him in that solemnitie But this voice of our Lord vpon vvaters is rather verified of our Blessed Sauiours owne preaching with g maiestie h thundering by his Apostles vpon i manie vvaters manie nations k in povvre of miracles l in magnificence preaching as hauing in dede powre not as the Sâ—râ—hes and Pharises Mat. 7. v. 29. m breaking cedars among innumerable others conuerting highest Potentates n of Libanus Emperoures kinges and greatest Princes of the world o as a calfe of Libanas so meekly submitting them selues to Christs yoke and spiritual obedience of his Church p Al which is done by Christ our Lord the beloved of God q as the sonne of vnicornes is most tenderly beloued by the parentes r This voice of our Lord diuiding the flame of fire the Holie Ghost proceding from the Father and the Sonne came vpon the Apostles as in diuided tongues of fire Å¿ wherwith the dâ—â—â—rt the Gentiles of the wide and wild world vvere shaken and moued t the desert of Cades some of the Iewes also compunct in hart with remorse of conscience hearing the voice of S. Peter and other Apostles v The same voice of our Lord preparing hartes inspiring the mindes of men with spede like hyndes and does to ascend the high hilles of free and perfect life in contemplatiue vertues vv So our Sauiour shal discouer the thicke vvoodes reueile the hidden Mysteries of the old Law by preaching Christian doctrine and vse of Christian Religion x in his holie Temple the Catholique Church wherin al true Christians shal glorifie God y making the great abundance of people who are like the sea vvhen it ouerflovveth the land to dwel in the same Church z Christ our Lord sitting ruling king ouer al foreuer a by his grace geuing streingth to his people to passe through the tentations of this life b and blesse the iust vvith eternal peace in heauen 〈…〉 Dauid rendereth thankes for his establishment in his kingdome The 8. key a The general name of Psalme common to this whole booke conteyning in al 150. is more particularelie appropriated to some which more specially were playde vpon musical instruments as on the Psalter Harpe c. Others are called Canticles which were most vsuallie songue with humaine voices So this called a Psalme of Canticle signifieth that voyces begane the musike and instruments were adioyned As contrariwise others are called Canticles of Psalmes where instruments begane and voices folowed b After manie great tribulations King Dauid prospering built an excellent house or palace 2. Reg. 5. v. 11. Paralip 14. v. 1. And at his first dwelling therein made this Psalme beginning himselfe to sing the same with voice other musitians ioyned with him in the praises of God and thankesgeuing for his benefites c Though God in himselfe is most high and neither nedeth nor can be exalted by men yet the royal prophet knew it vvas his dutie to sing thankes and praises to him d for his deliuerie from manie trubles and dangers e not suffering his enemies to be delighted in his ruine f conserued my bodie in health amoÌ„gst innumerable dangers g Preserued my soule from greater daÌ„gers of sinnes and so from hel h Ye that are iust and holie praise God for it from vvhom it cometh and not from your selues i confesse his mere goodnes vvithout your desertes k vvhen he is angrie l yet he meaneth vvel vnto vs. m The state of a iust mans life is often changed from sorovv to comforte and from comforte to sorovv n Though vve suppose our selues firmly established o yet God of his good vvil tovvardes vs sometimes geueth strength and corege p sometimes suffereth vs to our ovvne vveakenes q therfore we must stil crie and pray for Gods helpe r in manner here expressed of the like Å¿ finally in this my good state t I shal alvvayes confesse and praise thee How to pray in affliction The 7. key a Perteyning to the new Testament b especially to the iust trubled and almost distracted in mind in great affliction See v. 23. c How greuously soeuer I am afflicted yet I trust in thee d therfore I pray thus 〈◊〉 70. e I offer and resigne my selfe to thee f The first preceptis to lerne of our elders â—â—â— 23. g not suffered me to be shut vp h al my partes external and internal body and mind are trubled i My freindes dare not conuerse with me lest they incurre displeasure for my sake k Make thy â—â—â—ht so â—hine in my soule that I may vnderstand that is right l and through thy mercie deliuer me from the force of myne aduersaries m 〈…〉 ly â—â—hauing themselues â—â— if they had no superior neither in earth nor in heauen to whom they shal at last render account n and abusing their present powre and authoritie which they haue of God o As yet in this present life the reward of the iust is hidde p but shal be made manifest in sight of al men q In the meane time the iust is in great estimation in the secrete knowledge of God r title of honoure as we speake to a king your maiestie or to a noble man your Lordâ—hippe Å¿ in myn extreme affliction being almost distracted in my mind I said that in reason I would not haue sayd Holie Iob spake some thinges in such state of affliction ch 3. 42. t the prophet or other iust person exhorteth al the seruants of God v to constancie vv long animitie x and final perseuerance to the end The second poeâ—â—tential Psalme The 7. key a This Psalme sheweth how Dauid was brought to vnderstand his sinnes to confesse bewayle and obtaine remission of them b The first blessing of a sinner is the forgeuenes of his sinnes â—om 4. â— Pâ—â— 4. c by charitie which couereth themultitude of sinnes 1. Pet. 4. d Satisfaction beâ—â—g made e VVhen sinners repent sincerly without guile then God forgeueth without which cooperation nonâ— is iustified f because I acknowledged not my greuous sinnes I was stil sore afflicted “ Waxed as if they vvere old g though otherwise I ceased notto pray but without any fruict or good effect h thy diuine prouidence reducing me i by remorse of myn owne conscience which telleth me that I deserue al this affliction k therfore I do no longer disseÌ„ble with men nor am silent to thee but expresly acknowlege my sinnes l As I do now recal my selfe being stricken with Gods heauie hand so must euerie one that wil be purged from his sinnes and sanctified pray to thee when he is afflicted m Though calamities be meruelous great like to a diluge n yet they shal not opresse him that relieth vpon God o God speaketh promising by these tribulations to geue his seruants vnder standing and instruction p with perpetual protection q Be not therfore careles like to brute beastes but consideratiue of your actions r The Prophet or anie iust soul besecheth God to held this
and patterne of a sincere and hartie penitent bewayling confessing and punishing his owne sinnes The ninth is the end and renouation of this world with the general Resurrection and Iudgement The tenth is eternal felicitie and punishment according as euerie one deserueth in this life These are the tenne keyes of this holie Booke and tenne stringes of this Diuine Psalter Moreouer to finde which of these is the proper key and principal string of euerie Psalme lerned Diuines vse foure especial wayes First by the title added by Esdras or the Seuentie two Interpreters for an introduction to the sense of the same Psalme So it appeareth that the third Psalme treateth literally of Dauids danger and deliuerie from his sonne Absalon which is the eight key though mystically it signifieth Christs Persecution Passion Resurrection which is the fifth key Secondly if there be no title or if it declare not sufficiently the key or principal matter conteyned it may some times be found by allegation and application of some special part thereof in the new Testament So it is euident Act. 4. v. 25. c. 13. v. 33. Heb. 1. v. 5. Heb. 5. v. 5. that the second Psalme perteyneth to Christ impugned and persecuted by diuers aduersaries VVhich is the fiftkey Thirdly when greater thinges are affirmed of anie person or people as of Dauid Salomon Iewish nation or the like then can be verified of them it must necessarily be vnderstood of Christ or his Church in the new Testament or in Heauen So the conclusion of the 14. Psalme He that doth these thinges shal not be moued for euer can not be verified of the tabernacle nor temple of the Iewes but of eternal Beatitude in heauen VVhich is the tenth key Though the greater part of the Psalme sheweth that iust and true dealing towards our neighboures is necessarie for attayning of eternal Glorie Fourtly when both the title and Psalme or part thereof seme hard and obscure some part being more cleare the true sense of al may be gethered by that which is more euident According to S. Augustins rule li. 2. c. 9. li. 3. c. 26. Doct. Christ So the title and former part of the fifth Psalme being more obscure are explaned by the last verses shewing plainly that God wil iustly iudge al