fal n into sunne as into a deepe lake from vvhence vvithout helpe he can not rise vp againe o In the first assault of tentation p Seing by thy grace I haue begunne to pray vnto thee q The penitent thus humbling himselfe and praying may assuredly trust that God doth remitte his sinnes by the holie Sacraments and iustifieth him protecteth him and wil bring him out of al dangers of spiritual or temporal enemies King Dauid praiseth God for his victories the 8 key a Because this vvas Dauids first and a very notable victorie the Septuagint Interpreters make mention of Goliath in this title b God made Dauid a warier and victorer against Goliath without anie former training in armes c Made him afterwards king of a great people d Al mankind was vnvvorthie before Christ e that God should be reueled vnto them f especially that he should haue care of the progenie of men after their sinne g In dede man in himself in his ovvne nature and frailtie is but a vaine and transitorie creature passing from life to death as a shadovv that can not consist of it selfe neither can man vvithout God h By a poetical description he prayeth for Gods helpe as if God should make the heauens to bovv and so descend or make the montaines smoke as vvhen Moyses receiued the lavv or declare himself by Meteors as folovveth i Tribulations or tentations k Children of the Church l but of euil life m They speake in vanitie that promise to kepe Gods law and performe it not n In that principal instrument apt for a new songue and for extra ordinarie benefites o Both Ievves Christians that liue not vvel are as strangers that frame to themselues such a false felicite as is here described making riches or vvorldlie pleasures their God * transmigration p True happines consisteth not in vvorldlie thinges q But in preferring God before al. Gods Maiestie excelleth al thinges the 1. key a By this title Esdras signifieth that the Holie Ghost vvho indited al the Psalmes to Gods praise more specially in these seuen last suggested to Dauid and by him to al Gods seruants that al their other seruice must tend and be directed to the praise of God and that therin vve must continevv and finally rest as in the sabbath of the seuenth day signified as S. Beda supposeth by these seuen last Psalmes of praise eternally praising our Lord God For vvhich principal end both Angels and Men yea and al other creatures vvere made b King is the proper epitheton of Christ the Sonne of God to whom in his humanitie God the Father promised the Church of al nations for his kingdom Psal 2. in vvhom also the vvhole Blessed Trinitie is praised c Al the time of this vvorld they praise God d after in eternitie e Of vvonderful and miraculous thinges vvhich strike terrour into mens mindes f The effectes of Gods mercie in redeming and recallidg sinners are eminent aboue al other workes g Therfore the sanctified haue special cause to praise God h Christs kingdom the militant Church is magnifical but much more the triumphant vvhich is eternal i God is readie of his part to lift vp al. k He geueth necessarie thinges to al liuing creatures euen to brute beastes The seuen last Psalmes perteyne more specially to prayses This Psalme and other six are composed in order of the Alphabet It is probable that the Hebrevv text novv vvanteth a verse in this Psalme And therfore is not more certaâ—ne then the Greke or Latin Al are exhorred to praise God and trust in his assured prouidence they key a The Septuagint added â—he names of these tuo Prophetes for the like reason as they added Ieromie Psal 136. because Aggaeus and Zacharias prophecying in the reduction of the people from captiuitie exhorted them as here the Psalmist doth to trust in Gods prouidence and preferre
eyes the same is the first king †But wheras that being broken there rose vp foure for it foure kinges shal rise vp of his nation but not in his strength †And after their reigne when iniquities shal be increased there shal arise a king impudent of face and vnderstanding propositions †And his strength shal be made strong but not in his owne strength and more then can be beleued shal he waste al thinges and shal prosper and doe And he shal kil the strong and the people of the saints †according to his wil and craft shal be directed in his hand and he shal magnifie his hart and in the abundance of al thinges he shal murder very manie agaynst the prince of princes shal he arise without hand he shal be destroyed †the vision of the euening and the morning which hath bene sayd is true thou therfore seale the vision because it shal be after manie dayes †And I Daniel languished and was sicke for certaine dayes and when I was risen vp I did the kings workes and was astonied at the vision and there was none that could interprete it CHAP. IX Daniel confessing that they are iustly afflicted for their sinnes 15. prayeth for speedie mercie 20. An Angel signifieth to him that within seuentie wekes of yeares Christ wil come 26. and be slayne his people the Iewes denying him whom he wil therfore reiect IN the first yeare of Darius the sonne of Assuerus of the seede of the Medes who reigned ouer the kingdom of the Chaldees †the first yeare of his kingdom I Daniel vnderstood in bookes the number of the yeares wherof the word of our Lord was made to Ieremie the prophete that seuentie yeares should be accomplished of the desolation