temple and granteth meanes to build the citie of Ierusalem and the temple AND the next began to speake he that spake of the strength of a king †O ye men doe not the men excel which obteyne land and sea and al thinges that are in them †But a king excelleth aboue al thinges and hath dominion ouer them and euerie thing whatsoeuer he shal say to them they doe †And if he send them to warryers they goe and throw downe mountaines and the walles and towers †They kil and are killed and the kinges word they transgresse not For if they shal ouercome they bring to the king al thinges whatsoeuer they haue taken for a praye †In like maner also al others for so many as are not souldiars nor fight but til the ground when they shal reape againe they bring tributes to the king †And he being one onlie if he say Kil ye they kil say he forgeue they forgeue †say he strike they strike say he destroy they destroy †say he build they build †say he cut downe they cut downe say he plant they plant †and al the people potestates here him and beside this he sitteth downe and drinketh and sleepeth †And others gard him round about and can not goe euerie one and doe their owne workes but at a word are obedient to him †O ye men how doth not a king excel that is so renowmed And he held his peace †The third that spake of wemen and truth this is Zorobabel began to speake †O ye men not the great king many men neither is it wine that doth excel Who is it then that hath the dominion of them †Haue not wemen brought forth the king and al the people that ruleth ouer land sea †and were they not borne of them and did not they bring vp them which planted the vineyardes whereof wine is made †And they make the garmentes of al men they doe honor to al men and men can not be separed from wemen †If they haue gathered gold and siluer and euerie beutiful thing see a woman comlie and fayre †leauing al these thinges they fixe their looke vpon her with open mouth beholde her and allure her more then gold and siluer and euerie precious thing †Man forsaketh his father that brought him vp and his countrie and ioyneth himself to a woman †And with a woman he refresheth his soul and neither doth he remember father nor mother nor countrie †And hereby you must know that wemen rule ouer you Are you not sorie †And a man taketh his sword goeth into the way to commit theftes and murders to sayle seas riuers †and seeth a lyon and goeth in darkenes and when he hath committed theft and fraude and spoyles he bringeth it to his beloued †And againe man loueth his wife more then father or mother †And many haue become madde for their wiues and haue bene made bondmen for them †and many haue perished and bene slayne and haue sinned for wemen †And now beleue me that the king is great in his powre because al countries are afrayd to touch him †Neuertheles I saw Apemes the daughter of Bezaces the concubine of a meruelous king sitting by the king at his right hand †and taking of the crowne from his head and putting it vpon herself and with the palme of her lefthand she stroke the king †And beside these thinges he with open mouth beheld her and if she smile he laugheth and if she be angrie with him he flattereth til he be reconciled to her fauour †O ye men why are not wemen stronger Great is the earth and high is the heauen who doeth these thinges †And then the king and they that weare purple looked one vpon an other And he began to speake of truth †O ye men are not wemen strong The earth is great and heauen is high the swift course of the sunne turneth the heauen round into his place in one day †Is not he magnifical that doth these thinges and the truth great and stronger aboue al thinges †Al the earth calleth vpon the truth heauen also blesseth it and al workes are moued and tremble at it and there is not any thing with it vniust †Wine is vniust the king is vniust wemen are vniust al the sonnes of men are vniust and al their workes are vniust and in them is not truth and they shal perish in their iniquitie †and truth abydeth and groweth strong for euer and liueth and preuayleth for euer and euer †Neither is there with it acception of persons nor differences but the thinges that are iust it doth to al men to the vniust and malignant and al men are wel pleased in the workes thereof †And there is no vniust thing in the iudgement therof but strength and reigne and power and maiestie of worldes Blessed be the God of truth †And he left speaking And al the people cryed and sayd Great is truth and it preuaileth †Then the king sayd to him Aske if thou wilt any more then the thinges that are writen and I wil geue it thee according as thou art found wiser then thy neighbours thou shalt sitte next to me and shalt be called my cosin †Then sayd he to the king Be mindful of thy vow which thou hast vowed to build Ierusalem in the day that thou didst receiue the kindom †and to send backe al the vessels that were taken out of Ierusalem which Cyrus separated when he sacked Babylon and would haue sent them backe thither †And thou hast vowed to build the temple which the Idumeians burnt when Iurie was destroyed of the Chaldees †And now this is that which I aske Lord which I desire this is the maiestie which I desire of thee that thou performe the vowe which thou hast vowed to the king of heauen by thy mouth †Then Darius the king rising vp kissed him and wrote letters to al the officers and ouerseers and them that weare purple that they should conduct him and them that were with him al going vp to build Ierusalem †And to al the ouerseers that were in Syria and Phoenice and Libanus he wrote letters that they should draw Ceder trees from Libanus into Ierusalem to build the citie with them †And he wrote to al the Iewes which went vp from the kindome into Iurie for libertie euerie mightie man magistrate ouerseer not to come vpon them to their gates †and al the countrie which they had obtayned to be free vnto them that the Idumeians leaue the castels which they possesse of the Iewes †and to the building of the temple to geue euerie yeare twentie talentes vntil it were throughly built †vpon the altars to burne holocausts dayly as they haue commandment to offer other ten talentes euery yeare †to al that go forth
vertuous race of good life Much more those which also indure persecution for the truthes sake shal receiue most copious great rewardes in heauen For albeit the passions of this time in themselues are not condigne to the glorie to come that shal be reueled in vs yet our tribulation which presently is momentanie and light worketh through grace aboue measure excedingly an eternal weight of glorie VVhat shal we therfore meditate of the especial prerogatiue of English Catholiques at this time For to you it is geuen for Christ not only that you beleue in him but also that you suffer for him A litle now if you must be made pensiue in diuers tentations that the probation of your faith much more precious then gold which is proued by the fire may be found vnto praise and glorie and honour in the reuelation of Iesus Christ Manie of you haue susteyned the spoile of your goodes with ioy knowing that you haue a better and a permanent substance Others haue benne depriued of your children fathers mothers brothers sisters and nerest frendes in readie resolution also some with sentence of death to lose your owne liues Others haue had trial of reproches mockeries and stripes Others of bandes prisons and banishmentes The innumerable renowmed late English Martyres Confessors whose happie soules for confessing true faith before men are now most glorious in heauen we passe here with silence because their due praise requiring longer discourse yea rather Angels then English tongues farre surpasseth the reach of our conceiptes And so we leaue it to your deuout meditation They now secure for themselues and solicitous for vs their dearest clientes incessantly we are wel assured intercede before Christs Diuine Maiestie for our happie consummation with the conuersion of our whole countrie To you therfore dearest frendes mortal we direct this speach admonishing ourselues you in the Apostles wordes that for so much as we haue not yet resisted tentations to last bloud and death itself patience is stil necessarie for vs that doing the wil of God we may receiue the promise So we repine not in tribulation but euer loue them that hate vs pittying their case and reioycing in our owne For neither can we see during this life how much good they do vs nor know how manie of them shal be as we hartely desire they al may be saued our Lord and Sauiour hauing paide the same price by his death for them and for vs. Loue al therefore pray for al. Do not lose your confidence which hath a great remuneration For yet a litle and a very litle while he that is to come wil come and he wil not slacke Now the iust liueth by faith beleeuing with hart to iustice and confessing with mouth to saluation But he that withdraweth himself shal not please Christs soule Attend to your saluation dearest countriemen You that are farre of draw nere put on Christ And you that are within Christs fold kepe your standing perseuere in him to the end His grace dwel and remaine in you that glorious crownes may be geuen you AMEN From the English College in Doway the Octaues of AL SAINCTES 1609. The God of patience and comfort geue you to be of one mind one tovvards another in IESVS Christ that of one mind vvith one mouth you may glorifie God THE SVMME AND PARTITION OF THE HOLIE BIBLE With a brife note of the Canonical and Apochryphal Bookes By the vniforme consent of al learned Diuines the holie Bible or written word of God conteyneth Expressed orimplied al thinges that man is to beleue to obserue to auoid for obtayning of aeternal saluation That is al matters of faith maners by which we may know and serue God and so be spiritually ioyned with him in this life in eternitie For both the old new Testament propose and testifie vnto vs one and the same God the same Christ the same Church and other Mysteries of our beleefe not differing in substance but in maner of vttering the old more obscurely in figures and prophecies foretelling those thinges which the New declareth in great part as donne and performed VVherupon saith S. Augustin In the Old Testament the New lieth hidden in the New the Old lieth open And touching their names wherein appareth difference the one saith the same Doctor is called the old Testament either because it propofeth promises of temporal thinges VVherwith our old corruptnes is allured Or in respect of the New by which it is fulfilled and in some part abolished The other is called the New because by it man is renewed and hath promise of eternal life VVhich shal neuer waxe old nor decay Likewise S. Gregorie the great testifieth this conformitie and correspondence betwen the Old and New Testament affirming that the same is signified by the prophet Esccbiels vision of an hcele which had foure faces or apparence of foure whiles the shape whereof was as it were a wheele in the middes of a wheele What is this saith he nisi quod in Testamenti veteris litera Testamentum nouum latuit per Allegoriam but that in the letter of the old Testament the New lay hidden by an Allegorie And as the same is the summe and subject of both Testaments so both are diuided for the more principal partes therof into foure sortes of Bookes Legal Historical Sapiential Prophetical The Legal bookes of the old Testament are the fiue Bookes of Moises Genesis Exodus Leuiticus Numeri Deuteronomie whereto answer in the new Testament the foure Gospels of S. Matthew S. Marke S. Luke S. Iohn Historical bookes of the old Testament are the Bookes of Iosue Iudges Ruth foure bookes of Kinges two of Paralipomenon Esdras with Nehemias Tobias Iudith Hester Iob two of the Machabees vnto which in the new Testament answer the Actes of the Apostles Sapiential of the old Testament are the Prouerbes Ecclesiastes Canticles Booke of wisdome Ecclesiasticus and of like sorte are in the new Testament the Epistles of S. Paul of other Apostles Prophetical bookes are Dauids Psalter which is also Sapiential yea like wise Legal and Historical the Bookes of Isaias Ieremias with Baruch Ezechiel Daniel the twelue lesse Prophetes Osea Ioel Amos Abdias Ionas Michaeas Nahum Abacuc Sophonias Aggaeus Zacharias Malachias And in the new Testament the Apocalips of S. Iohn the Apostle Al these Bookes are vndoubtedly Canonical as the Authores cited in the inner margent testifie And consequently al and al the partes therof are of infallible truth For otherwise as S. Augustin teacheth if anie part were false or doubtful al were vncertaine once admittiug falsehood saith he Epist 8. ad Ieroni in such soueraigne authoritie no parcel of these bookes should remaine which anie way should seme hard to maners or incredible to beleue but it might by this most pernicious rule be turned to an officious
earthlie things depended much vpon diuine wil and powre But bauing forsaken God Almightie the onlie maker and conseruer of al they begane to imagine and serue false goddes both famous dead men which had prospered in this world and diuers other things by which they receiued commoditie or feared damage Hence therfore rose the third principal Sect called Grecisme beginning also in this second age as the same S. Epiphanius writeth For Ninus the first king of the Assirian great Monarchie brought to passe that his father Belus Iupiter was estemed and worshipped for the onlie great God by the Assirians To him the Babylonians erected first Temples Altares and Statuas Nemrod also by the name of Saturnus as the progenitor of Belus and first great King or Tyrant of Babylon was accounted a god and the father of goddes About this time likwise begane the Dinastae among the Aegyptians and not sowner as they vainly brag to haue benne before the floud yea much longer then in deede the world hath benne Moreouer the Chaldees worshipped the fire Others the sunne the moone and innumerable other feaned goddes Against al which and likwise against al heresies are two special arguments First that they were not from the beginning as the true God and al truthes are knowne and receiued by continual Tradition but brought in afterwards by men and comonly by il men Secondly they are not accepted and esteemed for goddes or truthes in al places but with great diuersitie and disâ—ention one sort allowing that others despice as holie Athanasius notably writeth in his oration against Idols in these wordes Quot sunt gentes totidem deorum genera confinguntur c. How manie nations saith he so manie kindes of goddes are feaned Also the same countrie the same citie dissenteth within it selfe in superstition of Idols The Phenicians certes acknowledge not the Egiptians goddes neither doe the Egiptians adore the same Idols with the Phenicians Nor the Scithians receiue the goddes of the Persians nor the Persians of the Scithians The Pelasgies refuse the Thrasian goddes the Thrasians know not the Thebians The Indians are against the Arabians the Arabians against the Aethiophians and in like sorte the Aethiopians differ in their religious affaires from the Arabians The Syrians worship not the goddes of the Cilicians and the nations of Capadocia besides al these haue goddes of other names The Bithinians also feaâ—ed diuers goddes the Armenians againe diuers from them What nede we manie wordes Those that are in the continent honour other goddes from the Iland-people In briefe ech citie and eech village not knowing the goddes of their neighboures setteth forth their owne estemeth them only in place of goddes Thus farre S. Athanasius Name we like countries prouinces cities and townes in these partes of Europe where Luthers scholars haue set their feete consider the forme of Religion and opinions which they hold and we shal see as vnorderlie beginnings and as horrible dissentions in heresies which S. Hierom calleth the Idols of the New Testament as the ancient fathers haue discryed in Paganisme For Lutherans or Protestants hauing no lawful generation but proceding of bastards race vpstartes of vnknowne progenie are no lesse at discordes among them selues only al agreing against Catholiques like syncretisantes against their coÌ„mon enimies or Herod Pilate the Iewes against Christ And in England alone are diuers Sectes without possible meanes to agree in one For albeit the ciuil state endeuoreth prudently and seriously to bring al to vniformitie at least in publique shew yet they are but like manie faces vnder one hood euerie sorte keping their owne opinions yea almost euerie preacher and meane scholar to say nothing of artificers and common ministers arrogating to be his owne Iudge contemneth to stand to Luther or Caluin to Geneua or Parlament to Conuocation or Synod of their owne but to his owne only vnderstanding and interpretation of holie Scripture Nor yet to that alwayes for when he is pressed with that he once said he wil forgete it or eate his owne word if he haue not written it or that you haue readie witnes against him so hard it is to make a deceiued Protestant or Puritan confesse that he is conuinced except by very pregnant meanes you can first cast out of him or bind fast the spirite of presumption dissention and contention wheras the simpliest Catholique in the world hath the selfe same faith in al points with the whole Church in which he remaineth and vpon whose iudgement he dependeth To returne therfore from whence we are not vnnecessarily digressed we conclude with S. Augustin VVhen Moyses had shewed the beginning and progresse of Nemrods earthlie citie leauing it in Babylon that is confusion as needles to prosecute it futher he returneth to declare the pertual succession of the Citie of God the Church as before the floud from Adam to Noe by the line of Seth so after the floud from the same Noe by the line of Sem Arphaxad Sale Heber Phaleg Reu Sarug Nachor Thare and Abraham The rest of Sems children and al the progenies of lapheth and Cham as not pertaining to this purpose omitted so connecting those in order of generations by whom the succession is directly brought to Abraham Prince of the elected people a most special Patriarch to whom new and great promisses are made of multiplication of his seede and possession of the land of Chanaan but especially of Christ our Redemer and the same manie waies confirmed as wil appeare in the next age CHAP. XII Abram commanded by God to leaue his countrie with promise to be blessed in his Seede 5. taking his wife Sarai and his nephew Lot 6. wandreth in the land of Chanaan 7. erecteth an Altar in Sichem 8. an other in Bethel 10. Thence by occasion of famine passeth into Aegipt 14. where his wife called his sister is taken into the kings house 19. but vntouched is restored to him AND our Lord said to Abram Goe forth of thy countrie and out of thy kinred and out of thy fathers house and come into a land which I wil shew thee †And I wil make thee into a great nation and I wil blesse thee and magnifie thy name and thou shalt be blessed †I wil blesse them and blesse thee and cursse them that cursse thee and IN THEE shal al the kindreds of the earth be blessed †Abram therfore went out as our Lord had commanded him and with him went Lot seauentie fiue yeares old was Abram when he went forth out of Haran †And he tooke Sarai his wife and Lot his brothers sonne and al the substance which they had possessed and the soules which they had gotten in Haran and went forth to goe into the land of Chanaan And when they were come into it †Abram passed through the countrie vnto the place Sichem as farre as the noble vale and