men both iust and wicked in the end of this world VVhich is the ninth key By these and like meanes the principal key being found it wil more easily appeare what other keyes belong to the same and what other stringes are also touched At least the studious may by these helpes make some entrance and for more exact knowlege search the iudgement of ancient Fathers and other learned Doctours But besides this singular great commoditie of compendious handling much Diuine matter in smal rowme this booke hath an other special excellencie in the kind of stile and maner of vttering which is Meeter and Verse in the original Hebrew tongue And though in Greke Latin and other languages the same could not in like forme be exactly translated yet the number and distinction of verses is so obserued that it is apt for musike as wel voices as instruments and to al other vses of Gods seruants Neither is musical maner of vttering Gods word and praises lesse to be esteemed because profane Poetes haue in this kind of stile vttered light vaine and false thinges For the abuse of good thinges doth not derogate from the goodnes therof but rather commendeth the same which others desire to imitate And clere it is that this holie Psalmodie was before anie profane poetrie now extant For Homer the most ancient of that sorte writte his poeme at least two hundred and fourtie yeares after the destruction of Troy as Apolidorus witnesseth others namely Solinus Herodotus and Cornelius Nepos say longer VVheras kind Dauid our Diuine Psalmist reigned within one hundred years after the Troianes warres There were in dede Amphion Orpheus and Muscus before Dauid but their verses either were not written or shortly perished only a confuse memorie remaining of them recited altered and corrupted by word of mouth but before them were the sacred Historie of Iob almost al in verse and the two Canticles of Moyses Exodi 15. and Deut. 32. It is moreouer recorded that Iâ—bal long before Noes floud was the father of them that sang on harpe and organ Musike therfore is maruelous ancient But sacred Poetrie is in manie other respectes most excellent and most profitable This holie Psalmodie saith S. Augustin is a medecine to old spiritual sores it bringeth present remedie to nev vvvoundes it maketh the good to perseuere in vvel doing it cureth at once al predominating passions vvhich vexe mens soules A little after Psalmodie driueth avvay euil spirites iuuiteth good Angels to helpe vs it is a shield in night terrors a refreshing of day trauels a guard to children an ornament to yongmen a comforte to oldmen a most seemlie grace to vvemen Vnto beginners it is an introduction an augmentation to them that goe forvvard in vertue a stable firmament to the perfect It conioyneth the vvhole Church militant in one voice and is the spiritual eternal svvete perfume of the celestial Armies al Sainctes and Angels in heauen To al this we may adde other causes which moued the Royal Prophete to write this diuine poetrie First he had from his youth by Gods special prouidence a natural inclination to Musike wherin he shortly so excelled that before al the Musitians in Israel he was selected to recreate king Saul whom an euil spirite vexed And his skil together with his deuotion had such effect that vvhen he playde on the harpe Saul vvas refreshed and vvaxed better For the euil spirite departed from him saith the holie text VVherfore he made these Psalmes that him selfe and others might by singing them imploy this gift of God to his more honour Secondly verse being more easie to lerne more firmly kept in mind and more pleasant in practise for as wine so musike doth recreate the hart of man the Holie Ghost condescending to mans natural disposition inspired Dauid to write these Psalmes in meeter mixing the povvre of diuine doctrin vvith delectable melodie of song that vvhiles the eare is allured vvith svvete harmonie of musike the hart is indued vvith heauenlie knovvlege pleasant to the mind and profitable to the soule Thirdly Dauid singularly illuminated with knowlege of great and most diuine Mysteries indued also with most gracious disposition of mind the man chosen according to Gods ovvne hart 1. Reg. 13. would vtter the same Mysteries with godlie instructions and praises of God in the most exquisite kind of stile that is in verse For otherwise he was also very eloquent in prose as wel appeareth by sundrie his excellent and effectual discourses in the books of Kinges and Paralipomenon For which cause Moyses also described the
Vnderstanding Praise of Canticle Alleluia Gradual Canticle Secondly in the titles of some Psalmes are the names of certaine persons which by S. Augustins iudgement cited in the Proemial Annotations and others proueth not the same persons to be authores of those Psalmes but signifieth some other thing Thirdly in some titles the time is signified when the Psalme was made or song Fourtly the matter conteyned in the Psalme or vpon what occasion it was made is expressed in some titles Fiftly diuers other termes are often vsed in the titles of sundrie Psalmes as To the end For the Octaue For presses and the like al which we shal briefly explicate where they first occurre First therfore this third Psalme is called the Psalme of Dauid not because he is author therof for he is also author of the former where his name is not expressed as is euident by the testimonie of al the Apostles Act. 4. v. 25. but because it treateth particularly and literally of him 1. VVhen he â—â—ed from the face of Absalon Here the time is signified when this Psalme was made to wiâ—e immediatly after the ouerthrow of his rebellious sonne Absalom mentioned 2. Reg. 18. before his returne to lerusalem For al beit of humaine natural and fatherlie affection he greatly lamented the death of his sonne yet he rendered thankes and praises to God as reason and dutie bond him 6. I haue slept and haue benne at rest and haue risen vp King Dauid by his sleeping in persecution and by his resting and deliuerie from his persecuters prefigured Christs Death Burial Resurrection As appeareth Ioan. 2. v. 22. VVhere the Euangelist â—aith that after Christs Resurrection his disciples beleued the scripture to witte this and other like prophecies For otherwise the old Testament doth not so expresly declare such Mysteries as the Gospel doth but one thing in the proper and grammatical signification of he wordes and an other thing in shadowes and figures and hoth literal VVhereupon S. Gregory teacheth li. 20. c. 1. Moral that holie Scripture amongst other incomparable excellences surpasseth al other doctrines in the verie maner of speaking because by one and the same speach it reporteth a thing donne and proclameth a Mysterie so relating thinges past that with the verie same wordes it foresheweth thinges to come PSALME IIII. The holie prophet teacheth by his owne example to flee to God in al tribulation 3. that other refugies are insufficient 9. and Gods helpe most assured Vnto “ the end in songues the Psalme of Dauid WHEN I inuocated the God of my iustice heard me in tribulation thou hast enlarged to me Haue mercie on me and heare my prayer †Ye sonnes of men how long are you of heauie hart why loue you vanitie and seeke lying †And know ye that our Lord hath made his holie one meruelous our Lord wil heare me when I shal crie to him †Be ye angrie and sinne not the thinges that you say in your hartes in your chambers be ye sorie for †Sacrifice ye the “ sacrifice of iustice and hope in our Lord. Manie say Who sheweth vs good thinges †The light of thy countenance ô Lord is signed vpon vs thou hast geuen gladnesse in my hart †By the fruite of their corne and wine and oile they are multiplied †In peace in the selfe same I wil sleepe and rest †Because thou Lord hast singularly setled me in hope ANNOTATIONS PSALME IIII. 1. Vnto the end The Hebrew word Lamnatsea signifieth to him that â—uercometh And so the Hebrewes interprete that the Psalmes which haue this word in their titles were directed either to him that excelled others in skil of musike or had authoritie ouer other musitians or to him whose office was to sing victories and triumphes But the Latin according to the Greeke hath In finem Vnto the end which most commonly signifying perpetuitie or continuance vnto the end of anie thing in the titles of the Psalmes rather signifieth that the matter conteyned in the Psalme perteineth to future times or persons especially to the new Testament And so S. Augustin expouÌ„deth it here of Christ who is the end or perfection of the lavv Not that the principal contentes belong to Christ in his owne Person but to his mystical bodie the Church and faithful people whom the Prophete here teacheth to haue confidence in God moderation in their affections patience in tribulation which is the seuenth key proposing his owne