of Ierusalem †And I sette my face to our Lord my God to pray and besech in fastinges sackcloth and ashes †And I prayed our Lord my God and I confessed and said I besech thee ô Lord God great and terrible which keepest couenant mercie to them that loue thee and keepe thy commandements †We haue sinned we haue done iniquitie we haue dealt impiously and haue reuolted we haue declined from thy commandments and iudgements †We haue not obeyed thy seruants the prophets that haue spoken in thy name to our kinges to our princes to our fathers and to al the people of the land †To thee ô Lord iustice but to vs confusion of face as is to day to the man of Iuda and to the inhabiters of Ierusalem and to al Israel to them that are nere and to them that are farre of in al the landes to which thou hast cast them out for their iniquities in which they haue sinned against thee †O Lord to vs confusion of face to our princes to our fathers that haue sinned †But to thee Lord our God mercie and propiciation because we haue reuolted from the †and haue not heard the voice of the Lord our God to walke in his law which he gaue vs by his seruants the prophetes †And al Israel haue transgressed thy law and haue declined from hearing thy voice and the malediction hath distilled vpon vs the detestation which is written in the booke of Moyses the seruant of God because we haue sinned to him †And he hath established his wordes which he spake vpon vs and vpon our princes that iudged vs that he would bring in vpon vs a great euil such as neuer was vnder al the heauen according to that which hath bene done in Iersalem †As it is written in the law of Moyses al this euil is come vpon vs and we besought not thy face ô Lord our God that we might returne from our iniquities might thinke on thy truth †And our Lord hath watched vpon the malice and hath brought it vpon vs iust is the Lord our God in al his workes which he hath done for we haue not heard his voice †And now ô Lord our God which broughtest forth thy people out of the Land of Aegypt in a strong hand madst thee a name according to this day we haue sinned we haue done iniquitie †O Lord according to al thy iustice but let thy wrath be turned away I besech thee and thy furie from thy citie Ierusalem from thy holie mount For by reason of our sinnes and the iniquities of our fathers Ierusalem and thy people are a reproch to al round about vs. †Now therfore heare ô our God the petition of thy seruant his prayers and shew thy face vpon thy sanctuarie which is desert for thyne owne sake †Incline my God thine eare heare open thine eyes and see our desolation the citie vpon which thy name is inuocated for neither in our iustifications doe we prostrate prayers before thy face but in thy manie commiserations †Heare ô Lord be pacified ô Lord attend doe delay not for thine owne sake my God because thy name is inuocated vpon thy citie vpon thy people †And when I yet spake prayed and confessed my sinnes and the sinnes of my people of Israel and did prostrate my prayers in the sight of my God for the holie mount of my God †as I was yet speaking in prayer loe the man Gabriel whom I had sene in the vision from the beginning quickly flying touched me in the time of the euening sacrifice †And he taught me and spake to me sayd Daniel now am I come forth to teach thee and that thou mighst vnderstand †From the beginning of thy prayers the word came forth and I am come to shew it to thee because thou art a man of desires and doe thou marke the word and vnderstand the vision †Seuentie weekes are abbridged vpon thy people vpon thy holie citie that preuarication may be consummate and sinne take an end iniquitie be abolished and euerlasting iustice be brought vision be accomplished and prophecie the Holie one of holies be anointed †Know therfore marke From the going forth of the word that Ierusalem be built againe vnto Christ the prince there shal be seuen weekes sixtie two weekes the streete shal be built againe the walles in * straitnes of the times †And after sixty two weekes Christ shal be slaine and it shal not be his people that shal denie him And the city the sanctuary shal the people dissipate with the prince to come the end therof waste after the end of the battel the appoynted desolation †And he wil confirme the couenant to manie one weeke and in the halfe of the weeke shal the hoste the sacrifice fayle and there shal be in the temple the abomination of desolation euen to the consummation and to the end shal the desolation endure CHAP. X. After fasting other voluntarie afflictions 4. Daniel seing a