shal be raised againe from death and together with the soule be eternally glorified 12 In the meane time of this pilagrimage of mankind it is our way-faring special prouision dailie and supersubstantial bread til we shal possesse the promised land the kingdome of heauen in eternal blisse CHAP. XVII The people murmuring againe in Raphidim for want of drinck our Lord giueth them water out of arock 8. Amalech fighteth with them And Moyseslifting vp his hand in prayer Israel ouercometh otherwise Amalech prâ—â—aâ—leth THERFORE al the multitude of the children of Israel setting forward from the desert Sin by their mansions according to the word of our Lord camped in Raphidim where there was no water for the people to drinke †Who chiding against Moyses said Geue vs water that we may drinke To whom Moyses answered Why chide you against me Wherfore doe you tempt our Lord †The people therfore was thirstie there for lacke of water and murmured against Moyses saying Why didst thou make vs goe forth out of Aegypt to kil vs and our children and our beastes with thirst †And Moyses cried to our Lord saying What shal I doe to this people Yet a litle while and they wil stone me †And our Lord said to Moyses Goe before the people and take with thee of the ancients of Israel and the rodde wherwith thou didst strike the riuer take in thy hand and goe †Behold I wil stand there before thee vpon the rocke Horeb and thou shalt strike the rocke and water shal goe out therof that the people may drinke Moyses did so before the ancientes of Israel †and he called the name of that place Temptation because of the chiding of the children of Israel and for that they tempted our Lord saying Is the Lord amongst vs or not †And Amalec came and fought against Israel in Raphidim †And Moyses sayd to Iosue Choose out men and goe forth and fight against Amalec to morow I wil stand in the toppe of the hil hauing the rodde of God in my hand †Iosue did as Moyses had spoken and he fought against Amalec but Moyses and Aaron and Hur went vp vpon the toppe of the hil †And when Moyses lifted vp his hands Israel ouercame but if he did lette them downe a little Amalec ouercame †And the handes of Moyses were heauie therfore they tooke a stone and putte vnder him wherupon he sate and Aaron and Hur staied vp his handes on both sides And it came to passe that his handes were not wearie vntil sunne sette †And Iosue put Amalec to flight his people by the edge of the sword †And our Lord said to Moyses Write this for a monument in a booke deliuer it to the eares of Iosue for I wil destroy the memorie of Amalec from vnder heauen †And Moyses builded an Altar and called the name therof Our Lord my exaltation saying †Because the hand of our Lords throne and the warre of our Lord shal be against Amalec from generation vnto generation CHAP. XVIII Iethro Moyses father in law bringeth to him his wise and childrens 8. And hearing the great workes of God 12. offereth Sacrifice 13 and Wisely aduised Moyses to appoint subordinate officers to iudge lesse causes reseruing the greater to him selfe AND when Iethro the priest of Madian the allied of Moyses had heard al the thinges that God had done to Moyses and to Israel his people and that our Lord had brought forth Israel out of Aegypt †he tooke Sephora the wife of Moyses whom he had sent backe †and her two sonnes of which one was called Gersam his father saying I haue bene a stranger in a forren countrie †And the other Eliezer for the God of my father quoth he is my helper and hath deliuered me from Pharaoes sword †Iethro therfore the allied of Moyses came and his sonnes and his wife to Moyses into the desert where he was camped beside the mountayne of God †And he sent word to Moyses saying I Iethro thy allied come to thee and thy wife and thy two children with her †Who going forth to mere his allied adored and kissed him and they saluted on an other with wordes of peace And when he was entred into the tent †Moyses told his allied al thinges that our Lord had done to Pharao and the Aegyptians for Israel and the whole trauaile which had chanced to them in the iourney and that our Lord had deliuered them †And Iethro reioyced for al the good thinges that our Lord had done to Israel because he had deliuered them out of the handes of the Aegyptians †and he said Blessed is the Lord that hath deliuered you out of the hand of the Aegyptians and out of the hand of Pharao that hath deliuered his people out of the hand of Aegypt †Now doe I know that the Lord is great aboue al goddes for because they dealt proudely against them †Iethro therfore the allied of Moyses offered holocaustes and hostes to God and Aaron and al the ancientes of Israel came to eate bread with him before God †And the next day Moyses sate to iudge the people who stoode by Moyses from morning vntil night †Which thing when his allied had seene to witte al thinges that he did in the people he said What is this that thou doest in the people Why sittest thou alone and al the people attendeth from morning vntil night †To whom Moyses answered The people cometh to me seeking the sentence of God †And when anie controuersie chanceth among them they come vnto me to iudge betwene them and to shew the preceptes of God and his lawes †But he said Thou doest not wel †thou art tâ—red with foolish labour both thou and this people that is with thee the busines is aboue thy strength thou alone canst not susteyne it †But heare my wordes and counseils and God shal be with thee Be thou to the people in those thinges that pertaine to God to report their wordes vnto him †and to shew to the people the ceremonies and rite of worâ—hipping and the way wherin they ought to walke and the worke that they ought to doe †And prouide out of al the people men that are wise and doe feare God in whom there is truth and that doe hate auaâ—ice and appointe of them tribunes and centurions and quinquagenarians and deanes †which may iudge the people at al tymes and what great matter soeuer â—â—aâ— fal out let them referre it to thee and let them iudge the lesse matters only and so it may be lighter for thee the burden being imparted vnto others †If thou doest this thou shalt fulfil the commandment of God and shal be able to beare his preceptes and al this people shal returne to their places with pâ—eace †Which thinges when Movses heard he did al thinges that he had suggested vnto him †And choosing substantial men
Who is this that said what shal Saul reigne ouer vs Geue vs the men and we wil kil them †And Saul sayd No man shal be killed this day because our Lord this day hath releued Israel †And Samuel said to the people Come and let vs goe into Galgal and let vs renewe there a kingdome †And al the people went into Galgal and there they made Saul king before our Lord in Galgal they immolated there pacifique victimes before our Lord. And Saul reioysed there and al the men of Israel excedingly CHAP. XII Samuel being iustified by the people for his good behauiour 6. chargeth them with ingratitude towardes God 14. admonishing them and shewing by a signe that they offended in demanding a king 20. Exhorteth them now to serue God promiseth to pray for them and forwarneth that they shal receiue as they deserue AND Samuel sayd to al Israel Behold I haue heard your voice according to al thinges which you haue spoken to me and I haue appointed a king ouer you †And now the king goeth before you and I am waxen old and haue gray heares moreouer my sonnes are with you therfore hauing conuersed with you from my youth vntil this day loe I am readie †Speake of me before our Lord and before his Christ whether I haue taken any mans oxe or asse If I haue calumniated any man if I haue oppressed any man if I haue taken gift of any mans hand and I wil contemne that same this day and wil restore it to you †And they said thou hast not calumniated vs nor oppressed vs nor taken ought of any mans hand †And he sayd to them Witnes is our Lord against you and witnes is his Christ in this day that you haue not found any thing in my hand And they said Witnes †And Samuel said to the people Our Lord who made Moyses and Aaron and brought our fathers out of the Land of Aegypt is present †Now therefore stand that I may contend in iudgement against you before our Lord concerning al the mercies of our Lord which he hath done with you and with your fathers †how Iacob entred into Aegypt and your fathers cried to our Lord and our Lord sent Moyses and Aaron and brought your fathers out of Aegypt and placed them in this place †Who forgat our Lord their God and he deliuered them in the hand of Sisara master of the hoste of Haser and in the hand of the Philisthijmes and in the hand of the king of Moab and they sought against them †But afterward they cried to our Lord and said We haue sinned because we haue forsaken our Lord and haue serued Baalim and Astaroth now therefore deliuer vs from the hand of our enemies and we wil serue thee †And our Lord sent Ierobaal and Badan and Iepte and Samuel and deliuered you from the hand of your enemies round about and you dwelt securely †But you seing that Naas king of the children of Ammon was come against you you said to me Not so but a king shal reigne ouer vs whereas our Lord your God did reigne among you †Now therfore your king is readie whom you haue chosen and desired behold our Lord hath geuen you a king †If you shal feare our Lord and serue him and heare his voice and not exasperat the mouth of our Lord both you and the king which reigneth ouer you shal be folowers of our Lord your God †but if you wil nor heare the voice of our Lord but shal exasperat his wordes the hand of our Lord shal be vpon you and vpon your fathers †But now also stand and see this great thing which our Lord wil doe in your sight †Is it not wheare haruest to day I wil cal vpon our Lord he wil geue * noyses and rayne and you shal know and see that you haue done great euil to your selues in the sight of our Lord desiring a king ouer you †And Samuel cried to our Lord and our Lord gaue noyses and raine in that day †And al the people feared excedingly our Lord and Samuel And al the people said to Samuel Pray for thy seruantes to our Lord thy God that we die not for we haue added euil to al our sinnes that we desired vnto vs a king †And Samuel sayd to the people Feare not you haue done al this euil but yet depart not from the backe of our Lord but serue our Lord in al your hart †And decline not after vaine thinges which shal not profite you nor deliuer you because they are vaine †And our Lord wil not forsake his people for his great name because our Lord hath sworne to make you a people to him self †And farre from me be this sinne in our Lord that I should cease to pray for you and I wil teach you the good and right way †Therefore feare our Lord and serue him in truth and from your whole hart for you haue seene the great workes which he hath done among you †But if you shal perseuer in malice both you and your king shal perish together CHAP. XIII Saul and Ionathas preuaile in battel against the Philisthijms 5. who increasing their forcâ—s the Israâ—lites for feaâ—e flee away and hid themselues 8. Samuel not coming to the campe Saul presumeth to offer sacrifice 11. for which Samuel reproueth him and declareth that his kingdom shal be translated to an other 17. The Philisthijms oppresse the Israelites and depriue them of armour A CHILD of one yeare was Saul when he began to reigne and two yeares he reigned ouer Israel †And Saul chose to him selfe three thousand of Israel and there were with Saul two thousand in Machmas and in the mount of Bethel and a thousand with Ionathas in Gabaa of Beniamin moreouer the rest of the people he sent backe euerie man into their tabernacles †And Ionathas stroke the garrison of the Philisthijms which was in Gabaa Which when the Philisthijms had heard Saul sounded with the trumpet in al the land saying Let the Hebrewes heare †And al Israel heard this maner of bruite Saul hath striken the garrison of the Philisthijms and Israel tooke courage against the Philisthijms The people therfore cried after Saul in Galgal †And the Philisthims were gathered together to fight against Israel thirtie thousand chariotes and six thousand horsemen and the rest of the common people as the sand which is in the sea shore very much And going vp they camped in Machmas at the East of Bethauen †Which when the men of Israel had seene them selues put in a streict for the people was afflicted they hid them selues in caues and in secrete places in rockes also and in dennes and in cesternes †And the Hebrewes passed Iordan into the Land of Gad and Galaad And when Saul was yet in Galgal al the people was sore afrayd which
And thou didst answere me The saying is good which I haue heard †Why then hast thou not kept the oath of our Lord and the precept that I commanded thee †And the king said to Semei Thou knowest al the euil wherof thy hart is priuy to thy selfe which thou dist to Dauid my father our Lord hath rendred thy malice vpon thy head †And king Salomon be blessed and the throne of Dauid shal be stable before our Lord for euer †The king therfore commanded Banaias the sonne of Ioiada who going out stroke him and he died CHAP. III. King Salomon marieth Ikaraos sister 3. offereth Victims in high places 5. admonished by God in his sleepe to demand what he wil he asketh wisdom to gouerne his people 10. which God granteth him with much richesse also and glorie 16. He decideth a controuersie betwen two wemen contending about a liuing child and a dead THE kingdom therfore was established in the hand of Salomon and he was ioyned in affinitie to Pharao the king of Aegypt for he tooke his daughter and brought her into the citie of Dauid vntil he accomplished building his owne house and the house of our Lord and the wal of Ierusalem round about †But yet the people immolated in the excelses for there was no temple built to the name of our Lord vntil that day †And Salomon loued our Lord walking in the preceptes of Dauid his father sauing that he immolated in the excelses and burnt incense †He went therfore into Gabaon to immolate there for that was a verie great excelse a thousand hostes for holocaust did Salomon offer vpon that altar in Gabaon †And our Lord appeared to Salomon in a dreame by night saying Aske what thou wilt that I may geue it thee †And Salomon said Thou hast done great mercie with thy seruant Dauid my father euen as he walked in thy fight in truth and iustice and a right hart with thee for thou hast kept thy great mercie and hast geuen him a sonne sitting vpon his throne as it is this day †And now Lord God thou hast made thy seruant to reigne for Dauid my father but I am a litle childe and ignorant of my going out and coming in †And thy seruant is in the middes of the people which thou hast chosen a people infinite which can not be numbred and counted for the multitude †Thou shalt therfore geue to thy seruant a docible hart that he may iudge the people discerne betwen good and euil For who shal be able to iudge this people this thy people great in number †The word therfore was liked before our Lord that Salomon had asked such a thing †And our Lord sayd to Salomon Because thou hast asked this thing and hast not desired for thy self manie dayes nor riches nor the liues of thine enemies but hast desired wisedom for thy self to discerne iudgement †behold I haue done vnto thee according to thy wordes haue geuen thee a wise hart and intelligent in so much that 〈◊〉 before thee hath beene like thee nor shal aâ—ise after thee †Yeâ— and these thinges which thou diâ—â—â— not aske I haue geuen thee to witte riches and glorie so that none hath beene like thee â—â—â—â—g the kinges al dayes hertofore †And if thou wilt wall 〈◊〉 my wayes and keepe my preceptes and my â—â—n mandâ—â—â—ntes as thy father waâ—kâ—â— I wil make thy dayeslong †Therfore Salomon awaked and perceiued that it was a dreame and when he was come to Ierusalem he stood before the arke of couenant of our Lord and offered holocaustes and made pacifique victimes and a great feast to al his seruantes †Then came there two wemen har lottes to the king and stood before him †of the which one said I besech thee my lord I and this woman dwelt in one house and I was deliuered of a childe beside her in the chamber †And the third day after that I was deliuered she also was deliuered and we were together and no other person with vs in the house except we two †And this womans childe died in the night For sleping she oppressed him †And rysing in the dead tyme of the night she tooke my childe from the side of me thy handmayd being aslepe and layed it in her bosome and her childe that was dead she put in my bosome †And when I was rysen in the morning to geue my childe milke he appeared dead whom more diligently beholding when it was cleere day I found that it was not mine which I bare †And the other woman answered It is not so as thou sayst but thy childe is dead and mine liueth On the contrarie part she sayd Thou liest for my childe liueth and thy childe is dead And in this maner they stroue before the king †Then sayd the king This woman saith My childe liueth and thy childe is dead And this hath answered No but thy childe is dead and mine liueth †The king therfore said Bring me a sword And when they had brought a sword before the King †Diuide quoth he the liuing child into two partes and geue the halfe part to one and halfe to the other †But the woman whose childe was aliue said to the king for her bowels were moued vpon her childe I besech thee my lord geue her the childe aliue and kil it not On the contrarie part she sayd be it neither mine nor thine but let it be diuided †The king answered and said Geue vnto this woman the infant aliue and let it not be killed for this is the mother therof †Al Israel therfore heard the iudgement that the king had iudged and they feared the king seing the wisedom of God to be in him to doe iudgement CHAP. IIII. Chiefe men of Salomons kingdom are recited by their names and offices 22. likewise the prouision of victuals for his house 26. the number of his horses 19. his wisedom excelleth al others 3â— he writte manie parables and verses and lernedly discoursed of al thinges AND king Salomon was reigning ouer al Israel †and these were the princes which he had Azarias the sonne of Sadoc the priest †Elihoreph and Ahia the sonnes of Sisa Scribes Iosaph at the sonne of Ahilud register †Banaias the sonne of Ioiada ouer the armie and Sadoc and Abiathar priestes †Azarias the sonne of Nathan ouer them that assisted the king Zabud the sonne of Nathan priest the kinges frend †and Ahizar gouernour of the house and Adoniâ—am the sonne of Abda ouer the tributes †And Salomon had twelue gouernours ouer al Israel which serued out victuals for the king and for his house for euerie one ministred necessaries eche man his moneth in the yeare †And these are their names Benhur in mount Ephraim †Bendecar in Macces and in Salebim and in Bethsames and in Elon and in Bethhanan †Benhesed in Aruboth his was Socho and al the land