example prophetically Christs The same wherto Christ exhorteth saying Ioan. 16. v. vlt. Haue considence I haue ouercome the vvorld Signifying that his seruantes through his grace may also ouercome it 6. Sacrifice of Iustice Not only external Sacrifice of diuers kindes were necessarie in the law of nature and of Moyses and one most excellent and complement of al in the new Testament but also spiritual sacrifice was euer and is required and that of three sortes First Sacrifice of sorow and contrition for sinnes Psal 50. An afflicted spirite is a sacrifice to God The second is sacrifice of Iustice here mentioned The third is Sacrifice of praise Psal 49. Immolate to God the sacrifice of praise Concerning the second proposed in this place He offereth sacrifice of Iustice that rendereth to euery one that is due First to God as our Creator a resignation of our selues euen our liues at his diuine pleasure as to our Master we must render faith and beleefe in al that he proposeth as to our Father hope confidence reuerential seare as to our Lord and King payment of tribute that is obseruation of his law and commandments as to our Captaine the trauel of warfare in this life as to our Phisitian patience and toleration when he cureth our woundes by chasticement for sinnes as to our Spouse chastity of body and mind fleeing al carnal and spiritual fornication as to our Freind frequent conuersation in al actes of deuotion VVe owe to our selues that seing we consist of soule and bodie we keepe due subordination that the soule and reason command the bodie and inferiour appetite obey as the seruant must obey his master and the handmaide her mistris VVe owe to our neighbour loue from the hart inctruction also from the mouth and assistance by our helpe according to his necessitie and our abilitie yea though our neighbour be our enemie But to other enimies contrary thinges are due To the world contempt because the goodes of this world are smal few shorte vncertaine deceiptful not satisfying the mind and mixed with manie euils and dangers To the flesh we owe chasticement and daylie care so to seede it that it serue the soule rebel not To the diuel we must render the shame that cometh by sinne acknowledging our faults
and al truthes and so returne vpon him al vanitie and lying wherwith he allureth seduceth Finally to sinne it selfe we owe hate and reuenge because it is the only euil that hurteth vs and due punishment with zele of iustice because it dishonoreth God He that thus offereth sacrifice of iustice may instly as it foloweth in the Psalme hope yet not in him selfe but in our Lord. And lest anie should pretend ignorance saying vvho shevveth or teacheth vs good thinges as though they lacked instruction the Prophete preuenteth this vaine excuse saying The light of thy countenance o Lord the light of reason which is the image of God wherto we are created like is signed vpon vs fixed in our vnderstanding that we may see there is a God that ought to be serued and that he wil revvard his seruants Heb. 11. PSALME V. Iust men in affliction appeale to God the reuenger of iniuries 5. knowing and prosessing that God hateth iniquity 9. therfore remitte their cause to him 11. recite certaine enormious vices of the wicked 13. and expect Gods final iudgement of the good and bad †Vnto the end for her that obtaineth the inheritance The Psalme of Dauid RECEIVE ô Lord my wordes with thine eares vnderstand my crie †Attend to the voice of my prayer my king and my God †Because I wil pray to thee Lord in the morning thou wilt heare my voice †In the morning I wil stand by thee and wil see because thou art “ not a God that wilt iniquitie †Neither shal the malignant dwel neere thee neither shal the vniust abide before thine eies †Thou hatest al that worke iniquitie thou wilt destroy al that speake lie †The bloudie and deceitful man our Lord wil abhorre †But I in the multitude of thy mercy I wil enter into thy house I wil adore toward thy holie temple in thy feare Lord conduct me in thy iustice because of mine enimies direct my way in thy sight †Because there is no truth in their mouth their hart is vayne †Their throte is an open sepulchre they did deceitfully with their tongues iudge them o God †Let them faile of their cogitations according to the multitude of their impieties expel them because they haue prouoked thee ô Lord. †And let al be glad that hope in thee they shal reioyce for euer and thou shalt dwel in them And al that loue thy name shal glorie in thee because thou wilt blesse the iust †Lord as with a shield of thy good wil thou hast crowned vs. ANNOTATIONS PSALME V. 5. Not a God that vvilt iniquitie Seing God vvil not iniquitie as these wordes testifie in plaine termes it foloweth necessarily that he is not author nor cause of anie sinne For God doth nothing contrarie to his owne wil. But he hateth iniquitie and in respect therof hateth al that vvorke iniquities as the authours of iniquity though he loueth them as his creatures and of his part requireth their saluation PSALME VI. Dauids earnest and hartie praier after he had grieuously sinned 5. which being grounded in filial not seruil feare 9. concludeth with assured hope and confidence in Gods mercie †Vnto the end in songs the Psalme of Dauid for the octaue LORD rebuke me not in “ thy furie nor chastise me in “ thy wrath Haue mercie on me Lord because I am weake heale me Lord because al my bones be trubled †And my soule is trubled exceedingly but thou Lord how long †Turne thee o Lord and deliuer my soule saue me for thy mercie †Because there is not in death that is mindful of thee and in hel who shal confesse to thee †I haue labored in my sighing I wil euerie night was he my bed I wil water my couche with my teares †My eye is trubled for furie I haue waxen old among al myne enemies †Depart from me al ye that worke iniquitie because our Lord hath heard the voice of my weeping †Our Lord hath heard my petition our Lord hath receiued my prayer †Let al myne enemies be ashamed very sore trubled let them be conuerted and asha med very quicly ANNOTATIONS PSALME VI. 1. For the octaue Literally it semeth that the Psalmes which haue For the octaue in their titles were to be song on an instrument of eight stringes So the Caldee paraphasis translateth In eitheris octo chordarum in Citherus of eight stringes But prophetically S. Augustin others expound it to perteine to the Resurrection in the end of this world So Dauid and al penitent sinners bewaile their sinnes and do penance in this life for the octaue that is for the world to come 1. In thy fury nor in thy vvrath By furie is signified diuine iustice irreuocably condemning the wicked to eternal damnation by vvrath Gods fatherlie chasticement correcting sinners whom he saueth VVherupon S. Gregorie teacheth that the faithful soule not only feareth furie but also wrath because after the death of the flesh some are deputed to eternal torments some passe to life through the fire of purgation VVhich doctrine the same holy father confirmeth by the iudgement of S Augustin more ancient VVho likewise affirmeth that al those which haue not laide Christ their fundation are rebuked in furie because they are tormented in eternal fire and those which vpon right fundation of true faith in Christ haue built vvood hay stubble are chastised in wrath because they are brought to rest of beatitude but purged by fire Let therfore the faithful soule considering what she hath donne and contemplating what she shal receiue say Lord rebuke me not in thy furie nor chastice me in thy vvrath As if she said more plainly This only with my whole intention of hart I craue this incessantly with al my desires I couete that in the dreadful iudgement thou neither strike me with the reprobate nor afflict me with those that shal be purged in barning flames Thus S. Gregorie in 1. Psalm penitent v. 1. PSALME VII Dauid in confidence of his iust cause and vniust persecution prayeth for Gods helpe 7. and iust reuenge of his enemies 15. describing their malitious intention and ruine The Psalme of Dauid which he song to our Lord for the wordes of Chusi the sonne of Iemini 2. Reg. 16. †O Lord my God I haue hoped in thee saue me from al that persecute me and deliuer me †Lest sometime he as a Lyon violently take my soule whiles there is none to redeme nor to saue O Lord my God if I haue done this if there be iniquitie in my handes If I haue rendred to them that repayd me euils let me worthely fal emptie from myne enemies
