Chapter 4 of 150

1Unto the end. The Hebrew word Lamnatsea, signifieth to him that entercometh. And so the Hebrews interpret, that the Psalms, which have this word in their titles, were directed either to him, that excelled others in skill of music; or had authority over other musicians: or to him, whose office was to sing victories and triumphs. But the Latin, according to the Greek, hath In finem, Unto the end. which (most commonly signifying perpetuity, or continuance unto the end of any thing) in the titles of the Psalms rather signifieth, that the matter contained in the Psalm, pertaineth to future times, or persons; especially to the new Testament. And so S. Augustine expoundeth it here of Christ, who is the end (or perfection) of the law. Not that the principal contents belong to Christ, in his own Person, but to his mystical body the Church, and faithful people, whom the Prophet here teacheth to have confidence in God, moderation in their affections, and patience in tribulation, which is the seventh key, proposing his own example, and prophetically Christ's. The same whereto Christ exhorteth, saying: John 16 (last verse). Have confidence, I have overcome the world. Signifying that his servants, through his grace, may also overcome it.Vnto the end. The Hebrew word Lamnatsea, signifieth to him that entercometh. 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 expoundeth it here of Christ, who is the end (or perfection) of the law. 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 confidence, I haue ouercome the world. Signifying that his seruantes, through his grace, may also ouercome it.

6Sacrifice of Justice. Not only external Sacrifice of divers kinds, were necessary in the law of nature, and of Moyses, and one most excellent and complement of all, in the new Testament, but also spiritual sacrifice was ever, and is required, and that of three sorts. First, Sacrifice of sorrow, and contrition for sins (Psalms 50.) An afflicted spirit is a sacrifice to God. The second is sacrifice of Justice, here mentioned. The third is Sacrifice of praise (Psalms 49.) Immolate to God the sacrifice of praise. Concerning the second proposed in this place: He offereth sacrifice of Justice, that rendereth to every one that is due. First to God as our Creator, a resignation of ourselves, even our lives, at his divine pleasure; as to our Master, we must render faith and belief, in all that he proposeth; as to our Father, hope, confidence, and reverential fear; as to our Lord and King, payment of tribute, that is observation of his law and commandments; as to our Captain, the travail of warfare in this life; as to our Physician, patience and toleration, when he cureth our wounds, by chastisement for sins; as to our Spouse, chastity of body and mind, fleeing all carnal and spiritual fornication; as to our Friend, frequent conversation in all acts of devotion. We owe to ourselves, that seeing we consist of soul and body, we keep due subordination, that the soul and reason command, and the body, and inferior appetite obey: as the servant must obey his master, and the handmaid her mistress. We owe to our neighbour, love from the heart, instruction also from the mouth; and assistance by our help, according to his necessity, and our ability; yea though our neighbour be our enemy. But to other enemies contrary things are due. To the world, contempt: because the goods of this world are small, few, short, uncertain, deceitful, not satisfying the mind, and mixed with many evils and dangers. To the flesh we owe chastisement, and daily care, so to feed it, that it serve the soul, and rebel not. To the devil we must render the shame, that cometh by sin, acknowledging our faults, and all truths, and so return upon him all vanity and lying, wherewith he allureth and seduceth. Finally to sin itself, we owe hate, and revenge, because it is the only evil, that hurteth us; and due punishment with zeal of justice, because it dishonoreth God. He that thus offereth sacrifice of justice, may justly (as it followeth in the Psalm) hope (yet not in himself but) in our Lord. And lest any should pretend ignorance, saying: who showeth (or teacheth) us good things? as though they lacked instruction, the Prophet preventeth this vain excuse, saying: The light of thy countenance O Lord (the light of reason, which is the image of God, whereto we are created like) is signed upon us, fixed in our understanding, that we may see there is a God, that ought to be served, and that he will reward his servants. Hebrews 11.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 feare; 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, instruction 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 feede 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 iustly (as it foloweth in the Psalme) hope (yet not in him selfe but) in our Lord. And lest anie should pretend ignorance, saying: who sheweth (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 reward his seruants. Heb. 11.