the burden of two mules for thy seruant wil no more make holocaust or victimes to strange goddes but to the Lord. †But this onlie is it for which thou shalt besech the Lord for thy seruant when my maister shal goe into the temple of Remmon to adore and he leaning vpon my hand if I shal adore in the temple of Remmon he adoring in the same place that the Lord pardon me thy seruant for this thing †Who sayd to him “ Goe in peace He therfore went from him in the spring time of the earth †And Giezi the seruant of the man of God sayd My maister hath spared Naaman this Syrian that he tooke not of him the things which he brought Our Lord liueth I wil runne after him and wil take some thing of him †And Giezi folowed at the backe of Naaman whom when he saw running toward him he lept downe from his chariote to mete him and said Are al thinges wel †And he said Wel. my maister hath sent me to thee saying Euen now there are come to me two yong men from mount Ephraim of the children of the prophetes geue them a talent of siluer and two change of rayment †And Naaman sayd It is better that thou take two talentes And he forced him bound the two talentes of siluer in two bagges and the duble rayment layd it vpon two of his seruantes who also caried it before him †And when he was come now in the euening he tooke it out of their hand layd it vp in the house dismissed the men and they departed †And himself going in stood before his maister And Eliseus said From whence comest thou Giezi Who answered Thy seruant hath not gone any whither †But he sayd Was not my hart present when the man returned out of his chariote to meete thee Now therfore thou hast receiued siluer and taken rayment to bye oliuetes and vineyardes and sheepe and oxen and seruantes and handmaides †But the leprosie also of Naaman shal cleaue to thee and to thy seede for euer And he went out from him a leper as it were snow ANNOTATIONS CHAP. V. 19 Goe in peace Shcismatiques as they are commonly but improperly now called in England which being in mind and iudgement Catholiques goe sometimes to Protestantes common prayers or â—â—â—mons draw an excuse of their fact from this warrant of the Prophet permitting a Nobleman of Syria to goe and serue his king in the temple when he adored an Idol But whosoeuer wil duly consider this example shal find great difference in respect of the times places persons and of the very doubtes proposed betwen this mans case and ours For before Christs Gospel was promulgate neither al Articles of faith were so expresly taught nor the external profession therof so strictly commanded as now they are in time of more grace which geueth more ayde to mans weaknes wherin also more perfection is required and therfore our Sauiour exacteth of al to confesse him and his Religion before men els he vvil denie them before his Father Likewise in the place where this Nobleman dwelt his presence in the temple and seruice to the king could not be accounted a reuolt from true religion which was neuer professed there nor be scandalous to anie man being al Infidels but in a christian countrie where al beare the name of Christians especially where men are at controuersie about the true Christian religion al that frequent or repaire to the same assemblies for publique seruice of God are reputed to be of the same religion or els dissemblers as it were to haue no care of religion knowing God and not glorifying him as God and reuolting from the truth which they had lerned The difference also of persons is great For this Nobleman hauing before his conuersion serued his king in the office of sustayning him when he bowed to the Idol if he should haue refused to do the same it would rather haue bene supposed that he disdained his Maister or shewed disloyaltie then thought that he refrayned for religion wheras in our case verie few do such temporal seruice about the king in the church and such as doe carrie the sword scepter or the like are accounted of that religion which is there practised except they manifest the contrarie as this man did and our men commonly do not Yea if anie do say they are Catholiques and yet goe to the Protestantes church they are counted of that rank S. Paul speaketh of which confesse they knovv God but denie him in their deedes And those which refuse such an office can not be iudged disloyal because it is sufficiently knowne that Catholiques refuse of mere conscience An other most especial difference is in the thinges demanded This Syrian promising expresly before the Prophet and his owne great trayne that he would neuer againe serue false goddes and that he would serue the onlie true God and for that purpose caried earth with him to make an Altar for Sacrifice and returning home preached the miracle wrought in himself desired not to doe anie thing wherby he might seme to serue an Idol but that when the king leaning vpon him should adore Remmon he might bow with his maister not adoring the Idol for he resolued and promised the contrarie but adoring God Almightie in whom now he beleued And this the Prophet approued in that time place and person to be lawful But those that now in England goe to Protestants seruice or sermons do neither publikly renounce al heresies not professe to frequent Masse the true Sacrifice of the Christian Church nor auouch the erecting of an Altar but goe to church to shew them selues obedient to the Parlament law which abandoned the true Diuine Seruice and in place therof appointed commanded al to be present at a new forme of common prayer thereby making it a distinctiue signe of conformitie and participation in that religion which these dissemblers in their consciences know to be false This example therfore doth in no sorte warrant their going to the heretical church but contrariwise admonisheth al to take resolution in our case as Naaman did in his of our Eliseus or spiritual Superior and if he should say Goe in peace then might they pleade an excuse but he sayth None can goe without incurring greuous sinne and eternal damnation The case being so much different from Naamans It is in deede more like to that of Eleazatus and other Machabees who were commanded by eating svvines flesh to depart from the lavv of God and their fathers VVhich by no meanes was lawful to doe nor to make shew of doing it but rather to dye as they did most gloriously CHAP. VI. Eliseus maketh iron to swimme vpon the water 8. leadeth the king of Syria his men sent to apprehend him blindly into Samaria 20. vvhere their eyes being opened they are curtously intertained and freely dismissed
into him a spirit and he shal here a message and shal returne into his country and I wil ouerthrow him with the sword in his country †Rabsaces therfore returned and found the king of Assyrians expugning Lobna for he heard that he was departed from Lachis †And when he had heard of Tharaca the king of Aethiopia saying Behold he is come forth to fight agaynst thee and went agaynst him he sent messengers to Ezechias saying †Say this to Ezechias the king of Iuda Let not thy God seduce thee in whom thou hast confidence neither say thou Ierusalem shal not be deliuered into the handes of the king of the Assyrians †For thou thy self hast heard what the kinges of the Assyrians haue done to al the countries how they haue spoyled them canst thou therfore onlie be deliuered †Why haue the goddes of the Nations deliuered al those whom my fathers haue destroyed to witte Gozan Haran and Reseph and the children of Eden which were in Thelassar †Where is the king of Emath and the king of Arphad and the king of the citie of Sepharuaim of Ana and Aua †Therfore when Ezechias had receiued the letters of the hand of messengers had read them he went vp into the house of our Lord layd them open before our Lord †prayd in his sight saying Lord God of Israel which sittest vpon the cherubins thou art the only God of al the kinges of the earth thou madest heauen and earth †Incline thine eare and heare open Lord thine eies and see and heare al the wordes of Sennacherib who hath sent to vpbrayd vnto vs the liuing God †In verie deede Lord the kinges of the Assyrians haue destroyed Nations and the countries of al. †And they haue cast their goddes into fire for they were not goddes but the workes of mens handes of wood and stone and they destroyed them †Now therfore O Lord our God saue vs from his hand that al the kingdomes of the earth may know that thou art the Lord the onlie God †And Isaie the sonne of Amos sent to Ezechias saying Thus saith our Lord the God of Israel That which thou hast besought me concerning Sennacherib the king of the Assyrians I haue heard †This is the word that our Lord hath spoken of him The virgine daughter of Sion hath dispised thee and scorned thee Behinde thy backe hath the daughter of Ierusalem wagged her head †Whom hast thou vpbrayded and whom hast thou blasphemed against whom hast thou exalted thy voice and lifted vp thine eies in high against the holie one of Israel †By the hand of thy seruantes thou hast vpbrayded our Lord and hast sayd In the multitude of my chariotes haue I climed the height of mouutaynes in the toppe of Libanus and haue cut downe high cedars therof and the chosen â—irretrees of it And I haue entered into the borders therof the forrest of the carmel therof †haue I cut downe And I haue drunke strange waters and haue dried vp with the steppes of my feete al the waters in closed †Why hast thou not heard what I haue done from the begining From ancient daies I haue made that thing and now I haue brought it to effect and fensed cities shal be into ruine of litle hilles bickering together †And they that sitte in them weake of hand they haue trembled and are confounded they became as the grasse of the field and the greene herbe of the roofes of houses which withered before it came to ripenesse †Thy habitation and thy going out and thy coming in and thy waye I haue knowen before thy surie against me †Thou hast bene madde against me thy pride hath ascended into myn eares I therfore wil put a ring in thy nostrels and a bitte in thy lippes and wil bring thee back into the way by the which thou camest †And to thee Ezechias this shal be a signe Eate this yeare what thou shalt finde in the second yeare the things that growe of themselues moreouer in the third yeare sawe ye and reape plant ye vineyardes and eate the fruite of them †And whatsoeuer shal be leaft of the house of Iuda shal take roote downeward and beare fruit vpward †For out of Ierusalem there shal remmantes goe forth and that which is to be saued from the mounte of Sion the zeale of the Lord of hostes shal doe this †Wherfore thus sayth our Lord of the king of the Assyrians He shal not enter into this citie nor shoote arrowe into it neither shal shield occupie it nor munition compasse it †By the way that he came he shal returne and into this citie he shal nos enter sayth our Lord †And I wil protect this citie and wil saue it for my self and for Dauid my seruant †It came to passe therfore in that night an Angel of our Lord came and stroke in the campe of the Assyrians an hundred eightie fiue thousand And when he was risen early he sawe al the bodies of the dead †and Sennacherib the king of the Assyrians departing went away and taried in Niniue †And when he adored in the temple of Nesroch his god Adramelech and Sarasar his sonnes stroke him with the sword and they fled into the land of the Armenians and Asarhaddon his sonne reigned for him CHAP. XX. Ezechias being sick is told by Isaias that he shal die but praying to God obtayneth fiftenne yeares longer life 8. and in confirmation therof receiueth a signe in Achaz dial returning back tenne lines 12. To the Aâ—yrians bringing him presents he sheweth al his treasures 16. which Isaias reprouing prophecieth the captiuitie of Iuda 20. Ezechias dieth and his sonne Manasses reigneth IN those dayes Ezechias was sick euen to death and Isaie the sonne of Amos the prophete came and sayd to him Thus sayth our Lord God Take order with thy house for thou shalt die and shalt not liue †Who turned his face to the wal and prayed our Lord saying †I besech thee Lord remember I pray thee how I haue walked before thee in truth and in a perfect hart and haue done that which is liked before thee Ezechias therfore wept with great weeping †And before Isaie was gone out of the middes of the court the word of our Lord came to him saying †Returne and tel Ezechias the prince of my people Thus sayth our Lord the God of Dauid thy father I haue heard thy prayer and seene thy teares and behold I haue healed thee the third day thou shalt goe vp to the temple of the Lord. †And I wil adde to thy daies fiftene yeares yea out of the hand of the king of Assyrians I wil deliuer thee and this citie I wil protect this citie for my sake and for Dauid my seruant †And Isaie said Fetch me a bunch of figges Which when they had brought and had layd it vpon
and began to pray with teares †saying Thou art iust ô Lord al thy iudgementes are iust and al thy waies mercie truth and iudgement †And now Lord be mindful of me and take not reuenge of my sinnes neither remember the sinnes of me or of my parentes †Because we haue not obeyed thy commandmentes therfore we are deliuered in spoile and captiuitie and death and into a fable and into reproch to al nations in which thou hast dispersed vs. †And now Lord great are thy iudgementes because we haue not done according to thy preceptes haue not walked sincerely before thee †and now Lord according to thy wil do with me command my spirite to be receiued in peace for it is expedient for me to die rather then to liue †The verie same day therfore it chanced that Sara the daughter of Raguel in Rages a citie of the Medes she also heard reproch of one of her fathers handmaydes †because she had beene deliuered to seuen husbandes the diuel named Asmodeus had killed them forth with as they were entred in vnto her †Therfore when she rebuked the wench for her fault she answered her saying Let vs no more see sonne of thee or daughter vpon the earth thou murderer of thy husbandes †What wilt thou kil me also as thou hast now killed seuen husbandes At this voice she went into an higher chamber of her house and three dayes and three nightes did not eate nor drinke †but continewing in prayer with teares besought God that he would deliuer her from this reproch †And it came to passe the third day whiles she accomplished her prayer blessing our Lord †she sayd Blessed is thy name ô God of our fathers who when thou hast bene angrie wilt doe mercie in the time of tribulation forgeuest them their sinnes that inuocate thee †To thee ô Lord I turne my face to thee I direct myne eyes †I desire Lord that thou loose me from the bond of this reproch or els take me away from the earth †Thou knowest Lord that I neuer coueted a husband and haue kept my soule cleane from al concupiscence †Neuer haue I companied my self with sporters neither haue I made my selfe partaker with them that walke in lightnesse †But a husband I consented to take with thy feare not with my lust †And either I was vnworthie of them or they perhaps were not worthie for me because perhaps thou hast kept me for an other man †For thy counsel is not in mans power †But this hath euerie one for certayne that worshippeth thee that his life if it be in probation shal be crowned and if it be in tribulation it shal be deliuered and if it be in correction it shal be lawful to come to thy mercie †For thou art not delighted in our perditions because after a tempest thou makest a calme and after teares and weeping thou powrest in ioyfulnesse †Be thy name God of Israel blessed foreuer †At that time the prayers of both were heard in the sight of the glorie of the high God †and the holie Angel of our Lord Raphael was sent to cure them both whose prayers at one time were recited in the sight of our Lord. CHAP. IIII. Tobias thincking he shal dye geueth his sonne godlie admonitions 7. especially exhorteth him to geue almes diligently 13. to flee al fornication pride and fraude 21. And telleth him of money lent to a friend THERFORE when Tobias thought his prayer to be heard that he might haue died he called to him Tobias his sonne †and sayd to him Heare my sonne the wordes of my mouth lay them as a foundation in thy hart †When God shal take my soule * burie my bodie and thou shalt doe * honour to thy mother al the dayes of her life †for thou must be mindful what perils and how great she suffered for thee in her wombe †And when she also shal haue accomplished the time of her life burie her beside me †And al the dayes of thy life * haue God in thy mind and beware thou consent not to sinne at anie time and pretermitte the preceptes of our Lord God †* Of thy substance geue almes and turne not away thy face from anie poore person for so it shal come to passe that neither the face of our Lord shal be turned from thee †As thou shalt be able so be merciful †If thou haue much geue aboundantly if thou haue litle studie to impert also a litle willingly †For thou dost treasure vp to thy self a good reward in the day of necessitie †because almes deliuereth from al sinne and from death wil not suffer the soule to goe into darkenesse †Great confidence before God most high shal almes be to al them that doe it †* Take heed to thy self my sonne of al fornication beside thy wife neuer abide to know crime †* Neuer permitte pryde to rule in thy word for in it al perdition tooke his beginning †* Whosoeuer hath wrought anie thing for thee pay him his hyre immediatly and let not the hyre of thy hyred seruant remayne with thee at al. †* That which thou hatest to be done to thee by an other see thou doe it not to an other at anie time †Eate thy bread with the hungrie needie and of thy garmentes couer the naked †* Set thy bread and thy wine vpon the burial of a iust man and doe not eate and drinke therof with sinners †Seeke counsel alwaies of a wiseman †At al time blesse God and desire of him that he direct thy waies and that al thy counsels remayne in him †I tel thee also my sonne that I gaue tenne talentes of siluer whiles thou wast yet a child to Gabelus in Rages a citie of the Medes and I haue a bil of his hand with me †and therfore enquire how thou maist come to him and receiue of him the foresayd weight of siluer and restore him the bil of his hand †Feare not my sonne we leade in dede a poore life but we shal haue many good thinges if we feare God and depart from al sinne and doe wel CHAP. V. Yong Tobias seeking a guide for his iourney Raphael the Angel in shape of a man presenteth himself and vndertaketh this office 23. The mother lamenteth the abscence and danger of her sonne THEN Tobias answered his father and sayd I wil doe al things father whatsoeuer thou hast commanded me †But how I shal require this money I can nor tel he knoweth not me and I know not him what token shal I geue him Yea neither the way which leadeth thither did I euer know †Then his father answered him and sayd I haue the bil of his hand with me which when thou shalt
desiderable aboue al vvorldlie riches or pleasures So by these and like spiritual motiues the soule freely desiteth accepteth vndertaketh endureth and by continual assistance of grace obserueth Gods lavv and so meriteth the great revvard vvhich is promised for keping it v. 12. 2. Tim. 4. v. 6. PSALME XIX Faithful people ioyne their prayer for their Prince or Prelate 4. with sacrifice offered for his preseruation and prosperous successe †Vnto the end the Psalme of Dauid OVR Lord heare thee in the day of tribulation the name of the God of Iacob protect thee †Send he ayde to thee from the holie place and from Sion defend he thee †Be he mindeful of al thy sacrifice and be thy holocaust made fatte †Geue he vnto thee according to thy hart and confirme he al thy counsel †We shal reioyce in thy saluation and in the name of our God we shal be magnified †Our Lord accomplish al thy petitions now haue I knowen that our Lord hath saued his CHRIST He shal heare him from his holie heauen the faluation of his righthand is in powers †These in chariotes and these in horses but we wil inuocate in the name of the Lord our God †They are bound and haue fallen but we haue risen and are set vpright †Lord saue the king and heare vs in the day that we shal inuocate thee PSALME XX. Praise to God for Christs exaltation after his passion 9. and depression of his enemies †Vnto the end the Psalme of Dauid LORD in thy power the king shal be glad and vpon thy saluation he shal reioyce excedingly The desire of his hart thou hast geuen him and of the wil of his lippes thou hast not defrauded him †Because thou hast preuented him in blessinges of sweetnesse thou hast put on his head a crowne of preâ—ious stone †He asked life of thee and thou gauest him length of daies for euer and for euer and euer †Great is his glorie in thy saluation glorie and great beautie thou shalt put vpon him †Because thou shalt geue him to be a blessing for euer and euer thou shalt make him ioyful in gladenesse with thy countenance Because the king hopeth in our Lord and in the mercie of the Highest he shal not be moued †Let thy hand be found of al thy enemies let thy righthand find al that hate thee †Thou shalt put them as an ouen of fyre in the time of thy countenance our Lord in his wrath shal truble them and fyre shal deuoure them Their fruite thou shalt destroy from the land and their seede from the children of men Because they haue turned the euils vpon thee they haue deuised counsels which they could not establish Because thou shalt put them backe in thy remnantes thou â—â— shalt prepare their countenance Be exalted Lord in thy powre we wil chaunte and sing thy powers PSALME XXI Christ prayeth in his Passion 7. describeth the acerbitie therof 20. foresheweth by way of prayer his Resurection 23. more clerly the fundation and propagation of his Church 27. 30. interposing the singular foode of the most blessed Sacrament euen to the endes of the earth in al nations †Vnto the end “ for the morning enterprise the Psalme of Dauid GOD my God haue respect to me why hast thou forsaken me far from my saluation are the wordes of my sinnes My God I shal crie by day and “ thou wilt not heare and by night and not for follie vnto me †But thou dwellest in the holie place the prayse of Israel †In thee our fathers haue hoped they hoped and thou didst deliuer them They cried to thee and were saued they hoped in thee and were not confounded †But I am a worme and no man a reproch of men and outcast of the people †Al that see me haue scorned me they haue spoken with the lippes and wagged the head †He hoped in the Lord let him deliuer him let him saue him because he wil him †Because thou art he that hast drawen me out of the wombe my hope from the brestes of my mother †Vpon thee I haue bene cast from the matrice from my mothers wombe thou art my God †depart not from me Because tribulation is verie nigh because there is not that wil helpe †Manie calues haue compassed me fatte bulles haue besieged me †They haue opened their mouth vpon me as a lion rauening and roaring †As water I am powred out and al my bones are dispersed My hart is made as waxe melting in the middes of my bellie †My strength is withered as a pot-shard and my tongue cleaued to my iawes and thou hast brought me downe into the dust of death †Because manie dogges haue compassed me the counsel of the malignant hath besieged me They “ haue digged my handes and my feete †they haue numbered al my bones But themselues haue considered and beheld me †they haue deuided my garmentes among them and vpon my vesture they haue cast lot †But thou Lord prolong not thy helpe from me looke toward my defense †Deliuer ô God my soule from the sword and myne onlie one from the hand of the dog †Saue me out of the lions mouth and my humilitie from the hornes of vnicornes †“ I wil declare thy name to my bretheren “ in the middes of the Church I wil prayse thee †Ye that feare our Lord praise him al the seede of Iacob glorifie ye him †Let al the seede of Israel feare him because he hath not contemned nor despised the petition of the poore Neither hath he turned away his face from me and when I cried to him he heard me †With thee is my praise in the great Church I wil render my vowes in the sight of them that feare him †“ The poore shal eate and shal be filled and they shal praise our Lord that seeke after him their hartes shal liue for euer and euer †Al the endes of the earth shal remember and be conuerted to our Lord †And al the families of the Gentiles shal adore in his sight †Because the kingdome is our Lords and he shal haue dominion ouer the Gentiles †Al the fatte ones of the earth haue eaten and adored in his sight shal al fal that descend into the earth †And my soule shal liue to him and my seede shal serue him †The generation to come shal be shewed to our Lord and the heauens shal shew forth his iustice to the