children and multitude called him king of Israel Ioan 12. At which time as also before he exercised temporal Iurisdiction in correcting abuses in the Temple Mat. 21. Ioan. 2. And when Pilate demanded of him if he were a king Ioan. 18. v. 37. he answered Thou saist that I am a king For this I was borne and for this came I into the world that I should geue testimonie to the truth And though he answered withal that his kingdom to witte the possession and vse therof was not of this world yet Pilate by Gods prouidence writte the title and would not alter it IESVS of Nazareth King of the Iewes But Christs chief inheritance and reward of his merites is God himself as here he professeth by his prophet Dauid which is also the only true perfect inheritance of al Christs seruates vvherfore Clergy men more particularly professe the same when they first enter into their spiritual state addicting and dedicating them selues to serue God in Ecclefiastical sunct on not for temporal inheritance but for a better lotte God himself who is al Good and most perfect goodnes true riches and eternal inheritance In which election of state to liue and serue God in euerie Clergie man sayth Our Lord is the portion of myn inheritance and of my cuppe Thou art he that vvil restore myn inheritance vnto me Man calleth it his inheritance because he was created to serue God and for his feruice to inherite God which reward though he lost by sinne yet euerie one returning to Gods seruice and perseuering therin recouereth by Christ new right and title to the same inheritance performing their duties in their seueral vocations Some traueling in the world but not louing it others sequestered from secular affayres duly administring sacred offices more peculiarly called Diuine seruice ◠Net leaue my 〈◊〉 in hel How Caluin and Beza sometimes corrupt this text alwayes pernert the sense and most absurdly oppose them selues against al ancient holie Farhets concerning the Article of Christs descending in soule denving that into that part of hel called Limbus patr◠is largely noted Gen. 37. Act. 2. 1. pet 3 Only here we may not omitte to aduertise the reader that some Protestants Bibles permitting the word hel to remaine in the text a latter Edition for hel putteth graue with this only note in the former place that thus is chiesly meant of Christ by whose Resurrection al his members haue immortality And Act. 2. they repete their new text by this paraphrasis Thou shlat not leaue me in the graue VV resting that which perteineth to the bodie rising from the graue to the soule which was not at al in the graue al the time the bodie lay there PSALME XVI Aiust mans prayer in tribulation 10. describing his enemies cruelty 13. by way of imprecation foresheweth their destruction 15. and declareth that the iust shal be satisfied in glorie †The “ prayer of Dauid HEARE ô Lord my iustice attend my petition With thine eares heare my prayer not in deceitful lippes †From thy countenanee let my iudgement procede let thine eies see equities †Thou hast proued my hart and visited it by night by fire thou hast examined me and there is no iniquitie found in me †That my mouth speake not the workes of men for the wordes of thy lippes I haue kept the hard wayes †Perfite my pases in thy pathes that my steppes be not moued I haue cried because thou hast heard me ◠God incline thyne eare to me and heare my wordes †Make thy mercies meruelous which sauest them that hope in thee †From them that resist thy right hand keepe me as the apple of the eie †Vnder the shadowe of thy winges protect me †from the face of the impious that haue afflicted me Mine enemies haue compassed my soule †they haue shut vp their fatte their mouth hath spoken pride †Casting me forth now haue they compassed me they haue sette their eies to bend them vnto the earth †They haue taken me as a lion readie to the pray and as a lions whelpe dwelling in hid places †Arise Lord preuent him and supplant him deliuer my soule from the impious thy sword †from the enemies of thy hand Lord from a few out of the land diuide them in their life their bellie is filled of thy secretes They are filled with children and they haue leaft their remnantes to their litle ones †But I in iustice shal appeare to thy sight I shal be filled when thy glorie shal appeare ANNOTATIONS PSALME XVI 1. The prayer of Dauid This Psalme of the matter conteyned is called a prayer VVhich holie Dauid so composed as was both conuenient for himselfe being molested with vniust afflictions by the wicked and for anie other iust person or the whole Church in persecution seruing as a spiritual sword to strike the enimies and as a shield to beare of with patience and fortitude al their forces PSALME XVII King Dauids thankes to God for his often deliuerie from great dangers first in general 9. then more particularly describeth Gods terrible maner of fighting for him 18. against his cruel and otherwise potent enimie◠22. attributing the same to Gods good pleasure and iustice of his cause 31. praiseth God 33. his only protector 41. and depresser of his enemies †Vnto the end to the seruant of our Lord Dauid who spake to our Lord the wordes of this canticle in the day that our Lord deliuered him out of the hand of al his enemies and out of the hand of Saul and he said 2. Reg. 22. I wil loue thee ô Lord my strength †Our Lord is my firmament and my refuge and my deliuere My God is my helper and I wil hope in him My protectour and the horne of my saluation and my receiuer †Praysing I wil inuocate our Lord and I shal be saued from mine enemies †The sorrowes of death haue compassed me and torrentes of iniquitie haue trubled me The sorrowes of hel haue compassed me the snares of death haue preuented me †In my tribulation I haue inuocated our Lord and haue cried to my God And he hath heard my voice from his holie temple and my crie in his sight hath entered into his eares †The earth was shaken trembled the fundations of mountaines were trubled and were moued because he was wrath with them †Smoke arose in his wrath and fire flamed vp from his face coles were kindled from him †He bowed the heauens and descended and darkenesse vnder his feete †And he ascended vpon the cherubs and flew he flew vpon the wings of windes †And he put darkenesse his couert his tabernacle is round about
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
vvhom vve haue accesse to the euerlasting kingdom Or thus not transposing the vvordes By vocation of Christ the Head through distinct voice of signes for vvordes are signes shevving the mind vve are conducted to the eternal kingdom the happines vvhich al men desire VVhat I pray thee saith this holie Doctor is more sacred then this mysterie vvhat more pleasant then this delight VVhat meate vvhat honey are svveeter then to knovv Gods vvisdom to enter into his secrecte closset◠to behold the sense of our Creator and to teach the vvordes of thy Lord God ful of spiritual vvisdom vvhich are derided by the vvise of this vvorld VVe must also aduertise the reader of the like discourses of ancient Fathers ouer long to be here recited concerning the manifold hiegh praises of Gods Lavv conteyned in this Psalme vvith frequent repetitiō of certaine Synonyma vvordes signifying the same thing in al fourtene tovvitte The Lavv of God his VVayes Testimonies Commandments Precepts Statutes Iustifications Iudgements Iustice Equitie Veritie VVordes Speaches Sermons of vvhich there is commonly one in euerie verse and somtimes tvvo or three in the same verse But our English tongue hardly sufficing rightly to distinguish the three last which in latin are Verba Eloquia Sermones we translate VVORDES only adding in the margen Eloquia and Sermones when they occurre Leauing therfore larger commentaries to others we shal prosecute our wonted maner of briefe glosses Only here premonishing the diligent readers especially Clergimen our selues and our brethren who euerie day sing or read this whole Psalme in the Canonical houres to obserue two particular pointes of Christian doctrine euidently proued by manie places of this Psalme The one against the Pelagians heresie denying the necessitie of Gods special grace in meritorious workes For the Psalmist often here inculcateth mans insufficiencie that of himselfe and by natural forces he can not kepe the commandments of God but needeth alwayes the particular grace of God as vvel to beleue in him to repent for sinnes and to beginne good vvorkes as to procede and perseuere in good state to the end The other against the heresie of our time denying merite by grace freewil For here it is also manifest that Gods grace maketh man able to kepe his commandments and by keeping them to become iust in this life and so to merite eternal glorie Sundrie other principal Articles of Christian Catholique Religion are likevvise comprised in this one Psalme but especially Moral doctrin Alleluja Aleph Doctrine BLESSED are the immaculate in the way which walke in the law of our Lord. †Blessed are they that search his testimonies that seeke after him with al their hart †For they that worke iniquitie haue not walked in his waies †Thou hast very much commanded thy commandmentes to be kept †Would God my waies