man in a strange forme and much terrified therwith 8. is comforted 13. The Angels of Persians and Grecians resist his prayer 20. S. Michael assisting the Iewes IN the third yeare of Cyrus king of the Persians a word was reueled to Daniel surnamed Baltassar and a true word and great strength he vnderstood the word for there is neede of vnderstanding in vision †In those dayes I Daniel mourned the dayes of three weekes †desiderable bread I did not eate and flesh and wine entered not into my mouth yea neither with ointment was I annoynted til the dayes of three weeks were accomplished †And in the foure twentith day of the first moneth I was by the great riuer which is Tigris †And I lifted vp mine eyes I saw and beholde a man clothed with linnen clothes his reynes girded with the finest gold †and his bodie as it were the chrysolithus and his face as the forme of lightning and his eyes as a burning lampe and his armes the partes that are downward euen to the feete as it were the forme of glistering brasse and the voice of his word as the voice of a multitude †And I Daniel alone saw the vision moreouer the men that were with me saw it not but exceding terrour fel vpon them and they fled away and hidde themselues †And I being left alone saw this great vision and there remayned no strength in me yea and my shape of contenance was changed in me and I withered neither had any strength †And I heard the voice of his wordes and hearing I lay astonished vpon my face and my visage cleaued to the ground †And behold a hand touched me and lifted me vp vpon my knees and vpon the ioynts of my handes †And he said to me Daniel thou man of desires vnderstand the wordes that I speake to thee and stand in thy place for now am I sent to thee And when he had said this word to me I stood trembling †And he said to me Feare not Daniel because since the first day that thou didst set thy hart to vnderstand to afflict thy self in the sight of thy God thy * wordes haue bene heard and I am come for thy wordes †But the prince of the kingdom of the Persians resisted me one and twentie dayes and behold Michael one of the chiefe princes came to ayde me and I taried there by the king of the Persians †But I am come to teach thee what thinges shal come to thy people in the later dayes because as yet the vision vnto dayes †And when he spake to me in these maner of wordes I cast downe my countenance to the ground and held my peace †And behold as it were the similitude of the sonne of man touched my lippes and opening my mouth I spake and sayd to him that stood before me My Lord in thy vision my ioynts are dissolued and no strength hath remayned in me †And how can the seruant of my Lord speake with my Lord for no strength is remayning in me yea my breath is stopped †Agayne therfore there touched me as it were the vision of a man and strengthened me †and he sayd Feare not ô man of desires Peace be to thee take courege be strong And when he spake with me I receiued strength and sayd Speake my Lord because thou hast strengthened me †And he sayd Doest thou know wherfore I am come to thee and now I wil returne that I may fight agaynst the prince of the Persians when I therfore went sorth there appeared the prince of the Greekes coming †But yet I wil tel thee that which is expressed in the scripture of truth and none is my helper in al these but Michael f your prince CHAP. XI The Angel declareth what shal happen to the Iewes vnder the kinges of Persia and by occasion of warres betwen Aegypt and Syria AND I from the first yeare of Darius the Mede stood that he might be strengthened and made strong †And now I wil declare the truth vnto thee Behold three kinges as yet shal stand in Persia and the fourth shal be inriched with exceding riches aboue al when he is growne mightie in his riches he shal rayse vp al against the kingdom of Greece †But there shal rise * a strong king and shal rule with much power and he shal doe what shal please him †And when he * shal stand his kingdom shal be broken and it shal be diuided into the foure windes of heauen but not vnto his posteritie nor according to his mightines wherwith he ruled For his kingdom shal be rent euen vnto foreners besyde these †And the king * of the South shal be made strong there shal d of his princes preuaile aboue him and he shal rule in dominion for his dominion shal be much †And after the end of yeares they shal be confederated and the daughter of the king of the South shal come to e the king * of the North to make amitie and shal not obtayne the strength of the arme neither shal his sede stand and she shal be deliuered and they that brought her her yongmen and they that strengthened her in the times †And there shal stand of the bud of her rootes a plant and he shal come with an armie and shal enter the prouince of the king of the North and he shal abuse them and shal obtayne †Moreouer also their goddes and sculptils the precious vessels also of gold and siluer he shal carie away captiue into Aegypt he shal preuaile against the king of the North. †And the king of the South shal enter into the kingdom and shal returne to his owne land †And g his sonnes shal be prouoked and they shal gather a multitude of very manie hostes and he shal come hastning and ouerflowing and he shal returne and be stirred vp and he shal ioyne battel with his force †And the king of the South being prouoked shal goe forth and shal fight against the king of the North shal prepare an exceding great multitude and a multitude shal be geuen into his handes †And he shal take a multitude and his hart shal be exalted and he shal ouerthrow manie thousands h but he shal not preuaile †For the king of the North shal returne and shal prepare a multitude much greater then before in the end of times yeares he shal come hastining with a great host and riches exceding much †And in those times manie shal rise vp against the king of the South i the children also of the preuaricatours of thy people shal be extolled to fulfil the vision and they shal fal †And the king of the North shal come and shal cast vp a mount and shal take the best fensed cities the armes of the South shal