my bones shal say Lord who is like to thee Deliuering the needie from the hand of them that are stronger then he the needie and poore from them that spoile him Vniust witnesses rysing vp asked me things that I knew not †They repayed me euil things for good sterilitie to my soule †But I when they were trublesome to me did put on cloth of heare I humbled my soule in fasting and my prayer shal be turned into my bosome †As a neighbour as our brother so did I please as mourning and sorowful so was I humbled †And they reioyced against me and came together scourges were gathered together vpon me and I was ignorant †They were dissipated and not compunct they tempted me they scorned me with scorning they gnashed vpon me with their teeth †Lord when wilt thou regard restore thou my soule from their malignitie myne only one from the lions †I wil confesse to thee in the great Church in a graue people I wil prayse thee †Let them not reioyce ouer me that are my aduersaries vniustly that hate me without cause and twinckle with the eies †Because they spake in deede peaceably to me and in the anger of the earth speaking they meant guiles †And they opened their mouth awide vpon me they said Wel wel our eies haue seene †Thou hast sene ô Lord keepe not silence Lord depart not from me †Arise and attend to my iudgement my God and my Lord vnto my cause †Iudge me according to thy iustice ô Lord my God and let them not reioyce ouer me †Let them not say in their hartes Wel wel to our soule neitheir let them say We haue deuoured him †Let them blush and be ashamed together that reioyce at my euils Let them be clothed with confusion and shame that speake great things vpon me †Let them reioyce and be glad that wil my iustice and let them say alwayes Our Lord be magnified that wil the peace of his seruant †And my tongue shal meditate thy iustice thy prayse al the day PSALME XXXV The prophet describeth the wicked malice of obstinate sinners 6. Against which he opposeth Gods infinite goodnes 9. with his prouident mercie towards the worst and iust reward of the good 12. praying to escape the dangerous gulfe of pride †Vnto the end to the seruant of our Lord Dauid him selfe THE vniust hath said within him selfe that he would sinne there is no feare of God before his eies †Because he hath done deceitfully in his sight that his iniquitie may be found vnto hatred †The wordes of his mouth are iniquitie and guile he would not vnderstand that he might doe wel †He hath meditated iniquitie in his bed he hath set himselfe on euery way not good and malice he hath not hated Lord thy mercie is in heauen and thy truth euen to the clowdes †Thy iustice as the hilles of God thy iudgementes are great depth Men beastes thou wilt saue ô Lord †as thou hast multiplied thy mercie ô God But the children of men shal hope in the couert of thy winges †They shal be inebriated with the plentie of thy house and with the torrent of thy pleasure thou shalt make them drinke Because with thee is the fountaine of life and in thy light we shal see light †Extend thy mercie to them that know thee and thy iustice to them that are of a right hart Let not the foote of pride come to me and let not the hand of a sinner moue me †There haue they fallen that worke iniquitie they were expelled neither could they stand PSALME XXXVI An exhortation not to enuie nor imitate the euil who for most part prosper in this world and are damned eternally but to flee euil and doe good duly considering that God diuersly permitteth and punisheth the wicked and likewise comforteth and afflicteth the iust al for their good †A Psalme to Dauid him self HAVE no emulation toward the malignant neither enuie them that doe iniquitie †Because they shal quickely wither as grasse and as the blossomes of herbes they shal soone fal †Hope in our Lord and doe good and inhabite the land and thou shalt be fed in the riches therof †Be delighted in our Lord and he wil geue thee the petitions of thy hart †Reuele thy way to our Lord and hope in him and he wil doe it †And he wil bring forth thy iustice as light and thy iudgement as midday †be subiect to our Lord and pray him Haue no emulation in him that prospereth in his way in a man that doth iniustices †Cease from wrath and leaue furie haue not emulation that thou be malignant †Because they that are malignant shal be cast out but they that expect our Lord the same shal inherite the land †And yet a litle while and the sinner shal not be and thou shalt seeke his place and shal not find it †But the meeke shal inherite the land and shal be delighted in multitude of peace †The sinner shal obserue the iust and shal gnash vpon him with his teeth †But our Lord shal scorne him because he foreseeth that his day shal come †Sinners haue drawen out the sword they haue bent their bowe That they may deceine the poore and needie that they may murder the right of hart †Let their owne swordes enter into their hartes and let their bowe be broken †Better is a litle to the iust aboue much riches of sinners †Because the armes of sinners shal be broken in pieces but our Lord comfirmeth the iust †Our Lord knoweth the daies of the immaculate and their inheritance shal be for euer †They shal not be confounded in the euil time and in the dayes of famine they shal be filled †because the sinners shal perish But the enemies of our Lord forth with as they shal be honoured and exalted vanishing shal vanish as smoke †The sinner shal borrow and not pay but the iust is merciful and wil geue †Because they that blesse him shal inherite the land but they that curse him shal perish †With our Lord the steppe of man shal be directed and he shal like wel of his way When he shal fal he shal not be brused because our Lord putteth his hand vnder †I haue bene yong for I am old and I haue not sene the iust forsaken nor his seede seeking bread †Al the day he is merciful and lendeth and his seede shal be in blessing †Decline from euil and doe good and inhabite for euer and euer †Because our Lord loueth iudgement and he wil not forsake his sainctes they shal be
eares thou hast perfited to me Holocaust and for sinne thou didst not require †then said I Behold I come In the head of the booke it is written of me †that I should doe thy wil my God I would and thy law in the middes of my hart †I haue declared thy iustice in the great Church loe I wil not stay my lippes Lord thou hast knowen it †Thy iustice I haue not hid in my hart thy truth and thy saluation I haue spoken I haue not hid thy mercie and thy truth from the great councel †But thou ô Lord make not thy commiserations farre from me thy mercie and thy truth haue alwayes receiued me †Because euils haue compassed me which haue no number mine iniquities haue ouertaken me I was not able to see They are multiplied aboue the heares of my head and my hart hath forsaken me †It may please thee ô Lord to deliuer me Lord haue respect to helpe me Let them be confounded and ashamed together that seeke my soule to take it away Let them be turned backward and be ashamed that wil me euils Let them forth with receiue their confusion that say to me Wel wel †Let al that seeke thee reioyce and be glad vpon thee and let them that loue thy saluation say alwayes Our Lord be magnified †But I am a begger and poore Our Lord is careful of me Thou art my helper my protector my God be not slacke PSALME XL. The prophet pronounceth them happie that wil beleue in Christ coming in humilitie and pouertie 5. Christ describeth his owne poore afflicted state in this life by reason he is to satisfie for the sinnes of the world the malice of his aduersaries 10. especially of Iudas 11. and by way of prayer prophecieth his owne Resurrect on †Vnto the end a Psalme to Dauid him selfe BLESSED is the man that vnderstandeth concerning the needie and the poore in the euil day our Lord wil deliuer him †Our Lord preserue him and geue him life and make him blessed in the land and deliuer him not vnto the wil of his enemies †Our Lord helpe him vpon the bed of his sorow thou hast turned al his couche in his infirmitie †I said Lord haue haue mercie on me heale my soule because I haue sinned to thee †Mine enemies haue spoken euils to me When shal he die and his name perish †And if he came in to see he spake vayne thinges his hart hath gathered together iniquitie to him selfe He went forth and spake together †Al mine enemies whispered against me they did thinke euils to me They haue determined an vniust word against me Shal not he that sleepeth adde to ryse againe †For the man also of my peace in whom I hoped who did eate my breades hath greatly troden me vnder foote †But thou ô Lord haue mercie vpon me and raise me vp againe and I wil repay them †In this I haue knowen that thou wouldest me because mine enemie shal not reioyce ouer me †But me thou hast receiued because of innocencie and thou hast confirmed me in thy sight for euer †Blessed be our Lord the God of Israel from the beginning of the world and for euermore Be it be it PSALME XLI The feruent desire of the iust 6. much afflicted in this life 12. and assured hope of eternal ioy †Vnto the end vnderstanding to the sonnes of Core EVEN as the harte desireth after the fountaines of waters so doth my soule desire after thee ô God †My soule hath thirsted after God the strong liuing when shal I come and appeare before the face of God †My teares haue beene breades vnto me day and night whiles it is said to me dayly Where is thy God †These thinges haue I remembred and haue powred out my soule in me because I shal passe into the place of a meruelous tabernacle euen to the house of God In the yoyce of exultation and confession the sound of one feasting †Why art thou sorowful my soule and why dost thou truble me Hope in God because yet I wil confesse to him the saluation of my countenance †and my God My soule is trubled toward my selfe therfore wil I be mindful of thee from the land of Iordan and Hermoniim from the litle mountaine †Depth calleth on depth in the voice of thy flould-gates Al thy high thinges and thy waues haue passed ouer me †In the day our Lord hath commanded his mercie and in the night a song of him With me is prayer to the God of my life †I wil say to God Thou art my defender Why hast thou forgotten me and why goe I sorowful whiles mine enemie afflicteth me †Whiles my bones are broken mine enemies that truble me haue vpbrayded me Whiles they say to me day by day Where is thy God †Why art thou heauie ô my soule wh◠dost thou truble me Hope in God because yet I wil confesse to him the saluation of my countenance and my God PSALME XLII The iust inuocateth Gods sentence against the deceiptful that seeke his spiritual ouerthrow 4. acknowledgeth his helpe from almightie God the B. Trinitie in whose vision glorie consisteth †A Psalme of Dauid IVDGE me ô God discerne my cause from the nation not holie from the vniust and deceitful man deliuer me †Because thou art God my strength why hast thou repelled me and why goe I sorowful whiles the enemie afflicteth me Send forth thy light and thy truth they haue conducted me and haue brought me into thy holy hil and into thy tabernacles †And I wil goe in to the altar of God to God which maketh my youth ioyful †I'wil confesse to thee on the harpe ô God my God why art thou sorowful ô my soule and dost thou trubel me †Hope in God because yet wil I cōfesse to him the saluation of my countenance and my God PSALME XLIII The prophet describeth the first calling and difficulte state of the Iewish nation 6. their prosperitie at other times 10. Againe their afflictions in captiuitie and persecutions †Vnto the end for the sonnes of Core to vnderstanding O GOD we haue heard with our eares our fathers haue declared to vs. The worke that thou hast wrought in their dayes and in the dayes of old †Thy hand destroyed the nations and thou didst plant them thou didst afflict the peoples and expel them †For not by their owne sword did they possesse the land and their owne arme did not saue them But thy right hand
Ammon and Amalec the for eners with the inhabitantes of Tyre †Yea and Assur also is come with them they are made an aide to the children of Lot †Doe to them as to Madian and Sisara as to Iabin in the torrent Cisson †They perished in Endor they were made as the dung of the earth †Put their princes as Oreb and Zeb and Zebee and Salmana Al their princes †which haue saide Let vs possesse the Sanctuarie of God for an inheritance †My God put them as a wheele and as stubble before the face of the winde †Euen as fire that burneth a wood as a flame that burneth the mountaines †So shalt thou pursew them in thy tempest and in thy wrath thou shalt truble them †Fil their faces with ignominie and they wil seeke thy name ô Lord. †Let them be ashamed and trubled for euer and euer and let them be confounded and perish †And let them know that Lord is thy name thou onlie the Highest in al the earth PSALME LXXXIII Deuout persons feruently desire eternal glorie 6. accounting it in the meane time a happie state to be in the militant Church 12. where God first geuing grace wil geue glorie in the triumphant †Vnto the end for wine presses t the children of Core a Psalme HOW beloued are thy tabernacles ô Lord of hoastes †my soule coueteth and fainteth vnto the courtes of our Lord. My hart and my flesh haue reioyced toward the liuing God †For the sparow also hath found her an house and the turtledoue a nest for her selfe where she may lay her young ones Thine altars ô Lord of hoastes my King and my God †Blessed are they that dwel in thy house ô Lord for euer and euer they shal praise thee †Blessed is the man whose helpe is from thee he hath disposed ascension in his hart †in the vaile of teares in the place which he hath appointed †For the lawgeuer shal geue blessing they shal goe from vertue into vertue the God of goddes shal be seene in Sion †Lord God of hoastes heare my prayer receiue with thine eare ô God of Iacob †Behold ô God our protectour and looke vpon the face of thy Christ †Because better is one day in thy courtes aboue thousands I haue chosen to be an abiect in the house of my God rather then to dwel t in the tabernacles of sinners †Because God loueth mercie and truth our Lord wil geue grace and glorie †He wil not depriue them of good thinges that walke in innocencie ô Lord of hoastes blessed is the man that hopeth in thee PSALME LXXXIIII With commemoration of Gods former benefites 5. Christs Incarnation is prophecied 9. bringing peace and saluation 11. mercie and iustice concurring together Vnto the end to the children of Core a Psalme O Lord thou hast blessed thy land thou hast turned away the captiuitie of Iacob †Thou hast forgeuen the iniquitie of thy people thou hast couered al their sinnes †Thou hast mitigated al thy wrath thou hast turned away from the wrath of thine indignation †Conuert vs ô God our sauiour and auert thy wrath from vs. †Wil t thou be wrath with vs for euer or wilt thou extend thy wrath from generation vnto generation †O God thou being turned shalt quicken vs and thy people shal reioyce in thee †Shew vs ô Lord thy mercie and giue vs thy saluation †I wil heare what our Lord God wil speake in me because he wil speake peace vpon his people And vpon his saincts and vpon them that are conuerted to the hart †But yet his saluation is nigh to them that feare him that glorie may inhabite in our land †Mercie and truth haue met each other iustice and peace haue kissed †Truth is risen out of the earth and iustice hath looked downe from heauen †For our Lord certes wil geue benignitie and our land shal giue her fruite †Iustice shal walke before him and shal set his steppes in the way PSALME LXXXV In consideration of his owne imperfections the royal prophet or other faithful person prayeth God 5. according to his mercie and goodnes 9. shewed in conuerting Gentiles 13. and in deliuering the supplicant him self from the state of damnation 16. that he wil stil direct and defend him against al enimies †A praier to Dauid him selfe Incline thine eare ô Lord and heare me because I am needie and poore †Keepe my soule because I am holie saue thy seruant my God that hopeth in thee †Haue mercie on me ô Lord because I haue cried to thee al the day †make ioyful the soule of thy seruant because to thee ô Lord haue I lifted vp my soule †Because thou ô Lord art swete and milde and of much mercie to al that inuocate thee †Receiue ô Lord my praier with thine ears and attend to the voice of my petition †In the day of my tribulation I haue called to thee because thou hast heard me †There is not the like to thee amongst goddes ò Lord and there is not according to thy workes †Al nations what soeuer thou hast made shal come and shal adore before thee ô Lord and they shal glorifie thy name †Because thou art great and doing meruelous thinges thou onlie art God †Conduct me ô Lord in thy way and I wil walke in thy truth let my hart reioyce that it may feare thy name †I wil confesse to thee ô Lord my God with al my hart and wil glorifie thy name for euer †Because thy mercie is great vpon me and thou hast deliuered my soule out of the lower hel †O God the wicked are risen vp vpon me and the synagogue of the mightie haue sought my soule and they haue not set thee in their sight †And thou ô Lord the God of compassion and merciful patient and of much mercie and true †Haue respect to me and haue mercie on me giue thine empire to thy seruant and saue the sonne of thy handmaide †Make with me a signe vnto God that they may see which hate me and may be confounded because thou ô Lord hast holpen me PSALME LXXXVI The Church of Christ beginning in Ierusalem 3. is extended to al Nations 5. glorious 6. and permanent 7. in holie ioy To the children of Core a Psalme of Canticle THE fundations thereof in the holie mountaynes †our Lord loueth the gates of Sion aboue al the tabernacles of Iacob †Glorious thinges
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