might be directed to keepe thy iustifications †Then shal I not be confounded when I shal looke throughly in al thy commandmentes †I wil confesse to thee in direction of hart in that I haue lerned the iudgements of thy iustice †I wil keepe thy iustifications forsake me not wholy Beth. House †Wherein doth a yongman correct his way in keeping thy wordes †With my whole hart I haue sought after thee repel me not from thy commandmentes †In my hart I haue hid thy wordes that I may not sinne to thee †Blessed art thou ô Lord teach me thy iustifications †In my lippes I haue pronounced al the iudgementes of thy mouth †I am delighted in the way of thy testimonies as in al riches †I wil be exercised in thy commandmentes and I wil consider thy waies †I wil meditate in thy iustifications I wil not forget thy wordes Gimel Fulnes †Render to thy seruant quicken me and I shal keepe thy wordes †Reuele mine eies and I shal consider the meruelous thinges of thy law †I am a seiourner in the land hide not thy commandmentes from me †My soule hath coueted to desire thy iustifications at al time †Thou hast rebuked the prowde cursed are they that decline from thy commandmentes †Take from me reproch and contempt because I haue sought after thy testimonies †For princes sate and they spake against me but thy seruant was exercised in thy iustifications †For both thy testimonies are my meditation and thy iustifications my counsel Daleth Of Tables †My soule hath cleaued to the pauement quicken me according to thy word †I haue vttered my wayes and thou hast heard me teach me thy iustifications †Instruct me the way of thy iustifications and I shal be exercised in thy meruelous workes †My soule hath slumbered for tediousnes confirme me in thy wordes †Remoue from me the way of iniquitie and according to thy law haue mercie on me †I haue chosen the way of truth I haue not forgotten thy iudgements †I haue cleaued to thy testimonies ô Lord do not confound me †I ranne the way of thy commandments when thou didst dilate my hart He. This thing Set me a law ô Lord the way of thy iustifications and I wil seeke after it alwayes †Geue me vnderstanding and I wil search thy law and I wil keepe it with my whole hart †Conduct me into the path of thy commandments because I would it †Incline my hart into thy testimonies and not into auarice †Turne away mine eies that they see not vanitie in thy way quicken me †Establish thy word to thy seruant in thy feare †Take away my reproch which I haue feared because thy iudgements are pleasant †Behold I haue coueted thy commandments in thine equitie quicken me Vau. And. †And let thy mercie come vpon me ô Lord thy saluation according to thy word †And I shal answer a word to them that vpbrayde me because I haue hoped in thy wordes †And take not away out of my mouth the word of truth vtterly because I haue much hoped in thy iudgementes †And I wil keepe thy law alwayes for euer and for euer and euer †And I walked in largenesse because I haue sought after thy commandments †And I spake of thy testimonies in the sight of kinges and was not confounded †And I meditated in thy commandments which I loued †And I haue lifted vp my handes to thy commandments which I loued and I was exercised in thy iustifications Zain This. †Be mindeful of thy word to thy seruant wherein thou hast
worketh it shal be honoured therin †Blessed is the man that shal continew in wisdom and that shal meditate in his iustice and in vnderstanding shal consider the prouidence of God †He that considereth her wayes in his hart and hath vnderstanding in her secrets going after her as a searcher and consisting in her wayes †He that looketh through her windowes and heareth in her gates †He that resteth by her house in her walles fastening a stake wil set vp his corage beside her handes and good thinges shal rest in his cottage for euer †He shal set his children vnder her couering and shal abide vnder her boughes †he shal be protected vnder her couering from the heate and shal rest in her glorie CHAP. XV. The fruictes of fearing God 7. Which fooles and liers reape not but the wise only 11. God is no way auctor of sinne 14. but sinners themselues are the auctors abusing their freewil HE that feareth God shal doe good thinges and he that hath iustice shal apprehend her †and she wil meete him as an honourable mother and as a wife from virginitie she wil receiue him †She shal fede him with the bread of life and vnderstanding and geue him the water of wholsome wisdom to drinke and she shal be made sure in him and he shal not be bowed †and she shal hold him fast and he shal not be confounded and she shal exalt him before his neighbours †and in the middest of the Church she shal open his mouth and shal fil him with the spirite of wisdom and vnderstanding and shal clothe him with a stole of glorie †Ioy exultation she shal heape vpon him shal make him inherite an euerlasting name †Foolish men shal not apprehend her wise men shal meete her foolish men shal not see her for she is far from pride and deceite †Lying men shal not be myndful of her and true men shal be found in her and shal haue successe euen to the beholding of God †Prayse is not comelie in the mouth of a sinner †Because wisdom proceded from God For prayse shal be with the wisdom of God shal abound in a faithful mouth the dominator wil giue praise to yt †Say not It is by God that she is absent for doe not thou the thinges that he hateth †Say not He hath made me erre for impious men are not necessarie for him †Our Lord hateth al abomination of errour and it shal not be amiable to them that feare him †God from the beginning made man and left him in the hand of his owne counsel †He added his commandmentes and precepts †If thou wilt keepe the commandment and keepe acceptable fidelitie for euer they shal preserue thee †He hath set before thee water and fire to which thou wilt stretch forth thine hande †Before man there is life and death good and euil what pleaseth him shal be geuen him †Because the wisdom of God is much and he is strong in mighte seing al men without intermission †The eies of our Lord are towards them that feare him and he knoweth al the worke of man †He hath commanded no man to do impiously and he hath geuen no man space to sinne †for he desireth not a multitude of faithlesse and vnprofitable children CHAP. XVI A few good children yea none at al are better then manie wicked 9. Gods wrath falleth vpon the euil and his mercie on the good 14. workes of mercie merite great reward 15. Nothing is hid from God 20. but manie thinges from men REIOICE not in impious children if they be multiplied neither be delighted vpon them if the feare of God be not in them †Credite not their life and respect not their labours †For better is one fearing God then a thousand impious children †And it is more profitable to die without children rather then to leaue impious children †By one wise a countrie shal be inhabited and the tribe of the impious shal be made desolate †Manie such thinges hath mine eie sene and myne eare hath heard thinges of more force then these †In the synagogue of sinners a fire shal flame and in an incredulous nation wrath shal waxe hotte †The old giantes did not obteine for their sinnes who were destroied trusting to their owne strength †and he spared not the peregrination of Lot and he detested them for the pride of their word †He had not pitie on them destroying the whole nation and extolling themselues in their sinnes †And as the six hundred thousand foote men which were gathered together in the hardnes of their hart and if one had bene stiffe necked it is meruel if he had bene vnpunished †For there is mercie and wrath with him Mightie exoration powring out wrath †according to his mercie so his chastisement iudgeth a man according to his workes †The sinner shal not escape in robberie and the sufferance of him that doth mercie shal not slacke †Al mercie shal make a place to euerie man according to the merite of his workes according to the vnderstanding of his peregrination †Say not I shal be hid from God and from on high who shal remember me †In a great people I shal not be knowen for what is my soule among so innumerable creatures †Behold heauen and the heauens of heauens the depth and al the earth the thinges that are in them in his sight shal be moued †the mountaines together and the litle hilles the fundations of the earth when God shal behold them they shal be shaken with trembling †And in al these thinges the hart is senseles and euerie hart is vnderstood of him †and his wayes who doth vnderstand and the storme which neither the eie of man shal see †For manie of his workes are in secretes but the workes of his iustice who shal declare or who shal susteine For the testament is far from some and the examination of al is in consummation †He that is lesse of hart thinketh vaine thinges and the vnwise and erring man thinketh folish thinges †Heare me my sonne and lerne the discipline of vnderstanding and attend to my wordes in thy hart †and I wil speake discipline in equitie and wil search to declare wisedom and to my wordes attend in thy hart and I speake in equitie of spirit the vertues that God hath put vpon his workes from the beginning and in truth I shew forth his knowlege †In the iudgement of God are his workes from the beginning and from the institution of them he distinguished their partes and their beginninges in their nations †He adorned their workes for euer neither haue they hungred nor laboured and they haue not ceased from their workes †Euerie one shal not vexe his neighbour for euer †Be not