and haue rayned prouerbes iudgementes †Goe not after thy concupiscences and turne away from thy wil. †If thou geue to thy soule her concupiscences she wil make thee a ioy to the enemies †Be not delighted in multitudes not in few for their concertation is continual †Be not poore in contention of borowing and thou hast nothing in thy purse for thou shalt be enuious to thine owne life CHAP. XIX An admonition against drunkennes luxurie 4. light suspition 7. and detraction 13. Freindlie correption is necessarie 23. and sincere humilitie 27. Exterior carege is a signe of internal disposition A workman that is a drunkard shal not be rich and he that contemneth smal thinges shal fal by litle and litle †Wine and wemen make wisemen to apostatate and shal reproue the prudent †and he that ioyneth himself to harlotes shal be naught Rottennes and wormes shal inherite him and he shal be lifted vp for a greater example and his life shal be taken out of the number †He that geueth credite quickly is light of hart and shal be lessened and he shal more ouer be counted one that sinneth against his owne soule †He thar reioyceth in iniquitie shal be reprehended and he that hateth chastisement shal be diminished of life and he that hateth babbling extinquisheth malice †He that sinneth against his owne soule shal repent and he that is delighted in naughtinesse shal be reprehended †Iterate not a wicked and hard word and thou shalt not be lessened †To freind and foe tel not thy minde and if thou haue sinne disclose it not †For he wil heare thee and wil watch thee and as it were defending the sinne he wil hate thee and so wil he be present with thee alwaies †Hast thou heard a word against thy neighbour let it die together in thee trusting that it wil not burst thee †At the presence of a word the foole traueleth as the groning of the childbirth of an infant †An arrow stickt in the thigh of flesh so is a word in the hart of a foole †Rebuke a freind lest perhapes he hath not vnderstood and say I did it not or if he did it that he doe it not againe †Rebuke thy neighbour lest perhaps he said it not and if he said it lest perhaps he iterate it †Rebuke thy freind for there is often a fault committed †And beleue not euerie word There is that offendeth with the tongue but not from his hart †For who is there that hath not offended in his tongue Rebuke thy neighbour before thou threaten †And geue place to the feare of the Highest because the feare of God is al wisedom and to feare God is in it the disposition of the law is in al wisdom †And the discipline of wickednes is not wisedom and the cogitation of sinners is not prudence †There is wickednes and in it execration and there is a foole that hath lesse wisedom †Better is a man that hath lesse wisdom and lacketh vnderstanding in feare then he that abundeth in vnderstanding and transgresseth the law of the Highest †There is an assured subtilitie the same wicked †And there is that vttereth an exact word telling the truth There is that wickedly humbleth himselfe and his inner partes be ful of deceite †and there is a iust man that submitteth himselfe ouermuch of great humilitie and there is a iust one that boweth his face and feyneth himself not to see that which is vnknowen †and if he be forbidden to sinne for imbecillitie of power if he shal finde a time to do euil he wil do euil †A man is knowen by the sight and a wiseman is knowen by the shew of his face †The clothing of the bodie and the laughing of the teeth and the going of the man tel of him †There is a lying chastisement in the anger of a contumelious person and there is a iudgement that is not allowed to be good and there is that holdeth his peace and he is wise CHAP. XX. Correction ought to be without passion of anger 5. much discretion is required in speach and in silence 14. Also in geuing 20. promising 29. and in vttering knowlege where and when it behoueth HOW good a thing is it to rebuke rather then to be angrie and not to hinder him that confesseth in prayer †The concupiscence of an eunuch shal defloure a young maide †so he that by violence doth vniust iudgement How good a thing is it being rebuked to shew repentance for so thou shalt auoid wilful sinne †There is that holdeth his peace which is found wise and there is that is odious he which is malepert to speake †There is that holdeth his peace hauing not vnderstanding to speake and there is that holdeth his peace knowing the time of fitte opportunitie †A wise man wil hold his peace vntil a time but a wanton and the vnwise wil not obserue time †He that vseth manie wordes shal hurt his owne soule he that taketh authoritie to himself vniustly shal be hated †There is proceding in euils to a man without discipline and there is finding to losse †There is a gift that is not profitable and there is a gift the reward whereof is duble †There is debasing because of glorie and there is that from humilitie shal lift vp the head †There is that redemeth manie thinges for a smale price and restoreth the same seuen fold †A man wise in wordes shal make him selfe beloued but the graces of fooles shal be powred out †The gift of the vnwise shal not be profitable for thee for his eies are seuen fold †He wil geue few thinges and vpbraide manie and the opening of his mouth is an inflammation †To day a man lendeth and to morow he asketh it againe such a man is odious †A foole shal haue no freind and there shal be no thanke to his goodes †For they that eate his bread are of a false tongue How often and how manie wil laugh him to scorne †For he doth not distribute with right vnderstanding that which was to be had in like manner also that which was not to be had †The slipping of a false tongue as he that falleth on the pauement so the falles of the euil shal come hastely †A man without grace is as a vaine fable it shal be continual in the mouth of them that are without discipline †A parable out of a fooles mouth shal be reiected for he doth not speake it in his time †There is that is forbid to sinne for pouertie and in his rest he shal be pricked †There is thar wil destroy his soule for shamfastnes and by an vnwise person he wil destroy it and by acception of person he wil destroy himself †There is that for shamfastnes
Sion the zele of the Lord of hostes shal doe this †Therfore thus sayth our Lord concerning the king of the Assyrians He shal not enter this citie and he shal not shoote arrow there and shilde shal not occupie it and he shal not cast rampier about it †In the way that he came by the same he shal returne and into this citie he shal not enter sayth our Lord. †And I wil protect this citie that I may saue it for myne owne sake and “ for Dauids sake my seruant †And the Angel of our Lord came forth and stroke in the campe of the Assyrians an hundred eightie fiue thousand And they arose in the morning and behold al were carcasses of dead men †And he went out and departed and Sennacherib the king of the Assyrians returned and dwelt in Niniue †And it came to passe when he adored in the temple of Nesroch his god Adramelech and Sarasar his sonnes stroke him with the sword and they fled into the land of Ararat Asarhaddon his sonne reigned for him ANNOTATIONS CHAP. XXXVII â—5 For Dauids sake VVe haue here a manifest example that the merites of Sainctes departed forth of this world do profite the liuing God protecting Ierusalem not only for his owne but also for his seruant Dauids sake Against which plaine sense Protestantes denying merites and prayers of Sainctes seme to haue no better quasion then this sillie shift â—eâ—ned without vvarrant of holie Scripture or ancient Father to interprete these vvordes for Dauids sake to signifie for Gods promise sake made to Dauid But if they be demanded vvhere and when God promised to Dauid that he vvould protect and saue the citie of Ierusalem from sacking by enimies or from ruine they can neuer shevv it God made Dauid conquerour of Ierusalem extirpating there the Iebusites who vntil his time kept the tovvre of Sion 2. Reg. 5. v. 7. protected the same citie al his time and long after And in certaine particular dangers promised to Achaz a vvicked king Isaie 7. and to this good king Ezechias here â— 4. Reg. 19. â— that he vvould saue and deliuer Ierusalem from oher particular distresses vvherin it vvas at those times but he promised not this to king Dauid Neither did God make a general promise to protect that citie perpetually For if he had so promised it should not haue bene subdued brought into captiuitie defaced as it was by the Babylonians And therfore this glosse of Protestants is built vpon false ground And the vvordes are as manifest as if the kings Maiestie should say I vvil protect the â—â—â—â— of London that I may saue it for myn ovvne sake and such my former subiectes sake that haue faithfully heretofore serued their kinges Or if he should say I vvil protect such a noblemans chiefe Manour place for myn owne sake for such his progenitors sake who serued me loyally VVherby is plainely signified that the king doâ—â— this â—ouour not only forth is ovvne sake but also for the merites of some that liued there and deserued vvel before Neither do vve produce this similitude to proue that is in controuersie but to explaine the Catholique doctrine apparent by this text and approued by the ancient Fathers and the vvhole Church of God CHAP. XXXVIII Ezechias being sick and advertised by the prophete that he shal then dye by prayer 〈…〉 prolongation of life 6. with promise of victorie confirmed by a signe 9. For which he rendereth thankes to God with a Canticle of praise IN those dayes Ezechias was sick euen to death and Isaie the sonne of Amos the prophet went in vnto him and said to him Thus sayth our Lord. Take order with thy house for thou shalt die and shalt not liue †And Ezechias turned his face to the wal and prayed to our Lord †and said I besech thee Lord remember I pray thee how I haue walked before thee in truth and in a perfect hart and haue done that which is good in thine eies And Ezechias wepte with great weeping †And the word of our Lord was made to Isaie saying †Goe tel Ezechias Thus saith our Lord the God of Dauid thy father I haue heard thy prayer and seene thy teares Loe I wil adde vpon thy dayes fiftene yeares †and out of the hand of the king of the Assirians wil I deliuer thee and this citie and wil protect it †And this shal be a signe to thee from our Lord that our Lord wil doe this word which he hath spoken †Behold I wil make the shadow of the lines returne by the which it is now gone downe in the dyal of Achaz in the sunne backward ten lines And the sunne returned ten lines by the degrees whereby it was gone downe †The scripture of Ezechias the king of Iuda when he had bene sicke and was recouered of his infirmitie I haue said In the middes of my daies shal I goe to the gates of hel I haue sought the residue of my yeares †I haue said I shal not see our Lord God in the land of the liuing I shal behold man no more and the inhabiter of rest †My generation is taken away and is wrapped together from me as the tent of shepehards My life is cut of as by a weauer whiles I yet began he cut me of from morning vntil night thou wilt make an end of me †I hoped vntil morning as a lion so hath he broken al my bones From morning vntil euening thou wilt make an end of me †As a yong swallow so wil I crie I wil meditate as a doue Mine eies are weakened looking on high Lord I suffer violence answer for me †What shal I say or what shal he answer me wheras him self hath done it I wil recount to thee al my yeares in the bitternes of my soule †Lord if mans life be such and the life of my spirit in such thinges thou shalt chasten me and shalt quicken me †Behold in peace is my bitternes most bitter But thou hast deliuered my soule that it should not perish thou hast cast al my sinnes behind thy backe †Because hel shal not confesse to thee neither shal death prayse thee they that goe downe into the lake shal not expect thy truth †The liuing the liuing he shal confesse to thee as I also this day the father shal make thy truth knowen to the children †O Lord saue me and we shal sing our psalmes al the dayes of our life in the house of our Lord. †And Isaie commanded that they should take a lumpe of figges plaster it vpon the wound and he should be healed †And Ezechias sayd What shal be the signe that I shal goe vp into the house of our Lord CHAP. XXXIX The king of Babylon sent legates to visite king Ezechias and congratulate his recouerie
excelses of Baal which are in the valley of the sonne of Ennom that they might consecrate their sonnes and their daughters to Moloch which I commanded them not neither hath it ascended into my hart that they should doe this abomination and bring Iuda into sinne †And now for these thinges thus saith our Lord the God of Israel to this citie whereof you say that it is deliuered into the handes of the king of Babylon in sword and in famine in pestilence †Behold I wil gather them together out of al landes to which I haue cast them out in my furie and in my wrath and in my great indignation and I wil bring them againe into this place and wil make them dwel confidently †And they shal be my people and I wil be their God †And I wil geue them one hart and one way that they may feare me al daies and it may be wel with them and with their children after them †And I wil make an euerlasting couenant with them and wil not cease to doe them good and I wil geue my feare in their hart that they reuolt not from me †And I wil reioyce vpon them when I shal doe them good and I wil plant them in this land in truth in my whole hart and in al my soule †Because thus saith our Lord As I haue brought vpon this people al this great euil so wil I bring vpon them al the good that I speake to them †And the fieldes shal be possessed in this land whereof you say that it is desolate because there is remayning no man nor beast and it is geuen into the handes of the Chaldees †The fieldes shal be bought for money and shal be written in a booke and the signe shal be stamped on and a witnes shal be taken in the land of Beniamin and round about Ierusalem in the cities of Iuda and in the cities on the mountaines and in the champaine cities and in the cities that are toward the South because I wil conuert their captiuitie saith our Lord. CHAP. XXXIII God promiseth remission of sinnes 10. reduction from captiuitie manie other benefites 14. He wil geue iudgement and iustice in Dauid Christ whose throne the Church 19. shal be glorious 24. and permanent AND the word of our Lord was made to Ieremie the second time when as yet he was shut vp in the court of the prison saying †Thus saith our Lord that wil doe and wil forme it and prepare it the Lord is his name †Crie vnto me and I wil heare thee and I wil tel thee great thinges and and firme thinges which thou knowest not †Because thus saith our Lord the God of Israel to the houses of this citie and to the houses of king of Iuda which are destroyed and to the munitions and to the sword †of them that come to fight with the Chaldees and to fil them with the carcasses of the men whom I haue striken in my furie and in myne indignation hiding my face from this citie because of al their malice †Behold I wil bring to them a scarre and health and wil cure them and I wil reuele vnto them the prayer of peace and truth †And I wil conuert the conuersion of Iuda the conuersion of Ierusalem wil build them as from the beginning †And I wil cleanse them from al their iniquitie wherein they haue sinned to me I wil be propicious to al their iniquities wherein they haue sinned to me despised me †And it shal be to me a name a ioy and a praise and an exultation to al the nations of the earth that shal heare al the good thinges which I wil doe to them and they shal feare and be trubled in al the good thinges in al the peace that I wil make to them †Thus saith our Lord Yet there shal be heard in this place which you say is desolate because there is neither man nor beast in the cities of Iuda and without Ierusalem which are desolate without man and without inhabiter and without beast †the voice of ioy and the voice of gladnes the voice of the bridegroome and the voice of the bride the voice of them that say Confesse ye to the Lord of hostes because our Lord is good because his mercie is for euer and of them that carie vowes into the house of our Lord. For I wil bring backe the conuersion of the land as from the beginning saith our Lord. †Thus saith the Lord of hostes Yet there shal be in this desolate place without man and without beast and in al the cities thereof an habitation of pastours of the resting flockes †In the cities on the mountaines and in the champaine cities and in the cities that are toward the South and in the land of Beniamin and round about Ierusalem and in the cities of Iuda there shal yet passe flockes at the hand of him that numbreth them saith our Lord. †Behold the daies shal come saith our Lord and I wil raise vp the good word that I haue spoken to the house of Israel and to the house of Iuda †In those daies and in that time I wil make the spring of iustice to bud forth vnto Dauid and he shal doe iudgement and iustice in the earth †In those daies shal Iuda be saued and Ierusalem shal dwel confidently this is the name that they shal cal him The Lord of our iust one †Because thus saith our Lord There shal not faile of Dauid a man to sitte vpon the throne of the house of Israel †And of the Priestes and Leuites there shal not faile from before my face a man to offer holocaustes and to burne sacrifice and to kil victimes al daies †And the word of our Lord was made to Ieremie saying †Thus saith our Lord If my couenant with the day can be made voide and my couenant with the night that there be not day and night in their time †also my couenant may be made voide with Dauid my seruant that there be not of him a sonne to reigne in his throne and Leuites and Priestes my ministers †Euen as the starres of heauen can not be numbred and the sand of the sea be measured so wil I multiplie the seede of Dauid my seruant and the Leuites my ministers †And the word of our Lord was made to Ieremie saying †Hast thou not seene what this people hath spoken saying The two kinreds which our Lord had chosen are cast of and they haue despised my people because it is no more a Nation before them †Thus saith our Lord If I haue not set my couenant betwen day and night and lawes to heauen and earth †surely I wil also cast of the seede of Iacob and of Dauid my seruant that I take not of his seede princes of the seede of Abraham
Blesse our Lord ye fountaines prayse and superexalt him for euer †Seas and riuers blesse ye our Lord prayse and superexalt him for euer †Whales and al things that moue in the waters blesse ye our Lord prayse and superexalt him for euer †Blesse our Lord al ye foules of heauen prayse and superexalt him for euer †Al beasts and cattel blesse ye our Lord prayse and superexalt him for euer †Sonnes of men blesse ye our Lord prayse and superexalt him for euer †Let Israel blesse our Lord prayse and superexalte him for euer †Priests of our Lord blesse ye our Lord prayse and superexalt him for euer †Seruants of our Lord blesse ye our Lord prayse and superexalt him for euer †Spirits and soules of the iust blesse ye our Lord prayse and superexalt him for euer †Holie and humble of hart blesse ye our Lord prayse and superexalt him for euer †Ananias Azarias and Misael blesse ye our Lord prayse and superexalt him for euer Because he hath deliuered vs from hel and saued vs out of the hand of death and deliuered vs out of the middes of the burning flame and out of the middes of the fire hath he rid vs. †Confesse ye to our Lord because he is good because his mercie is for euer †Al religious blesse ye our Lord the God of goddes prayse and confesse ye to him because his mercie is vnto al worldes Hitherto it is not in the Hebrevv and that vvhich vve haue put is translated out of the Edition of Theodotion †Then Nabuchodonosor the king was astonied and he arose hastely said to his nobles Did we not cast three men fettered into the middes of the fire Who answering the king said It is true ô king †He answered and said Behold I see foure men loose and walking in the middes of the fire and there is no corruption in them the forme of the fourth is like to the sonne of God †Then came Nabuchodonosor to the doore of the fornace of burning fire and said Sidrach Misach Abdenago seruants of the high God goe ye forth and come And forthwith Sidrach Misach and Abdenago went out of the middes of the fire †And the nobles and the magistrates and iudges and the potentates of the king being gathered together beheld those men that the fire had no powre on their bodies not a heare of their head was singed yea their breeches were not altered the sent of the fire had not passed by them †And Nabuchodonosor breaking forth said Blessed be the God of them to witte of Sidrach Misach and Abdenago who hath sent his Angel and hath deliuered his seruants that beleued in him and they changed the kings word deliuered their bodies that they might not serue and might not adore anie god except their owne God †By me therfore this decree is made that euerie people tribe and tongue whatsoeuer shal speake blasphemie against the God of Sidrach Misach and Abdenago he perish and his house be wasted for there is none other God that can so saue †Then did the king promote Sidrach Misach and Abdenago in the prouince of Babylon †Nabuchodonosor the king to al peoples nations and tongues that dwel in the whole earth peace be multiplied vnto you †The high God hath wrought signes and meruelous thinges with me It hath pleased me therfore to publish †his signes because they are great and his meruels because they are strong and his kingdom an euerlasting kingdom his powre in generation and to genaration CHAP. IIII. King Nabuchodonosor hauing an other dreame telleth it to Daniel demanding of him the interpretation 16. who encoreged and warrented to speake freely sheweth that the king shal become like a beast in forme seuen yeares 28. the same is confirmed by a voice from heauen 30. and being fulfilled he is at last restored to his owne forme and state I Nabuchodonosor was quiet in my house and florishing in my palace †I saw a dreame that made me sore afrayd and my cogitations in my bed and the visions of my head disturbed me †And by me there was a decree setforth that al the wisemen of Babylon should be brought into my sight and that they should shew me the solution of the dreame †Then came in the southsayers magicians Chaldees and diuiners and I told the dreame in their sight the solution therof they shewed me not †til their collegue Daniel came into my fight whose name is Baltassar according to the name of my God who hath the spirit of the holie goddes in himself and I told the dreame before him †Baltassar prince of the southsayers because I know that thou hast the spirit of the holie goddes in thee and no secrete is impossible to thee tel thou the visions of my dreames which I haue sene and the solution of them †The vision of my head in my bed I saw and behold a tree in the middes of the earth and the height therof exceding †A great tree and strong and the height therof touching the heauen the sight therof was euen to the endes of al the earth †The leaues therof most fayre and the fruit therof exceding much and the foode of al thinges in it vnder it dwelt cattel and beasts and in the boughes therof conuersed the foules of heauen and of it al flesh did eate †I saw in the vision of my head vpon my bed behold a watchman and an holie one descended from heauen †He cried mightely and thus he sayd Cut ye downe the tree choppe of the boughes therof shake of the leaues therof and scatter the fruits therof let the beasts flie that are vnder it and the foules from the boughes therof †But yet leaue the spring of the rootes therof in the earth and let it be tyed with yron and brasen band among the grasse that is without and let it be dipped with the dew of heauen and with wild beasts his portion in the grasse of the earth †“ Let his hart be changed from humane let the hart of a wild beast be geuen him and let seuen times be changed ouer him †In the sentence of the watchman is the decree and the word of saintes and the petition til the liuing know that the hiegh one ruleth in the kingdom of men and to whom soeuer it shal please him he wil geue it the basest man he wil appoint ouer it †This dreame saw I Nabuchodonosor the king thou therfore ô Baltassar tel the interpretation quickly because al the wisemen of my kingdom can not declare the solution vnto me but thou canst because the spirit of holie goddes is in thee †Then Daniel whose name was Baltassar began secretely to thinke within himself as it were for one houre his cogitations trubled him But the king answering said Baltassar let not the dreame
that the beast was slaine and the bodie therof was perished and was committed to the fyre to be burnt †The power of the other beasts also was taken away and times of life were appointed them vntil time and time †I beheld therfore in the vision of the night and loe with the clowdes of heauen there came in as it were m the sonne of man and he came euen to the ancient of dayes and in his sight they offered him †And he gaue him powre and honour and kingdom and al peoples tribes tongues shal serue him his powre an eternal power that shal not be taken away and his kingdom that shal not be corrupted †My spirit trembled I Daniel was made sore afrayd at these thinges and the visions of my head trubled me †I came to one of the assistants and I asked the truth of him concerning al these thinges who told me the interpretation of the wordes and taught me †These foure great beasts are foure kingdoms which shal rise vp out of the earth †And they shal take the kingdom of the holie God most high they shal obteine the kingdom euen to world world of worldes †After this I would diligently lerne of the fourth beast which was very vnlike from al and exceding terrible his teeth and clawes of yron he did eate and breake in peeces the rest he stamped with his feete †and of the tenne hornes that he had on his head and of the other that had growen vp before which the three hornes fel and of that horne that had eyes and the mouth speaking great wordes and was greater then the rest †I beheld and loe that horne made warre agaynst the saints and preuailed ouer them †til the ancient of dayes came gaue iudgement to the saintes on High and the time came and the saintes obteyned the kingdom †And thus he sayd The fourth beast shal be the fourth kingdom in the earth which shal be greater then al the kingdoms and shal deuoure the whole earth and shal conculcate and breake it in peeces †Moreouer the tenne hornes of that same kingdom shal be tenne kinges and an other shal rise vp after them and he shal be mightier then the former and he shal bring downe three kinges †And he shal speake wordes agaynst the High one and shal destroy the saintes of the Highest and he shal thinke that he can change times lawes and they shal be deliuered into his hand euen n to a time times half a time †And iudgement shal sitte that might may be taken away and be broken and perish euen to the end †And kingdom and power and the greatnes of the kingdom that is vnder al the heauen be geuen to the people of the saintes of the Highest whose kingdom is an euerlasting kingdom and al kinges shal serue him and shal obey him †Hitherto the end of the word I Daniel was much trubled with my cogitations and my face was changed in me but the word I kept in my hart CHAP. VIII Daniel seeth a ramme with two hornes ouercomen by a goate with one horne 8. Which shal also be broken and foure lesse rise in place therof one of them prophaneth the temple in Ierusalem and taketh away the daylie sacrifice 15. And Gabriel the Archangel expoundeth the vision IN the third yeare of the reigne of Baltassar the king a vision appeared to me †I Daniel saw in my vision after that which I had sene in the beginning when I was in Susis the castel which is in the prouince of Aelam and I saw in the vision that I was ouer the * gate Vlai †I lifted vp mine eyes and saw and behold one ramme stood before the marrice hauing highe hornes one higher then an other growing vnder †Afterward I saw the ramme pushing with the hornes against the Weast against the North and against the South and al beasts could not resist him nor be deliuered out of his hand and he did according to his wil was magnified †And I vnderstood and behold a buckgoate came from the West vpon the face of the whole earth he touched not the ground Moreouer the buckgoate had a notable horne betwen his eyes †And he came euen to that ramme with the hornes which I had sene standing before the gate he ranne towards him in the violence of his strength †And when he had approched nere the ramme he was wood against him and stroke the ramme and he brake his two hornes and the ramme could not resist him and when he had cast him on the ground he trode him and no man could deliuer the ramme out of his hand †And the buckgoate became exceding great and when he was growne the great horne was broken and there rose vp foure hornes vnder it by the foure windes of heauen †And out of one of them came forth g one litle horne and it was made great against the South and against the East and against the strength †And it was magnified euen vnto the strength of heauen and it threw downe of the strength and of the starres and trode them †And it was magnified euen vnto the prince of the strength and from him it tooke the continual sacrifice and threw downe the place of his sanctification †And strength was geuen against the continual sacrifice because of sinnes and truth shal be throwen prostrate on the ground and he shal doe and shal prosper †And I heard h one of the saincts spea king one sainte sayd to an other I know not to whom that spake How long the vision and the continual sacrifice and the sinne of the desolation that is made and the sanctuarie and the strength shal be conculcate †And he sayd to him Vnto the euening morning two thousand three hundred the sanctuarie shal be clensed †And it came to passe when I Daniel saw the vision and sought the vnderstanding behold there stood in my sight as it were the forme of a man †And I heard the voice of a man betwen the bankes of Vlai and he cried and sayd Gabriel make this man vnderstand the vision †And he came and stood nere where I stoood and when he was come trembling I fel on my face he sayd to me Vnderstand k sonne of man that in the time of the end the vision shal be accomplished †And when he spake to me I fel flat on the ground and he touched me and sette me vp in my standing †and sayd to me I wil shew thee what thinges are to come in the last of the malediction because the time hath his end †The ramme which thou sawest haue hornes is the king of the Medes and Persians †Moreouer the buckgoate is the king of the Graecians and the great horne that was betwen his
voice Great art thou ô Bel and there is not any deceite with thee †And Daniel laughed and he held the king that he should not goe in and he sayd Behold the pauement marke whose steppes these are †And the king sayd I see the steppes of men wemen and of infantes And the king was angrie †Then apprehended he the priests their wiues their children and they shewed him secrete litle doores by which they came in consumed the thinges that were on the table †The king therfore them he deliuered Bel into the powre of Daniel who ouerthrewe him his temple †And there was a great dragon in that place the Babylonians worshipped him †And the king sayd to Daniel Loe now thou canst not say that this same is not a liuing god adore him therfore †And Daniel sayd The Lord my God I doe adore because he is the liuing God †but thou ô king geue me licence and I wil kil the Dragon without sword and clubbe And the king sayd I geue thee licence †Daniel therfore tooke pitch fatte and heares and sod them together he made lumpes and gaue into the Dragons mouth the Dragon burst in sunder And he sayd Loe whom you worshipped †Which when the Babylonians had heard they were wrath excedingly and being gathered together against the king they said The king is become a Iewe. Bel he hath destroyed the Dragon he hath killed he hath slaine the priests †And they sayd when they were come to the king Deliuer vs Daniel otherwise we wil kil thee thy house †The king therfore saw that they pressed vpon him vehemently and compelled by necessity he deliuered Daniel to them †Who cast him into the lake of lions and he was there six dayes †Moreouer in the lake were seuen lions there were geuen to them two bodies euerie day two sheepe and they were not geuen vnto them that they might deuoure Daniel †And there was d Habacuc a prophete in Iewrie he had boyled broth had broken bread in a bowle and he went into the field to carie it to the reapers †And the Angel of our Lord sayd to Habacuc Carie the dinner which thou hast into Babylon to Daniel who is in the lake of lions †And Habacuc sayd Lord Babylon I haue not sene and the lake I know not †And the Angel of our Lord tooke him by the toppe of his head and caried him by the heare of his head put him into Babylon ouer the lake in the force of his spirit †And Habacuc cried saying Daniel take the dinner that God hath sent to thee †And Daniel sayd Thou hast remembred me ô God and hast not forsaken them that loue thee †And Daniel rysing vp did eate Moreouer the Angel of our Lord restored Habacuc forth with in his place †The king therfore came the seuenth day to lament Daniel and he came to the lake and looked in and behold Daniel sitting in the middes of the lions †And the king cried out with a lowd voice saying Great art thou ô Lord the God of Daniel And he drew him out of the lake of lions †But those that had bene the cause of his perdition he cast into the lake and they were deuoured in a moment before him †Then the king sayd Let al inhabitants in the whole earth feare the God of Daniel because he is the Sauiour doing signes meruels in the earth who hath deliuered Daniel out of the lions denne THE ARGVMENT OF THE TWELVE LESSE PROPHECLES VVHY Isai Ieremie Ezechiel and Daniel are called the foure greater Prophetes and these twelue the lesse there semeth no other certaine and proper reason but because they writte more largely and these more brifely For otherwise without essential difference al the sixtene as also Baruch whose booke is inserted with Ieremies and Moyses Samuel the Royal Psalmist Dauid Nathan Elias Elizeus Esdras Nehemias and manie others some writing bookes some not were absolutly true Prophetes of God indued with the holie spirite of prophecie had the like reuelations with the same assurance of truth in great part of the same Mysteries as wel perteyning to the old Testament as to the New And so these twelue contracted into the straitnes of one volume sayth S. Ierom multò aliud quam sonant in litera praefigurant Prefigurate a farre other thing then they sound in the letter Sygnifying as he elswhere explicateth that they do foreshew manie important thinges not only perteyning no the Iewes and some other peoples of those former times but also of al nations to be conuerted to Christ They were not al at one time but O see Ioel Amos Abdias Ionas and Micheas prophecied before the captiuitie of the tenne Tribes Nahum Habacuc and Sophonias after that captiuitie and before the captiuitie of the two Tribes And the other three Aggaeus Zacharias and Malachie after the relaxation from captiuitie Neither did they al prophecie in the same places nor concerning the same people and so haue their particular arguments as we shal briefly note of euerie one as they folow in order Here vve may note for instruction of the vulgar reader that the Prophetes commonly vse one of these names when they direct their speach of the kingdom of two Tribes Iuda Beniamin Ierusalem or The house of Dauid Because Iuda vvas the chiefe and most vvorthie tribe Beniamin the other only tribe besides Leui that ioyned vvith Iuda Ierusalem the Metropolitan and Royal citie vvhere both the Temple and Kinges palace vvere situated The House of Dauid is the familie vvherof succeded al the kinges of that kingdom so long as it stood and of vvhich some remayned in more estimation then anie other euen to Christ Likevvise they vse some of these other names vvhen they speake of the kingdom of tenne Tribes Ephraim Ioseph Samaria Iezrahel Bethel or Bethauen For that their first king Ieroboam vvas of the tribe of Ephraim and so descended from Ioseph Samaria and Iezrahel vvere the chifest cities of that kingdom Bethel vvas one of the places Dan the other vvhere Ieroboam set vp the tvvo calues VVhich place vvas othervvise more truly called Bethauen the house of the idol or of vanitie or iniquitie The names also of Israel and Iacob were more commonly vsed for the tenne tribes who being more in number vsurped and appropriated to themselues the names of their general Progenitor and Patriarch Yet sometimes these names importe al the tvvelue tribes including also Leui. And sometimes especially after the captiuitie of the tenne tribes these names signifie the tvvo tribes only vvhich more imitated Iacobs steppes and vertues then the tenne THE PROPHECIE OF OSEE OSEE borne in Belomoth as writeth S. Epiphanius of the tribe of Issachar prophecied in the reigne of Ozias otherwise called Azarias Ioathan Achaz Ezechias kinges
manie whose minde was stirred vp with many vowes †And Cyrus the king brought forth the sacred vessels of our Lord which Nabuchodonosor the king of Babylon transported out of Ierusalem and consecrated them to his Idol †And Cyrus the king of Persians bringing them forth deliuered them to Mithridatus who was ouer his treasures †And by him they were deliuered to Salmanasar president of Iurie †And of these this was the number Cuppes for libamentes of siluer two thousand foure hundred basens of siluer thirtie phials of gold thirtie also of siluer two thousand foure hundred and other vessels a thousand †and al the vessels of gold and siluer were fiue thousand eight hundred sixtie †And they were numbered to Salmanasar together with them that came out of the captiuite of Babylon into Ierusalem †But in the times of Artaxerxes king of the Persians there wrote to him of them that dwelt in Iurie and Ierusalem Balsamus and Mithridatus and Sabellius and Rathimus Balthemus Sabellius scribe and the rest dweling in Samaria and other places the epistle folowing to king Artaxerxes †SIR thy seruantes Rathimus ouer occurrentes and Sabellius the scribe and the other iudges of thy court in Caelesyria and Phenice †And now be it knowen to our Lord the king that Iewes came vp from you to vs coming into Ierusalem a rebellious very naughty citie do build the fornaces thereof and set vp the walles and rayse the temple †And if this citie and the walles shal be finished they wil not onlie not abyde to pay tributes but also wil resist the kinges †And because that is in doing about the temple we thought it should doe wel not to neglect this same thing †but to make it knowen to our Lord the king that if it shal seme good ô king it may be sought in the bookes of thy fathers †and thou shalt find in the recordes thinges writen of these and thou shalt know that this citie hath bene rebellious and trubling kinges and cities †and the Iewes rebelles making battels in it from time out of mind for the which cause this citie was made desolate †Now therfore we doe thee to vnderstand Lord king that if this citie shal be built and the walles therof shal be erected there wil be no comming downe for thee into Caelesyria Phenice †Then wrote the king to Rathimus the writer of the occurrentes and to Balthemus and to Sabellius the scribe and to the rest ioyned with them and to the dwellers in Syria and Phenice as foloweth †I haue read the epistle that you sent me I commanded therfore search to be made it was found that the same citie is from the beginning rebellious to kinges †and the men rebelles and making battels in it there were most valient kinges ruling in Ierusalem and exacting tributes in Caelesyria Phenice †Now therfore I haue geuen commandment to forbid those men to build the citie and to stay them that nothing be done more then is †and that they proceede not farder wherof are euils so that there may be truble brought vpon the kinges †Then these things being read which were writen of king Artaxerxes Rathimus and Sabellius the scribe and they that were apointed with them ioyning together in hast came to Ierusalem with a troupe of horsemen and multitude companie †and they begane to forbid the builders and they ceased from building of the temple in Ierusalem til in the second yeare of the reigne of Darius king of the Persians CHAP. III. After a solemne supper made to al the court and chief princes king Darius sleeping 4. three esquires of the bodie keeping watch proposed the question 10. Whether wine or a King or wemen or the truth doth excel 17. The first prayseth wine KING Darius made a great supper to al his domestical seruantes and to al the magistrates of Media and Persia †and to al that were purple and to the praetors and consuls and liuetenantes vnder him from India vnto Aethiopia an hundred twentie seuen prouinces †And when they had eaten and drunken and returned ful then Darius went vp into his chamber and slept and awaked †Then those three youngmen kepers of his bodie which garded the kings bodie sayd one to an other †Let euerie one of vs say a word that may excel whose word soeuer shal appeare wiser then the others to him wil king Darius geue great giftes †to be couered with purple to drinke in gold and to sleepe vpon gold a chariote with a bridle of gold a bonet of silke and a cheyne about his necke †and he shal sit in the second place next Darius for his wisdome And he shal be called the cosin of Darius †Then euerie one writing his word signed it and they put it vnder the pillow of Darius the king †and they sayd When the king shal rise we wil geue him our writinges and which soeuer of the three the king shal iudge and the magistrates of Persia that his word is the wiser to him shal the victorie be geuen as is writen †One wrote Wine is strong †An other wrote a King is stronger †The third wrote Wemen are more strong but aboue al thinges truth ouercometh †And when the king was risen they tooke their writinges and gaue him and he read †And sending he called al the Magistrates of the Persians and the Medes and them that weare purple and the pretors and the ouerseers †and they sate in the councel and the writinges were read before them †And he sayd Cal the youngmen and they shal declare their owne wordes And they were called and went in †And he sayd to them Declare vnto vs concerning these thinges which are writen And the first began he that had spoken of the strength of wine †and sayd O ye men how doth wine preuaile ouer al men that drinke it seduceth the minde †And also the mind of king and orphane it maketh vaine Also of the bondman and the free of the rich man and the poore †and euerie mind it turneth into securitie and pleasantnes and it remembreth not any sorow and dewtie †and al hartes it maketh honest and it remembreth not king nor magistrate and it maketh a man speake al thinges by talentes †And when they haue drunke they remember not frendship nor brotherhood yea and not long after they take swordes †And when they are recouered and risen from the wine they remember not what they haue done †O ye men doth not wine excel who thinketh to doe so And hauing sayd this he held his peace CHAP. IIII. The second prayseth the excellencie of a king 13. The third which is Zorobabel commendeth wemen 33. but preferreth truth aboue al 41. which is so approued and he is rewarded 42. The king moreouer at his request restoreth the holie vessels of the