haue not lent not because of wickednes but they were afraid to be defrauded without cause †But yet vpon the humble be stronger of minde for almes differre him not †Because of the commandment receiue the poore and because of his pouertie send him not away emptie †Lose money for thy brother and thy freind and hide it not vnder a stone vnto perdition †Put thy treasure in the precepts of the Highest it shal profite thee more then gold †Shut vp almes in the hart of the poore and the same shal obteyne for thee against al euil †Aboue the shilde of the mightie aboue the speare it shal fight against tnyne enemie †A good man becometh suretie for his neighbour and he that hath lost shame wil leaue him to himself †Forget not the kindnes of a suertie for he hath geuen his life for thee †The sinner and vncleane person fleeth from his suretie †A sinner counteth the goodes of his suretie to himself and vnthankful in minde wil forsake him that deliuered him †A man is suretie for his neighbour and when he hath lost shame he shal be forsaken of him †Naughtie suretieshippe hath vndone manie that were In good case and hath tossed them as a waue of the sea †Whurling round about it hath made mightie men to remoue and they haue wandred in strange nations †A sinner that trangresseth the commandment of our Lord shal fal into naughtie suretieshippe and he that endeuoureth to doe manie thinges shal fal into iudgement †Recouer thy neighbour according to thy power and take heed to thy self that thou fal not †The beginning of mans life water bread and garment and house couering his turpitude †Better is the poore mans fayre vnder a roofe of bordes then sumptuous cheere in a strange place without a house †Let the least thing please thee in steede of a great and thou shalt not heare the reproach of peregrination †It is a naughtie life to change lodging from house to house and where he shal lodge he shal not deale boldely nor open his mouth †He shal lodge and feede and make the vnthanckful drinke and beside these thinges he shal heare bitter wordes †Passe thou stranger furnish the table with the thinges thou hast in thy hand feede the rest †Depart from the presence of the honour of my freindes for the necessitie of my house my brother is to be lodged with me †These thinges be greuous to a man that hath vnderstanding rebuke for the house and the reproch of the lender CHAP. XXX Chastisment of children is necessarie and indulgence very dangerous 14. Health is better then riches 17. A trublesome life is worse then death 22. Be not pensiue but chereful in mind HE that loueth his soune doth accustome him to stripes that he may reioyce in his later end and not grope after the doores of his neighboures †He that teacheth his sonne shal be praised in him in the middes of them of his houshold he shal glorie in him †He that teacheth his sonne doth cast the enemie into emulation and in the middes of his freindes he shal glorie in him †His father is dead he is as it were not dead for he hath left behind him the like to himself †In his life he sawe and reioyced in him in his death he was not made sorie neither was he confounded before the enemies †For he left a defender of his house against the enemies one that should render thanck to his freindes †For the soules of his sonnes he wil binde vp his woundes at euerie voice his bowels shal be trubled †An vntamed horse becometh stubburne and a dissolute childe wil become headie †Pamper thy sonne and he wil make thee afraid play with him and he wil make thee sorowful †Laugh not with him lest thou be sorie and at the last thy teeth shal be on edge †Geue him not power in his youth and contemne not his cogitations †Curbe his necke in youth and knock his sides whiles he is a childe lest perhaps he be hardned and beleeue thee not and he shal be sorow of minde to thee †Teach thy sonne and worke in him that thou offend not in his dishonestie †Better is a poore man whole and strong of force then a rich man weake and scourged with miserie †The health of the soule in holines of iustice is better then al gold and siluer and a sound bodie then infinite reuenewes †There is no riches aboue the riches of the health of the bodie and there is noe delight aboue the ioy of the hart †Better is death then a bitter life and euerlasting rest then continual sicknes †Good thinges hid in a mouth that is shut are as messes of meates set about a graue †What shal sacrifice profite an idol for neither shal he eate nor smel †so he that is chased away of our Lord beareth the rewardes of iniquitie †seing with his eies groning as an eunuch embracing a virgin and sighing †Geue not heuines to thy soule afflict not thyself in thy counsel †Ioyfulnes of the hart this is the life of a man and a treasure without defect of holines and the ioy of a man is long life †Haue mercie on thine owne soule pleasing God and refraine and comfort thy hart in his holines and expel sorow far from thee †For sorow hath killed manie and there is noe profite in it †Enuie and anger diminish the daies and thought wil bring old age before the time †A magnifical hart is good in bankettes for his bankettes are made diligently CHAP. XXXI By seeking vertue and laboring for necessaries the flesh is subdued to the spirite 8. Moderate riches are best 12. with temperance in diette 30. especially in drinking VVATCHING after honestie shal pine the flesh the thought thereof taketh away sleepe †The thought of foreknowlege turneth away the vnderstanding greuous infirmitie maketh a sober soule †The riche man hath laboured in gathering of substance together in his rest he shal be replenished with his goodes †The poore man hath laboured in the diminishing of his liuing and in the end he is made poore †He that loueth gold shal not be iustified he that foloweth after corruption shal be replenished of it †Manie haue bene geuen into falles for gold and their perdition hath come by the beautie thereof †The gold of them that sacrifice is a wood of offence wo to them that folow after it and euerie vnwise man shal perish in it †Blessed is the rich man that is found without spot and that hath not gone after gold nor hoped in money and treasures †Who is this we wil praise him for he hath done meruelous thinges in
they shal not inhabite nor walke therein and they shal not leape high into the congregation †Vpon the iudges seate they shal not sitte and the ordinance of iudgement they shal not vnderstand neither shal they declare discipline and iudgement and in parables they shal not be found †but they shal confirme the creature of the world and their prayer shal be in the worke of their art applying their soule searching in the law of the Highest CHAP. XXXIX Goldie knowlege 16. puritie of soule 20. humble conceipt of our selues 27. and consideration of eternal reward are good dispositions to spiritual contemplation THE wise man wil search out the wisdom of al the ancientes and wil be occupied in the prophetes †He wil keepe the narration of famous men and wil enter withal into the subtilities of parables †He wil search out the hidden senses of prouerbes and wil conuerse in the secretes of parables †In the middes of great men he wil minister and in the sight of the president he shal appeare †He shal passe into the land of strange nations for he shal trie good and euil in men †He wil geue his hart to watch early vnto our Lord that made him and he wil pray in the sight of the Highest †He Wil open his mouth in prayer and wil entreate for his sinnes †For if it shal please our great Lord he wil fil him with the spirit of vnderstanding †and he wil power forth the wordes of his wisdom as showres and in prayer wil confesse to our Lord. †And he wil direct his counsel and discipline and in his secretes he wil consult †He wil open the discipline of his doctrine and wil glorie in the law of the testament of our Lord. †Manie wil praise his wisdom and it shal not be abolished for euer †The memorie of him shal not depart and his name shal be required from generation to generation †Nations shal declare his wisdom and the church wil shew forth his praise †If he continew