of Iuda a 785. Ionas being sent to preach in Niniue fled from that function b. 842. in a tempest was cast into the sea and swallowed by a whale ibid. He prayed in the whalles bellie and was cast safe on the land b. 843. He preached the destruction of Niniue the comming of Christ conuersion of al Nations b. 841. He was a figure of Christs Resurrection b. 845. Ionathas Highpriest and general gouernour b. 920. 1003. Ioram slaine by Iehu a. 780. Iosaphat the place where probably shal be the General Iudgement b. 828. Ioseph endued with manie vertues a. 121. suddenly aduanced a. 127. called the Sauiour of the world a. 128. was a figure of Christ a. 151. a Prophet a. 152. b. 445. He had duble portion a. 499. 826. Iosias king of Iuda destroyed Idolatrie and made a great Pasche a. 810. was very deuout and liberal a. 812. Iosue gouernour of Israel a. 468. He conquered and diuided the land of Chanaan a 473. c. in al his booke b 440. He slew one and thirtie kinges a 493. exhorted and blessed the people a 509. Iron did swimme vpon the water a 773. Irregularities a 304. Isaac borne by promise a 72. prefigured Christ a 76. He and Iacob were blessed in Abraham b 438. He blessed Iacob in place of Esau a 89. Isaias an Euangelical Prophet b 452. also an Apostolical announcing Christ his Church b 460. 521. seq In the former part of his prophecie he admonisheth and threatneth the people for their sinnes in the latter part he comforteth them b 452. He went naked when God so commanded him b 477. He inueigheth against euil Pastors b 530. Israelites chosen not for their merite but by mere grace a â—61 They encreased exceedingly a 323. were guided by a cloud and pillar of fire a 191. 345. Iubiley yeare a 312. Iudgement and Iustice what they signifie in holy scripture b 495. 529. Iudgement general a. 34. 48. 203. 576. 712. 936. 1095. b 22. 97. 138. 178. 498. 828. 888. 996. Iudgement beginneth at the house of God or with the Clergie b 687. Iudges of Israel were figures of Christ a 516. They were extraordinaryly raised to saue the people a 520. They were finally holiemen a 516. b 440. Iudges are called gods a 221. 223. they ought not to be partial a 437. Iudiths booke Canonical Scripture a 989. 1010. 1023. b 999. she was a figure of the Blessed Virgin and of the Church a 1032. she ledde a most holy life a 1021. 1025. 1033. and a special example of holy widowhood a 1034. Iurisdiction perteineth to the Ordinary Clergie a 433. to Prophets by extraordinarie commission a 692. b 449. Iust men alwayes some in the Church a 21. 24. 26. 35. 48. 201. 204. 465. b 453. 682. Iustice necessarie a 481. 559. 560. 754. Iustice and mercie must be mixed a 563. b 199. Iustice consisteth in declining from euil doing good b 76. 529. 550. Iustice may consist with venial sinnes a 1066. 1079. b 34. 35. Iustification by faith good woorkes a 472. b 43. K Kinges shal be conuerted to Christ a 72. b 17. 522. A King desired by the Iewes a 585. was disliked by God a 586. 594. Kinges haue priuileges aboue Dukes a 533. 587. They are annointed with oile a 590. 604. 639. 645. 779. They receiue spiritual grace therby a 591. Good Kinges are called the Kinges of God a 884. They are bound to destroy Idolatrie and infidelity a 810. 891. 901. 916. 927. 942 b 17. 344. and to aduaunce Religion a. 918. b 17. Kinges honoured wth glorious titles for their zele in religion a 475. They receiue the law at the Priests handes a. 433. and direction in principal actions a 620. 633. Badde Kinges b 17. Kinges of Iuda had continual succession a 939. Kinges of the tenne tribes with their families were destroyed a 937. Kinges ought to vse manie counselers not to relie much vpon one a 1054. 1058. Kingdomes are often changed b 478. 513. Kingdomes of great powre hardly agree b 574. Knowlege of al thinges in God taketh not away free wil a 604. 620. b 349. Knowlege of the truth in controuersies is a priuilege of the High-priest a 433. 715. Humaine knowlege is vnperfect a 1103. it can not comprehend Gods workes b 374. it is a good knowlege to knowe that we are ignorant b 755. Knowlege of God includeth the keeping of his precepts b 814. L Laban sinned in geuing Lia for Rachel to Iacob a 96. also in pursuing and threatning Iacob a 100. 448. and more greeuously in Idolatrie a 103. Lacedemonians descended from Abraham b 923. 958. Laiheads hippe of the Church is reiected by most Heretiques and by al Catholiques b 410. Lamentations of Ieremie are composed in verse in order of the Hebreu Alphabet and conteine manie Mysteries b 650. Lamentations a Song and Woe b. 677. Lampes in the Tabernacle a 233. in the Temple a 720. Last foure thinges to be remembred b 384. L%%ria is honour due to God only a 219. 411. Law of God is most excellent wisedom a 406. 463. It maketh his people most renowmed a 460. b 373. it is outwardly sharp but inwardly swete b 548. Lawes positiue doe bind in conscience a 8. Good lawes are the safety of the commonwealth wicked lawes the ruine b 465. Law of like paine a 311. 437. b 790. Law of Moyses ceased after Christ but the New Law is to the end of the world b 665. Leauen not offered in Sacrifice a 25. 265. 273. Lending is a worke of mercie b 415. Lents fast is in imitation of Moyses Elias and Christ a 249. 749. 9%4 Leprosie iudged by Priests a 285. Leui liued longest of al his brethren a 167 b 1080. Leuiathan a huge fish signifying the diuel a 1107. Light an accident made the first day a 2. Limbus or Abrahams bosome a 515. 711. See Hel. Loaues of proposition a 229. 310. Lot receiued Angels in his house a 69. his wife turned into a pillar of salt a 70. Of him proceded the two families of Moabites and Ammonites a 43. 71. Lotte in trial diuision or election is guided by God a 296. 482. 502. 591. Loue but beleeue not enemies b 390. M Machabees so called of Iudas Machabeus b 889. and Iudas had this title of his valiant strength b 899. Two bookes of Machabees Canonical b 890. the auctor asketh pardon for his stile not doubting of the truth b 987. Both the bookes in great part conteine the same historie b 891. Seuen brothers Machabees Martyres b 962. and their mother b 965. Magistrates a 213. 346. b 154. Malachias the Prophet is supposed by some to be Esdras b 883. He prophecied after the Temple was reedified b 883. 999. Man made to Gods image a 2. 5. 17. Man in his creation had tenne prerogatiues a 5. Manasses King of Iuda repented in captiuitie a 807. 926. Manna had twelue miracles a 209 al which are more eminent in the B. Sacrament none at al in the
both good euil nn this life :: Feare on mans paâ—t and hope in God do wel consist together So both presumption and desperation are auoided :: Holie Iob knowing it to be vnpossible that God calumniateth anie man inquireth what is the cause why his goodnes afflicteth the iust :: In that I am thy creature thou maist iustly destroy me but in deede because I am thy creature thou 〈◊〉 spare me through thy mâ—â—c◠〈◊〉 me thy grace which if I vse wel thou wilt also geue me eternal rest :: Repentance is alwayes necessarie but most especially at the houre of death The third conflict :: Sophar might haue applied the vice of much speaking to himself and his felowes alleaging manie thinges which proued not their opinion wheras Iobs allegations proued directly that which he affirmed :: Iobs owne conscience affirmed the contrarie c. 6. v. 3. :: He could not iustly confesse iniqeitie which he had not coÌ„mitted :: God suffereth his simple true meaning seruantes to be scorned for the time but afterward the wicked shal be forced to confesse that those whom they derided are worthily in honour before God Sap. 5. â— 3. :: Craftie plotters of deuises at last by Gods iust punishement commit so great absurdites that the meanest may see their foâ—lie :: Iobs state of sinne or innocencie was best knowen to God next to his owne conscience not at al to his aduersaries that presumed to iudge therof :: It semed to his aduersaries that of desperation he would teaâ— his flesh and so kil himself and to be so nere death as if one held his soule in his hand readie to bet it sâ—l from him :: He was in extreme anguish but stil trusted in God :: He denieth that he is guiltie in conscience but desireth to know of God if he haue anie hiâ— sinnes which himself knoweth not :: Al children taking their sâ—bstance from the mother and hauing only a temporal life continually tending to death can not but be subieâ—t to â—anie 〈◊〉 â—â—â—s 〈…〉 itselfe though it may some long is a limited thin◠〈…〉 is very 〈…〉 yea 〈…〉 proportion in respect of eternitie which is infinite yet God hath care to bring this weake creature to life eternal :: The parentes after death are not afflicted with the state of their children as they be in this life The fourt conflict :: Eliphaz not able to answer Iobs solide reasons raileth against him as if he were iniurious to God or taught others to cast away feare :: It is a very rare priuilege to be without spot :: But spot of venial sinnes may be in a iust man :: Al these miseries are incident to the wicked but are falsly applied to holie Iob who â—ndede was iust :: True and freindlie comforters ought to heare the afflicted with patience and not vnmercifully charge him with crimes which they neither know nor his conscience is guiltie of :: A great affliction when one ful of paine and distres is also forced to defend his owne innocencie against calumniators :: As the aduersaries stil obiect great iniquitie to him so he yeldeth them the same true answer :: Not hauing committed such sinnes as he was charged withal in this duble bitternes of corporal paine and calumniation his eye was stil vpon God expecting to be deliuered * Seâ—l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infernus :: This texâ— sheweth euidently that there was a place of rest called hel The fifth conflict :: Baldad perceiuing Iob to speake confidently as the common doctrin of manie opposeth him self neuertheles against him and al that thincke as he doth and so speaketh as to manie in the plural number vvil ye speake and of himselfe his felowes are vve reputed c. So holie Iob a figure of the Church defended the common cause his aduersaries a figure of here tâ—kes speaking some truthes mixed false thinges therwith S. Greg. li. 14. c. 1. :: Blessed Iob saith S. Gregorie li. 14. c. 16. 17 looking sincerly on his owne life saw that his affliction was greater then his sinnes deserued and in that respect was not equal yet it was iust for God being iust geueth a iust reward a crowne of iustice as S. Paul speaketh of himself 2. Tim. 4 :: Al refused holie Iob in his affliction euen those whom he had loued most who therfore ought most to haue loued him againe :: An expresse profession of his faith of the Resurrection :: VVe shal rise againe not as one tree riseth in place of an other but the self same persones changed in qualities not in substance The sixth conflict :: Al mans life is short and as a moment in comparison of eternitie but it is not alwayes true that thewiked are shortly punished in respect of this life as this disputer applieth it to proue Iob to impious Therfore Iob answereth in the next chapter â— 13. That ordinarily the wicked lead their dayes to witt their whole life in vvealth and then in a moment goe downe to hel So the rest of these mens assertions are for most part true in some sense but il applied :: Though he disputed with three men yet it was concerning diuine thinges not humaine but of Gods prouidence and iustice of the resurrection of eternal life and punishment :: See ch 20. v 5. :: The same word is in Hebrew Greke and Latin for hel as in the 7 and 17. chap. other places which sheweth that besides hel of the daÌ„ned the resting place also of holie fathers in the old Testament was called by the general name of hel * a riuer of hel The seuenth conflict :: In dede wheÌ„ a iust man hath donne his dutie he is vnprofitable to God but he is profitable to himself which greatly pleaseth God who desireth mans good and it redoundeth to Gods glorie that he hath such seruantes â—â—at 5. v. 17. :: After imputation of false crimes this 〈…〉 chargeth 〈…〉 also with 〈◊〉 a 〈…〉 error of the Aegyptians that God hath no prouidence of men in this world Aristotel li. dâ— mundo textu 84. So some heretikes in their phrensic accuse Catholiques of condemned heresies :: VVhiles he expected some comforth of his freindes they stil afflicted him more and more chargeing him with falâ—â— crimes and so aggrauating his grief both of bodie and mind :: Therfore he appealeth to Gods iudgement seate for sentence :: Gods seruantes know that he wil punish wickednes but know not when the wicked presume that he wil neuer punish them :: Heretikes doing and teaching against their owne knowledge are afterward striken with blindnes that they can not see the truth S. Greg. li. 16. c. 26. :: Sinners running into both extremes of defect and excesse are likewise punished with contrarie tormentes :: Man by powre of free wil ofteÌ„ presumeth to spend the time in sinning which God granteth him to do penance for former sinnes Rom. 2. The eight conflict :: Iob answered before ch 9. yet blind
straict hand of discipline ouer sinners for their conuersion Å¿ Sinners deserue much punishment t but repenting and trusting in God shal finde his mercie v The end of true penance is ioyto which therfore the prophet inuiteth al penitents Vexation geueth vnderstanding Sinne must be punished Good workes are of graâ—e in epist ad Ro. c. 4. Protestantes expound this place contrary to many other clere places contrarie to the exposition of ancient fathers God couering or not imputing sinne doth quite take them away The contrarie doctrin is iniurious to God to Christ to holie Scriptures to glorified S inctes Sincere repentance is a necessarie dispotion to remission of 〈…〉 e. After remissioÌ„ it is satisfactorie and meritorious The perfectioÌ„ of Gods workes described The 2. key a not in your selues b praise is not comelie in the mouth of a sinner Eccli 15. c in mortification offering your bodies a liuing hoste Rom. 12. d of this instrument this booke is called the Psalter and it signifieth the obseruation of the tenne commandments without which no praise pleaseth God e praising God for the grace of Christ in the new testament f Gods rules and precepts are most iust and right g he performeth whatsoeuer he promiseth h God euer ioyneth these vertues together i Gods word iâ— omnipotent k vnknowen â—â— riches hid in secrete places As in Babylon he confounded their tongues m his absolute wil is alwayes fulfilled n the people of Israel in the old testament and Christians of al nations in the new o Gods per petual prouidence p Gods wisdom infinite q No powre in earth is of anie force without God r of his master Å¿ or of him selfe t O God which hast al perfection shew thy mercie in protecting and sauing al that trust in thee Gods prouidence The 3. key a His proper name was Achis 1. Reg. 21. but al kinges of Palestina were called Abimelech as pharao in Aegypt Nâ—huchodonosor in Babylon This Psalme is also composed in order of tho Alphabet b I prayse God c both in prosperitie and aduersitie d when I serue our Lord my soule shal be praised in his seruice e Euerie man be he how poore soeuer when he prayeth shal be heard f the proper guardian Angel of euerie one g with filial feare h the rich of this world setting their mind vpon their wealth are poore in spiritual giftes i Euerie one desireth to be happie but he in dede shal be happie that fleeth from euil and doth good k God seing almens actioÌ„s intentions wil render as they deserue l Though the iust some for a time to be forsaken yet God that geueth them internal streingth wil at last reward and crow 〈…〉 them his owne giftes m for their sinne they are suffered to fal into more sinne n contrariwise those that accept of his grace shal finally not offend A secret great misterie in the title of this Psalme Iuc 2. Some become vvorse some better by Christ Sacrifice and Priesthood changed God most high is become lovve He is our sacramental meate Christ leaft the Ievves receiued the Gentiles The real presence of Christ in the Sacrament Catech. Râ— p. 2. â— â— q. â—4 Not only faith but good vvorkes with faith iustifie Christs persecution The 5. key a Dauid signifieth beloued desiderable or strong of hand that is Christ aboue al beloued of God desired of man the strong conquerour of death and hel S. Aug. in hunc locum b By way of imprecation heprophecieth that God wil ouerthrow the persecutors of Christ and of Christians c Offensiue d denfensiue e preoccupate and preuent the malice of the persecutor f Such a punishment and confusion shal fal in the end vpon al the malicious after that the iust shal haue ouercome tribulations g In the time of truble in hope h after deliuerie in eternal saluation i such false witnesses did rise against Christ Mat. 26. k thinges that were not for God himselfe that knoweth althinges knoweth not that which neither was is nor can be l they made priuation of my life verified in Christ not in Dauid for he was killed by his enemies m Al our Sauiours life was penance for others needing none for himselfe n Christ the good Samaritane that releeued the wounded man Luc. 10. o al this was fulfilled according to the letter in our Sauiours passion p al this was fulfilled according to the letter in our Sauiours passion q al this was fulfilled according to the letter in our Sauiours passion r Our Lord knoweth not anie iust cause why the Iewes so persecuted him for they had no iust cause but meere malice Å¿ as Psal 21. and Mat. 27. God why hast thou forsaken me not deliuered me from temporal death nor yelded me such consolation as thou gauest other Sainctes in their agonies t a prophecie of Christs resurrection v Prophecie of the Catholique Church as Psal 21. w This place is applied by our Sauiour to himselfe Ioan. 15. x The Pharises and Herodians said Master we know that thou art a true speaker c. meaning to intrappe him with treason Mat. 22. y The same Pharises and Priestes iudged him woorthy of death and procured the people to â—rie Crucifie him crucifie him z Againe his Resurrection is prophecied a At the day of iudgement the wicked shal receiue sentence of damnation b the blessed of eternal glorie Gods prouidence The 3. key a More specially describing the state of men in the new testament then in the old b instruction for Dauid not as a king or a prophet but as the poore seruant of God c wittingly and resolutely preferring wicked life before vertuous d God so â—ateth sinne committed of meere malice that he commonly reiecteth such sinners and more often offereth new grace to those that sinne of frailitie or ignorance e Some ignorance is inuincible wheÌ„ one hath a good wil to lerne doing his endeuour to knovv the truth in doctrin his dutie in manners but can not get knowlege therof and then he is excused before God though he erre in opinion or in fact others are negligent to lerne and their error is grosse ignorance and is a sinne greater or lesse according to the importance of the thing which they ouhgt to knovv Others are more vvilful desiring to be ignorant that they may sinne vvith the lesse remorse or repining of their ovvne conscience and this is affected ignorance and most hainous and odious sinne For which God often leauing them destitute of ordinarie grace which he geueth to others they fal into reprobate sense and into more horrible sinner f God doth not vtterly shut vp his mercie from the most wilful wicked sinners but geueth them sometimes good motions and sufficient helpe that they may repent be iâ— stified saued if they do not wittingly harden their owne hartes and stil wilfully repel Gods grace g For so God pomiseth vvho