he shal leaue a name more then a thousand and if he rest it shal profite him †I wil yet consult that I may declare For as with furie I am replenished †In voice he saith Heare me ye diuine fruites and as the rose planted vpon the riuers of waters fructifie ye †As Libanus haue ye the odours of sweetnes †Florish ye flowres as the lilie and geue forth an odour and bring forth leaues in grace and praise with songue and blesse our Lord in his workes †Geue magnificence to his name and confesse vnto him in the voice of your lippes and in songues of the lippes and harpes thus shal ye say in confession †Al the workes of our Lord are exceeding good †At this word the water stood as an heape and at the word of his mouth as it were receptacles of waters †because in his commandment placabilitie is made and there is no diminishing of his saluation †The workes of al flesh are before him and there is nothing hid from his eyes †From world to world he beholdeth and nothing is meruelous in his sight †It is not to be saied What is this or what is that for al thinges shal be sought in their time †His blessing hath ouerflowed as a streame †And as a flood hath watered the drie land so his wrath shal inherite the nations that haue not sought him †euen as he turned waters into drught and the earth was made drie and his waies are direct to the waies of them so to sinners stumbling blockes in his wrath †Good thinges were created for the good from the beginning so for the wicked good thinges and euil †The beginning of the thing necessarie for the life of men water fire and yron salt milke and bread of flower and honie and the cluster of grape and oyle clothing †Al these shal be conuerted to saintes into good so also to the impious and to sinners into euil †There are spirites that were created for vengeance and in their furie they haue confirmed their tormentes †in the time of consummation they shal power our strength and they shal accomplish the furie of him that made them †Fire haile famine and death al these were created for vengeance †the teeth of beastes and scorpions and serpentes and sword reuenging the impious vnto destruction †In his commandmentes they shal make merrie and on the earth they shal be prepared when nede is and in their times they shal not pretermitte a word †Therefore from the beginning I was confirmed and I haue consulted and thought and leaft written †Al the workes of our Lord are good he wil geue euerie worke in his houre †It is not to be said This is worse then that for al shal be approued in their time †And now with al hart and mouth praise ye and blesse the name of our Lord. CHAP. XL. The first matter of spiritual meditation may be mans miserie contracted by original sinne 4. and increased by actual 17. reliued by God grace 22. which geueth manie benefites 27. man adding his voluntarie cooperation GREAT trauel is created to al men and an heauie yoke vpon the children of Adam from the day of their coming forth of their mothers wombe vntil the day of their burying into the mother of al. †Their cogitations and feares of the hart imagination of thinges to come and the day of their ending †from him that sitteth vpon the glorious seate vnto him that is humbled in earth ashes †From him that weareth hyacinth and beareth the crowne euen to him that is couered with rude linen furie enuie tumult wauering and the feare of death anger perseuering and contention †and in the time of repose in bed the sleepe of night changeth his knowlege †A litle is as nothing in rest and afterward in sleepe as in the day of watch◠†He is trubled in the vision of his hart as he that hath escaped in the day of battel In the time of his safetie he rose vp and merueleth at noe feare †With al flesh from man euen to beast and vpon sinners seuenfold †Beside these thinges death bloud contention and sword oppressions famine and contrition and scourges †for the wicked al these were created and for them the floud was made †Al thinges that are of the earth shal turne into the earth and al waters shal returne into the sea †Al bribing and iniquitie shal be cleane taken away and fidelitie shal stand for euer †The riches of the vniust shal be dried vp as a riuer and they shal sound as great thunder in rayne †In opening his handes he shal reioyce so transgressors shal pine away in consumption †The nephewes of the impious shal not multiplie boughes nor vncleane
:: Either his first sonne was dead or was not fitte to be chief ouer the rest :: Thinges are sanctified by designation to holie vse :: King Dauid hauing hereto fore offended in commanding to number the whole people 2. Reg. 24. would not now attempt to number al which were in deede innumerable but only those that were to be disposed of in specialseruices 3. Reg. 1. 2. Reg. 7. :: So Iacob prophecied that the royal scepter should come to the tribe of Iuda and therein remaine til Christ Gen. 49. :: It is here euident that Salomon was some time the true seruant and childe of God keeping his preceptes and as certaine that he fel into great sinnes and lost Gods grace and finally it is doubtful in what state he died 3. Reg. 11. wherby is conuinced their vaine phancie that thinck he who is once the child of God can neuer fal nor become a wicked man * a kind of sinne white stone :: That which he had already vowed and prepared he counted not his owne and now goueth more to the building and 〈…〉 thing of the Temple :: As Abraham Isaac Iacob and others were straÌ„gers in respect of Chanaan so both they and also Dauid Salomon and al men in this world are pilgrimes in respect of heauen Heb. 13. :: Albeit they did the same exterior act of honour to God and the king yet in their mind intention they gaue diuine honour to God and ciuil to the king See Exod. 20. â— Reg. 1. v. 34. :: Either Nathan and Gad writ the later part of the first booke and the second booke of kinges or els their bookes are not now extant 1. Par. 1. The connexion of this booke with the former 11. 28. The contentes diuided into two partes The first part Salomons reigne in the whole kingdome 1. Palaâ— 13. :: It is the maner of holie scripture to expresse thinges exceding vulgar capacitie by the figure Hyperbole â— Reg. 5. :: It is probable that this man had instructed the king of Tyre in true religion of one God whom he confesseth v. 11. 12. and that therfore the king called him his father :: This mount Moria signifying vision was so named by Abraham who was there readie to sacrifice his sonne Isaac Gen. 22. :: And Dauid by the appointment of an Angel offered there sacrifice â— Reg. 24. â— Par. 21. 2 Reg. 24 3. Reg. 6. 3. Reg. 7. :: As wel the Temple as the Altars and other appertinances were made after the forme of Moyses Tabernacle altares of sacrifice incense and the rest but greater in quantitie of more precious matter and more excellent workmanship :: A great brasen vessel and some other thinges that were not before 3. Reg. 7. :: Also a greatter number of candlestickes and other the like * or pommels 3. Reg. 7. :: An other Arke was not made because that was most holie most excellent which Moyses made Likewise other holie thinges of the tabernacle were brought into the Temple with great solemnitie :: God shewed his presence by the darke cloud which replenished the Temple * Basilicae :: Kneeling :: Lifting vp handes stretching forth armes and the like external gestures do much helpe internal attention in prayer and also sturre vp others to godlie imitation and therfore hath bene much practised by deuout persons both in the old and new Testament :: In this chapter and often els where it is euident that places dedicated to Gods seruice are more acceptable to him then other places :: As the Temple was the special place of prayer chosen by God v. 12 so special Hymmâ—s Psalmes and other set formes of blessing are more gratful to God and more effectual to his seruantes :: Salomon was yet so farre from communicating with Infidels that he suffered not his wife an infidel to be present where the Arke of God had bene placed 1. Par. 15. 3. 〈◊〉 10 :: They are called kinges of God which reigne by his grace and according to his wil. VVherevpon they vse this stile By the grace of God K. of England Ierusalem c. :: His fall to luxurie and idolatrie is recorded 3. Reg. 11. 3. Reg. 12. The second part Diuision of the kingdom Dauids issue reigning only in two tribes which also are caried captiue into Babylon :: A worthie example to suffer temporal damage rather then to conforme them selues to the practise of false religion 3. Reg. 15 :: A firme and perpetual couenant Num. 18. v. 19. :: It perteyned properly to the king to destroy the exterior practise of idolatrie but to the Priestes prophetes to informe the interior mind consciences of euerie one :: Cooperation with Gods grace meriâ—eth increase of grace :: King Asa destroyed the places where Idoles were serued chap. 14. v. 2. but tollerated the places where some offered sacrifice to God beside the proper altar in Ierusalem because this was dispensable and not the other 3. Reg. 15. Iust punishment with paine of his feete for iniuriously putting Gods prophet in fetters v. 10. So God punished him temporally for that and other passionate sinnes and he died in good state for his hart was perfect al his dayes Chap 15. v 17. that is most part of his life especially in his last dayes :: Good workes approued by new benefices from God as a reward ther of do geue more hope confidence to procede from vertue to vertue 5. Tho. li. deregiminâ— Regâ—mâ—i :: For this he was iustly reprehended but his simple intention diminished his fault and so he was more easily pardoned for his good workes otherwise donne in Gods seruice ch 19. 3. :: See Annotation 3. Reg. 〈◊〉 v. 15. :: Precisian Doâ—aâ—â—stes holding it vnâ—â—â—ful to conuerse with sinners amongst other Scriptures alleaged 〈…〉 reprehention of Iosaâ—â—â— for his societie with Achab. To whom S. Augustin answereth that he was not blamed for other conuersation with Achab but for ayding him and ioyning with him in the act of sinne when he contemning Micheas the true prophete of God and beleuing false prophetes went to battel wherin both kinges offended but with difference so one was saâ—â—e though he semed to be secure the other was saued in great danger and repenting was pardoned li. 2. c. 1◠〈◊〉 opist Parmeâ— :: A most plame distinction of spiritual and temporal authoritie and offices not instituted by Iosaphat nor anie other king but by God himself Deut. 17. Num. 27. :: They fasted not only to sub due the flesh to the spirite but also for other necessities :: Example of pilgremage to holie places because it pleaseth God to heare the prayers of good people rather in one place then in an other ch 6. 7. c. :: Faith is the fundation of al good workes Heb. 11. but not sufficient to saluation without other vertues and therefore they not only beleued but also fasted and prayed and where nede required fought with weapons though at this time it pleased God
and tentations then those by vvhich the damned vvere ouercome Thirdly certaine more excellent Sainctes namely the Apostles and al those that forsaking proprietie of temporal In Psal 121. v. 5. li. 3. in Mat. 19. ho. in Nat. S. â—ened goodes geue that they haue to the poore as some religious Orders doe or into a Communitie as the Apostles and manie primitiue Christians did Mat. 4. v 20. cap. 19. v 27. Act. 4. v. 34. 1. Cor. 6. v. 3. shal sitte in iudgement seates assessorie iudges with Christ and iudge those that render account of wel or euil spending the temporal landes or goodes which they possessed in this vvorld So teach S. Augustin S. Ierom. S. Beda and others God most excellent and most laudable the first key a Al ye Angels and men that are in the holie and highest heauen praise our Lord. b Al ye creatures that are in and vnder the first moueable firmament praise our Lord. c And you especially Gods peculiar people amongst whom and for whom diuine miracles haue bene wrought praise our Lord d with al your possible endeuoure for though his infinite Excellencie excedeth the powre of al creatures to praise him sufficiently yet it resteth that you may infinitly extend your wil and desire to praise our Lord according to the multitude of his greatnes e Out of this your great and infinite desire let your tongues sound and sing diuine praises as wel vvith voice as musical instruments f VVherof six most vsual in the Tabernacle and Temple vvere these Trumpet Psalter Harpe Timbrel Organ and Cymbal g By the vvay the Psalmist interposeth agane tvvo especial thinges vvhich make perfect harmonie vvithout vvhich no instrument is gratful to God Vnitie amongst his seruants signified by the Quire of consonant voices h and mortification of passions signified by Stringes vvhich are made of dead beastes bovvels i Man created of corruptible bodie and immortal soule is finally admonished to praise our Lord ouer and aboue the praises of al other corporal creatures vvho also is more especially bond therto then Angels because God hath voutsaffed to make himselfe Man to redeme man that vvas lost by sinne and to endew him vvith nevv grace and so bring him to euerlasting glorie vvhere vvith holie Angels men also for euer euer shal praise our Lord vvith hart voice and iubilation of spirite singing as the Psalmist concludeth Alleluia The number of Psalmes signifieth the agrement of the old and nevv â— estament Three fifeties sign â—â—â— Pâ—naâ—ce Mercie vvith â—ustice and Praises of God 〈◊〉 ◠〈◊〉 An. Dâ— 380. Gloria Patri added by tradition The coherence of this part with the rest The contents of Sapiential bookes Preface before Iosue Why they are so called They are al Canonical Scripture Salomon is auctor of the three first Proem Annot. Prefac Tobiae Other bookes of Salomon not extant S. Iero in proem S. Aug. li. 17. c. 20. â—iuii A brief summe of these three Prologo galeato a Prouerbs b Ecclesiastes c Canticles VVhy this booke is called Prouerbes and Parables The contents Diuided into foure parts The first part An inuitation to seeke vvisdom vvith some general precepts a By these sentencious similitudes the studious may better conceiue and vnderstand true vvisdom and the vertues belonging therto b profound solide vvitte c Not only yongmen and inexperienced but also the vvise may lerne more vvisdom by these patables d shal be fitte to gouerne others e Feare of our Lord that is reuerence of his diuine Maiestie vvith desire duly to serue him and neuer to offend him is the first degree in ascending to perfect vvisdom vvhich consisteth not only in the vnderstanding but also in action g The second to resist euil suggestions h The proper remedie against such alurements is to be vvatchful and to â—ee from them Three kindes of vvisdom Diuine Attributes are not qualiries in God but his substance VVisdom increated is God himselfe VVisdom the gifte of Holie Ghost Humane vvisdom Four benefites of God Vocation Helpe Instruction Repreheasion Reward of workes a This frequent maner of proposing the vvay and meanes to vvisdom If thou vvilt receiue my vvordes c. shevveth most cuidently the povvre of mans free vvil b Not euerie desire or sleight seeking of vviâ—dom sufficieth but such laborious seeking is required as a couetous man sâ—ekerbâ—reâ—sure vvhich he knoweth to be hid in the ground Sap. 3. v. 32. 10. v. â— c A description of peruers sinners especially of heretikes Foure markes of an heretike 1. He forsaketh the knowen faith Isaiae 35. v. â— 2. He glorieth in his ovvne invention 3 Teacheth pleasing thinges Rom. 1â— v. 18. 4. Admitteth no iudge but himself â—it â— v. 11. a It auaileth litle to heare good instructions except we 〈…〉 them in memorie b not â—n books only but in the hart c and â—ut them in execution d knovv also that al thy streingth is in Goâ— in whom thâ—â— mâ—â—st 〈◊〉 â—â—ust not in thâ—â— o 〈…〉 〈…〉 e e 〈◊〉 and 〈…〉 〈…〉 those that endeuour 〈◊〉 God is a 〈◊〉 of his sâ—uâ—ur tovvards them and therfore his other promises vvhich seme to be temporal are to be vnderstood of the next life f God revvardeth as it vvere vvith both handes promising eternal life g and competent meanes in this life h M 〈…〉 for the wordes of thy mouth i Almes in season 〈◊〉 vvorth to that vvhich is differred long :: As Salomon was instructed by his father king Dauid so he teacheth others the right order hovve to lerne vvisdom :: The first part of wisdom is to desire it For nothing hinde resâ— from being â—ust but that â—ustice is not desired S. Aug in Psal 118. v. 20. :: As the hart is the principal part of the bodie so the vvil is the chiefest powre of the soule from vvhich good or euil procedeth a To auoide al impietie it is first of al necessarie not to thinke speake nor heare vnlawful thinges b By woman is generally vnderstood concupiscence of vvhat sinne soeuer as ch 1. v. 10. ch 3. v. 33 chap 4. v. 14. c The vvorld the flesh and the diuel are strangers d And cruel enemies that render for revvard eternal damnation e Good doctrine is to be imperted to men of sincere intention f no to contemners and obstinate inâ—idels The vvisman doth not absolutly disvvade from al maner of suretishippe but from rashly or vnaduisedly ansvvering for others And especially exhorteth to vse al diligence in performing or causing others to performe that vvhich is promised or couenanted :: Euerie one that sinneth vvittingly and of malice refusing to obey God imployeth his mouth eyes feete handes and al partes vvith a vvicked hart and intention to peruerte others most proper to heretikes apostates from the faith :: The formeâ— six are al damnable but this seuenth is most detestable because it is opposite to the chief vertue charitie it breaketh vnitie is the proper sinne