parente his vvrath must nedes be very great to euerie sinner for his ovvne proper sinnes p The hope of glorious resurrection turneth our calamities into spiritual ioy q Yea the more we suffer in this life for the truth the greater is our comforth in hope of reward r Not only in that we are thy creatures but also in that we are thy seruants we are thy proper worke therfore in both these respectes ô God looke vpon vs with clemencie ſ lead also our posteritie into the right way and make them thy seruantes t O God illuminate our vnderstanding v make our actions by thy grace profitable to vs. vv and make perfect in vs the worke of charitie In which one worke al good workes are included and to which al other are directed For then workes are right sayth S. Angustin when they are directed to this one end Gods prouidence the 3. key a Praise of Gods prouidence with thankes b Which Dauid songue with voice c He that firmely relieth and resteth vpon Gods prouidence is assuredly protected by him d Al secret and sutle machinations e and from al crueltie of tyrants f Terrors obscurly suggested by euil men or spirites with erronions conceipte that men are not bond in time of temporal dangers to confesse the truth g Open persecution threatning present death except men denie the truth which they know h circumuention of craftie enimies by sutle arguing and drawing men into error and so to decline from Catholique Religion i long torments euen to death except Gods seruants wil relent and denie the truth which they assuredly beleue and know in their conscience that they are bond to professe it k On thy left side in aduersitie manie fal from God l on thy right side in prosperitie manie more forgete and forsake God m In sincerely sayng thou art my hope thou makest God thy refuge n Angels haue protection of men by Gods ordinance o The diuel corruptly alleageth this scripture Mat. 4 omitting the latter part of this verse which sheweth when Angels protect iust men towitte when they walke in a right path obseruing ordinarie course in their actions not in geuing themselues headlong into needles danger as the same diuel proposed to our Sauiour to cast himself downe from the pinnacle of the temple Such falling is not the way of the iust but of Lucifer that fel from heauen So S. Bernard noteth Ser. 15. in hunc Psal p God speaketh the rest that foloweth in this Psalme q In eternal saluation Foure sortes of persecution for the Catholique faith 1. 2. 3 4 God leaueth none but those that first leaue him The vvorkes of God admirable the 2. key a Voices beginning instrumentes prosecute this song b when we rest from worke then especially vve ought to thincke vpon Gods vvorkes praise and thanke him for the same c To geue thankes d In prosperitie e in aduersitie f On euerie instrument of tenne stringes signifying the obseruation of the tenne commandments g namely on the Psalter h also on the harpe which signifieth mortification i Carnal and sensual man k he that thinketh only of present thinges not of future l The iust in confidence of a good conscience expect exaltation of their powre m and great consolation in the end of their life n Then shal the iust see their enimies depressed and themselues florish like the palme and ceder trees as folovveth o Militant Church p triumphant q Publikly professe Gods praeises as in the wordes folowing Perpetuitie of the Church the 6. key a Praise to be songue vvith voice b composed by Dauid c the sixth day of the weeke vvhich is our friday d in vvhich day the Church of Christ vvas founded by his bloud shed on the crosse f gloriously escending in soule into limbus and in bodie to his graue g he then put on al armour of strength strength to reforme the world and to inlarge his kingdom according to his owne prediction where he saide If I be exalted from the earth I wil draw al thinges vnto myselfe Ioan. 12. v. 31. Our Sauiour founding his Church by his death begane then to reigne therin h Not only in Iurie and Samaria but the whole earth i and the same Church shal not be destroyed k Christ being eternal hath an euerlasting Church l Al sortes of persecuters the High priestes who sometimes vvatered the spiritual land like riuers vvith Scribes Pharises and other incredulous Ievves also Paganes Turkes and Heretikes haue oppugned the Church m With more force then anie persecutions in the old Testament n but though al these assaultes be great and meruelous yet Christ in protecting his Church is more meruelous o Articles of faith are not euidently apparent to knovvlege but euident to credibilitie to those that are disposed by Gods grace illuminating their vnderstanding and mouing their free vvil to geue consent of beleefe if they vvil p It behoueth therfore al members of the Church to conuerse piously and religiously in this life seing she hath so excellent a spouse protector and instructor q euen to the end of the vvorld Eternal saluation and damnation the 10. key a The Hebrevv letter Lamed vvhich ordinarily is prefixed to the datiue case or signifieth to being set before proper names is a signe of the genetiue case Yet the Septuagint expresse it by the datiue and so doth the latin ipsi Dauid and consequently our English hath to Dauid himselfe to shevv a difference betvven sacred and profane vvriters For in humane bookes the vvriter and auctor is al one but in diuine the Holie Ghost is the proper auctor and a man is the vvriter To signifie therfore the principal auctor Dauid is sometimes named as the instrumental cause to vvhom the Holie Ghost inspired this and other Psalmes and by vvhom they vvere vvritten And vvhen the titles expresse othervvise A Psalme of Dauid yet it is so to be vnderstood that the Holie Ghost is alvvayes the principal auctor and Dauid the instrumental ministerial or secondarie auctor But vvhen other names are expressed either in the genetiue or datiue case or hovvsoeuer it proueth not that those men vvere the vvriters of the same Psalmes but importeth some other thing as by S. Augustins iudgement vve noted in the proemial Annotations page 3. 4. vvherby is proued that this Psalme vvas not written nor composed by Moyses as Hebrevv Rabbins suppose but by the Royal Psalmist Dauid b Made and ordinarily songue in the sourth day of the vveke our vvenesday in vvhich day Iudas the traitor sold our Sauiour Christ to his enimies The reuenge of vvhich vvickednes and of al other sinnes is here prophecied c God more commonly called the God of mercie vvhich vertue in him is aboue al his vvorkes Psal 144 is also the God of reuenges according to his iustice d He procedeth in iudgement resolutly not depending nor fearing not respecting anie person povvre
powre by his meruelous workes m nor were content with his prouidence but carnally coueted thinges not necessarie Exo. 16 17. n According to their carnal desâ—â—â—s o Holie by his function Num. 16. p They adored the image that represented a calf not God Exo. 23. q God being their true glorie they changed him for a false god of the Aegyptians who especially honoâ—ed a calfe called Apâ—s making an image therof and attributed their deliuerie from Aegypt to this imagned god Exo. 32. v. 4 8. Of which and the like foolish and abominable idolatrie S Paul writeth Rom. 1 v. 23. They changed the glorie of the incorruptible God into a similitude of the image of a corruptible man and of foules and of foure footed beastes and of them that crepe where we see what maner of imagies holie Scriptures condemne and not the imagies of Christ and his Sainctes r He sayd he would destroy them but for Moyses prayer spared them Exo 32. Num. 14. Num 14. v. 21. 22. Å¿ The Idol of Moabites and Madianitees Num. 25. v. â— t As God is in deede the liuing God that liueth of himselfe and geueth life to others so false goddes are called dead goddes that can not geue life to anie but doe kil al that serue them at least spiritually and often corporally v Phinees moued by the zele of God as the holie text witnesseth Nu. 25. v. 11. in killing the adulterers pleased God and merited reward Num 20. v. 2. 12. w Moyses afflicted in spirite by the enormious murmuring of the people doubted whether God would geue them water out of the rocke or no not doubting of his powre but of his wil and so when he should haue spoken to the rocke Num. 20. v. 8. he spoke to the incredulous people v. 10. and therin offended God for which he was temporally punished v. 12. Deut. 1. v. 37. c. 3. v. 26. c. 4. v. 21. Deut 2. v. 2. 12. v. 2. 3. Iudic 2. v. 11. 12. Iudic. 2. v. 5. 6. c. Iere. 15. v. 5. x Some Iewes offered these most cruel vnnatural and abominable sacrifices perhaps in the times of Iudges when they were mingled with idolatrous people and serued their goddes Iud. z. v. 12. c. 3 v. 6. But it is more expresse after Dauids time wherof he here prophecieth and was veryfied by Achaz 4 Reg. 16 v. 3. and by Manasses 4 Reg. 21. v. 6. VVhich with other idolatrie king Iosias destroyed 4 Reg 2 v. 1â— y God respected them with his merciful eye and gaue them grace to repent z Here the Psalmist concludeth both the historie and prophecie of this Psame with prayer and praise as foloweth :: A verie fitte prayer in time of schisme The read sea a figure of Baptisme Al former sinnes destroyed in Baptisme Gods perpetual prouidence towards al men The 3. key a Praise God by confessing his mercie prouidence and goodnes 1. Paâ— 16. v. 34. b God of his mercie promised the Redemer of mankind streight after Adams fal c VVhich redemption was intended for al and faileth not of Gods part in anie but of mens owne wilful refusing to be duly penitent and to kepe Gods precepts d Literally of such as wander in this world hauing no setled place to dwel in spiritually of al mankind after his fal e Whensoeuer they cal vpon God he helpeth them as is best for their spiritual health f Al Gods benefites which are of his mercie not of mans deserte are iust matter of praising God g Calamities in this world are commonly inflicted for sinnes h As before in the 6 13 and 19 verses i This verse also is foure times in this Psalme v 8 15. 21. and 1. to admonish vs that as there is oâ—e meanes â—o escape from al dangers by crying to God as v 6 13. 19 and 28 with mouâ—nâ—ng and pâ—nance so there is one cause of praise and thankes for our deliuerie which is Gods me câ—e and grace k God to shew sometimes his powre also to benefite some and to punish others changeth the accustomed course of thinges and states of men at his diuine pleasure as here the â—oyal prophet reciteth some examples And some others are â—ecoâ—ded in dâ—ueâ—s times and places l No doubt much charge was made in the earth by Noeâ— flood And manie thincke that the land of Chanaan was made more fruictful in the time of the Iewes inhabiting and now is more barrane againe m He alludeth to the countrie about Sodome and Gomotre which was most fruictful and most pleasant Gen 13. v 10 but shortly after vvas burnt vvith fire and brunston Gen. 19 v 24 subuerted and turned into a dead and salt sea n Made abundance of fruict to grow o Againe some countries punished for sinnes p An other change in releeuing the poore being humbled Dauid singeth prayses for benefites receiued the 8 key a This Psalme was â—ongue with instruments beginning the musike and voices folowing Psal 56. v. 8. The former part of this Psalme to the 7. verse is the same in sense and almost in wordes with the latter part of the 56 from the 8. verse b King Dauid subdued not only some partes of Chanaan not subiect to the lewes before 2. Reg. 51. Par. 11. but also brought the Philistims Moabites Ammonites Idumeans Amalechites the kinges of Soba Syria and Emath to pay tribute 2. Reg. 8 1. Par. 18. c Yet al these victories and conquestes were but a figure of Christs powre and dominion in al nations And therfore the rest of this Psalme by S. Augustin and other fathers iudgement was rather prophetically vttered by Dauid in the person of Christ and more perfectly performed by Christ in his Church then historically auerred of Dauid himselfe :: The rest of this Psalme is the same with the latter part of the 59. from the 7. verse Psal 59. v. 7. Christ persecuted his enimies punished the 5. key a The wordes of Christ b The Pharisees and Herodians Mat. 22. with their mouth acknowleged Christ a true speaker and a teacher of the way of God in truth therby to draw him into danger and to sheede his bloud c At other times they accused him of great crimes lastly of treason against Caesar d A prediction that Iudas would not make recourse to anie good counseller but complaine of his miserable tormented conscience to the wicked who gaue him no comfort at al e and so desparing the diuel perswaded him to hang himselfe Act. t. v. 16. f The office of Apostleshippe g The posteritie or successors of wicked persecuters prosper not long in this world h Arch heritâ—kes that deuise newe opinions are shortly forsa ken their folowers stil coining new heresies of their owne differing from their false masters i Let them obserue this that vse more swearing and blaspheming then praying or meditating k Christs soule was pensiue when he prayed in the garden and he did workes of penance for
b Conserue me in thy grace c As before v. 149. * eloquia d Sincere profession of innocencie is no arrogancy e Gods essential veritie is the beginning from vvhence as from the fountaine al other truthes are deriued f And al commandments proceding from this first truth are for euer immutable a Potent wicked mâ—â—â— persecute the godâ—â—e without cause that is vvithout anie iust reason mouing them vvithout the effect intended by them vvhich is to drawe Gods seruants from truth and equitie b vvhose hart being possessed vvith the true feare of God they persist in keping Gods commandments c Yea they also reioyce in keping the commandments vvith such difficultie as those doe that gaining the victorie ouer their enimies carie avvay great and rich spoyles * eloquia d Euerie day the iust praise God often signified by the number of seuen From hence also the Church of Christ tooke example to institute the seuen Institution of Canonical Houres by the Church Canonical Houres vvhich is the ordinarie Ecclesiastical Office consisting as S. Isidorus and manie other Fathers testifie of Hymnes Psalmes Canticles Antiphones Lessons Responsories other Prayers Praises distributed into distinct times beginning in the night vvherof that part is called the Nocturne one or three according to the diuersitie of the Office and perteineth to one or more of the foure Vigiles into vvhich souldiars diuide the vvhole night VVherto also the Laudes are added Then Prime in the morning Aftervvards the Third houre Sixt Ninth and in the euening Euensongue and Compline Against vvhich most ancient and religious Constitution especially against the part called Vigiles or Nocturnes certaine Heretikes repined and calumniated the Churches custome as superfluous and vnfructful to spiritual This religious institution reprehended by Drowsie Heretikes Vigilantians VVicliffists Lutherans Seuentimes in the day I haue sayd prayse to thee for the iudgements of thy iustice worke violating of Gods ordinance who made the night for rest and the day for laboure For which caufe they were called Nyctazontes Somnicolosi Drowsy heretikes As the same S. Isidorus testifieth li. 1. c. 22. de Offic. Eccles S. Ierom Epist ad Riparium noteth the same heresie in Vigilantius calling him Dormitantius because he reprehended holie Vigiles as if it were better to sleepe then wake in time of Diuine seruice VViclif also raised vp the same heresie as witnesseth Thomas VValdensis To 3. Tit 3. c. 21. Lastly Luther and al his broode But the holie obseruation of Canonical Houres is proued by manie ancient Fathers to be altogether agreable to the holie Scriptures both of Approued by S Beda S. Gregorie S. Augustin the old and new Testament So S. Beda in 18. Luc. li. 4. c. 7. Hist Angl. S. Gregorie the Great li 3. Dialogi c. 14. S. Augustin Ser. 55. de temp exhorting the people to rise early to the Vigiles or Nocturnes and in aniewise to come to the Third houre Sixt and Ninth Let none saith he withdravv himselfe from the holie vvorke but vvhom either sicknes or publique vtilitie or perhaps some great necessitie holdeth backe S. Ierom. Epist 22. ad Eustoch in Epitaph Paule c. 10. maketh expresse menrion of the Third houre Sixt S. Ierom. Ninth Morning and Euening also of Midnighst adding that no Religious is ignorant that sometimes they must rise to Diuine Seruice tvvise yea thrise in the night S Basil in Regulis fusius disput ad Interrog 37. de Instit Monachorum S. Basil first sheweth this ordiance to be agreable to the holie Scriptures and namely to this place of the Psalmist S. Cyprian in fine exposit Orat. Domini affirmeth S. Cyprian that besides the three houres in vvhich Daniel and his felovves prayed the Church of Christ hath added more And as manie suppose S. Clement li 8. S. Clement Constitut Apostol c. 40. shevveth the sette Houres of prayers and the reasons therof Make your prayers Early in the morning at the Third houre Sixt Ninth Euening and at the Time of cocke crovving Early geuing thankes because our Lord hath illuminated vs the night being passed the day coming in VVhy publike prayer is constituted at these houres the Third because that houre our Lord receiued Pilats sentence the Sixt houre because then he was Crucified the Ninth because al thinges were moued when our Lord was crucified abhorring the audacitie of the wicked not bearing the ignominie of our Lord at Euening geuing thankes for that God hath geuen vs the night for rest of dayes labours at the Cocke crovving because at that time the coming of the day is denounced to exercise the vvorkes of lighst thus S. Clement Touching the distinct and sette times of publique prayer the continual practise by tradition teacheth that Martines vvith Laudes vvere said in the night about the first Cockcrovving Prime early in the morning The other partes in the day time At euening Euensongue and lost of al Compline And touching the place If for the infidels saith the same holie Father there be Not lavvful to goe to Church nor to pray vvith Insidels not accesse to the Church the Bishop must geather the Assemblie at home that the godlie may not enter into the Church of the vvicked for the place doth not sanctifie man but man the place VVherfore if the vvicked occupie the place that place is to be shunned because it is prophaned by them for as Priestes de sanctifie holie thinges so the vvicked do contuminate them If neither at home not in the Church Assemblies can be celebrated let euerie one by himselfe sing read pray or tvvo or three be geathered together For Mat. 18. 2. Cor. 6. vvhere tvvo or three are geathered in my name saith Christ there am I in Nor vvith Heretikes the middes of them Let not the godlie pray with an heretike no not at home For vvhat societie is there of light vvith darknes VVhy the 15. Psalmes folowing are called Gradual Canticles The historical sense The mystical sense These Psalmes are consolâ—â—oâ—ie prayers and prophecies Prayeâ— in tribulation the 7 key a Former experience of Gods mercie in hearing the prayers of those that inuocated him geueth hope that he wil heare in like case b Nothing is more dangerous then vntrue and deceiptful tongues nothing more damage then to diminish and detract from the good same of the iost and therfore this is a most necessarie prayer that God wil deliuer vs from the wicked tongues of Turkes Heretikes and other wicked men c What punishment is great ynough for wicked tongues d Surely the malice of wicked tongues deserueth sharpest punishments to be afflicted by strong handes e Iewes lamented their long absence from the holie land especially from Ierusalem and the Temple Christians mourne for their restraint from Gods Seruice and long perigrination from heauen f Of Cedar the sonne of Ismael came Mahomet the Turkes false prophet whose tyrannie is great
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